Further Reforming a Reformed Theology of Law

Early Reformed theology of law was very similar to Thomas Aquinas’s, although it also dissented from aspects of his work. This early Reformed thinking about law came to influential expression in the Marrow of Modern Divinity. The Marrow’s theology of law focused on concerns of Reformed soteriology while continuing to resemble much of Thomas’s scheme. This revised Reformed approach was generally helpful, yet did not give enough attention to the movement of redemptive history. Therefore, this article proposes a theology of law that incorporates earlier Reformed developments but also seeks to reform them further by taking redemptive-historical considerations into fuller account.

Covenant

As the Reformed tradition faced different contexts, both in time and place, there could be a spectrum of emphases. Covenant has been a crucial theme for helping to hold together those emphases and maintain a sense of biblical and theological breadth and proportion. In the sixteenth and seventeenth centuries, federal or covenant theology employed the covenant concept as one organizing theme for viewing all redemptive history and observing connections across various Christian doctrines. At its best, the Reformed tradition has been able to emphasize mutual obligation without surrendering to neonomianism as well as the absolute, unconditional, and unilateral basis of the covenant without succumbing to antinomianism. And if that is possible, then the tension that exists in federal theology may be a sign that we are dealing with a relationship in history between God and human beings that is as complex and real as it is presented in the Bible.

Humanity matters: The strange priestly yes of God actualised amidst the struggles of life

Barth’s rejection of natural theology gives the impression that his theology holds only negative views of anthropology. A description of the office of the priesthood of Christ offers insight into how humanity matters in the theology of Karl Barth. The article argues that Christ, the priest, actualised and effectuated the strange priestly yes of God to humanity. The strange priestly yes of God to humanity can be understood, as grounded upon the radical yes of God to humanity, revealed and actualised in the incarnated person and redemptive history of Jesus Christ as the one who is the Son of God and the Son of man.

RESENSI BUKU : A NEW TESTAMENT THEOLOGY

Buku ini bukan dengan tidak sengaja dinamai dengan A New Testament Theology. Menurut Blomberg, ia tidak memilih judul The New Testament Theology karena ada banyak tema yang pontesial menjadi pusat bagi Teologi Perjanjian Baru (p. 11). Meskipun demikian, ia meyakini bahwa tema penggenapan (fulfilment) dapat menjelaskan kesatuan dan pesan utama dari setiap kitab di dalam Perjanjian Baru (cf. pp. 10-11). Di dalam menuliskan bukunya ini, Blomberg memanfaatkan setiap kekuatan dari semua pendekatan utama (historical description, redemptive history, worldview or story, canonical, theological-construction) dalam menulis Teologi Perjanjian Baru (pp. 6-7). Kendatipun demikian, Blomberg mengakui bahwa modelnya lebih dekat dengan pendekatan redemptive-historical (p.7). Berhubungan dengan struktur, Blomberg berusaha menelusuri tema penggenapan dalam teks Perjanjian Baru secara kronologis (p. 9).

Interplay of fear of God’s judgement and responsibility compulsion as nexus for encouraging responsible migration response

This article argues for the interplay of fear of God’s judgement and responsibility compulsion as a nexus for encouraging responsible migration response. This arises from the need of theology of migration that challenges the church to respond to migration challenges in a comprehensive manner. Given this, the aim of this article is to contribute migration theology that respond to the aforementioned proposed need. It utilises the available literature to establish the role of Israel in God’s redemptive history that includes her positive treatment of people from other nations, thereby also reminding the nations of what God expects of all people. In bringing the issue of the interplay of fear of God’s judgement and responsibility compulsion as a nexus for encouraging responsible migration response, it advances that God promises to judge and punish his people when they oppose his care and love for the vulnerable people such as aliens, widows and orphans (Ex 22:21–27). However, in remaining faithful to his aforementioned promises to the Israelites, God confronts them (the Israelites) in anger, judgement and punishment when they disobey him in the way they manage their relationship with people of other nations (Jr 7:1–15, 52; 2 Ki 24:10–20). With this in mind, it concludes by advancing the interplay of fear of God’s judgement and responsibility compulsion as nexus for encouraging responsible migration response within contemporary churches in South Africa and beyond.Intradisciplinary and/or interdisciplinary implications: This article outlines the issue of fear of judgement and responsibility compulsion as a nexus for responsible migration response. It underscores the aforementioned by delving into a thorough exegesis of the relevant Old Testament passages and looking at Israel’s role in redemptive history as God’s people. It then presents the role of Israel as accomplished by the God-man, Jesus Christ, who established the church as a new covenant community of God. As such, it is a theological interdisciplinary article integrating exegesis, biblical theology, systematic theology and practical theology.

A Corporate Understanding of Biblical Salvation and Its Application to Climate Change Mitigation Measures

This article deals with a theological approach to the issue of climate change and examines some of the misconceptions found within Christianity with regards the environment. These distortions of understanding can be traced back to the way in which salvation is articulated and perceived. In the circumstances it becomes a pressing public task to consider the key biblical conceptions of salvation. Of critical significance is how the salvific tradition is understood to be corporate rather than individualistic. That is so right from the beginning of Israel’s redemptive history and carries through the biblical material to include God’s redemptive work in Christ which is itself extended through to the rest of creation. The current mitigation measures (and their limitations) with regards to climate change are critically evaluated alongside these salvific claims.

GENESIS 2:24 AND THE NEW COVENANT: A PROFOUND MYSTERY

Ephesians 5:31–32 articulates the root metaphor of New Testament marital imagery. The profound mystery is that the “one flesh” marital affinity union of Genesis 2:24 is how the new covenant fulfills the Abrahamic promise and brings the elect of “all the nations” into union with Christ. Thus, a sensus plenior is read into Genesis 2:24 that foreshadows redemptive history.

PENYEMBUHAN PENYAKIT: SEBUAH STUDI EKSEGETIS BERDASARKAN MARKUS 16:17-18

The Lord Jesus before ascending to Heaven did say there would be signs accompanying believers, one of which was that they laid their hands on the sick, and the person was healed. Some groups really claim that every believer can cure a disease, is that right? To answer this question, it is very necessary to discuss Mark 16: 17-18. In this discussion using the Historical Redemptive method (redemptive history). So that through discussion with the History of the Atonement method you can understand the meaning of the text in the context of the History of the Atonement.

An Understanding the Pauline Christology Significance of Firstborn (Protokos) In The Light of Paschal Theology: Critical Evaluation on Colossian 1: 15-20

Paul was claimed as the most controversial person in his theology. Many scholars said that he was influenced by Hellenistic Judaism in his theology; while others claimed it was affected by Jewish thinking. The concept of ‘protokoj’ (firstborn) was stated being influenced by Hellenistic Judaism and did not imply the rest of New Testament Theology. Some said that firstborn in Colossian 1: 15–20 was a hymn in praise of Christ, while others would say that firstborn in the Hymn Christology is congenial, but not identical with Paul’s theology. This research aimed to show the concept of firstborn as the main window showed Pauline Christology significance in the light of Paschal theology. The methods used in this research were descriptive and biblical text analysis. The conclusion of this research is that the death of Christ is the main point to see how firstborn of all creation not counted as ontological in meaning, but it has the power to show the readers about Pauline Christology. The firstborn of all creation is seen in the context of redemptive history and bring the audience to see how powerful the title to see Pauline Christology.