Can God change a person?s ?legal standing?Ewithout changing his ?life situation?E It would seem not: 1) The life condition of someone who is not justified is a situation of being ?under the curse?Eor ?under the reign of Death and Sin.?E This situation is punishment from God for sin, Adam?s and . . . . Continue Reading »
In his new book Violence, Hospitality, and the Cross , Hans Boersma offers this insightful and devastating criticism of Girard’s construct of a non-violent atonement: “One of the main reasons that [Girard’s] theory continues to increase in popularity is that he helps Christians . . . . Continue Reading »
Many Protestants today, perhaps most in the Reformed churches, believe that justification by faith is threatened by a high sacramental theology. The more efficacy you attribute to baptism, the less prominence you give to faith. While it is true that certain kinds of sacramental theology might be a . . . . Continue Reading »
This is a brief overview of a project on the atonement, first delivered as my inaugural lecture as Senior Fellow of Theology at NSA a few years ago. (I don’t think this has been posted already; if it has, my deep apologies.) My title is ?Cross and Culture,?Ebut that needs to be made more . . . . Continue Reading »
One of the charges brought against the Auburn Avenue theology is that it undermines assurance. Raising the question of assurance is fair game, but it is also highly ironic. It is not as if the Reformed churches have the issue of assurance solved, after all. In many sectors of the Reformed church, . . . . Continue Reading »
David Yeago makes this important comment about Luther’s “catholic” turn after 1518: “For Luther after 1518, Christ is central not as pattern but as person; we are saved by the faith that acknowledges his authority, competence, and willingness to rescue those who call upon . . . . Continue Reading »
McGrath gives an account of the development of the doctrine of imputation within early Reformation theology. He notes that there are elements of the doctrine already in the early Luther: “The reinterpretation of grace as an absolute external, and faith as a partial internal, quality permits . . . . Continue Reading »
Alister McGrath’s discussion of Luther’s theology of justification in his standard work, Iustitia Dei , shows that understanding grace as favor Dei rather than as a “medicinal substance” was an essential part of the Reformation doctrine of grace. He writes, “The most . . . . Continue Reading »
According to the etymological and historical study of Wilfred Cantwell Smith , “believe” once had the range of meaning of the Greek PISTEUO and the Latin CREDO, and meant basically to entrust or commit oneself to something, to pledge allegiance. As Smith says, this notion had changed . . . . Continue Reading »
Robert Jenson has a brief but very challenging comment on Luther’s views on justification in the Fall 2003 issue of the Westminster Theological Journal (which, incidentally, under the editorship of Peter Enns is promising to be a lively forum of debate). Responding to Carl Trueman ‘s . . . . Continue Reading »
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