Posts in Historical Theology

Talbot and Inerrancy

By Clint Arnold Dec. 10, 2013 1:30 p.m. Theology, Historical Theology, Christian Education

“The Scriptures of the Old and New Testaments are without error or misstatement in their moral and spiritual teaching and record of historical facts. They are without error or defect of any kind.” Thus reads Biola University’s (and Talbot School of Theology’s) Articles of Faith—a document that remains unchanged since it was written shortly after the turn of the century. As the Dean of Talbot and as one who has been on the faculty for 27 years, I can say that this is a conviction that runs very deep in our faculty. We believe that the Bible is the Word of God and, as such, is truthful in what it affirms and can be completely trusted. 

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Book Review: The Aleppo Codex (by Matti Friedman)

By Tom Finley Nov. 19, 2013 9:00 a.m. Historical Theology, Culture, Old Testament

Is it possible for a true story about an ancient manuscript of the Hebrew Bible to be thrilling

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El día de la Reforma / Reformation Day

By Octavio Esqueda Nov. 2, 2013 1:39 p.m. Theology, Historical Theology, Church Life, Evangelism, Ministry and Leadership

El 31 de octubre de 1517 Martín Lutero clavó en las puertas de la catedral de Wittenberg en Alemania 95 tesis en las que criticaba abiertamente las ventas de indulgencias de la iglesia católica romana. Lutero inicialmente no tenía la intención de romper con la iglesia romana sino enfatizar la supremacía del evangelio basada en su simplicidad y a la vez en su gran profundidad. El evangelio o las buenas noticias de la salvación en Cristo es el fundamento esencial de la fe cristiana y desgraciadamente se había pervertido convirtiéndose en una práctica totalmente ajena a su esencia. De manera que, las indulgencias eran una distorsión absoluta del evangelio y, por lo tanto, dignas de ser repudiadas con severidad. Como resultado de esta acción, Lutero inició el movimiento conocido como la Reforma Protestante y cada 31 de octubre se conmemora como el Día de la Reforma. 

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Antonio del Corro: El gran legado para nuestros tiempos de un reformador español / The legacy of Antonio del Corro an exemplary Spanish Reformer

By Octavio Esqueda Oct. 3, 2013 9:10 a.m. Historical Theology, Christian Education, Church Life, Culture, Ministry and Leadership, Missions

El gran educador Antonio del Corro (Sevilla, 1527-Londres, 1591) es quizá una de las figuras más importantes y a la vez menos conocidas de la reforma española. Es también un ejemplo a imitar para todos los que seguimos a Cristo y sobre todo para los que nos dedicamos a servirle a través de la enseñanza. El historiador Emilio Monjo se refiere a Antonio de Corro como “un personaje que refleja el talante de la Reforma española en cuanto a su libertad de pensamiento y palabra: una iglesia que había nacido libre por la acción de la Escritura, y que se mantuvo libre con la Escritura también en su exilio europeo". 

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A few questions about the doctrine of Hell (3 of 4)

By John McKinley Jun. 5, 2013 6:00 a.m. Theology, Historical Theology

As Part 3 in this series on the doctrine of hell, I introduce an interpretation of hell that is coming into print from a few contributors during the last decade. See Part 1 on the metaphorical language for hell, and Part 2 on the doctrine of degrees of punishments. The traditional teaching about hell has been criticized for many reasons, one of which is that sin continues forever in hell. This seems to be a cosmic dualism where good prevails only in heaven (the new creation), but evil continues to hold out in hell where evildoers continue to hate God and compound their guilt forever and ever. This might not be the best conclusion.

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Some Reflections on 1 Cor. 2:14

By Alan Gomes May. 8, 2013 10:37 a.m. Theology, Historical Theology, Apologetics, Evangelism, Philosophy, Spiritual Formation

The Bible is God’s very word and therefore carries the authority of God himself. And that word of God, Scripture tells us, is a powerful thing—“living and active and sharper than even a two-edged sword” (Heb. 4:12). It floods the soul with its resplendent rays, laying bare God’s truth and putting all darkness to flight. Yet, as this text tells us, not all receive the truth of this light, and some esteem it as folly itself. How can this be? If Scripture is “the power of God unto salvation” (Rom. 1:16), how could any reject its authoritative claims?

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Two wills in Jesus?

By John McKinley Mar. 28, 2013 12:26 p.m. Theology, Historical Theology

Dyothelitism means that Jesus possesses two wills, one divine and one human. God the Father and God the Son are distinct persons, but they share the same divine will. The difference of Jesus’ will from his Father’s will in Gethsemane is his human will. By incarnation, God the Son took up a second way of living as a man. He now possesses two natures. Each nature is complete, including a will for each. I define will as the spiritual capacity for desires and choice in the exercise of personal agency. A caution to remember is that these are mysterious operations (desiring, choosing) of mysterious realities (persons, wills, Trinity) that may leave us continuing to wonder even after thinking it all through as best we can. We will consider briefly Jesus’ divine will, his human will, the situation of Gethsemane, and how this affects our thinking about the Trinity.

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