As iron sharpens iron,
one person sharpens another. (Proverbs 27:17)
(From Theologically Driven. Read the series so far.)
This blog post is fairly ambitious, seeking to answer two questions: (1) How can we prove the existence of universally “received laws of language”? And, assuming they exist, (2) Who gets to decide what those laws are in the absence of an explicit biblical statement of those laws?
(Read the entire series.)
This is the final part of this exploratory series on the rapture of the Church. Its main purpose has been to show that none of the competing positions on the “taking out” of the saints merits more than an “inference to the best explanation.” Within the Rules of Affinity this would be a C3. I have looked at posttribulationism and midtribulationism in the last post; here I shall look at the prewrath and pretribulational views.
This view is of very recent vintage, but for all that, it has articulated its position well and has won many advocates. In my opinion this position mounts some serious challenges for the other approaches. It deserves to be taken seriously.
(From Theologically Driven)
For decades it was assumed, by both sides of the debate between dispensational and Reformed theology, that the primary distinction between the two models (there were really no other viable evangelical options in the early days) was hermeneutical—dispensationalists held consistently to a “literal” reading of Scripture (and most importantly the OT prophetic portions of Scripture), while the Reformed were comfortable with a nonliteral (e.g., spiritual or typological) interpretation of those same texts.
Anthony Hoekema, for instance, reflecting this understanding from a Reformed perspective, wrote in his chapter of The Meaning of the Millennium,
Premillennialists, particularly those of dispensationalist persuasion, are committed to what is commonly called the ‘literal’ interpretation of Old Testament prophecy…. Amillennialists, on the other hand, believe that though many Old Testament prophecies are indeed to be interpreted literally, many others are to be interpreted in a nonliteral way. (172)
There is no doubt that Jay Adams has had an indelible mark on the Christian counseling movement. While he was not the first to place a high view of Scripture as the ground of the practice, he certainly brought a renewed focus to the role of Scripture in Christian counseling. There are many pastors, counselors, and Christian counseling organizations that owe a debt of gratitude to his work.
This large volume has already positioned itself as a premier textbook for hermeneutics for evangelicals. The authors; one an OT commentator, and one a NT commentator, have put a lot of thought into their production. The publisher has produced an attractive, well planned volume.
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