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"Through the years, I have read carefully every serious work on the question of election...I found no work that addressed itself to the question in this thorough, objective, competent manner or afforded such satisfactory, obviously Biblical constructions.... I have every confidence that time will prove this to be the definitive work on the difficult question of election."--from the Introduction by Dr. William W. Adams of the Southern Baptist Theological SeminaryIn this comprehensive treatment of all pertinent Scripture passages dealing with election, Dr. Shank demonstrates that Calvin's doctrine of the unconditional election and the reprobation of particular people is without foundation in the Scriptures. He challenges the use of certain "proof passages" and shows that their application in this manner requires circumventing some of the most explicitly categorical affirmations of Scripture.Dr. Shank demonstrates that the election of grace does not rule out the salvation of any man, that God truly wills all men to be saved. The cross is seen as the focal point of election and the event in which time and eternity find their true perspective.
A study of the various forms that the idea of pre-existence takes in early Jewish and Biblical traditions.
Christians strongly disagree about the extent of the atonement. Some believe that the atonement only extends to the elect, those whom God chose to save before the foundation of the world. Others believe the atonement is unlimited, that Jesus died for all people whether they ever believe in him or not. Despite the differences in these two traditional understandings they share one thing in common: both believe that Jesus died for a single, intended purpose. But what if God's intentions in the atonement are multiple, not single? The Bible teaches exactly this, that Jesus died both to pay for the sins of all people and to secure the salvation of those God chose to believe in him before time began. This book explains and defends a multi-intentioned view of the extent of the atonement, asserting that this view does the best job of understanding all of what the Bible says about the extent of the atonement, is more theologically comprehensive than the traditional views, and has the best potential for consensus on who exactly Jesus Christ died for when he was crucified for our sins.
This book examines all the relevant passages containing the Term "Son of Man" in both Matthew and the Parables of Enoch. Depictions of the Son of Man in the Gospel of Matthew and in the Parables of Enoch (Par. En.) raise questions about their relationship.The meaning and origin of the term "Son of Man" are discussed, as well as the possible influence of Par. En. on Matthew.Literary, Redaction, Sociological and Narrative criticisms are employed. Introductory questions of date, provenance and social setting are addressed for both Matthew and Par. En. Dates as early as the early second century bce and as late as the late third century ce have been proposed for Par. En., but a consensus seems to be growing for the late first century bce. Therefore Matthew could have known Par. En.Sociological methodologies reveal that the author and audience of Par. En. may have been members of an ousted ruling elite, opposed to the current administration, and yearning for a just reversal of fortunes. Sets of characteristics of the Son of Man in Par. En. and Matthew are developed, and the term is examined briefly in the other Gospels. Then the two sets of characteristics are carefully compared.Similarities in vocabulary as well as in the pattern of relationships prove to be intriguing, showing that Matthew and Par. En., in contrast to other writings, share a unique conception of the judgment scene focussed on the Son of Man as eschatological judge. This suggests quite strongly the shaping of Matthew's concept in the direction of Par. En.
The proposed roadmap to peace between Israel and the Arabs is stalemated. Islamic terrorism is spreading around the world. In response the American President initiates a global plan to defeat this enemy of democracy. His invasion of three Muslim nations is an aggressive attempt to force the Arabs to sign for peace with Israel. Only the Father knows when His Son will deliver His elect from the wrath to come. Christians don't know the day or the hour but we are exhorted to watch so we won't be deceived. Jesus warned, '...When you see all these things, know that it's near-at the doors.' (Mat 24:33) What things? The invasion of Jerusalem by the Antichrist is a sign Christ's coming is near. For those who refuse to watch, Jesus promises to come like a thief. If this is true, then why are most apostles, prophets, evangelists, pastors, and teachers proclaiming the rapture must come before the Antichrist? Tragically, the falling away of Christians is going to be far greater than we ever imagined. Those who overcome the Antichrist and his evil world system will never be blotted out of the Book of Life. This is the message of the hour for the strengthening of the body of Christ! Why? Because Jesus said it (Mat 24:25).
The relation of the eternal God to time and history has perplexed theologians and philosophers for centuries. How can Christians describe a God who is distinct from time but acts within it? This book presents one creative and profound approach to this perennial theme by examining the theology of Karl Barth. Contrary to interpretations of Barth that suggest he held a view of eternity as abstracted from time and history, this comprehensive study suggests that he provides a more complex and fruitful understanding. Rather than defining eternity in a negative relation to time, Barth relates eternity and time with reference to such doctrines as the Trinity and incarnation. This ensures overcoming what he saw as the Babylonian Captivity of an abstract philosophical definition of eternity that developed in the Western tradition. The central argument of the book suggests an analogia trinitaria temporis, a basic analogy between the eternal being of God and God's creating and activity within time. Also, implicit in Barth's view is a narrative view of time, similar to the view of Paul Ricoeur, which unfolds as the Church Dogmatics develops.
Since the publication of Sang Hyun Lee's revolutionary commentary, The Philosophical Theology of Jonathan Edwards, scholars have considered the possibilities of understanding Jonathan Edwards's thought in terms of dispositional laws, forces, and habits. While some scholars reject the notion of a dispositional ontology in Edwards, others have taken the concept of disposition in his thought beyond the usage the Northampton minister ever indicated, especially with respect to soteriological considerations. The preacher of Sinners in the Hands of an Angry God is made to be an inclusivist, if not a crypto-universalist. Jonathan Edwards's Vision of Reality substantiates that Edwards, in an effort to combat deistic and materialistic Enlightenment paradigms, employs dispositions in his philosophy, but that his radical theocentrism and Calvinistic particularism established its boundaries within his apologetical reconsideration of spatiotemporal and metaphysical reality. Within his spiritual vision of reality, Edwards leaves no stone unturned: history and even the reprobate find inherent value and a positive functional role not only in God's program of self-glorification but as manifestations of divine being--the damned are deformities in God. The logic of Edwards's theocentric vision of reality pushes his ideas to the limits of acceptable Reformed orthodoxy, and sometimes beyond those limits.
The act of thought-thought as an act-would precede the thought thinking or becoming conscious of an act. The notion of act involves a violence essentially: the violence of transitivity, lacking in the transcendence of thought. . . Totality and Infinity The work of Emmanuel Levinas revolves around two preoccupations. First, his philosophical project can be described as the construction of a formal ethics, grounded upon the transcendence of the other human being and a subject's spontaneous responsibility toward that other. Second, Levinas has written extensively on, and as a member of, the cultural and textual life of Judaism. These two concerns are intertwined. Their relation, however, is one of considerable complexity. Levinas' philosophical project stems directly from his situation as a Jewish thinker in the twentieth century and takes its particular form from his study of the Torah and the Talmud. It is, indeed, a hermeneutics of biblical experience. If inspired by Judaism, Levinas' ethics are not eo ipso confessional. What his ethics takes from Judaism, rather, is a particular way of conceiving transcendence and the other human being. It owes to the philosophy of Franz Rosenzweig and Martin Buber a logos of the world and of the holy, which acknowledges their incom mensurability without positing one as fallen and the other as supernal.