Michael L. Johnson on A Vine confabulation
Karen Beilharz on A Vine confabulation
Michael L. Johnson on A Vine confabulation
Lionel Windsor on God, the universe and all that: Part 3
Lionel Windsor on God, the universe and all that: Part 3
God, the universe and all that: Part 3 (11 comments)
God, the universe and all that: Part 1 (7 comments)
A Vine confabulation (3 comments)
Stark treatment of the Crusades (2 comments)
God, the universe and all that: Part 2 (1 comment)
Experiencing God by Karen Beilharz (0 comments). If you've just joined us, in these Saturday posts we've been looking at classics from The Briefing archive … more
God, the universe and all that: Part 4 by Lionel Windsor (0 comments). In the fourth instalment of a five-part series, Lionel Windsor uncovers the answer to the riddle. (Read … more
A Vine confabulation by Ian Carmichael (3 comments). We at Matthias Media have recently made available a free and downloadable discussion guide for Col Marshall and Tony Payne's … more
God, the universe and all that: Part 3 by Lionel Windsor (11 comments). In the third instalment of a five-part series, Lionel Windsor discovers we humans are significant in the … more
Kids@church/Click: Some great material for your children’s Sunday School by Jean Williams (0 comments). I teach Sunday School for children regularly, but I don't always have the time and energy to write my … more
Experiencing confusion by Karen Beilharz (0 comments). I mentioned in my last Saturday post that for the next little while, we would be looking at … more
God, the universe and all that: Part 2 by Lionel Windsor (1 comment). In the second instalment of a five-part series, Lionel Windsor contemplates the extent of our significance in … more
Stark treatment of the Crusades by Peter Bolt (2 comments). Revisionist history is probably as common as it is unethical. There are lessons to learn from the past, but … more
God, the universe and all that: Part 1 by Lionel Windsor (7 comments). In the first instalment of a five-part series, Lionel Windsor ponders what astronomy has to teach us. … more
John Wimber changes his mind by Karen Beilharz (6 comments). As our beloved convenor Paul Grimmond has now left us, I shall be taking over the … more
Paul is one of the Staff Editors at Matthias Media. He is married to Cathy and has three fantastic kids. He loves student ministry, reading, writing music and playing the saxophone, and is looking forward to meeting Jesus face to face.
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Important comment topic:
Which is the odd one out, and why?
<i>Barth was self-consciously standing in the Reformed Tradition, and he sought to write theology that was God-honouring, Christ-centred and true to the word of God. Weaknesses? He wrote too much; will I ever get to the end of it all?</i>
Hang on though, brother Bolt. I haven’t read much Barth either (all of Church Dogmatics Vol IV, and various bits over the years that friends have pointed out, so although it feels like a lot, I realize it isn’t).
But my reading of Barth—and yes, readers who have read Barth—suggests that he refuses to identify the Bible with the word of God, leaves the door open to universalism, and hesitates to remind people of judgement and the need to repent.
Now that may be second-hand scuttlebutt, but it’s scholarly scuttlebutt that appears to be well researched. I read it most recently in this book.
So if it’s true, it hardly stands in the Reformed tradition, does it? Any more than N.T. Wright, at least?
May I add that Peter was a very gracious and thorough doctoral thesis examiner. However, I’m curious as to how a Tasmanian could ever grow to be so tall. I thought most of them were hobbits who ate apples all day long and played cricket without ever winning.
Contra Gordon, I think Wright and Barth are in the “Reformed Camp” although we don’t have to like all the camping gear that they bring with them. Read Barth’s “Evangelical Theology” and his book of collected prayers and you’ll see where Peter is coming from.
<i>we don’t have to like all the camping gear that they bring with them.</i>
That’ll be the ‘plus’ in ‘gospel plus’ then.
I tend to think of Wright as Gospel plus works, and Barth as Gospel minus judgement, but then that’s probably just me.
‘Barth was self-consciously standing in the Reformed Tradition, and he sought to write theology that was God-honouring, Christ-centred’. Are you saying that he was NOT attempting to stand in this tradition? Is the ‘orthodox’ in the ‘neo-orthodox’ not his attempt? It sounds like are saying that he didn’t get there (by your standards), but this is not the same as saying this is not where he saw himself standing, is it?
The ‘refusal to identify the Bible with the word of God’ is a common furphy and caricature—he is protecting the fact that God revealed himself in the Word of God (i.e. The Word became flesh)—a thing that evangelicals who are increasingly a-historical need to keep remembering. He ‘leaves the door open for universalism’, in the same way as John 3:16 does. He ‘hesitates to remind people of judgement’—not so, he reminds people, just like the gospel does, that the judgement of God has already been borne by the Son of God on their behalf, so why take it upon themselves? And ignoring the need to repent?—not so, but perhaps the concept is missed by some when he puts it far more positively (following Scripture’s lead) that God has now invited fallen humanity to live truly as human beings for the first time in the freedom that has been brought by Jesus Christ.
Peter
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