Deciphering Covenant Theology (Part 8)
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I ended the last post talking about how CT reduces the nation of Israel down to Jesus Christ and then interprets the Church in Him to be the “True Israel.” There is more to say about that, but first I think a little more orientation is required. I want to begin this installment with a definition of Covenant Theology from one of its major contemporary practitioners, Ligon Duncan:
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Deciphering Covenant Theology (Part 7)
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The Covenant of Grace (2)
It is almost impossible to overstate the importance of “the covenant of grace” to Reformed theology. When one reads of “the covenant” in the writings of CT’s the implication is that it is the covenant of grace. When it comes to CT’s comprehending the Bible as a “redemptive-historical” book, the thing that is powering this is the covenant of grace. Hence,
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Deciphering Covenant Theology (Part 6)
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Some of this post reuses material from a previous article.
The Covenant of Grace (1)
Covenant theology depends for its credibility upon theological covenants with virtually no exegetical proof. This is especially the case with the “Covenant of Grace.”
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Romans 1 isn't "About" Homosexuality
Christian brothers and sisters often read Scripture in very different ways. I suspect it goes back to two things; (1) what theologians call “prolegomena”—how we “do” theology, and (2) what Scripture is—its nature. The latter will often inform the former.
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“Christ in All the Scriptures“ ?
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“…please do discover in Scripture all the things concerning Christ, but do not find things concerning Christ directly in every verse of Scripture. Your credibility depends on your successful discernment of the two.” - Snoeberger
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