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by John F. MacArthur
The NT is consistent in its anticipation that the return of Christ might occur at any moment. That pervading perspective of imminence prompts three questions. The first question pertains to whether the Tribulation will precede Christ's coming for the church. The answer to that question is that it will not because the church is never asked to look forward to the tribulation, but they are asked to look forward to Christ's coming. The second question revolves around how the return of Christ could have been imminent in the early church. The answer here is that no one but the Father knows when the coming will occur, so that Christians, including the early church must always be ready. The third question asks why Christ's imminent return is so important. This answer relates to the motivation it supplies for believers to purify their lives and thereby progress toward the goal of sanctification and Christlikeness. The threefold call of the imminence doctrine is to wake up and obey right now, to throw off the works of darkness, and to put on the garments of holy living.
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by William D. Barrick
Both liberal and evangelical scholars have entertained doubts about the presence and/or frequency of conversion in the OT, but the doctrine is illustrated and objectified in the OT rather than being presented in doctrinal discourses as in the NT. Moses spoke of conversion in terms of the circumcision of the heart in Deut 10:16 and 30:6. The OT prophets referred often to Deuteronomic theology found in Deut 27-30 as a foundation for their prophecies. Joshua spoke of fearing the Lord in developing the Deuteronomic basis for conversion. Hezekiah's trust in the Lord also built on that foundation, and the prophets after him continued to build thereon. Examples of conversion in the OT included Abram, Naaman, Rahab, Ruth, the sailors on board the ship with Jonah, and the Ninevites. Elements involved in conversion in the OT included the Holy Spirit, the Word of God, knowledge of God, confession, faith, and repentance. A total change in a person’s life was the obvious outcome of conversion.
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by Robert L. Thomas
A difference of opinion is emerging among evangelicals about the degree of historical accuracy of the Synoptic Gospels. A historical survey of how various individuals explain the Great Commission illustrates that difference of opinion. An examination of how the church at different periods has viewed this Commission gives perspective regarding how and when this difference developed. The early church took the words of the Commission at face value, assuming them to be spoken by Jesus. The post-Reformation church did the same until the impact of the Enlightenment, which generated the ideology of Historical Criticism. Radical Historical Criticism questions the basic historicity of the Commission, Jesus' claim of all power, His command to go to all nations and baptize, and His use of the Trinitarian name in connection with baptism. Evangelical Historical Criticism questions the historicity of the same parts of the Commission, though usually not to the same degree as radical Historical Criticism. This evangelical approach to the Great Commission poses a serious dilemma for evangelical preachers and teachers in their handling of the Great Commission.
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by J. Gregory Behle
Institution-sponsored religious activities within American state universities in the nineteenth-century have gone largely unnoticed by higher education historians, although such activities were an integral part of such institutions from their founding. One such case was the compulsory chapel at the University of Illinois at Urbana-Champaign from its origin in 1868 to the demise of chapel in 1894. The first Regent of the University, John Milton Gregory, instituted chapel exercises from the beginning of the institution. Emphasis on chapel began to decline under the leadership of Selim Hobart Peabody, the second Regent. Compulsory chapel attendance ended during the tenure of Thomas Jonathon Burrill, the interim Regent who followed Peabody. Historical lessons to be learned from the University of Illinois experience include the effect of changing student populations on chapel attendance, the limitations placed on faculty schedules by academic work loads, and the effect of leadership's view of the importance of chapel attendance.
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by Leslie James Crawford
Ephesians 1:3-4 highlights the very important doctrine of election, but the passage is not without interpretative challenges that relate to that doctrine. An examination of individual words and phrases within the section reflects whether it supports the teaching of corporate or individual election. The two verses are part of a doxology that occupies 1:3-14 and emphasizes God's activity in benefitting His people. Various words and phrases within the doxology that contribute toward a correct understanding of election are "He chose," "He predestined," "us," "in Christ," "holy," "blameless," "with every spiritual blessing," and "in the heavenly places." An examination of those leads to the conclusion that God in eternity past selected certain individuals to receive a comprehensive spiritual package that includes justification and adoption. The two verses rule out the position of corporate election and support an individual, unconditional view of election.
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by Michael McGhee Canham
The debate over whether Christ was not able to sin or able not to sin results from Scripture's failure to address the issue directly. Some advocate that He was peccable (able not to sin), others that He was not able to sin (impeccable). Five hermeneutical issues relate to the resolving of this debate: what to do about the silence of Scripture, the argument from theological implications, the meaning of theological terms such as "ability" and "humanity," the role of theological presuppositions in exegesis, and an appeal to other relevant theological models. The role of theological suppositions includes a consideration of the meanings of perizo ("I tempt, test") in connection with Christ and of choris hamartias ("without sin") in Heb 4:15. Relevant theological models to be consulted include the hypostatic union of the two natures in Christ, the theological concept of "antinomy," and the kenosis of Christ. The preferred solution to the debate is that Christ in His incarnation was both peccable and impeccable, but in His kenosis His peccability limited His impeccability.
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