You may leaf through the full version of the Maranatha Baptist Theological Journal below or download your PDF copy now. Each of the individual articles have been posted on this site. You may subscribe to receive new MBTJ articles by email as they are released.
Fundamentalism is best known for its separatism, a willingness to separate when biblical truth is at stake. Separation, however, is the flipside of fellowship. If we can fellowship with someone (or something like a church or an association), we cannot separate from him (or it). If we do not have a basis for biblical fellowship, then we will struggle with our basis for biblical separation.
A study of Orthodox Theology is important in our day for at least two reasons. First, in recent years several western Protestant theologians have left their communions and become Orthodox. Second, the Emergent movement shows an attraction to elements of Orthodoxy.
The various disciplines of theology, psychology, economics, jurisprudence, and so on, have been compartmentalized because modern thinkers have generally jettisoned the historic theological or philosophical assumptions of most western cultures. At a minimum, those cultures at least nominally acceded to a superintending personality (or personalities) and thus concluded personality’s attendant characteristics of coherence and purposefulness.
The current culture of America is pushing for toleration of all kinds. On the religious scene, pluralism has become the accepted norm. In the classroom, absolutism is a forgotten bygone. Ethically, many believers are being coerced into accepting propositions which do not fit with their biblical understanding. Sadly, this toleration agenda in today’s world has had a profound effect in the medical world; specifically in the sector of bioethics. The vehicle of abortion is being driven by innumerable sources of misinterpretation and misrepresentation of Biblical and even scientific truth. Euthanasia has become a popular topic as scientists and doctors have endeavored to define what it means to live from a God-less perspective. The list could go on, but the bottom line is this: without the authority of God’s word, man is left to his self-centered and sinful reasoning and logic to determine what is right in these sensitive areas.
During his several decades of teaching church history and theology at Bob Jones University, Dr. Beale became known for painstakingly accurate scholarship, a generous and humble spirit, and an infectious passion for the majesty of God. These three attributes are on full display in this two-volume history of Christian theology.
John Dyer’s vocation, Director of Web Development for Dallas Theological Seminary, combines his dual passions of “teaching the Bible” and “computer programming” (14); it also renders him capable of writing on the philosophy of technology. Dyer challenges outright the neutrality of technology, and ultimately desires his readers to affirm that “technology changes everything” (175). By affirming such, the reader must then scrutinize their position in a technological age in which they may neither “be content merely to criticize technology” nor may they dismiss its shortcomings “and use technology as much and as often as we can . . . because at Christ’s return he will remake all things, including our problematic technology” (176). Such scrutiny leads to a course of action prescribed by Dyer which “will help us become better stewards of the technological tools God has entrusted to us” as we seek to live lives pleasing to Him (179).
Is it possible for man to obtain God’s blessing through strictly human efforts? Does there come a time in each believer’s life when he is forced to lean completely on God and cling to him in helplessness and so receive the blessing that God desires to give him? Often believers are tempted to rely on their own strength and cunning when it comes to temporal things and on God only as a last resort. Examples of the failure of such reliance are plentiful throughout Scripture, but in Genesis 32 Jacob finds himself physically wrestling with God in an attempt to secure his blessing and protection.
There is a crisis in Baptist life today which cannot be resolved by bigger budgets, better programs, or more sophisticated systems of data processing and mass communication. It is a crisis of identity rooted in a fundamental theological failure of nerve. The two major diseases of the contemporary church are spiritual amnesia (we have forgotten who we are) and ecclesiastical myopia (whoever we are, we are glad we are not like “them”). While these maladies are not unique to the people of God called Baptists, they are perhaps most glaringly present among us. . .
Matthew is the only New Testament author to use the phrase “Kingdom of Heaven.” While the other gospels frequently reference the Kingdom of God, Kingdom of Heaven is uniquely Matthean. His extensive use of this phrase (thirty-two times) invites the question, What does Matthew mean by this Kingdom of Heaven?