As Calvinists we hold to the decree of a Personal being; fate, on the other hand, is merely the connection of impersonal causes and effects.
I got this gem from W.G.T. Shedd's Dogmatic Theology, new edition, page 322.
Showing posts with label systematic theology. Show all posts
Showing posts with label systematic theology. Show all posts
Saturday, August 18, 2007
Sunday, July 15, 2007
My journey to premillennialism
Several part series
The case for a millennial kingdom rests on three arguments: 1)The Old Testament prophets speak so emphatically of a coming universal age of earthly peace and justice that to transfer this vision wholly to a transcendnet superterrestial kingdom is unjustifiable; 2) because the historical fall of Adam involves all human history in its consequences it requires an historical redemption that extends 'far as the curse is found' to complete Christ's victory over sin; 3) the most natural interpretation of Revelation 20 seems to suggest an earthly, millennial reign prior to the inauguration of God's eternal kingdom" (Carl F. H. Henry, God, Revelation, and Authority, 6 volumes. [Waco, Tex.: Word, 1983; reprint, Wheaton, IL: Crossway, 1999], 6: 504).
The case for a millennial kingdom rests on three arguments: 1)The Old Testament prophets speak so emphatically of a coming universal age of earthly peace and justice that to transfer this vision wholly to a transcendnet superterrestial kingdom is unjustifiable; 2) because the historical fall of Adam involves all human history in its consequences it requires an historical redemption that extends 'far as the curse is found' to complete Christ's victory over sin; 3) the most natural interpretation of Revelation 20 seems to suggest an earthly, millennial reign prior to the inauguration of God's eternal kingdom" (Carl F. H. Henry, God, Revelation, and Authority, 6 volumes. [Waco, Tex.: Word, 1983; reprint, Wheaton, IL: Crossway, 1999], 6: 504).
Saturday, July 07, 2007
Review of Russell Moore's *The Kingdom of Christ*
Carl Henry launched an Evangelical Renaissance and gave intellectual credibility for Evangelical social endeavors. Russell Moore continues that legacy.
Moore argues that Evangelicalism, for having all the right theology, has failed to put that into practice (Here he is following Carl Henry's *Uneasy Conscience of Modern Fundamentalism*). He critiques both Reformed and Dispensational thinkers (the reviewer is Reformed). Moore argues for the Kingdom of Christ as a legitimate fulcrum for making social and political moves without losing the need for personal regeneration. Dispensational thinkers, argues Moore, make kingdom preaching irrelevant because it preaches an earthly, future kingdom which has no relevance to the Church. Covenant theologians, on the other hand, preach a kingdom that is *now* but when pressed, end up with a spiritual, heavenly kingdom--which again has no relevance for the church.
Moore argues to the contrary that the Kingdom is now, has earthly ramifications, and presently finds its culmination in Christ. Kingdom language, for Moore, is warfare language. He follows much of Kuyper in arguing that Christ claims are binding on the whole order. He follows Ridderbos in positing a "cosmic" redemption. If sin is cosmic in its reach, so is redemption. Well said.
While it may be true that Moore skews the discussion in favor of progressive dispensationalism, he does give credit to more biblical forms of amillennialism. He rightly notes that recent amillennialists, A. Hoekema and Vern Poythress, stress an "earthiness" about the future state that is sadly lacking in traditional amillennialism. This has important ramifications for current kingdom activity: our present endeavors for the kingdom are of eternal significance, for the "glory of kings" will enter the New Jerusalem (Revelation 21:22-27). This world is not a timebomb waiting to go off.
Criticisms and Personal Comments:
1. Moore comes from a premillennial background. He rightly critiques Amillennialism as being neo-platonic. His interpretation of Isaiah 65:20 ends most discussions of amillennialism. However, it is not clear how his interpretation of Isaiah 65:20 actually proves historical premillennialism and not postmillennialism?
2. He critiques theonomy when he should actually be critiquing Gary North.
3. The book is endnoted, not footnoted. The actual text is less than 200 pages. I read it in about a day.
Conclusion:
This book promises much and leaves the reader wrestling with tough issues. The current reviewer is excited that Southern Baptists are getting involved with "kingdom issues" in a way that does not denigrate either the gospel or modern culture. One hopes that many conservative Presbyterians will take note. Aside from a few doctrinal criticisms, the current reviewer recommends this book without qualifications.
Moore argues that Evangelicalism, for having all the right theology, has failed to put that into practice (Here he is following Carl Henry's *Uneasy Conscience of Modern Fundamentalism*). He critiques both Reformed and Dispensational thinkers (the reviewer is Reformed). Moore argues for the Kingdom of Christ as a legitimate fulcrum for making social and political moves without losing the need for personal regeneration. Dispensational thinkers, argues Moore, make kingdom preaching irrelevant because it preaches an earthly, future kingdom which has no relevance to the Church. Covenant theologians, on the other hand, preach a kingdom that is *now* but when pressed, end up with a spiritual, heavenly kingdom--which again has no relevance for the church.
Moore argues to the contrary that the Kingdom is now, has earthly ramifications, and presently finds its culmination in Christ. Kingdom language, for Moore, is warfare language. He follows much of Kuyper in arguing that Christ claims are binding on the whole order. He follows Ridderbos in positing a "cosmic" redemption. If sin is cosmic in its reach, so is redemption. Well said.
While it may be true that Moore skews the discussion in favor of progressive dispensationalism, he does give credit to more biblical forms of amillennialism. He rightly notes that recent amillennialists, A. Hoekema and Vern Poythress, stress an "earthiness" about the future state that is sadly lacking in traditional amillennialism. This has important ramifications for current kingdom activity: our present endeavors for the kingdom are of eternal significance, for the "glory of kings" will enter the New Jerusalem (Revelation 21:22-27). This world is not a timebomb waiting to go off.
Criticisms and Personal Comments:
1. Moore comes from a premillennial background. He rightly critiques Amillennialism as being neo-platonic. His interpretation of Isaiah 65:20 ends most discussions of amillennialism. However, it is not clear how his interpretation of Isaiah 65:20 actually proves historical premillennialism and not postmillennialism?
2. He critiques theonomy when he should actually be critiquing Gary North.
3. The book is endnoted, not footnoted. The actual text is less than 200 pages. I read it in about a day.
Conclusion:
This book promises much and leaves the reader wrestling with tough issues. The current reviewer is excited that Southern Baptists are getting involved with "kingdom issues" in a way that does not denigrate either the gospel or modern culture. One hopes that many conservative Presbyterians will take note. Aside from a few doctrinal criticisms, the current reviewer recommends this book without qualifications.
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