Bibliology

The Tragedy of Biblical Illiteracy, Part 3

Read Part 1 and Part 2.

Inerrancy

Reasons for biblical illiteracy are many: lack of emphasis and teaching of the Bible in our churches, youth programs that major on entertainment rather than the Word of God, Bible colleges and seminaries that prepare ministers to be CEOs rather than shepherds who feed the flock a rich diet of Scripture, confusing MTD for biblical Christianity, and simply laziness and distractions resulting in neglect of personal reading of the Bible. But one other culprit surely is the increasing challenge to biblical inerrancy. If Christians do not believe in the inerrancy of the Scriptures then by default they believe the Bible contains errors and, therefore, cannot be trusted.

If this is the case then why bother reading it? Major attacks on the truthfulness and reliability of God’s Word have been prolific from the New Atheists such as Richard Dawkins and Sam Harris, and skeptics such as Bart Ehrman. But, sadly, theologians closer to the core of the faith are also adding fuel to the fire. Read more about The Tragedy of Biblical Illiteracy, Part 3

Uncertainty vs. Renewed Confidence in the Word of God, Part 2

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Where to from Here?

As a result of these past and present influences, the church of Christ is facing an authority crisis. There has been a steady erosion of confidence in Scripture for several decades cumulating in theological and/or practical elimination of the need for the Bible in our lives. After all, in a society infatuated with success—theological understanding, biblical knowledge and even righteous living are no match for fancy buildings, high-powered programs, the finest in entertainment and emotional experiences (no matter what the source).

Very few churches grow numerically today because of solid teaching of the Word. That is because very few Christians today see the importance of the Word. To them the Bible is much like a musical concert, there to produce an experience, not to transform their lives. They see no vital connection between Scripture and life. To know God’s truth is not essential to how they want to live their lives, therefore they have no desire to study the Bible. Read more about Uncertainty vs. Renewed Confidence in the Word of God, Part 2

Uncertainty vs. Renewed Confidence in the Word of God, Part 1

From Think on These Things; used with permission.

Emergent spokesman Brian McLaren calls for the evangelical community to get over its love affair with certainty. He writes, “Drop any affair you may have with certainty, proof, argument—and replace it with dialogue, conversation, intrigue, and search.”1 Are we to take McLaren seriously? If so, then the best way to get over our love affair with certainty, according to McLaren, would be to replace it with uncertainty, or more commonly, mystery. It is definitely in vogue at this point in church history to make the rather “certain” claim that we cannot be certain about anything. Of course, the irony of such certainty about uncertainty is obvious. But much like impossible political promises, when statements are left unanalyzed and unchallenged they tend to be uncritically absorbed by the minds of some people, often resulting in great harm.

It is important then that we give careful thought to the recent love affair with uncertainty. What are its origins? Is it really something new? Does it line up with the claims of Scripture? How should the people of God respond? Read more about Uncertainty vs. Renewed Confidence in the Word of God, Part 1

What the Bible Contains for the Believer

(About this series)

CHAPTER X—What the Bible Contains for the Believer

BY REV. GEORGE F. PENTECOST, D. D., DARIEN, CONNECTICUT

1. The Bible is the Only Book That Can Make Us Wise unto Salvation.

The Bible is not a book to be studied as we study geology and astronomy, merely to find out about the earth’s formation and the structure of the universe; but it is a book revealing truth, designed to bring us into living union with God. We may study the physical sciences and get a fair knowledge of the facts and phenomena of the material universe; but what difference does it make to us, as spiritual beings, whether the Copernican theory of the universe is true, or that of Ptolemy? On the other hand, the eternal things of God’s Word do so concern us. Scientific knowledge, and the words in which that knowledge is conveyed, have no power to change our characters, to make us better, or give us a living hope of a blessed immortality; but the Word of God has in it a vital power, it is “quick and powerful”—living and full of Divine energy (Heb. 4:12)—and when received with meekness into our understanding and heart is able to save our souls (Jas. 1:18, 21), for it is the instrument of the Holy Spirit wherewith He accomplishes in us regeneration of character. The Word of God is a living seed containing within itself God’s own life, which, when it is received into our hearts, springs up within us and “brings forth fruit after its kind;” for Jesus Christ, the eternal Word of God, is the living germ hidden in His written Word. Therefore it is written, “The words that I speak unto you, they are spirit and they are life” (John Read more about What the Bible Contains for the Believer

The Covenant in Classical Covenant Theology (Part 2)

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If we turn to Covenant theology’s own explanations of their system we find a curious dualism of frankness and subterfuge. I do not use “frankness” in the ethical sense, just in the sense that there is sometimes a willingness to face the text and deal with what it actually says.

Likewise, by “subterfuge” I am not saying there is an unethical motive in these men, but that they almost instinctively avoid the clear implications of passages which undermine their teaching. Robertson, for example, when dealing with the inauguration of the Abrahamic covenant, carefully picks his way through Genesis 15 (and 12:1) without mentioning God’s land-promise (The Christ of the Covenants, ch. 8). He first constructs his thesis with the help of certain NT texts, and then deals with the land issue once he has a typological framework to put it in. Read more about The Covenant in Classical Covenant Theology (Part 2)

The Covenant in Classical Covenant Theology (Part 1)

I think it is fair to say that the whole impetus for the covenants of redemption, works and grace in the Reformed Confessions stems from the assumption that the Old Testament must be read through the lens of the extra light of the New. If that assumption is flawed, as I believe it certainly is, then the whole project is in serious trouble.

The release of the Westminster Confession of 1647, although it was preceded by over a century of formative thinking about the covenant, stands out as the principal document of what is known as Covenant Theology.1 Covenant is employed as a fillip to understand and arrange the “doctrines of grace,” and is central to the Confession’s portrayal of redemption.2 This means that the concept takes on a deliberate soteriological hue. The WCF treats its concept of covenant as principally a gracious relationship; a condescension. And there is no doubt that in this it is correct. The Westminster Divines did not lay stress on a pre-creational ‘covenant of redemption’, although their anticipatory language of salvation for the elect in the ‘covenant of grace’ is in tune with it,3 and it is there in WCF 7:3. Read more about The Covenant in Classical Covenant Theology (Part 1)

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