Jeremy Mann explores the importance of figural interpretation of Scripture for the formation of disciples, and argues that figural reading is both necessary for and enriching of the preaching of God’s Word.
Daniel Brendsel (Second Fellowship) applies Smith’s liturgical insights to the question of the liturgical year. He contrasts the church’s traditional liturgical calendar with an insightful analysis of the modern American calendar, and considers how discerning use of the church’s calendar might counter the ways the American calendar tends to “mal-form” us.
The issue begins with a review essay, in which David Morlan (First Fellowship) offers an appreciative but critical interaction with Desiring the Kingdom and Imagining the Kingdom, asking how biblically grounded Smith’s proposal is. After summarizing Smith’s thesis, Morlan engages his arguments from the perspectives of anthropology, evangelism, Jesus and religious forms, and mission.
Gerald Hiestand expounds Irenaeus of Lyons’ account of the Devil in relation to his cosmology to challenge the more common “Miltonian” reading of the Fall narrative and to reorient our reading of Scripture in a more earth- affirming direction.
Gary Shultz (Second Fellowship) considers the cosmic aspects of the atonement to ask what light the heart of the Christian faith sheds on the relationship between faith and science.
Chris Bruno (Second Fellowship) explores an evangelical theology of new creation to see how it might inform scientific engagement with creation.
David Rudolph (First Fellowship) examines the Jewish calendar as a Biblical example of the relationship of science and faith and asks what implications it might have for the church’s relationship with the Jewish people.
Dillon Thornton offers an exegetical study of 1 Timothy 4:1-5 as a remedy for Christian cosmological dualism.
Jim Samra (First Fellowship) considers the pastoral implications of what Hebrews means by saying that creation is known by faith.
Benjamin Espinoza argues for the importance of engaging professionals working in STEM (science, technology, engineering, mathematics) fields within the life of the church.
Matthew Mason explores what nature and Scripture reveal about the reality and meaning of the twofold form of our humanity as male and female.
Jeremy Mann offers a charitable critique of Dillon Thornton’s essay “Consecrated Creation” from BET Volume 4.1.
Jeremy Mann unweaves the tapestry of a sacramental ontology to argue for the doctrinal and pastoral advantages of a Calvinist account of creation.
Jarrod Longbons offers an anti-modern theological gift to ecology, drawing on a Radical Orthodoxy-inflected theological account of nature.
Matt Ward’s essay explores the role that Adam has played in the Christian liturgical tradition. Ward survey a broad sweep of the Christian tradition, demonstrating that the Augustinian account of Adam, and its corresponding account of original sin, is woven intricately throughout the liturgical tradition.
my essay explores what resources Irenaeus, contrasted with Augustine, may offer Christian theologians who are sympathetic to evolutionary accounts of human origins. The essay examines Irenaeus’ theme of maturation and growth, as well as Irenaeus’ view of the incarnation. Both aspects of Irenaeus’ thought, while not erasing the tension between Christian theology and evolutionary science, offer fresh ways of thinking about Adam, the fall, and original sin.
John Yates’ essay offers us a close reading of 1 Corinthians 15, and argues that Paul assumes Adam’s fall, focusing on Adam as an image of sin and death contra Christ, who is the image of life.
Joel Willitts, in his essay, offers Dietrich Bonhoeffer as a model for how to think about Adam in a post-Darwinian world. For Willitts, following Bonhoeffer, the question of Adam’s historicity (however important) must not distract us from the theological importance of Adam as presented by Scripture.
Mickey Klink invites us to reflect on the role Adam plays in the gospel of John. Klink challenges the idea that “Second Adam” Christology can only be found in Paul, and, in an insightful reading of the whole gospel, shows the many ways that John presents Jesus as the Second Adam.
Josh Philpot’s essay explores the role of Adam as a type of Christ. Philpot first offers a framework for understanding the historicity of types, and then applies this framework to Adam. Philpot concludes that Adam is best understood as an historical person.
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