Paul Copan continues his series on slavery and the Bible in the latest issue of Enrichment (see his earlier discussions of Old Testament slavery in the journal here and here). In this article, he examines slavery in the context of the New Testament and addresses the question of whether Jesus or the New Testament writers condoned slavery.
In the first part of this series, I briefly sketched the historical and socio-cultural backdrop of the Roman Empire, its capital city Rome, and its citizens. In the second and third parts, I surveyed the theme of suffering in Romans within the wider of context of Pauline theology. In this final part, I will move on to our appropriate response to suffering in the present, and some thoughts on what application we can draw from this thematic exploration. Read more
In the first part of this series I briefly sketched the historical and socio-cultural backdrop of the Roman Empire, its capital city Rome, and its citizens. In the second part I surveyed this theme in Romans within the wider of context of Pauline theology. In this third part I will cover the scope of suffering.
“Go! This man is my chosen instrument to proclaim my name to the Gentiles and their kings and to the people of Israel. I will show him how much he must suffer for my name.” – Acts 9:15-16
In this series I shall survey this theme in Romans within the wider of context of Pauline theology. This includes the origin and scope of pain, and the appropriate response to suffering in the present. I shall then give some thoughts on application drawn from this thematic exploration. In Part One I shall briefly sketch the historical and socio-cultural backdrop of the Roman Empire, its capital city Rome, and its citizens. Read more
In this sermon at the Jubilee Church in London, Ed Stetzer discusses cultural-engagement and the task of proclaiming the Gospel.
Acts 17:16-34 is a really great passage because it offers us insight into how Paul took the Gospel to a society that was uninfluenced by the Judeo-Christian worldview and deeply pluralistic (read Sarah Tennant’s article on Acts 17 in our first issue of the Thinking Matters Journal). Here, Ed looks at what it means to live missional lives and especially what this means for our interaction with culture. He charts out a biblical understanding of this relationship and examines the difference between contending with the culture (Jude 3) vs contextualizing for the culture (1 Cor 9). He argues that we can learn from Paul in the way he:
- Acknowledged the spiritual questions of the culture.
- Understood the culture.
- Acknowledged the positive and rebuked the negative, for the sake of the Gospel.
Downloads: LoDef DVD HiDef
Ed is someone who has thought deeply about mission, evangelism and church-planting. He is currently serving as the president of LifeWay Research, a ministry set up to assist and equip Christian leaders in encouraging church health and effectiveness. Ed is also a contributing editor for Christianity Today and a Visiting Professor of Research and Missiology at Trinity Evangelical Divinity School and Southeastern Baptist Theological Seminary. He is the author of Planting New Churches in a Postmodern Age and Breaking the Missional Code (with David Putman).
For the audio version only, download the file here.
(HT: Adrian Warnock)
Here are the videos from the main sessions on day two of the conference (Chris Gatihi at Pilgrim in Conflict has helpfully posted notes on each of the sessions as well).
Session 4: Thabiti Anyabwile — ‘Fine-Sounding Arguments’ — How Wrongly ‘Engaging the Culture’ Adjusts the Gospel
- Paul’s Purpose (1:24 – 2:5)
- Paul’s Philosophy (2:6-2:15)
- Paul’s Practices (2:16-2:23)
- Paul’s Perspective (3:1-4)
Session 5: John MacArthur — The Theology of Sleep! (Mark 4)
How do we approach evangelism?:
- Obedience (Mark 4:21-22)
- Diligently (Mark 4:23-25)
- Confidence (Mark 4:30-32)
Session 6: John Piper — Did Jesus Preach the Gospel of Evangelicalism?
Video to come.
Full manuscript available on the Desiring God website here.
Luke 18: 9-14
– Did Paul Get Jesus Right?
– Aspects of the Pharisee’s Righteousness in Luke 18: 9-14
- A Gift from God
– Only One Thing Missing:
– Jesus: God’s Righteous One
Implication 1: Jesus’ Gospel Is Also Paul’s
Implication 2: Nothing We Do Is Basis for God’s Acceptance
Implication 3: Our Standing with God Is Based on Jesus, Not Us
Implication 4: Transformation Is the Fruit, Not Root, of Justification
Implication 5: All Our Goodness Is Evidence and Confirmation, Not Grounds
Implication 6: The Gospel Is for Every Person and Every People
Implication 7: Jesus Gets the Full Glory
No Christian teacher is worth listening to who is not willing to suffer if need be for the truth that is being taught. The readiness to suffer for the sake of the truth is intrinsic to the whole fabric of Christian living, and hence teaching, and thus not an optional part of the equation of the equipping of the public teacher of Christianity.
Paul’s teaching was personally validated by his willingness to be “exposed to hardship, even to the point of being shut up like a common criminal; but the word of God is not shut up” (2 Tim. 2:9). Some hearers will find in the truth of the one who was “nailed to the cross” merely a “stone of stumbling” and “folly” (1 Cor. 1:23; cf. Rom. 8:17, 18). Jesus did not hesitate to make it clear that his disciples must be prepared to “be handed over for punishment and execution; and men of all nations will hate you for your allegiance to me.”
The truth, Christianly understood, is an event in history, a birth, death, and resurrection, God’s own personal coming to us in mercy and grace, a Word spoken through a personal life lived, a personal event in which we are called personally to participate. To tell the truth rightly is to follow the one who is truth.
The “right method” for guarding Christian truth was set forth in Luther’s three concise instructions: oratio, meditatio, tentatio – first by prayer, then by textual meditation, but decisively by suffering temptation and the experience of testing through affliction. Listen to him poignantly acknowledge how much he owed to his enemies: “Through the raging of the devil they have so buffeted, distressed, and terrified me that they have made me a fairly good theologian, which I would not have become without them.”
Thomas C. Oden, Defending the Faith: Christian Apologetics in a Non-Christian World, paper presented at The 1995 Evangelical Theological Society Annual Meeting