Archive for the 'Uncategorized' Category

Exegesis and Dogmatics

May 2, 2011

A great post by Ben Myers on the relation between exegesis and dogmatics.

Here’s an excerpt:

In other words, there’s no one-way street from exegesis to dogmatics – the traffic always moves in both directions. And as Bultmann rightly insisted, there can never be a “presuppositionless exegesis,” in which the exegete confronts the text of scripture with a theological blank slate. Theology is always there already – indeed, it’s already inscribed in the texts themselves, and in the whole array of lexical, text-critical and historical tools which are used to translate and interpret these texts. It’s theology all the way down!

By the Power of His Deity (via Heidelblog)

July 21, 2010

Heidelberg Q 17.

Heidelberg Catechism Q. 17: 17. Why must he also be true God? That by the power of His Godhead He might bear in His manhood the burden of God's wrath,1 and so obtain for 2 and restore to us righteousness and life.3 1 Isaiah 53:8. Acts 2:24. 2John 3:16. Acts 20:28. 3 1 John 1:2. The sub-text of Satan's offer, in the garden, was power. You see, the covenant of works offered glorified, everlasting, consummated fellowship with God on condition of abs … Read More

via Heidelblog

External to Ourselves

April 3, 2010

It is not in our life that God’s help and presence must still be proved, but rather God’s presence and help have been demonstrated for us in the life of Jesus Christ. It is in fact more important for us to know what God did to Israel, to His Son Jesus Christ, than to seek what God intends for us today. The fact that Jesus Christ died is more important than the fact that I shall die, and the fact that Jesus Christ rose from the dead is the sole ground of my hope that I, too, shall be raised on the Last Day. Our salvation is “external to ourselves”. I find no salvation in my life history, but only in the history of Jesus Christ. Only he who allows himself to be found in Jesus Christ, in his incarnation, his Cross, and his resurrection, is with God and God with him.

Dietrich Bonhoeffer, Life Together, trans. John W. Doberstein (New York: Harper & Row, 1954), 54.

The First and Most Important Fact

November 18, 2009


Any one who speaks of God as though He were a cousin, about whom, naturally, one knows everything, really knows nothing at all of God. The first and most important fact that we can know about God is ever this: we know nothing of Him, except what He himself has revealed to us.

Emil Brunner, Our Faith, trans.  John Rilling (New York: Scribner’s Sons, 1954), 11.

The Biblical Story

November 17, 2009

The biblical story does not simply illumine our existence: it throws our whole existence into turmoil. It does not merely answer our questions: it reveals the banality of our questions and gives us new questions that set us on a path to profound discovery. It is not supplemental, but subversive. Thus, the goal is not to relate the Bible to our experience (which is really to say, judge the Bible by experience), but vice versa. We must set out to make our lives relevant to the biblical story, not the biblical story to our lives.

Michael S. Horton, Covenant and Eschatology (Louisville: Westminster John Knox Press, 2002), 165.

 

Zizek on Love

June 4, 2009

Interesting stuff. His conclusion seems a bit off.

HT: Jason Goroncy

Berkhof and Dr. Strangelove

February 22, 2009

Is it just me or does Louis Berkhof look amazingly similar to Dr. Strangelove?

I think it is uncanny. However, I am guessing that neither Stanley Kubrick or Peter Sellers were fans of Berkhof. Maybe I am wrong.

Yeh Is Not Emergent

February 17, 2009

logo_essays

Allen Yeh on why he is not emergent.

Horton’s Christless Christianity

January 2, 2009

christless-christianity1In his new book, Christless Christianity, Michael Horton provides a sobering look on the state of today’s American evangelical church.

Horton argues that the American evangelical church has lost the centrality of Christ as the gospel as we have been overly influenced by Pelagianism, revivalism, gnosticism, and what is labeled “moralistic, therapeutic deism.” Horton writes that the key to his criticism is that “once you make your peace of mind rather than peace with God the main problem to be solved, the whole gospel becomes radically redefined (39).” Influenced by our American autonomy and modernism we have made the gospel about us, not about Christ. We use Christianity to make our lives better and degrade Christ to being our life coach instead of our Savior.

Furthermore, Horton argues that by making the gospel about us and not Christ evangelicalism is becoming “theologically vacuous.” God is not denied but he is trivialized. The gospel is about our changed lives and about how we can mold the gospel to fit our self-help programs.  We are exhorted to “do more, try harder.” The gospel is about imperatives instead of the “triumphant indicative” declared by Machen in Christianity and Liberalism.

Due to the second great awakening, revivalism, and gnosticism, we make the gospel more about experience rather than knowledge. We are about deeds not creeds.

Horton writes:

“Regardless of what the church teaches – or perhaps even what is taught in Scripture – the one unassailable authority in the American Religion is the self’s inner experience.” (170)

In Christless Christianity Horton hits a home run. My hope is that this book will assist the church in returning to the gospel for what it is. The gospel is about God’s divine rescue of sinners. The gospel is about news that happened outside of us in history. The gospel the reality of sin and the reality that Christ would become man to die on a cross to reconcile sinners to a just and holy God.

Weeds in The Astroturf

January 2, 2009

Dr. Clark provides an interesting observation.