Theology and apologetics
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Book Review: Canon Revisited – Establishing the Origins and Authority of the New Testament Books, by Michael J. Kruger
What is the proper epistemological paradigm for determining the content of the New Testament canon? On what basis can a Christian confidently assert that the twenty-seven books that now comprise what we call the New Testament are divinely endowed with Scriptural authority?
It is one of the most iconic incidents in Jesus’ life. We are all familiar with the famous story of Jesus miraculously feeding the five thousand from five loaves and two fish, with no fewer than twelve basketfuls of leftovers. But just how historical is this story?
Proponents of the New Perspective maintain that the Jewish soteriology was based not on righteousness merited by works but on covenantal nomism – that is, the view that initial justification is by faith, whereas one remains justified, in part, through works.
Among the epistles traditionally attributed to the apostle Paul, none has been subjected to as much controversy concerning their authorship as the Pastoral epistles. There is a near-consensus among critical scholars that the Pastoral letters are pseudepigraphal.
A common litmus test for Christian orthodoxy is adherence to the doctrine of Biblical inerrancy, which maintains that the Biblical text, in the original autographs, is completely without error in all that it affirms.
Paul’s intended trip to Rome, a journey that he purposed to eventually take him to Spain (Rom 15:22-29), had two basic objectives. The first was to enjoy fellowship with the believers in Rome (Rom 1:11-12), and the second was to preach the gospel to those who were in Rome (Rom 1:13, 15).
In this article, I will explore the text of the first chapter of Scripture, Genesis 1, with a view towards determining whether this text commits one to a young earth interpretation of origins, or at least the extent to which the text tends to support such a view, if at all.
Paul had, at the time of his writing, never visited the Roman church in person (Rom 1:13; 15:22-29). He thus expands his salutation so as to include a creedal summary of the gospel and his apostolic calling. Presumably Paul’s intent here was to establish credibility with the recipients of his letter, whom he had not yet met with in person.
I do not believe this evidence to be decisive in favor of a non-literalist interpretation of those ages, but it does call for caution against dogmatism in reading the ages given in the Biblical genealogies literally.