Digital Logos Edition
There is no doubting the legacy of the Protestant Reformers and their successors. Luther, Calvin, and Wesley not only spawned specific denominational traditions, but their writings have been instrumental in forging a broadly embraced evangelical theology as well.
In this volume, Ben Witherington wrestles with some of the big ideas of these major traditional theological systems (sin, God’s sovereignty, prophecy, grace, and the Holy Spirit), asking tough questions about their biblical foundations. Witherington argues that evangelicalism sometimes wrongly assumes a biblical warrant for some of its more popular beliefs, and, further, he pushes the reader to engage the larger story and plot of the Bible to understand these central elements of belief.
This volume carefully assesses topics with a firm biblical basis and provides readers with a deeper understanding of the foundations—as well as the contemporary implications they bring. Perfect for scholars, students, pastors, and laypersons alike, the Logos edition of these theological works is fully searchable and easily accessible. Scripture passages are linked directly to your English translations and to the original Greek text, and important theological concepts are linked to dictionaries, encyclopedias, and a wealth of resources in your digital library.
Ben Witherington reminds us that being Reformed is a continual process. He calls Evangelical Christians to a fresh look at their claim to take Scripture seriously. Few scholars are better placed to do so. Witherington is authoritative and writes here with his usual compelling style.
—Trevor Hart, principal of St. Mary’s College and Head of the School of Divinity, University of St Andrews
Evangelicals of all stripes need to take account of Witherington’s contentions here—to make us exegetically honest and theologically responsible. He takes on the three streams of evangelicalism: Reformed, Wesleyan, and Dispensationalist views to examine their exegetical foundations and theological structures. The result is critique, but also a call for biblical orthodoxy and proclamation of biblical truth in postmodern society. His perspectives should gain a wide hearing.
—Donald K. McKim, Executive Editor for Theology and Reference, Westminster John Knox Press
Ben Witherington III (PhD, Durham University) is Amos Professor for Doctoral Studies, Asbury Theological Seminary, Wilmore, Kentucky, and is on the doctoral faculty at St. Andrews University, Scotland. Witherington has twice won the Christianity Today best biblical studies book-of-the-year award, and his many books include We Have Seen His Glory: A Vision of Kingdom Worship and socio-rhetorical commentaries on Mark, Acts, Romans, 1 and 2 Corinthians, Philippians, Galatians, Philemon, Colossians, Ephesians, and 1 and 2 Thessalonians.
“The tulip begins to wilt when one reads Romans in light of the Pastorals rather than through the much later lens of Augustine, Luther, and Calvin.” (Page 16)
“For example, the idea of ‘once saved always saved,’ or the idea that it is impossible for a ‘saved person,’ a true Christian, to commit apostasy, is simply not an idea to be found in the NT. More to the point, much in the NT flatly contradicts such an idea.” (Page 4)
“The problem in part with Dispensationalism was not only that it did not recognize that a good deal of biblical prophecy either actually has been fulfilled (though sometimes in a less than absolutely literal manner), but also that a good deal of biblical prophecy was conditional in nature to begin with (and thus when the conditions were not met, the fulfillment never came).” (Page 96)
“It must be stressed that Augustine’s interpretation of Romans, and especially Romans 7, seems to be in various regards an overreaction to Pelagius who argued that sin comes from human beings’ free imitation of Adam, and can be overcome by imitating Christ. Pelagius also suggested that justification, at least final justification, is through determined moral action.” (Page 7)
“The language of election is used in a corporate sense in these letters, and when salvation is spoken of, God’s desire for universal salvation is expressed while at the same time making clear that only those are saved who respond in faith to the message of salvation, are reborn, and receive the Holy Spirit.” (Page 15)