In this paper, I address the problem of determining which traditional sources (scripture, reason, tradition, experience) are authoritative in the construction of theology. The solution, I suggest, is not favouring one source against other, but including them all in a holistic and mutually affirming manner. To do so, I apply Wolfhart Pannenberg’s trinitarian theological method of part and whole, and particular and universal. In Pannenberg’s theology, Christ is both the norm of revelation and the agent of self-differentiation. Therefore, with Christ as the norm, I relativize theological sources as contextual revelations of Christ based on context. While I affirm Christ as the source of self-differentiation, I also affirm the universalizing ministry of the Holy Spirit. My hope is that theology will focus less attention on theological sources and determining which source is authoritative, and focus more on the God who reveals. If all of history itself (including all of the traditional Christian sources) is affirmed as a theological source, God’s omnipotence, eternality, and glory will be all the more glorified.
As environmental concerns have risen to prominence within many quarters of Evangelicalism, this article seeks to discover how scholarly evangelical attitudes towards conservation are informed by interpretation of Scripture. The literature of Western evangelical scholars is surveyed and chief hermeneutical approaches to conservation analysed and discussed. It is found that evangelical hermeneutical approaches are largely influenced by five principal factors, namely: (i) attempts to resolve the tension between the dominion and cultural mandates of Gen. 1:28 and 2:15 respectively (ii) understanding of creation’s ‘original state’ (iii) interpretation of the relationship between the Adamic and Edenic covenants (iv) eschatological outlook (v) hermeneutical literalism. It is concluded that many post– and amillennialist evangelical scholars – in stark contrast to dispensational premillennialists – are responding to past criticisms of Christianity’s perceived environmental indifference by embracing an eco-centric stewardship paradigm that views mankind’s chief ecologic function as guardian and protector of creation, not exploiter.
The nature of Saul’s conversion event on the Damascus Road was cataclysmic and marked a profound change in the man and his beliefs, but also in the absolute and actual ontic nature of him as a human before God. In examining the conversion texts in Acts of the Apostles scholars have periodically raised the question, was Saul/Paul an 
The classical Islamic position of divine revelation considers the Qur’an inerrant because Allah dictated his speech, word for word, to prophet Mohammad through angel Jibril. Mohammad’s followers, in their turn, memorized the spoken Qur’an until the caliph ‘Uthman decided to compile the written Qur’an and send it to the other Islamic regions. The first part of the paper shall explain the classical position of divine revelation by following Noor Adin ‘Atir’s model of revelation. It shall also study the historical situation of the divine inspiration during and after the life of Mohammad. The second part of the paper shall focus on the weaknesses of the classical position of divine revelation and conclude that the classical position does not guarantee the inerrancy of the Qur’an.
C.S. Lewis’s political views are sufficiently inferential that those seeking to captivate him for a given ideology or partisan allegiance tend to “proof text” their way to claiming him. A more sober and thorough understanding of Lewis’s public and private writings indicate a “mere conservatism” informed by skepticism of statist intervention and a belief that fallen man is also a noble being deserving of liberty and equal treatment by the law. In all his political musings, Lewis’s Christian faith animates his interest in public and political life and defines his beliefs about the end of history.
Despite all the diversity in the Christian tradition over exactly how the image of God ought to be defined, there has existed a broad consensus throughout the church’s history that human beings are indeed divine image-bearers, as per the clear teaching of Scripture in the opening chapter of Genesis and elsewhere. Given the impact this doctrine has exerted on past generations of Christians in their social and cultural engagement—such as the abolitionist and civil rights movements, for example—this paper makes the case that contemporary Christians, particularly in the increasingly post-Christian West, would be well served to recover this ancient doctrine as a catalyst for biblically informed cultural engagement in the modern era. It will argue that this doctrine is well positioned to inform such matters as bioethics and poverty, and that even in a rapidly secularizing culture, it is a doctrine that allows the Christian church to offer a unique perspective on social and cultural issues grounded in the inherent dignity of every human being.
Zen-Christianity is a plural-istic theological movement that is gaining greater acceptance in the global evangelical community. Members of this movement claim to have achieved a theological bilingualism in which both distinct theological/philosophical systems are held in concert without conflict or distortion of one by the other. This article argues that far from achieving theological harmony, Zen-Christian theology severely distorts numerous tenants of orthodox Christian faith including the person and work of Jesus Christ. In demonstration of this, this article examines the Zen-Christian theology of Jesus as presented by Ruben Habito, a prominent theologian of the Zen-Christian movement. From an exegetical and biblical-theological perspective this article demonstrates that in order to fit Jesus into his Zen-Christian theological program, Habito must divorce Jesus from his theological, linguistic, and historical context. This article concludes that because it distorts the deity, teachings, and nature of Jesus Christ, Zen-Christianity, as presented by Habito, should be completely rejected by the evangelical community.
Previous conceptions of the attributes of God describe Him as omnipotent, omniscient, and omnipresent. These conceptions are based upon the human traits of ability, knowledge, and presence, extended 
ESSAY SERIES
Review Article
From Postmodern to Post-Christian: Gene Veith’s Cultural-Ideological Analysis
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Jae Yang |
A1-12 |
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Matthew Wong |
A13-28 |
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P.H. Brazier |
A29-46 |
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Sherene Nicholas Khouri |
A47-58 |
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Robert Schwarzwalder |
A59-70 |
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Geoffrey Butler |
A71-84 |
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Jacob S. Bullock |
A85-96 |
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Eugen Spierer |
A97-106 |
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Essay Series |
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Editorial |
ES1-2 |
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Martin |
ES3-20 |
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Huffling & Gentry |
ES21-38 |
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Review Articles |
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Esteban Miranda on Hayler |
RA1-6 |
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William B. Bowes on Veith |
RA7-16 |
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Book Reviews |
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Review of Carter |
BR1-2 |
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Review of Webb & Oeste. |
BR3-6 |
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Review of Seney |
BR7-10 |
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Review of McKnight |
BR11-14 |
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Review of Janssen |
BR15-16 |
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Review of Harp |
BR17-20 |
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Review of Daniels |
BR21-24 |
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Review of Wilson-Hartgrove |
BR25-28 |
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Review of Dickerson |
BR29-30 |
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Review of Bock |
BR31-32 |
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Review of Cully Allen |
BR33-34 |
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Review of Kloppenborg |
BR35-38 |
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Review of Ortlund |
BR39-42 |
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Review of King |
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ERT&P Contents, Vol. 6, 2018
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ERT&P Contents, Vol. 8, 2020
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ERT&P Contents, Vol. 12, 2024
