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?
The issue of whether revelation from God and the supernatural gifts of the Spirit have ceased is an issue of intense debate in the Christian world today. Perhaps the beginnings of the modern discussion can be traced to 1956 when Christian Life published the article “Is Evangelical Theology Changing?” This article was written by the developing New Evangelical leaders to describe their new theological positions. The article identified one of the subjects that evangelicals were discussing as, “A willingness to re-examine beliefs concerning the work of the Holy Spirit.” Prior to that time Pentecostalism was seen as a “fringe” movement. At the time of the article the discussion was between the Evangelicals and the Pentecostals. The ensuing years have seen the rise of the Charismatic Movement and the Third Wave.
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