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Journal articles on the topic 'Covenants Covenant theology'

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Published: 4 June 2021

Last updated: 16 February 2022

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1

Moga, Dinu. "John Murray and James B. Torrance on Covenant Theology." Perichoresis 17, s1 (January 1, 2019): 91–117. http://dx.doi.org/10.2478/perc-2019-0006.

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Abstract Whatever opinion we might have on the covenants of God with man, we cannot escape the fundamental truth that covenant theology is the best way of presenting the Biblical development of God’s revelation in the history of mankind. Therefore, our duty is to learn to think in covenantal terms, because thinking in covenantal terms means to think biblically. When God, in His sovereignty, has chosen to deal with man, He has chosen to do so through two covenants: the covenant of works, made between God and Adam as the representative head of all mankind, and through the covenant of grace, made between God and Christ on behalf of those who were predestined and elected in Christ.

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Gregerman, Adam. "Superiority without Supersessionism: Walter Kasper, The Gifts and the Calling of God Are Irrevocable, and God’s Covenant with the Jews." Theological Studies 79, no. 1 (February 23, 2018): 36–59. http://dx.doi.org/10.1177/0040563917744652.

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Nostra Aetate initiated a revolutionary shift in Catholic theology, opposing supersessionism and affirming that Jews remain in a salvific covenantal relationship with God. However, this shift raises for Catholics a deep tension regarding the value of this “Old Covenant” vis-à-vis the “New Covenant,” as this article illustrates using the statements of Walter Kasper and The Gifts and the Calling of God Are Irrevocable. While speaking positively about the Old Covenant, both deem it essential to maintain the superiority of the New Covenant as universalistic, fulfilling the promises in the Old Covenant and transcending its limitations. The author demonstrates how they seek to reduce this tension by characterizing the two covenants as good and better covenants, rather than as bad and good covenants, thereby avoiding a lapse into supersessionism.

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COBB, DONALD E. "What Paul Says about the Covenants in Galatians 3–4." Unio Cum Christo 2, no. 2 (October 1, 2016): 127. http://dx.doi.org/10.35285/ucc2.2.2016.art10.

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Abstract: The present article explores Paul’s use and meaning of the διαθήκη (diathēkē, “covenant” or “testament”) in Galatians 3–4, as well as the relation between the covenants mentioned or presupposed in these chapters: the Abrahamic promise covenant, the Mosaic law covenant, and the Davidic and eschatological (“new”) covenants. The article ﬁrst highlights elements that suggest that “covenant” is an important aspect of Paul’s biblical-theological argument in Galatians. Two sections develop the content of these covenants. In the ﬁnal section, the relation between the covenants is brought to bear upon the covenant and Mosaic law in Reformed theology. A historical-redemptive approach is considered necessary for understanding Paul’s statements on the Mosaic Torah and covenant in Galatians 3–4, as well as in Reformed theology generally.

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van Asselt, Willem J. "Covenant Theology: an Invitation to Friendship." NTT Journal for Theology and the Study of Religion 64, no. 1 (February 18, 2010): 1–15. http://dx.doi.org/10.5117/ntt2010.64.001.asse.

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In his covenant or federal theology Johannes Cocceius (1603-1669) sought to formulate a theology which described all of human history by introducing the structure of consecutive covenants or foedera. In this essay I explore the various ways in which he described the covenantal relationship between God and humankind in terms of ‘friendship with God’ (amicitia cum Deo). It enabled him to shed new light on many of the traditional topics of Protestant theology: (1) salvation history; (2) ecclesiology (church and sacraments) and (3) the Christian life (ethics). The main thesis defended is that the type of covenant theology presented by Cocceius can be best described as an interesting form of what today might be called a ‘relational theology’ with some significant hermeneutical perspectives and theological possibilities for today.

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Davis, Andrew R. "A Biblical View of Covenants Old and New." Theological Studies 81, no. 3 (September 2020): 631–48. http://dx.doi.org/10.1177/0040563920952891.

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This article responds to Adam Gregerman’s article on covenant theology in recent Jewish–Catholic dialogue by arguing three points: (1) Scripture presents a multiplicity of covenants (rather than a singular “Old Covenant”), which coexist together in complementary ways. (2) This multiplicity produces dynamic tension among the covenants. (3) The tendency in recent theological discussion to describe the New Covenant as a fulfillment of its predecessors lacks a biblical basis.

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Gribben, Crawford. "Wrongly Dividing the Word of Truth: The Uncertain Soteriology of the Scofield Reference Bible." Evangelical Quarterly 74, no. 1 (April 16, 2002): 3–25. http://dx.doi.org/10.1163/27725472-07401001.

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Despite formulating an alternative reading of redemptive history, the Scofield Reference Bible was unable to finally repudiate the theology of biblical covenants which had previously dominated Reformed thought. Scofield’s manipulation of the covenants stood in tension with his theology of dispensations, and accounts for many of the most important innovations in the system of his thought. This article seeks to balance the neglect of Scofield’s covenant theology.

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Gładziuk, Nina. "Podpisana i przypieczętowana. Apoteoza umowy w purytańskiej teologii federalnej." Civitas. Studia z Filozofii Polityki 12 (January 29, 2010): 175–92. http://dx.doi.org/10.35757/civ.2010.12.08.

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What is the Federal Theology, born in the 17th century in New England? The authoress presents the characteristics of the Puritan Federal Theology, emphasising the significance of the concept of Covenant, which binds a man to God and God to man, in the constituting of a community. The covenants entered into by people are acts of mutual debt raising and of undertaking a mutual obligation to discharge it. It is because a covenant ob-liga-tes that it brings forth a league.

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Tadmor, Naomi. "PEOPLE OF THE COVENANT AND THE ENGLISH BIBLE." Transactions of the Royal Historical Society 22 (December 2012): 95–110. http://dx.doi.org/10.1017/s0080440112000084.

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ABSTRACTThe paper shows how the important theological and Anglo-biblical term ‘Covenant’ was formulated in the course of successive biblical translations, from the original Hebrew and Greek to the King Kames Bible. It suggests that the use of the term in English biblical versions reflected – and in turn propelled – the increasingly prominent Covenant theology. Once coined in the vernacular Scriptures, moreover, the term was applied to religious political alliances: from the Scottish Covenants of the 1590s to the English Solemn League and Covenant, 1644, studied in the paper.

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Purwonugroho, Daniel Pesah, and Sonny Eli Zaluchu. "Janji Pemulihan Israel dalam Kitab Zefanya: Refleksi Teologi Kovenan." Jurnal Teologi Berita Hidup 2, no. 1 (September 30, 2019): 20–27. http://dx.doi.org/10.38189/jtbh.v2i1.21.

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The God of the Israelites is a God of covenants that bind covenants with humanity. Agreement between them has a binding nature to one another. Throughout the history of the Israelites recorded in the Old Testament, God often spoke through His prophets. God delivered a special message about the lives of the Israelites and also what He promised them through these prophets. All messages in the Old Testament and the prophetic books refer to a conditional Covenant. On the one hand, God pursues and punishes, but on the other hand, He restores. The Covenant theology reveals God's intention to punish and repair that is manifested in Christ's mission. This paper analyzes the implementation of the covenant theology in the ministry of the Prophet Zephaniah through the study of literature and sees its implementation for the presence of Christ in the world.Abstrak: Allah adalah Allah perjanjian yang mengikat perjanjian kepada umat manusia. Perjanjian yang terjalin antara Allah dengan manusia memiliki sifat yang sangat mengikat. Di dalam kehidupan bangsa Israel yang terekam sepanjang kitab Perjanjian Lama, Allah bersabda melalui nabi nabiNya. Allah memberikan pesan secara spesifik perihal kehidupan bangsa Israel dan juga apa yang menjadi janjiNya kepada mereka. Seluruh pesan Perjanjian Lama dan khususnya kitab Nabi-nabi mengarah pada satu perjanjian atau kovenan bersyarat. Pada satu sisi, Allah menuntut dan menghukum tetapi pada sisi lain, Allah memulihkan. Teologi kovenan menampilkan maksud Allah untuk menghukum dan memulihkan yang tergambar di dalam misi Kristus. Tulisan ini menganalisis implementasi Teologi kovenan di dalam pelayanan Nabi Zefanya melalui studi literatur dan melihat implementaisnya bagi kehadiran Kristus di dunia.

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Hiuser, Kris, and Matthew Barton. "A promise is a promise: God's covenantal relationship with animals." Scottish Journal of Theology 67, no. 3 (June 26, 2014): 340–56. http://dx.doi.org/10.1017/s0036930614000155.

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AbstractThe place of the nonhuman animal within Christian doctrine is a topic of increasing interest, as more theologians seek to describe where nonhuman animals fit on the theological stage. One area where there seems great potential, yet which has been relatively untouched, is God's covenantal relationship with nonhuman animals as described within the Bible. This article is an attempt to use the idea of God's covenantal relationship with nonhuman creatures to build a case for understanding them as creatures of value, with a corresponding human calling to treat them in ways suitable to their value. This case is made in two sections. In the first, the fact that God covenants with nonhuman animals, and calls humans into covenant with them, will be shown through examining Genesis 9 and Hosea 2. Given such a reality, what it means to be involved in a covenant will be examined, and ultimately two main implications will be put forward. First, that nonhuman animals are worthy of covenantal care and protection, and second that humans have a calling to exist in a covenantal relationship with them. Following this, this article then turns to its second section, where it examines the ways in which the Christian tradition has (or has not) intentionally chosen to live out such a covenantal theology with nonhuman animals. The doctrines of two contemporary Christian denominations (Anglican and Roman Catholic) as described in significant denominational documents are examined, as are two groups from these respective traditions which choose to pay close attention to the welfare of nonhuman animals to address the manner in which the covenantal relationship shared between human and nonhuman animals is recognised and understood in the church today. While the groups focused on nonhuman animal welfare continually call for the church to recognise the value of all creatures as described in the covenantal relationship all animals are involved in, their respective denominations often fail to live out such ethical implications. In light of the significance of the covenantal relationship, it is suggested that the church is called to engage in deeper acts of moral discernment on matters of animal ethics.

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Sandys-Wunsch, John. "Covenant and Creation: A Theology of Old Testament Covenants W. J. Dumbrell Nashville, TN: Thomas Nelson, 1984. Pp. 218." Studies in Religion/Sciences Religieuses 15, no. 4 (December 1986): 529–30. http://dx.doi.org/10.1177/000842988601500426.

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Chia, Philip Suciadi, and Juanda Juanda. "Penafsiran Amilenialisme & Teologi Kovenan Dalam Memahami Alkitab." Journal KERUSSO 5, no. 2 (September 10, 2020): 1–23. http://dx.doi.org/10.33856/kerusso.v5i2.125.

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There are various choices in understanding the Bible to become dogma in a church. Whether it was built based on a guide from the Bible and the traditions of the apostles or church fathers, to those who only focus on the Bible. Those based only on the Bible also have their own uniqueness. Amillennialism believes that the church is in the entire Old Testament. Paul, for example, uses the church that leads to Israel (Gal. 6:16). In addition, the remnants of the Israelites in the OT were said to be the church (Acts 7:38). The church is already in the OT with the election of the nation of Israel to be God's people. Even further, followers of amillennialism believe that the church existed in the garden of Eden. Covenant theology bases its theological understanding and the study of the Bible is based on three covenants namely the work agreement, redemption and grace. Covenant theology can be said to be a new theology, not even in the days of the church fathers. Even so, Augustine did mention the relationship of Adam, who at first, stood before God as a covenant. The exposition of the book of Revelation, according to the Covenant Theologian, is based on the method of progressive parallelism which is divided into seven parts. The seven parts are parallel with each other. Each section also reveals a certain progression in the process of eschatology. Although the book of Revelation is divided into seven parts, it should not only pay attention or focus on one part, but should appreciate all parts of the book of Revelation as a whole. Abstrak Indonesia Ada aneka pilihan di dalam memahami Alkitab untuk bisa menjadi dogma dalam sebuah gereja. Entah yang dibangun berdasar perpanduan dari Alkitab dan tradisi para rasul atau bapa gereja, hingga yang hanya fokus kepada Alkitab semata. Yang mendasarkan pada Alkitab saja, juga memiliki keunikannya masing-masing. Kaum amilenialisme meyakini bahwa gereja sudah ada di dalam seluruh Perjanjian Lama. Paulus, contohnya, memakai gereja yang mengarah kepada Israel (Gal. 6:16). Di samping itu, sisa-sisa orang Israel di dalam PL dikatakan sebagai gereja (Kis. 7:38). Gereja sudah ada di dalam PL dengan pemilihan bangsa Israel menjadi umat Allah. Bahkan lebih jauh lagi, penganut amilenialisme percaya bahwa gereja sudah ada ketika di taman Eden. Teologi kovenan mendasarkan pemahaman teologis maupun penelahaan Alkitabnya berdasarkan dari tiga perjanjian yaitu perjanjian kerja, penebusan dan anugerah. Teologi perjanjian dapat dikatakan suatu teologi yang baru, bahkan belum ada pada masa bapa-bapa gereja. Meskipun demikian, Agustinus memang pernah menyinggung hubungan Adam, yang pada mulanya, berdiri di hadapan Allah sebagai perjanjian. Eksposisi kitab Wahyu, menurut Teolog Kovenan, didasarkan pada metode paralelisme progresif yang terbagi menjadi tujuh bagian. Ketujuh bagian tersebut bersifat paralel satu dengan lainnya. Masing-masing bagian juga menyingkapkan akan progresivitas tertentu dalam proses eskatologi. Meskipun kitab Wahyu terbagi atas tujuh bagian, namun tidak boleh hanya memperhatikan atau terfokus pada satu bagian saja, tetapi hendaknya menghargai semua bagian dalam kitab Wahyu sebagai keseluruhan.

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Williamson, H. G. M., and W. J. Dumbrell. "Covenant and Creation. An Old Testament Covenantal Theology." Vetus Testamentum 36, no. 3 (July 1986): 381. http://dx.doi.org/10.2307/1518435.

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Farnsworth, Kirk E., and Michael W. Regier. "A Vision for the Future: Redeeming Psychology and Business, Managing Managed Care, and Partnering with the Church." Journal of Psychology and Theology 25, no. 1 (March 1997): 155–63. http://dx.doi.org/10.1177/009164719702500115.

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A vision for the future of Christian counseling is presented, focusing on four integration issues: incorporation of psychology and theology into one's practice, integration of business practices and biblical principles, intrusion of managed care into mental health care, and isolation of counselors from the church. The negative effects of professionalism are considered, including the spiritual mediocrity created by contractual relationships. In contrast, covenantal relationships are more biblical as well as foundational to Christian counseling. A covenantal biblical view of reality is discussed, followed by a comparison of the transactional—contract-based—and transformational—covenant-based—approaches to counseling. Engendering covenantal understanding in others, engaging them in covenantal actions and encouraging their ongoing participation in covenant community are pivotal in the future of Christian counseling. Finally, guidelines for the future are given, with special emphasis on partnering with local churches in developing caring communities for the completion of the transformation process.

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Hogeterp, Albert. "4QMMT and Paradigms of Second Temple Jewish Nomism." Dead Sea Discoveries 15, no. 3 (2008): 359–79. http://dx.doi.org/10.1163/156851708x304868.

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AbstractThe article reconsiders 4QMMT's perspective on Torah and justification in view of the recent debate about paradigms of covenantal nomism (E. P. Sanders) and of justification and variegated nomism (D. A. Carson, P. T. O'Brien, M. A. Seifrid). The hortatory part, in particular 4QMMT C 23–32, takes into account divine grace through forgiveness and search for the Torah as normative direction. Human works and divine justification are thereby not conflated in MMT's understanding of Torah. e notion of covenant theology reflected in 4QMMT comes closer to that of the Damascus Document than to the more polarized notion of covenant in the Community Rule.

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Michelson, Jared. "Covenantal history and participatory metaphysics: formulating a Reformed response to the charge of legal fiction." Scottish Journal of Theology 71, no. 4 (November 2018): 391–410. http://dx.doi.org/10.1017/s0036930618000595.

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AbstractTo combat the charges raised by Radical Orthodoxy and others, which allege that Protestant soteriologies amount to a legal fiction, Bruce McCormack and Michael Horton suggest that Reformed theology embrace a covenantal ontology, which aims to overcome legal fiction objections without sacrificing Reformational insights or making recourse to medieval participatory metaphysics. For both theologians, covenantal history and participatory metaphysics are treated as rival paradigms. I suggest that their proposals display serious weaknesses and propose an alternative approach, inspired by the retrieval of Reformed scholastic insights, which treats covenant and participatory metaphysics as complementary motifs rather than rival paradigms, and is thereby able to overcome the legal fiction objection while maintaining Protestant distinctives.

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Tetlow, Joanne. "John Locke's Covenant Theology." Locke Studies 9 (December 31, 2009): 167–98. http://dx.doi.org/10.5206/ls.2009.915.

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That Locke propounded a covenant theology in The Reasonableness of Christianity (1695) is a fact that deserves more attention than it has received. Indeed, given the number and variety of scholarly writings on Locke, the lack of attention is striking. One explanation is the modern animus against theology itself. Another is that the role of Christianity generally in Locke’s thinking has been, and to some extent still is, a matter of some contention in Locke studies. By paying Locke’s covenant theology its due, this article aims to cast new light on the place of Christianity in Locke’s thought, and on the theological assumptions in which his view of Christianity was anchored.

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Dunne, John Anthony. "Suffering and covenantal hope in Galatians: a critique of the ‘apocalyptic reading’ and its proponents." Scottish Journal of Theology 68, no. 1 (January 9, 2015): 1–15. http://dx.doi.org/10.1017/s0036930614000866.

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AbstractThis article addresses the so-called ‘apocalyptic reading of Paul’, taking the representative work of J. Louis Martyn and Martinus C. de Boer as its primary focus. The chief contention is that the ‘apocalyptic reading’ does not resemble the historical phenomenon of Jewish apocalyptic literature, although the scope of this article has been intentionally limited to Galatians. The present study is composed of two halves. The first half offers a critique of what it means for Paul to be an apocalyptic thinker according to Martyn and de Boer. Their emphasis is on discontinuity, duality and dichotomy, which coheres neither with first-century apocalyptic literature and its antecedents, nor with the letter to the Galatians. Their nuanced notion of apocalyptic has led to an unnecessary bifurcation between apocalyptic and covenant (not to mention Heilsgeschichte) in the interpretation of Paul. However, this article suggests that the dichotomy has been misplaced, both in relation to the discontinuity that Paul does articulate (i.e. with the law), and the dichotomy reflected in apocalyptic literature, namely, the division between the present evil age and the glorious age to come. Thus, it is argued that Martyn and de Boer's focus on discontinuity hardly constitutes apocalyptic in a first-century historical sense. Rather, their specific emphasis owes its articulation to the theology of Karl Barth. After arguing that the ‘apocalyptic reading’ lacks historical precision (and possibly theological forthrightness), the second half of the study argues that some neglected features of Galatians, such as suffering and persecution, cohere with the apocalyptic character of the letter, and are common features of apocalyptic broadly. In fact, the division between apocalyptic and covenant in scholarship on Galatians is bridged by the themes of conflict and crisis. This is because apocalyptic hope often arises in the absence of the realisation of covenantal promises and expectations; a covenantal disconnect is created and aggravated by crises and hardships of various sorts, hence the need for apocalyptic hope. Suffering therefore ties together the strands of apocalyptic and covenant in Galatians. If Martyn and de Boer's ‘apocalyptic reading’ was truly apocalyptic in a first-century historical sense, it would have integrated the imagery of suffering and persecution found in the letter.

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Gillies, Scott A. "Zwingli and the Origin of the Reformed Covenant 1524–7." Scottish Journal of Theology 54, no. 1 (February 2001): 21–50. http://dx.doi.org/10.1017/s0036930600051176.

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The concept of the covenant is crucial to understanding the development of Reformed theology in the late sixteenth and early seventeenth centuries. The origin of this aspect of theology during the initial decades of the Reformation, however, has received little attention. Kenneth Hagen's groundbreaking article on the advent of covenant theology and its distinctiveness from testamental theology was a pioneering outline, yet was not built upon by the succeeding generation of scholars. Attempts to explain the Reformed covenant as an outgrowth of late Medieval theology, in particular the Nominalist pactum concept, remain tentative and inconclusive. Efforts in the field of Anglo-American Puritanism have likewise yielded little in the way of detailed analysis.

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Bozeman, Theodore Dwight. "Federal Theology and the ‘National Covenant’: An Elizabethan Presbyterian Case Study." Church History 61, no. 4 (December 1992): 394–407. http://dx.doi.org/10.2307/3167793.

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Inquiry into puritan “federal” doctrine established decades ago the now standard distinction between the covenant of grace and the national covenant. Perry Miller provided the first extensive analysis of the gracious covenant, and apparently it was he, too, who first found—or emphasized—in puritan sources the idea that “a nation as well as an individual can be in covenant with God.” His basic proposal, that ”the ‘covenant of grace’ … refer[red] to individuals and personal salvation in the life to come, [whereas the national covenant] applied to nations and governed their temporal success in this world,” has become a virtual article of faith in puritanist scholarship, although few recent historians have shared his profound interest in the latter covenant. Indeed, relegation of communal and this-worldly themes to a separate and inevitably secondary category has narrowed dramatically the focus of inquiry. It suffices to note that the three most recent monographs on the subject in English virtually equate “federal theology” with a gracious individualized contract exclusive to the elect (and its antithesis, the “covenant of works”).

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Kloppers, M. H. O. "Verbond en sosiale prediking - Sosiale aspekte in die teologie van Deuteronomium." Verbum et Ecclesia 14, no. 2 (July 19, 1993): 236–48. http://dx.doi.org/10.4102/ve.v14i2.1070.

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Covenant and social preaching - Social aspects in the theology of Deuteronomy Deuteronomy is generally viewed as a book containing clear covenant elements. The question posed in this article is to what extent social preaching is connected with covenant preaching within the scope of the theology of Deuteronomy. To answer this question a series of pericopes dealing with matters like slavery, poverty and other ethical and social aspects is scrutenized. Some results are offered giving quite positive answers to the question.

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Kavka. "The Perils of Covenant Theology." Journal of Jewish Ethics 1, no. 1 (2015): 92. http://dx.doi.org/10.5325/jjewiethi.1.1.0092.

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McGiffert, Michael. "Henry Hammond and Covenant Theology." Church History 74, no. 2 (June 2005): 255–85. http://dx.doi.org/10.1017/s0009640700110236.

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Henry Hammond (1605–60), the learned and practical English priest who during the Interregnum did as much as any man and a good deal more than most to reinforce and renew the ideational underpinnings of his Church, is a familiar figure in seventeenth-century Anglican studies. Historians speak of his captaincy of a circle of Anglican divines. One names him the “oracle of the High Church party”; another sees him as the principal transformer of Anglicanism. The Independent John Owen likened him to a clerical Atlas bearing on his shoulders “the whole weight of the episcopal cause.” The scholars just quoted call Hammond a “Laudian” but are uneasy with the label and loath to defend it. He appears in their work as an exemplary High Churchman standing for de jure episcopacy, Prayer-Book piety, the Eucharist, and royal headship of the Church. His intransigent Churchmanship contrasts in some degree with his character and temperament. He comes down to us as “the spokesman of those who would make no concession,” yet Richard Baxter, who thought him “the fons et origo of the prelatical bigotry of his day, wrote that he “took the death of Dr. Hammond … for a very great loss; for his piety and wisdom would sure have hindered much of the violence” of the Restoration.

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Schneider, Deborah Lucas. "Anne Hutchinson and Covenant Theology." Harvard Theological Review 103, no. 4 (October 2010): 485–500. http://dx.doi.org/10.1017/s0017816010000829.

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Currently two competing models exist side-by-side to explain the “antinomian” or “free grace” controversy, in which Anne Hutchinson and her theology are said to have played a key role. The differences in these narratives appear to require a return to the sources and a careful examination of Hutchinson's own statements—as far as they can be reconstructed—in the context of her first interrogation by a group of clergymen in the autumn of 1636. Since one of the narratives casts doubt on John Winthrop's assertions of her manifest unorthodoxy at that time, a central question will be whether the views she expressed then deviated significantly from the mainstream of theology espoused by godly contemporaries in Britain and if so, in what particulars. Hutchinson's remarks at the outset of the controversy could then serve as a baseline in an investigation of how the dispute escalated and evolved over the following months.

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Williamson, H. G. M., and T. E. McComiskey. "The Covenants of Promise. A Theology of the Old Testament Covenants." Vetus Testamentum 40, no. 2 (April 1990): 252. http://dx.doi.org/10.2307/1519017.

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Rathel, David Mark. "John Gill and the History of Redemption as Mere Shadow." Journal of Reformed Theology 11, no. 4 (January 22, 2018): 377–400. http://dx.doi.org/10.1163/15697312-01104001.

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Abstract John Gill was an influential minister and theologian of the eighteenth century. Deeply influenced by the Reformed tradition, he made significant innovation to the doctrine of the covenant of redemption. Current surveys of his theology have unfortunately not adequately explored this innovation. The primary cause of this failure is a lack of attention to Gill’s historical context, a context shaped by doctrinal antinomianism and no-offer Calvinism. This article will contextualize Gill’s thought and provide a more accurate reading of his covenant theology by arguing that he offered a unique construction of the covenant of redemption that radically minimized human agency in the reception of salvation.

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Tong, Robert. "Australia and the Anglican Covenant." Ecclesiastical Law Journal 8, no. 39 (July 2006): 464–69. http://dx.doi.org/10.1017/s0956618x0000675x.

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A recent article in this Journal by Professor Norman Doe explained the background to, and desirability of, an Anglican covenant, given the present contested issues of theology and discipline. This article examines how such a covenant might be dealt with in Australia.

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박신배. "A New Approach of Covenant Theology." THEOLOGICAL THOUGHT ll, no. 149 (June 2010): 65–92. http://dx.doi.org/10.35858/sinhak.2010..149.003.

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Kim, Sun-Jong. "Covenant Theology in the Holiness Code." Canon&Culture 8, no. 1 (April 30, 2014): 195–222. http://dx.doi.org/10.31280/cc.2014.04.8.1.195.

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DENLINGER, AARON CLAY. "Swimming with the Reformed Tide: John Forbes of Corse (1593–1648) on Double Predestination and Particular Redemption." Journal of Ecclesiastical History 66, no. 1 (January 2015): 67–89. http://dx.doi.org/10.1017/s0022046913002613.

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The 1640 General Assembly of the Kirk, dominated by Covenanters, was keen to discover something amiss in the doctrine of the Episcopalian John Forbes of Corse. Ultimately they were forced to admit his orthodoxy, even while deposing him for his refusal to subscribe the National Covenant. Modern scholars have succeeded where Forbes's contemporary antagonists failed, representing Forbes as the champion of a party that was, to one degree or another, out of step with the Calvinist orthodoxy of the day. This article examines Forbes's theology at points where his disagreement with contemporary reformed thought has been claimed, and draws implications from its findings for our knowledge and understanding of seventeenth-century Scottish theology more broadly.

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Shannon, Nathan D. "Covenant Relation as Prolegomena to Knowledge of God: An Exegetical Study of John 5." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 61, no. 3 (September 10, 2019): 333–53. http://dx.doi.org/10.1515/nzsth-2019-0018.

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Summary The classical view of the Creator-creature relation conveys ontological asymmetry by affirming a real creature-Creator relation and a rational Creator-creature relation. But the hermeneutical implications of this view obscure the Creator-creature symmetry of biblical religion. In this article I propose a real covenant relation as a divine initiative establishing a relation within which Creator-creature intercourse is possible, actual, and real. I defend the notion of real covenant relation through a study of John 5, and I develop it theologically with reference to Reformed biblical and covenant theology. A real covenant relation preserves ontological asymmetry, vindicates religious symmetry, and affirms rather than obscures the anthropomorphic tenor of biblical revelation.

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Glatt-Gilad, David A. "The Voluntary Nature of the Nehemiah Covenant in Rabbinic Literature." Review of Rabbinic Judaism 20, no. 1 (February 1, 2017): 3–20. http://dx.doi.org/10.1163/15700704-12341318.

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Much scholarly attention has been devoted to the central covenant text in Nehemiah, namely, chapters 8–10, in terms of its sources, literary structure, and theology. An important aspect of the discussion is the consensual spirit with which the Nehemiah covenant was undertaken, even more so than the Sinai covenant, which is referenced in the Nehemiah material (Neh. 9:13). Rabbinic sources, from the Jerusalem Talmud through the various midrashic collections, also put a marked emphasis on the spirit of voluntarism and religious initiative that characterizes the post-exilic covenant experience. Thus the rabbinic sources anticipate certain conclusions of modern scholarship, at least on the ideational level. This paper suggests that the rabbis’ attraction to the theme of voluntary acceptance of the covenant stipulations on the part of the post-exilic community stems from the view of that theme as a conceptual forerunner for the popular acceptance of rabbinic authority.

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Ellis, James W. "Hannah’s Song: A Foreshadowing of the Magnificat." European Journal of Theology and Philosophy 1, no. 3 (June 16, 2021): 15–24. http://dx.doi.org/10.24018/theology.2021.1.3.14.

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Although women’s words account for a small portion of biblical scripture, the Bible records two related prayerful songs that were sung by female prophets: the song of Hannah, in the Old Testament, and the Magnificat of Mary, in the New Testament. This essay uses typological methodology to explore the songs’ connections, including their shared literary precedents and nearly identical theological themes. Their fundamental similarities suggest Hannah’s song served as a harbinger of the Magnificat. Hannah and Mary’s shared blessing, divinely ordained motherhood, and their shared inspiration, the Holy Spirit, explain the parallels of their prayerful verses and prophetic utterances, which were of great relevance for both covenants of the Judeo-Christian faith.

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Biblische Zeitschrift, Editors. "William J. Dumbrell, Covenant and Creation. An Old Testament Covenantal Theology, The Paternoster Press, Exeter 1984, 217 S., kart. £6.95." Biblische Zeitschrift 31, no. 1 (July 24, 1987): 131–32. http://dx.doi.org/10.30965/25890468-03101021.

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Zaret, David. "Calvin, Covenant Theology, and the Weber Thesis." British Journal of Sociology 43, no. 3 (September 1992): 369. http://dx.doi.org/10.2307/591541.

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Oosthuizen, M. J. "Law and theology in the Covenant Code." Verbum et Ecclesia 17, no. 1 (August 2, 1996): 160–90. http://dx.doi.org/10.4102/ve.v17i1.1118.

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The paper considers the relationship between law and theology within the Covenant Code. The first part of the discussion reviews the influence of the "divine law" hypotheses of Alt and Noth, on contemporary scholarship. Particular reference is made to the consequences which Weinfeld draws from this hypothesis, for his view of the secularisation process in the Deuteronomic code.

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Kim, Sun-Jong. "Covenant Theology in the Book of Ezekiel." Canon&Culture 9, no. 1 (April 30, 2015): 107–31. http://dx.doi.org/10.31280/cc.2015.04.9.1.107.

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Clements, R. E. "Book Reviews : Theology and the Old Covenant." Expository Times 103, no. 2 (November 1991): 52. http://dx.doi.org/10.1177/001452469110300212.

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권경철. "Covenant Theology in Samuel Rutherford’s Lex, Rex." Journal of Korean Institute for Reformed Studies ll, no. 23 (March 2019): 104–26. http://dx.doi.org/10.36365/kukirs.2019..23.104.

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Verster, P. "Teenswoordige heil, verbond en sending." Verbum et Ecclesia 17, no. 1 (August 2, 1996): 215–36. http://dx.doi.org/10.4102/ve.v17i1.1137.

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Salvation and welfare in the present time, covenant and mission In the theological debate on salvation and welfare an important question that must be asked is the one concerning the relevance of the present time and world. The Marxist view presents the radical revolution as solution. The neo-Marxist view is that the revolution should continue. The theology of hope regards future freedom as way of salvation. The theology of liberation regards the exodus of the poor as salvation. The theology of reconstruction looks forward to a future where justice and human rights will be stressed. Salvation and welfare in the present time should, however, be related to the covenant of God. This is also very important for the way in which salvation must be seen from a missiological point of view.

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Coetzee, J. H. "Lyding ‘om U ontwil’ in Psalms 44 en 69." Verbum et Ecclesia 9, no. 1 (August 2, 1988): 1–9. http://dx.doi.org/10.4102/ve.v9i1.979.

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Suffering "for Your sake" in Psalms 44 and 69 Suffering "for Your sake" in the Old Testament is often incorrectly interpreted as vicarious suffering. In Psalms 44:23 and 69:8 where this expression occurs, it has a multiple function which excludes vicarious suffering. While the question of the reason and purpose of the suffering remains unanswered because the covenant theology had become a mystery, this expression was implemented as an escape to God's loving-kindness as the only ground for salvation. The problem of innocent suffering is not totally resolved hereby, but the tension between innocence and suffering is relieved and a shift in covenant theology introduced by the use of this expression.

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Neumann, Joseph K. "Covenantal versus Dispensational Theology: A Pilot Study concerning Self-Reported Family Effects." Journal of Psychology and Theology 20, no. 4 (December 1992): 389–94. http://dx.doi.org/10.1177/009164719202000406.

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Dispensational and covenantal theology are two distinct systems that are frequently used to understand Scripture. The relationship of these theological systems to children and family life is reviewed. A brief survey was mailed to 30 covenantal churches and 30 dispensational churches. Covenantal theology was associated with greater frequency of dedication/baptism, family worship, larger family size, and second-generation missionary families than dispensational theology, though not all differences were statistically significant. No differences were found with respect to children's behavior problems or social skills. Sampling problems, methodological limitations and further research needs are discussed.

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Veldman, Meine. "Secrets of Moltmann’s Tacit Tradition: Via Covenant Theology to Promise Theology." Journal of Reformed Theology 4, no. 3 (2010): 208–39. http://dx.doi.org/10.1163/156973110x542187.

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AbstractThis article takes a genetic approach examining Moltmann’s early post-Reformation studies in Moyse Amyraut, Petrus Ramus, Jacob Brocard and Johann Coccejus as the secrets to the tacit tradition of his theology of hope. I contend that the gold he struck in these studies is a historical impulse and legitimization of his own turn to the horizon of the empirical and the historical. However, with respect to the dross, Moltmann critically notes that with the post-Reformation covenant theologians the word of God got entangled in a ‘system’ of hope because of their symbolic-prophetic approach to Scripture. In place of their symbolic-prophetic exegesis he substitutes a promise-exegesis as a way of pointing to God’s relationship to this world and to the human beings in it. He thus replaces the theme of a restless history, and a restless soul, with the restless promise of which God is the author, the originator and the fulfiller. In this way Moltmann found a way beyond post-reformation covenant theology and Barth’s dialectical theology, culminating in his Theology of Hope.

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Moltmann, Jürgen. "Covenant or Leviathan? Political Theology for Modern Times." Scottish Journal of Theology 47, no. 1 (February 1994): 19–42. http://dx.doi.org/10.1017/s0036930600045622.

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Federalism or centralism – this is a decisive question in the political structuring of Europe today. The socialist centralism of the command economy and the ideological surveillance of the people has collapsed. The federal republic with decentralized forms of communication and a diversity of regional, local and personal initiatives proved stronger.

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Lawler, Michael G., and Gail S. Risch. "Covenant Generativity: Toward a Theology of Christian Family." Horizons 26, no. 1 (1999): 7–30. http://dx.doi.org/10.1017/s0360966900031509.

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AbstractThis article is an effort toward practical, pastoral, theological correlation, an effort to bring together the American cultural tradition and the Christian theological tradition. Its argument develops in four cumulative theses to be explicated: (1) there is a crisis of family in the United States today; (2) what is said of family in both First and Second biblical Testaments is of no direct help in that crisis; (3) what makes a family Christian is not the slavish following of some biblical saying about family but the following of Jesus confessed as the Christ; (4) the Christian family has an important contribution to make in the contemporary crisis of family in the United States. Each thesis is developed in turn.

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Yong, Amos. "God of Promise: Introducing Covenant Theology ? Michael Horton." Religious Studies Review 32, no. 3 (July 2006): 184. http://dx.doi.org/10.1111/j.1748-0922.2006.00088_32.x.

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Griffioen, Dirk. "The Relevance of God's Covenant for a Reformed Theology of Religion." Societas Dei: Jurnal Agama dan Masyarakat 3, no. 2 (October 24, 2017): 183. http://dx.doi.org/10.33550/sd.v3i2.35.

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ABSTRACT: In God's Revelation, the structure of the covenant consists of God's promises and Israels answer to them. In the covenant God has revealed Himself personally to both individuals and his chosen people. In the theology of religion developed by Hendrik Kraemer, there are two types of religion: The (prophetic) religion based on Gods revelation and the other (naturalist) religions are based on efforts to grasp the identity of his real self with divine reality, this is called as trans-empirical self realization. What is the essence of religion based on God's self revelation? God's revelation is the only source of all knowledge about true spirituality and the salvation in Christ. The Bible as the witness of God's revelation to prophets and apostles is the criterion of all religious truth. The Bible relates the history of redemption, gives a foundation to personal faith, and is the only guidebook to the life and work of the Christian community. From this starting point I try to analyze the Biblical concept of religious truth as the standard for determining religions, and to give a real answer to Gods self revelation. KEYWORDS: covenant, revelation, faith, religion.

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Wright, Andrew. "Transformative Christian Education: New Covenant, New Creation. An Essay in Constructive Theology." Journal of Education and Christian Belief 2, no. 2 (September 1998): 93–108. http://dx.doi.org/10.1177/205699719800200204.

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A TRANSFORMATIVE THEOLOGY of Christian education is defended against reconstructionist alternatives. Any authentic theology of education should be grounded in the ontic reality of the divine economy of salvation. Though important, noetic questions of theological epistemology, together with pragmatic issues of pedagogic strategy, are not to be taken as foundational. Certain traits of Lutheran theology lend superficial support to a reconstructionist theology, but only at the expense of introducing a crippling dualism between faith and creation. The Biblical picture of the completion of the new covenant and new creation through the work of the Holy Spirit lends strong support to a transformative theology.

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Walshe, Peter, and Jonathan Neil Gerstner. "The Thousand Generation Covenant: Dutch Reformed Covenant Theology and Group Identity in Colonial South Africa, 1652-1814." American Historical Review 97, no. 4 (October 1992): 1260. http://dx.doi.org/10.2307/2165628.

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Bierma, Lyle D. "The Role of Covenant Theology in Early Reformed Orthodoxy." Sixteenth Century Journal 21, no. 3 (1990): 453. http://dx.doi.org/10.2307/2540279.

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