Kenneth L. Gentry Jr.'s Blog, page 111

POSTMILLENNIALISM AND MISSIONS

PMT 2015-069 by Thomas Schirrmacher

Carey’s Theology – the “Missing Link”

William Carey is considered the “Father of Protestant missions.” His book, An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens, was written in 1792, the beginning of the so-called “Great Century” (1792-1914) between the French and the Russian Revolutions. For the centennial anniversary, none lesser than the mentor of German missiology, Gustav Warneck, wrote, “Thus, the year 1792 may be considered the true birthdate of modern missions.” Less that twenty days after the publication of the “Enquiry,” Carey held his sermon on Isaiah 54:2-3 and began to disseminate it with a clear appeal for missions to his fellow pastors, which soon led to the foundation of the mission society, “The Particular Baptist Mission”. The first mission society to do without state supervision, it was founded on different lines than the Anglo-Saxon honor societies.

Much has been written about Carey and his colleagues, their mission field in Serampore, and their achievements in printing, in Bible translation, in teaching and in many other areas.

Strangely enough, however, little attention has been paid in his numerous biographies to his theology, as expressed in his major work, even not in Bruce J. Nichols’ article “The Theology of William Carey.” (The only exception I know of is Iain Murray’s study, The Puritan Hope.) This failure is probably due to the fact that Carey’s theology differs from that of the presently predominant, Post-Classical mission societies, which happily claim him as their father, although he was a Calvinist and a Postmillenialist. Even the two dissertations which discuss his achievements ignore large areas of his theology. Neither mention his eschatological views, which played a major role in his decisions. The best description — interestingly, actually a biography of his first wife — mentions his personal optimism in the chapter on “Attitudes Towards the Future,” but not his optimistic perspective on world missions, which he derived from his Postmillenial theology.

Wall of Misconception: Separation of Church and State

(by Peter Lillback)

Examines our nation’s historic understanding of and the founding fathers intention in the relationship of our Constitution to matters of faith, ethics, and morals, taking into account the historical and biblical context as well as the concept s relation to today’s culture.

See more study materials at: www.KennethGentry.com

German speaking theologians have shown little interest in Carey’s “Enquiry” although Protestant mission societies continually refer to his work as the origin of their own. The German edition, which identified the geographical details for the first time, did not appear until 1993. In 1987, the first German biography of Carey was published, a work which, however, only described his life up to the publication of the “Enquiry” and has little to say about his theology.

This fact is even more surprising, for Carey was no pioneer missionary who, due to conditions, left no material for posterity. A. Christopher Smith writes, “He was much more of a mission motivator and Bible translator than a pioneer in the heart of India — or a mission strategist.”

The significance of Carey’s work lies not in the 420 converts in Serampore. Carey, settled and a thorough designer, left many texts which describe his thought and his theology.

Smith attempts to liberate Carey from false renown by referring to the achievements of his colleagues, William Ward and Joshua Marshman, but goes too far, in my opinion. The whole idea behind the “Enquiry” and the “Baptist Mission,” as well as most of the work of translation were Carey’s work. Besides, Carey’s team, particularly the “Serampore trio,” Carey, Marshman and Ward, have always been properly esteemed, especially since the publication of John Clark Marshman’s The Life and Times of Carey, Marshman and Ward in 1859. “Carey was a man of team-work,” writes W. Bieder, who advises the modern missionary:

“He can learn from Carey, that is quite possible to work for twenty three years under difficult conditions – together rather than against each other.”

Even E. Daniel Potts, who has best analysed and honored the significance of the teamwork in Serampore, emphasises Carey as the driving force behind the work.

Postmillennialism and Missions

Classical and Post – Classical Missions and Eschatology

Klaus Fiedler has suggested a good classification of Protestant mission societies. “Classical” mission societies are denominational organizations which usually originated with the Reformed tradition. They began with Carey’s “Baptist Mission Society” of 1792. “Post-Classical” missions are those of the Brethren, including the socalled free missionaries, the faith missions, which, Fiedler believes, originated with Hudson Taylor (and include most modern Evangelical mission boards), and Pentecostal mission societies (movements listed in chronological order of origin). Classical mission societies arose during the first and second Great Revivals (Pietism), the Post-Classical faith missions during the third Revival (the socalled Sanctification movement).

Before Jerusalem Fell Lecture

DVD by Ken Gentry

A summary of the evidence for Revelation’s early date.

Helpful, succinct introduction to Revelation’s pre-AD 70 composition.

See more study materials at: www.KennethGentry.com

The difference between modern “evangelical” missions and modern “ecumenical” missions is a century old. “Ecumenical” missions are Classical, Reformed missions which have become liberal. Faith missions are those, which differ from the Reformed theology of the Classical mission societies on various points and in various intensity.

Eschatology is a clear example. The Classical churches tend to be A- or Postmillenial, while the Post-Classical mission boards are generally Dispensationalist or Premillenialist.

Eschatology, Missions and Postmillennialism

Already at the beginning of this century, Theodor Oehler, director of the Basler Mission, observed, as Gustav Warneck had done:

“. . . there is an undeniable connection between missions and the Christian hope for the future: “We will soon discover that missionary attitudes will be suppressed by a certain view of the future, which will dampen earnest motivation for missionary activity.”

“Expectations on the future of God’s Kingdom have not always moved in the same direction as missions, which has not served to vitalise them.”

Of the three most common eschatologies, Pre- , A- and Postmillennialism,32 the latter has most often been the champion of increasing missionary fervor.

G. Clouse defines the role of Postmillennialism fittingly:

“In contrast to premillennialism, postmillennialists emphasize the present aspects of God’s kingdom which will reach fruition in the future. They believe that the millennium will come through Christian preaching and teaching. Such activity will result in a more godly, peaceful, and prosperous world. The new age will not be essentially different from the present, and it will come about as more people are converted to Christ.”

One of the best-known Reformed Postmillennialists, Loraine Boettner, defines Postmillenialism in his standard work, The Millennium, as follows:

“Postmillennialsts believe that the Kingdom of God will be realised in the present age by the preaching of the Gospel and by the saving influence of the Holy Spirit in the hearts of individuals, and that at an unknown time in the future, the whole world will be Christianised. They also believe that Christ will return at the end of the so-called Millennium, an epoch of unknown length, marked by justice and peace … The Millennium, according to the Postmillennialist view, is a Golden Age at the end of the present dispensation, the Age of the Church.”

Boettner does not, however, believe that, “there will ever be a time on earth in which all living men will be converte or when all sin will be eliminated.”

Evil will, however, be reduced to a minimum, and Christian principles will no longer be the exception, but the rule. Boettner sees this achievement as the fulfillment of the Great Commission.

To continue reading and for footnoted documentation: http://www.contra-mundum.org/schirrmacher/careypostmil.html

PROTOLOGY AND ESCHATOLOGY

PMT 2015-068 by Kenneth L. Gentry, Jr.

Creation is an important aspect of the Christ worldview. And creation appears, appropriately, in the Bible’s first book, Genesis. The historical nature of the creation narrative in Genesis sets in motion the forces that will issue in eschatology. Genesis sets the stage for the unfolding eschatological revelation of Scripture.

Genesis was written by Moses, a well-educated Jew in ancient Israel. As the New Testament notes: “Moses was educated in all the learning of the Egyptians” (Acts 7:22). Ancient Jews had a strong interest in history because it was created by God in the beginning and is in the process of being redeemed by him in the present. Thus, in their worldview, the God of Israel was not only the transcendent Creator over history, but also the immanent Redeemer within history. He is the providential Judge and redemptive Savior who acts in history to do his will.

Furthermore, Israel understood that she had an important role to play in God’s world as the conduit of his redemptive grace. This conviction arises from God’s pre-covenantal promise to Abraham which states “in you all the families of the earth will be blessed” (Gen. 12:3c). Because of these truths “a biblical, Hebraic mindset was deeply and inextricably attached to ‘the march of time.’”[1]

With their interest in the historical process, we discover that “chronological sequence is the backbone of the Bible’s narrative books, their most salient and continuous organizing principle.”[2] Significantly, we must understand that “although historiographical materials are preserved from Egypt, Mesopotamia and the Hittites, Van Seters concluded that true history writing developed first in Israel and then in Greece, where its closest analogs are found.”[3] The God of history acts in real history and reveals his will for that history.

Should Christians Embrace Evolution?

by Norman Nevin

Thirteen scientists and theologians offer valuable perspectives on evolution for concerned Christians.

See more study materials at: www.KennethGentry.com

Not only was Israel deeply interested in history and historical writing and records (Exo. 17:14; 24:7; Num. 21:14; Deut. 28:58; Josh. 10:13; 1 Kgs. 11:41; 14:19), but the Jews were committed to a particular approach to history that distinguished them from most of the peoples of antiquity. As Currid points out: “the Hebrews held to a linear history. They believed there was a beginning to time and creation (cosmogony) and a movement to a consummation (eschatology).”[4] Of course, it is especially in Genesis that we find the most information on creation. And in an important sense the consummation begins at creation; thus, protology (the study of the beginning) entails eschatology (the study of the end).

By this is meant that “immediately after the fall, God spoke to the serpent and pronounced the first prophecy of the Bible,” which leads us to recognize that “the prophets of the Old Testament further anticipated this future redemption by the work of the Messiah.”[5] Westermann argues that the author of Genesis “is concerned throughout his work with linear time and the celebration of the holy and the goal to which they are directed.” [6]

Therefore, ancient Judaism “was a highly teleological faith: it rejected the cyclical views of time which dominated pagan thought, seeing history instead as a linear progression, in which God’s design gradually unfolded and his people were led towards a predetermined end.”[7] Or as Kennard expresses it: “a linear view of history is dependant upon the Jewish construct of creation unto Kingdom or more microscopically: exodus to Promised Land as a stage on the way to Kingdom (Ex. 1–19; Deut. 1–4).”[8] In fact, Cahill argues that a linear conception of history was one of the great Gifts of the Jews to mankind.[9]

Thine Is the Kingdom

(ed. by Ken Gentry)

Contributors lay the scriptural foundation for a biblically-based, hope-filled

postmillennial eschatology, while showing what it means

to be postmillennial in the real world.

See more study materials at: www.KennethGentry.com

Bringing this Jewish concern with linear history to bear on the creation narrative, Sproul puts the matter well: “unlike beginning with the words ‘once upon a time,’ the Bible begins with the words, ‘In the beginning God….’ This statement, at the front end of the entire Bible, introduces the Pentateuch or the first five books of the Old Testament, and it sets the stage for God’s activity in linear history. From the opening chapters of Genesis to the end of the book of Revelation, the entire dynamic of redemption takes place within the broader setting of real space and time, of concrete history.”[10]

Genesis, therefore, is important to biblical eschatology, because it is important to history. Consequently, it is also important to postmillennialism.

Notes

Marc Kay, “On Literary Theorists’ Approach to Genesis 1: Part 2,” Journal of Creation 21:3 (2007): 97.
Meir Sternberg, “Time and Space in Biblical (His)story Telling: The Grand Chronology,” in Regina M. Schwartz The Book and the Text: The Bible and Literary Theory (Cambridge: Blackwell, 1990), 82.
S. L. McKenzie, “Historiography, Old Testament,” in Bill T. Arnold and H. G. M. Williamson, eds., Dictionary of the Old Testament: Historical Books (Downers Grove, Ill.: InterVarsity, 2005), 419.
John D. Currid, “The Hebrew World-and-Life View,” in W. Andrew Hoffecker, ed., Revolutions in Worldview: Understanding the Flow of Western Thought (Phillipsburg, N.J.: P & R, 2007), 62.
Currid, “The Hebrew World-and-Life View,” 59, 61.
Claus Westermann, Genesis 1-11: A Commentary (Minneapolis: Augsburg, 1984), 90.
Neil Faulkner, Apocalypse: The Great Jewish Revolt Against Rome AD 66-73 (Gloucestershire, Eng.: Tempus, 2002), 123.
Douglas Kennard, “Method of Philosophy, Theology, and Science,” Web:

http://www.hgst.edu/wp-content/uploads/Kennard-MethodPhilTheoSci.pdf (7/22/2011): 15.

Thomas Cahill, The Gifts of the Jews (New York: Doubleday, 1998), 18–19, 125–31.
R. C. Sproul, “An Historic Faith”, 1 Web http://www.ligonier.org/learn/articles/historic-faith/ (Tabletalk 2/1/2006).

CAN POSTMILLENNIALISM BE LIBERAL?

PMT 2015-067 by Kenneth L. Gentry, Jr.

As I note on my “Definition” page on this blogsite, postmillennialism confidently anticipates a time in earth history (continuous with the present) in which the very gospel already operating will win the victory throughout the earth, fulfilling the Great Commission. “The thing that distinguishes the biblical postmillennialist, then, from amillennialists and premillennialists is his belief that the Scripture teaches the success of the great commission in this age of the church” (Greg L. Bahnsen, Victory in Jesus, 74).

Thus, we hold that the overwhelming majority of men and nations will be Christianized, righteousness will abound, wars will cease, and prosperity and safety will flourish. “It will be marked by the universal reception of the true religion, and unlimited subjection to the sceptre of Christ.” “It shall be a time of universal peace.” “It will be characterised by great temporal prosperity” (David Brown, Christ’s Second Coming, 399, 401). This causes us to “look forward to a great ‘golden age’ of spiritual prosperity continuing for centuries, or even for millenniums, during which time Christianity shall be triumphant over all the earth” (Lorraine Boettner, The Millennium, 29).

Because of such optimism, we often hear the charge that postmillennialism is basically a liberal, social gospel approach to biblical prophecy. The postmillennialist must respond to the this specious charge. A practical way of doing this is asking the opponent to define what postmillennialism teaches. Oftentimes he cannot do it. So, you must define it for him.

Postmillennial Lectures

(DVDs by Ken Gentry)

Formal seminary course developing and defending postmillennial eschatology.

See more study materials at: www.KennethGentry.com

In the process you should note that by definition postmillennialism cannot be liberal. Note what the word “postmillennial” itself means. Basically it means that Christ with Return post (after) the millennium. Now ask the objector: What liberal believes Christ will return at all? This charge has not been thought through at the most basic level of definition.

Thankfully, amillennialist Robert Strimple has accepted my argument that postmillennialism by definition cannot be equated with liberalism: “I express appreciation for Pastor Gentry’s attempt to establish his postmillennial eschatology on a biblical basis. Surely he has laid to rest the charge (too often heard in the past) that the kind of evangelical postmillennialism he advocates rests on liberal, humanist, evolutionist presuppositions.” See: Strimple in Bock, Three Views on the Millennium and Beyond (Zondervan), p. 58.

One of our biggest challenges as postmillennialists is to educate Christians. The Christian needs to be challenged with the true definition of postmillennialism so that he can be given the biblical argument for this glorious hope. In a later blog article I will respond to the confused argument of dispensationalist Thomas D. Ice against postmillennialism He makes the astounding, simplistic, unthinking assertion:

“The greatest problem with postmillennialism is the fact that the Bible just does not teach it. Where is a specific passage that teaches the postmillennial concept? Not a passage that they think it their best, from which they attempt to develop a postmillennial theology. I am asking for a passage that teaches the idea of postmillennialism. It is nowhere to be found in the Bible. Lack of specific biblical support is fatal to postmillennialism for any Bible believing Christian.” (From the “Rapture Ready” website. Since the rapture has been expected for 2000 years, you would think this would be a very old site, but it is not.)

Unfortunately, the lawyer’s maxim holds true in the dispensationalist debate with postmillennialists: “If you can’t pound the facts, pound the table.” The dispensational naivete is such that by going around and saying the there is not single passage of Scripture that teaches postmillennialism one can persuade the simple. And sadly, the church today is full of simple people. As atheist Bertrand Russell once charged: “Christians would rather die than think. In fact, they do.”

A good place to start the education process is with a book designed for that very purpose: Postmillennialism Made Easy.

Postmillennialism Made Easy (by Ken Gentry)

Basic introduction to postmillennialism

with response to objections.

See more study materials at: www.KennethGentry.com

CHRISTIAN PIETISM AND THE DEATH OF THE WEST

PMT 2015-066 by by Larry E. Ball

Since the conversion of Constantine and the later events surrounding the Reformation, the West has been identified as Christian. This includes continental Europe, the British Isles, and America. The influence of Christianity was strong in all spheres of life including the arts, science, economics, family life, and civil government. Although the West was far from perfect, the Bible had a consequential impact on all of life.

Islam was a false religion. Muslims lived in the Middle East and Christians lived in the West. It was an assumption that Islam and Christianity could not coexist within the same national borders, but there was no prohibition against promoting economic exchanges that might serve the interests of both parties. Muslims were welcome to enjoy the fruits of Christianity, but they could not erect houses of worship in a Christian land. To allow this was viewed as a betrayal of the Christian Faith. It was considered as a precursor to religious civil wars.

Blessed Is He Who Reads: A Primer on the Book of Revelation

By Larry E. Ball

A basic survey of Revelation from the preterist perspective.

It sees John as focusing on the destruction of Jerusalem and the temple in AD 70.

See more study materials at: www.KennethGentry.com

Now, in the 21st Century Islam is moving westward and Christianity is dying in the West. The West has been secularized and a new Tower of Babel is arising. Contrary to the first Tower, language is only a minimal barrier and thus the educational elite through our politicians are trying to build a new pluralistic, multi-cultural (multi-religious) kingdom that will replace the old kingdom built on the principles of the Bible.

Regardless of the reported “no-go” zones in France, and the Muslim ghettos in England where Sharia Law is practiced, we are told by our own secular high-priests that peace and unity are just within our grasp (until there is a radical terrorist attack). Only the Islamic militants (and perhaps evangelical Christians) are a threat to building another tower of Babel.

How did this all happen so quickly? Consider two words—Christian Pietism! Christian Pietism is not the same as Christian Piety. Christian Piety is rooted in the fear of God from the heart, and a commitment to the expansion of God’s Kingdom on earth though evangelism and discipleship. The Kingdom of God is the arena wherever God rules, whether it is in the church, in the family, in the board room, or in the town hall. On the other hand, Christian Pietism restricts God’s rule to the heart. It identifies the kingdom with the church. It is motivated by a martyr-motif, and believes that rulers outside the church are only obligated to rule by some ethereal definition of “natural law.” It is salt without its savor.

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A few characteristics of Christian Pietism can be identified by the following misconceptions:

Christianity is a heart-religion. Indeed, all issues flow from the heart, but the heart is not the ultimate locale of the fullness of the Kingdom of God. The Kingdom of God begins in the heart but it permeates every area of life.

To finish the article: http://theaquilareport.com/christian-pietism-and-the-death-of-the-west/

I highly recommend subscribing to The Aquila Report. And its free!

POSTMILLENNIALISM AND POST-CHRISTIAN AMERICA

PMT 2015-065

Introductory note by Ken Gentry:

In the article below you will find an analysis of the decline of Christianity in America and a proposal for engaging the post-Christian culture we now face. As a postmillennialist I believe Christ’s gospel will one day dominate the world as the major personal, social, and cultural influence among men. We have seen its power in the past, but we are witnessing its decline in the present. This is a tragedy that needs to be reversed, and will be reversed  — according to Scripture.

In this regard postmillennialists must take heart by remembering three things:

(1) The postmillenial hope unfolds gradually over time, with fits-and-starts, like the individual’s personal sanctification. We should not look at the crisis of the moment and despair regarding the future. After all, “The kingdom of heaven is like a mustard seed, which a man took and sowed in his field; and this is smaller than all other seeds, but when it is full grown, it is larger than the garden plants” (Matt 13:31-32).  We must not be newspaper exegetes; but good-news exegetes. That is, we must look to Scripture for our hope, for in it is the good news of the gospel.

(2) The prophetic hope of Scripture promises that before the end, Christ will win the victory. And we do not know when the end will be. We have no Hal Lindsey in our camp who can accurately predict it. We have no one who can write a 1980’s: Countdown to Armageddon or Planet Earth 2000 AD: Will Mankind Survive? So we must keep laboring for the Master while understanding that he holds the future in his hands. After all, “He must reign until He has put all His enemies under His feet” (1 Cor 15:25).

(3) God does not need America; America needs God. It may be that God is setting aside America and will let her collapse to show that . . . in fact, America does need God. We are not interested in civil religion, but biblical religion. We are seeking true revival in the churches that will overflow into the wider culture. After all, “If My people who are called by My name humble themselves and pray and seek My face and turn from their wicked ways, then I will hear from heaven, will forgive their sin and will heal their land” (2 Chron 7:14).

But now for the opening section of the insightful Christianity Today article by Ed Stetzer. At the end of the blog article you will be able to click on a link that takes you to the full article.

Evangelicals, Culture, and Post-Christian America

by Ed Stetzer (Christianity Today)

“American culture is becoming less conducive to Christian values—it’s a reality. The question is: what will the church do?”

Whether we admit it or not, many evangelicals in America believe, deep down, that the church in America is the hope for Christianity and the spread of the gospel worldwide.

Saving Freedom (by Sen. Jim DeMint)

(Former) Senator DeMint’s firsthand account of the unsettling

socialist shift—behind-the-scenes actions in Congress

that are changing the character of our nation.

See more study materials at: www.KennethGentry.com

In some ways that’s an unhelpful impulse, particularly when you consider how well the Global South church is doing compared to the church in the Western world. Yet, when you look at our actions, we seem to think we’ve got it all figured out, when that clearly is not the case.

For a number of reasons, I believe that there are actually a few countries not normally considered “evangelical powerhouses” from which Christian movements may be sparked that could affect the global spread of the gospel.

I can’t point to the particular place it might occur, but I believe I could point to the type of church culture in which revival could easily break out. I could also point to where, at least for a while, it’s probably not going to happen—American church culture.

American evangelicals are facing important decisions as to who we are going to be and how we are going to address the constantly changing culture around us. However, I think that movements are more likely to happen in places where Christian faith is more marginalized, rather than battling for the center.

The Church and Culture

Culture and religion in the United States has morphed in a way that will cause our churches to wander with uncertainty for decades, unsure of what it is they’re supposed to do to engage their culture. We have already begun the journey, and churches don’t know if they’re supposed to battle the culture, defeat it, slay it, withdraw from it, or embrace it.

It is a tricky time.

Indefensible (by Sam Kastensmidt)

Sub-title 10 Ways the ACLU is Destroying America

See more study materials at: www.KennethGentry.com

Movements come for many reasons—and they are deterred by many other reasons.

Yet, one of those reasons has to be the uncertainty with which we are engaging culture around us.

For example, how can we expect people to be open to the gospel we preach when we’ve just called them bad names on Facebook for their political views? I’ve written on this before, in what became a controversial and well-read article, but it is part of the issue.

Engaging from the Edge and not the Center

American evangelicalism must learn how to engage culture from the edges instead of the center. Why? The church is no longer the epicenter of political and social circles.

I’m not saying that this is all a good thing. I don’t think, for example, that we should celebrate the decline in self-identified Christians in recent surveys.

Yet, the fact is that we increasingly are at the margins, and that also provides an opportunity.

But for the most part, our churches are still poised for ministry in the old cultural mindset. They expect to be heard and respected. They expect to have the power. They expect culture to fall in line under the leadership of the church, but culture is just not listening.

Until American churches understand how to live and work in our specific version of an increasingly post-Christian culture, they will struggle with effectiveness for the gospel.

Prodigal Press:

Confronting the Anti-Christian Bias of the American News Media

By Marvin Olasky and Warren Cole Smith

Issuing a clarion call for Christians to reclaim American journalism, Olasky and Smith examine the influence of worldviews on reporting, objectivity, sensationalism, and crusading;

the impact of legal, ethical, and technological changes;

and the changes brought about by the 24/7 news cycle, the Internet, and social media.

For more Christian educational materials see: www.KennethGentry.com 

I say our specific culture because we also need to realize that we are not other countries or continents. I hear it said all the time that Europe is the future of the United States. I get the sentiment that Europe is post-Christian, but it is not post-Christian America….

To finish the article click: MORE

HOW CHRISTIANITY IS GROWING

CBN.com — In his book The Clash of Civilizations, Samuel Huntington predicts that demographics will decide the clash between Christianity and Islam. And, as he puts it, “in the long run, Muhammad wins out.” In this instance, Huntington is wrong. For the foreseeable future there will be many more Christians than Muslims in the world.

As Penn State professor Philip Jenkins writes in The Next Christendom: The Coming of Global Christianity, predictions like Huntingtons betray an ignorance of the explosive growth of Christianity outside of the West.

For instance, in 1900, there were approximately 10 million Christians in Africa. By 2000, there were 360 million. By 2025, conservative estimates see that number rising to 633 million. Those same estimates put the number of Christians in Latin America in 2025 at 640 million and in Asia at 460 million.

According to Jenkins, the percentage of the worlds population that is, at least by name, Christian will be roughly the same in 2050 as it was in 1900. By the middle of this century, there will be three billion Christians in the world — one and a half times the number of Muslims. In fact, by 2050 there will be nearly as many Pentecostal Christians in the world as there are Muslims today.

But at that point, only one-fifth of the worlds Christians will be non-Hispanic whites. The typical Christian will be a woman living in a Nigerian village or in a Brazilian shantytown.

Christianity and the World Religions:

An Introduction to the World’s Major Faiths

By Derek CooperCooper examines the rival worldviews found in Hinduism,

Buddhism, Confucianism and Taoism, Judaism, Islam, and irreligion.

He engages these worldviews from a Christian perspective.

See more study materials: www.KennethGentry.com

And these changes will be more than demographic. Jenkins points out that who he calls “Southern Christians” — those living in Africa, Latin America, and parts of Asia — are far more conservative, theologically and morally, than their counterparts in the West.

Thus, as Christianity becomes more Southern, it becomes more biblically orthodox. While people like Bishop John Shelby Spong and Templeton Prize winner Arthur Peacock insist that Christianity must abandon its historic beliefs to survive, it is precisely these historic beliefs that attract our Southern brethren.

And thats why in Spong and Peacocks own Anglican Communion African bishops are ordaining missionaries to re-convert the West.

This story of Christianitys explosive growth is one of the great untold stories of our time — a story that North American Christians need to hear.

Finding a Vision

(by Michael Milton)

Presents a biblical vision of church ministry and involvement

See more study materials at: www.KennethGentry.com

Its a story that repudiates those who say that Christians must compromise their beliefs to remain relevant. The opposite is the case. Biblical orthodoxy is winning converts while churches that have lost their biblical moorings languish.

To finish the article, click: CBN.Com

GOD’S THRONE; ISRAEL’S DIVORCE

PMT 2015-063 by Kenneth L. Gentry, Jr.

In Revelation 1:12-20 John’s first vision shows Christ in history (spiritually) walking among the churches as their ever-present Protector and Head (cp. Matt. 18:20; 28:18, 20; Acts 18:9-10; Heb. 13:5). The focal judgments of Revelation do not begin until Revelation 6. In Revelation 4 and 5, though, God braces John for those coming fearsome judgment scenes by spiritually transporting him above history to God’s throne room in heaven (Rev. 4:1-2).

Revelation 4 and the Throne

In Revelation 4 John sees God sitting on his judicial throne actively ruling over all creation (Rev. 4:2-6, 11). The four “living creatures” closest to the throne seem to be angels of the highest order: they ever watch (they are “full of eyes,” v. 6) over creation (they appear as creatures and sing of creation, vv. 7, 11), ready to do God’s holy bidding (they have six wings to swiftly fly and they sing of God’s holiness, v. 8) in all of creation (their number represents the four points of the compass, v. 7; cp. Rev. 7:1; 21:13). Whatever John witnesses thereafter — however terrifying the judgments, however vicious the opposition — he may rest assured that not only does Christ concern himself with the affairs of his people in history (Rev. 1), but that God is actively controlling all things from above history (Rev. 4; cp. Dan. 2:21; 4:35; Rom. 8:28; Eph. 1:11).

Interestingly, John mentions God’s “throne” in eighteen of Revelation’s twenty-two chapters. In fact, of the sixty-two appearances of the word “throne” in the New Testament, we find forty-seven of them in Revelation. Strong judicial tendencies characterize Revelation, not only due to this dramatic vision itself but to all the judicial terminology therein (e.g., Rev. 6:10; 11:18; 15:3; 16:5-7; 18:8; 19:2, 11). The temporal judgment-coming of Christ, which dramatically concludes forever the Old Testament typological era (cf. Rev. 11:1-2, 19; 21:22), is directed from the throne of the universe.

Book of Revelation Made Easy

(by Ken Gentry)

Helpful introduction to Revelation presenting keys for interpreting.

Also provides studies of basic issues in Revelation’s story-line.|

See more study materials at: www.KennethGentry.com

Revelation 5 and the Charge

In Revelation 5 a remarkable claimant to the right to execute God’s judgments appears before the throne: a slain but living lamb. The strongly Judaic (and symbolic) description of Christ’s appearance here underscores the thematic concern of Christ’s coming in cloud-judgment against “they who pierced him” — the Jews (Rev. 1:7; cp. Mt 26:59, 66; 27:1; Mk 14:64; Lk 23:22–23; 24:20; Acts 2:22–23, 36; 3:13–15a; 4:10; 5:28, 30; 7:52; 10:39; 13:27–29; 1Th. 2:14–15). Thus he appears as a sacrificial lamb “looking as if it had been slain” (Rev. 5:6, 9, 12), who is “the Lion of the tribe of Judah, the Root of David” (Rev. 5:5). The emphasis on his crucifixion — as in Revelation 1:7 — is unmistakable (“lamb,” “slain”). As Milton Terry observes there is a certain irony in this imagery: “The great trouble with Judaism was that it looked for mighty lion; and was scandalized to behold, instead, a little lamb” (cf. Luke 24:21, 25-27; John 6:15; 19:15).

But what does the seven sealed scroll represent? “Then I saw in the right hand of him who sat on the throne a scroll with writing on both sides and sealed with seven seals” (Rev. 5:1). If we are to discern the proper meaning of this scroll we must bear in mind four interpretive controls: (1) The scroll must apply to first century events, for “the time is at hand” (Rev. 1:3; 22:6, 10, 12; cp. 6:11). (2) The scroll must refer to Israel, for Revelation’s theme refers to “they who pierced him” (Rev. 1:7; 11:8). (3) The scroll should have Old Testament warrant, for as Robert Thomas well notes: “The influence of the OT on Revelation is overwhelming.” (4) The scroll should be consistent with the flow of Revelation, for it is an intricately structured book with all of its numbered series and reappearing images.

In the Old Testament we find a scroll similarly described and in an analogous context. In Ezekiel 1 the prophet sees four living, winged creatures, very much like those John sees (Ezek. 1:5-10; Rev. 4:6-8). Near Ezekiel’s living creatures he sees a crystal-like expanse and a glorious throne overarched by a rainbow, very much like that John sees (Ezek. 1:22-28; Rev. 4:2-6). In Ezekiel 2:9-10 we read: “Then I looked, and I saw a hand stretched out to me. In it was a scroll, which he unrolled before me. On both sides of it were written words of lament and mourning and woe.” This reminds us of John’s experience: “Then I saw in the right hand of him who sat on the throne a scroll with writing on both sides and sealed with seven seals” (Rev. 5:1). The strong similarities surely are not accidental; John seems to be intentionally following Ezekiel’s pattern.

Now then, what is the point of Ezekiel’s vision? Judgment upon Israel: “He said: ‘Son of man, I am sending you to the Israelites, to a rebellious nation that has rebelled against me; they and their fathers have been in revolt against me to this very day’” (Ezek. 2:3). This supports our understanding Revelation’s point, especially when we consider how much greater is first century Israel’s sin in rejecting the Messiah himself (John 1:11; Matt. 21:33-45; 23:32-38; Acts 2:23, 36; cp. Matt. 13:17; 1 Pet. 1:10-12). The seven-fold nature of the judgments upon Israel (represented by the seven seals, trumpets, and bowls) reminds us of the covenantal curse God threatens upon her in the Old Testament: “If after all this you will not listen to me, I will punish you for your sins seven times over” (Lev. 26:18, cp. vv. 24, 28).

Nourishment from the Word

(by Ken Gentry)

Reformed studies covering baptism, creation, creeds, tongues,

God’s law, apologetics, and Revelation

See more study materials at: www.KennethGentry.com

When viewed against the backdrop of the theme (Jewish judgment), personages (a harlot and a bride), and flow of Revelation (from the sealed scroll to capital punishment for “adultery” to a “marriage feast” to the taking of a new “bride” as the “new Jerusalem”), the covenantal nature of the transaction suggests that the seven sealed scroll is God’s divorce decree against his Old Testament wife for her spiritual adultery. In the Old Testament God “marries” Israel (note especially: Ezek. 16:8, 31-32)1; and in several places he threatens her with a “bill of divorce” (Isa. 50:1; Jer. 3:8).

In the New Testament the final and conclusive destruction of the temple accomplishes this. In his divorce of Israel God dis-establishes her: redemptive history is no longer the story of a Jewish-focused, Israel-exalting, geo-political work as in the Old Testament (Matt. 8:11; 21:43; cp. Amos 3:2a; Ps. 147:19-20). God’s work now reaches out to “all nations” (Matt. 28:19; Acts 1:8); Christ makes of two, one new man (Eph. 2:12-22) where there is no longer “Jew nor Greek” (Rom. 10:12; Gal. 3:28; Col. 3:11).

Interestingly, the “Lion of the Tribe of Judah” reference (Rev. 5:5) harkens back to Genesis 49. There we hear of the universalizing of God’s work beyond the borders of Israel: “Judah is a lion’s whelp . . . to Him shall be the obedience of the people” (Gen. 49:9-10). Furthermore, Christ’s appearing before God’s throne in heaven (Rev. 5:6) reminds us of Daniel’s Messianic vision: When the Son of Man appears before the Ancient of Days, God grants him a kingdom so “that all peoples, nations, and men of every language worshiped him” (Dan. 7:13-14; cp. Rev. 5:9; 7:9; 14:6).

Nevertheless, though God judges the first century Jews and dis-establishes Israel as the unique geo-political focus of his kingdom, we know from other New Testament revelation that the Jews also will eventually return to the kingdom of God in full number, receiving the blessings of salvation (Rom. 11). But God will never exalt them above other blood-bought people (even the Old Testament anticipates such equality, Isa. 19:23-25; Jer. 48:47; 49:6, 39; Zech. 9:7).2 Jew and gentile merge into one body in Christ forever, forming one tree (Rom. 11:15, 25), one new man (Eph. 2:13-18), one new temple (Eph. 2:19-22), one new creation (Gal. 6:15).

EVANGELICALS STRONG AS CHRISTIANITY CRUMBLES

by Sarah Eekhoff Zylstra (Christianity Today)

Amid changing US religious landscape, Christians ‘decline sharply’ as unaffiliated rise. But born-again believers aren’t to blame.

The main methods for measuring American faith are flawed.

So thinks the Pew Research Center, which today released the second wave of a massive study designed to “fill the gap” left by the United States census (no questions on religion), the self-reporting of denominations (“widely differing criteria”), and smaller surveys (too few questions or people).

Scrutinizing the past seven years, Pew finds that, amid the rise of the “nones” and other popular talking points, the fate of evangelicals is proving much brighter than Christianity at large.

Here are highlights from the US Religious Landscape Study, conducted among more than 35,000 adults in English and Spanish, of how American religion has changed from 2007 to 2014:

1) Evangelicals have remained remarkably stable

Over the past seven years, evangelicals have lost less than 1 percent of their share of the population, holding steady at about 1 in 4 American adults (25.4% in 2014, vs. 26.3% in 2007) and preserving their status as the nation’s largest religious group.

Lord of the Saved

by Ken Gentry

A critique of easy believism and affirmation of Lordship salvation.

Shows the necessity of true, repentant faith to salvation.

See more study materials at: www.KennethGentry.com

In contrast, mainline Protestants have lost almost 3.5 percent of their population share and are currently less than 15 percent of American adults, while Catholics lost about 3 percent of their population share and are currently about 21 percent of adults.

The declines have allowed the religiously unaffiliated, who gained nearly 7 percent in population share, to surge past Catholics and mainline Protestants to become America’s second-largest religious group (22.8% of adults). (Historically black Protestant denominations, tracked separately though nearly three-quarters of their members identify as evangelicals, were statistically unchanged.)

Evangelical churches also added more than 2 million people to their ranks, up from 59.8 million in 2007 to 62.2 million in 2014. Meanwhile, mainline churches lost 5 million people. “As a result, evangelicals now constitute a clear majority (55%) of all US Protestants,” noted Pew.

The population share of evangelicals rises even higher when identified differently.

For the above findings, Pew categorized Americans by denominational affiliation. (Evangelical denominations include the Southern Baptist Convention, the Assemblies of God, Churches of Christ, the Lutheran Church-Missouri Synod, the Presbyterian Church in America, and nondenominational churches.) But Pew also asked: “Would you describe yourself as a born-again or evangelical Christian, or not?”

In response, about one-third of American adults (35%) self-identified as evangelicals in 2014, nearly the same as in 2007 (34%). Meanwhile, Americans who self-identified as Christians dropped from 78 percent in 2007 to 71 percent in 2014.

2) The label “evangelical” is more popular among all Christian groups

Today, all Christians are more likely to consider themselves “born-again” or evangelical. Half of self-identified Christians described themselves this way in 2014, up from 44 percent in 2007. This includes 72 percent of those in historically black Protestant churches, up from 67 percent in 2007.

More surprisingly, a rising share of adults in other Christian traditions self-identify as born-again or evangelical, including: mainline Protestants (27% in 2014 vs. 25% in 2007), Catholics (22% vs. 16%), Orthodox (18% vs. 16%), Mormons (23% vs. 21%), Jehovah’s Witnesses (24% vs. 17%), and spiritualist Christians (24% vs. 15%).

Redeeming Pop Culture

by T. M. Moore

Why is it important for us not to ignore the culture around us?

How can we engage, influence, and advance pop culture, and

how can we put popular forms to good use in God’s kingdom? 

Moore urges us neither to flee from popular culture nor to immerse ourselves in it blindly.

See more study materials at: www.KennethGentry.com

By contrast, 15 percent of adults in evangelical churches do not identify as born-again or evangelical. Neither do 21 percent of those at nondenominational churches, or 10 percent of those at Pentecostal churches.

Some Protestant denominational families are quite divided on this measure, including Methodists (45% born-again or evangelical vs. 51% no), Presbyterians (42% yes vs. 55% no), Lutherans (33% yes vs. 63% no), Adventists (63% yes vs. 29% no), and Restorationists (66 yes vs. 29% no).

To continue reading and to see charts: Evangelicals Strong as Christianity Crumbles

 

UNIVERSALISM, POSTMILLENNIALISM, AND CONFUSION

PMT 2015-061 by Kenneth L. Gentry, Jr.

Many Christians wrongly believe that postmillennialism implies the ultimate salvation of all men. Riddlebarger, for instance, speaks against postmillennialism: “Although the kingdom advances throughout this age, the final eschatological victory is won by Jesus Christ himself at his second coming (1 Cor. 15:54). Not before.” And of certain negative verses he comments that they “all speak of the present spiritual kingdom as finally consummated in ‘the age to come’ but not before.” [1] Reymond believes of the postmillennial vision that “the world of mankind of necessity must be brought eventually to a state of virtual moral perfection — the major contention of postmillennialism . . . a representation of world conditions at the time of Christ’s return which amillennialists reject.”

But postmillennialism does not claim that “final” eschatological victory comes before Christ returns. We do believe that because of the kingdom’s long-term expansion “the number finally of the lost in comparison with the whole number of the saved will be very inconsiderable.”[3] And that the redeemed “shall embrace the immensely greater part of the human race.” [4] That “ultimately the vast majority of the whole mass of humanity, including all generations, will be actually redeemed by Christ.” [5]

Postmillennial Lectures

(DVDs by Ken Gentry)

Formal seminary course developing and defending postmillennial eschatology.

See more study materials at: www.KennethGentry.com

Nor do we expect that at any given point in history all men will be born-again Christians. Brown comments: “Have we not evidence that during that bright period the world’s subjection to the scepter of Christ will not be quite absolute?” [6] Campbell writes that the phrase “Christianized world” certainly “does not mean that every living person will then be a Christian, or that every Christian will be a perfect Christian. It does surely mean that the righteous rule and authority of Christ the King will be recognized over all the earth.” Boettner observes only that “evil in all its many forms eventually will be reduced to negligible proportions, that Christian principles will be the rule, not the exception, and that Christ will return to a truly Christianized world.”

Though clearly expecting Christ’s dominion throughout the world, Scripture nevertheless teaches that a minority of the human race will not convert to Christ. Evidence for this exists in the events associated with Christ’s return, which include a brief rebellion, as indicated in 2 Thessalonians 1:7–10 and Revelation 20:7–9. We must always expect tares in the wheat field (Mt 13:39–43).

Some suggest, and I tend to agree, that Isaiah 19:18 symbolically implies a five-to-one ratio for Christians over non-Christians at the height of the millennial glory. [9] “In that day five cities in the land of Egypt will speak the language of Canaan and swear by the LORD of hosts; one will be called the City of Destruction.” To speak the language of God’s people seems to indicate salvation. Language plays an important role in Scripture: if it is the language of God’s people, it evidences his favor (Isa 19:18; 57:19; Zep 3:9); if not, it symbolizes his curse (Dt 28:49; Ps 81:5; 114:1; Jer 5:15; Eze 3:5–6).

Blame It on the Brain?

Sub-title: Distinguishing Chemical Imbalances, Brain Disorders, and Disobedience

by Edward T. Welch

Depression, Attention Deficit Disorder, Alcoholism, Homosexuality.

Research suggests that more and more behaviors are caused by brain function or dysfunction.

But is it ever legitimate to blame misbehavior on the brain?

How can I know whether my brain made me do it?

See more study materials at: www.KennethGentry.com

The progress of redemption not only grows imperceptibly, but oftentimes sporadically. Postmillennialists deny “that this current age will be a time of steady and upward growth.” Its historical progress is often intermittent, being intermingled with eras of divine pruning (Jn 15:5–6) in anticipating the final harvest. Such pruning is certainly true with Israel of the Old Testament (Isa 6:9–13). At one point God offers to do away with Israel and establish a new people from out of Moses himself (Ex 32:10). Of course, by the new covenant era, this has long been Israel’s experience (Mt 3:9–12; Ro 11:16–24). Such pruning can leave a region, once strongly influenced by Christianity, wholly without a Christian witness — for a time. It is like seed, which is planted and grows and produces other seed (Mt 13:3–9, 23). Thus, we can expect it to grow in certain areas and perhaps even to die, but eventually it will come back because the productivity of seed involves its death and renewal (Jn 12:24; 1Co 15:36). Ultimately, God gives the increase (1Co 3:6–7) when and where he pleases (cf. Isa 55:9–11; Jn 3:8).

Notes

Kim Riddlebarger, The Case for Amillennialism, 97, 99.
Robert Reymond, A New Systematic Theology,1036.
Charles Hodge, Systematic Theology, 3:879–80.
B. B. Warfield, Biblical and Theological Studies, 349.
Robert L. Dabney, Lectures in Systematic Theology, 525.
David Brown, Christ’s Second Coming, 145
Campbell, Israel and the New Covenant, 298.
Boettner, Millennium, 14.
Dictionary of Premillennial Theology, 310.

IS AMILLENNIALISM PESSIMISTIC?

PMT 2013-021 by Kenneth L. Gentry, Jr.

The basic evangelical eschatological positions may be broken down into two classes: optimistic or pessimistic. Only postmillennialism is characterized as optimistic. In fact, this is the distinctive feature of postmillennialism, which resembles amillennialism in most other respects.

Amillennialists do not like being deemed pessimistic. And they will often complain that postmillennialists wrongly designate them as “pessimistic.” They generally reject this evaluation for two reasons: (1) It is negative sounding in itself, and (2) it overlooks the fact that they argue that ultimately Christ and his people win the victory at the end of history. Still other amillennialists deny this designation because they call themselves “optimistic amillennialists.”

But why do postmillenialists argue that amillennialism is “pessimistic”? What is it about their system that distinguishes them from postmillennialism regarding this optimism/pessimism issue?

Three Views on the Millennium and Beyond

(ed. by Darrell Bock)

Presents three views on the millennium: progressive dispensationalist, amillennialist, and reconstructionist postmillennialist viewpoints. Includes separate responses to each view.

See more study materials at: www.KennethGentry.com

Of course, all evangelical eschatological perspectives are ultimately optimistic by the very nature of evangelical theology. Christ does lead his people to victory in saving them from their sins, resurrecting them from the dead, and establishing them in righteousness in the eternal order. These issues are not debated among evangelicals: Christianity inherently has glorious, eternal consequences.

Nevertheless, these issues are irrelevant to debate between the millennial views.

Historically amillennialism has tended to be pessimistic in terms of the question of widespread, long-lasting cultural success for the Christian faith in time and on earth. That is, regarding these matters:

First, as a system of gospel proclamation amillennialism teaches that the gospel of Christ will not exercise any majority influence in the world before Christ’s return. They allow that Christianity may enjoy flashes of revival and spurts of growth. Yet, by its very nature the amillennial system cannot allow that Christianity will become the dominant feature of human society and culture.

Second, as a system of historical understanding amillennialism, in fact, holds the Bible teaches there are prophetically determined, irresistible trends downward toward chaos in the outworking and development of history. Though some amillennialists understand the great tribulation in the Olivet Discourse as referring (correctly) to the Jewish War and the AD 70 destruction of the temple, their system necessarily demands a prophetically-determined collapse of society in history.

Amillennialism v. Postmillennialism Debate

(DVD by Gentry and Gaffin)

Formal, public debate between Dr. Richard Gaffin (Westminster Theological Seminary)

and Kenneth Gentry at the Van Til Conference in Maryland.

See more study materials at: www.KennethGentry.com

Third, as a system for the promotion of Christian discipleship amillennialism dissuades the Church from anticipating and laboring for wide-scale success in influencing the world for Christ during this age. In fact, this distinguishes amillennialism and postmillennialism. Regarding the question of so-called “optimistic amillennialists,” it seems to me that the verses an amillennialist would use to underscore his optimism are those that endorse a postmillennial perspective. Unless, of course, he is optimistic on grounds other than direct biblical revelation. Therefore, he should come out of the closet and be a postmillennialist.