These are some of the questions that Brian LePort wrestled with in a paper that he presented last month at the NW meeting of the Evangelical Theological Society, “The Eschatological Voice of Romans 8:1-25.”
Here’s how he sets up the discussion:
When the canonical choir sings eschatological songs we often give much attention to the passages with a higher pitch. Many books have been written on the otherworldly images of the Apocalypse. The cataclysmic vision of 2 Peter 3.10-13 results in “ooohs” and “ahhhs” as we hear of the earth being purged by flames. And what can we say when Jesus himself tells us “heaven and earth will pass away, but my words will never pass away” (Mt. 24.35; Mk. 13.31; Lk. 21.33). There doesn’t seem to be much hope for this creation. It would appear that her end is devastation.
Yet in the Book of Genesis we are told that God thought his creation to be “good” (1.4, 10, 12, 18, 21, and 25) and when he added humans it became “very good” (1.31). This should cause us to pause. In spite all the passages that seem to indicate that creation is expendable we must ask if there are any passages that harmonize more directly with the creation account.
Before we claim to have heard the whole song we must give heed to the tenor of Pauline eschatology. Whereas the aforementioned passages, and others like them, seem to indicate a discontinuation between this world and the one to come, the contribution of the Apostle Paul is that he emphasizes some sort of continuation. In this paper it is my desire to draw attention specifically to the voice of Rom. 8.1-25 as we formulate a Christian eschatology. I will be asking for those who are in attendance to give a hearing to this passage because I believe that it contributes balance to the canonical witness regarding the future of this current created order. It is here in these verses that we will see an analogy between the transition which will occur during our resurrection and the “rebirthing” of all creation.
He goes on from there to argue that to understand Romans, you have to hear the “echoes” of Genesis that reverberate throughout the book. Once you’ve done that, you’ll be able to read Romans 8 in that context as the crescendo and climax of God’s plans for creation, which he began way back in Genesis 1.
So, he concludes.
In Rom. 8.1-25 we find that the relationship between God, humanity, and the created order will be made right in the age to come. Humans will reign and rule with the risen Lord Jesus Christ over the renovated earth being and doing for creation what Adam and Eve (and every generation since) has failed to be and do. Humans will point creation toward her Creator rather than worshiping the creation.This will be when the adopted children of God are resurrected with new bodies, overcoming death, setting creation free from the curse that came because of Adam and Eve in Eden. Creation will be set free from her suffering.
In LePort’s argument, then, Paul presents the future of this creation as one of redemption and restoration. Although there are elements of discontinuity between what we see now and the new creation to come, he sees important elements of continuity as well – continuity grounded in God’s creative purposes begun in Genesis and echoed throughout Romans.
(This is part of a series highlighting papers presented by several faculty and students from Western Seminary at the 2011 NW regional meeting of the Evangelical Theological Society. You can see the rest of the posts in this series here.)
I actually had work to do today, so I’m a little slow in getting this out. Nonetheless, here are some interesting links for your web browsing pleasure.
For believers…the most decisive turning point was the year 33, when a Jewish rabbi—the Messiah—was raised from the dead in Roman-occupied Palestine….This turning-point is not only celebrated but is deepened and widened in its effects every Lord’s Day. Wherever this gospel is taken, a piece of heaven—the age to come—begins even now to dawn in the dusty corners of this passing evil age.
- Sarah Flashing discusses the problem of Tradition without Truth.
While shame and remorse can be an appropriate motivating factor to correct ways of thinking and living, in the wrong hands it is often misused. Stigma unaccompanied by truth is merely an apparatus of a culture not oriented toward Christ, no matter how much they may resemble the Church.
- Brian LePort offers five excellent reasons why he reads C.S. Lewis.
All this being said, no, you do not have to read Lewis to be a thinking Christian. No, Lewis does not answer every question. No, Lewis is not the greatest theologian of the twentieth century. But I personally have found Lewis to be a worthy dialogue partner and someone who anyone can access, great or small, theologian or lay person. You don’t have to read Lewis, but you won’t go wrong in doing so either.
Give us some examples of university theology that has no ecclesial value or some ecclesial theology that reveals how this can be done better by pastors. I’m ready to be convinced but I want to see what is actually involved here.
- Corey Angst discusses how uses of the iPad are evolving and becoming increasingly effective in higher education.
- Stuart links to a tool on finding your Bible birth verse. (Mine was Mt. 27:5.)
- And, here’s a list of 10 essential nerd foods.
Daniel Kirk commented today on the recent Gospel Coalition roundtable discussion of the New Calvinism, which we discussed here. In his post, Calvinism as “The Big Tent,” Kirk made an interesting point about Calvinism and the state of pauline studies today.
I do find it significant that few of the most important Paul scholars in our day and age are Calvinists in the sense outlined in the video. Richard Hays and Mike Gorman are Methodists. N. T. Wright is an Anglican with Reformed roots but with quite a different modern-day expression. John Barclay, Lou Martyn, Bruce Longenecker, Douglas Campbell… there’s not much serious Calvinism coming out of careful reading of Paul–and not much complementarianism either.
What do you think? Is it true that the best Paul scholars today are mostly non-Calvinist and egalitarian? If not, how would you respond to Kirk? Is he being overly selective in the people that he cites as being the “best” among the pauline scholars? Or, if you think he’s right, why do you think that this is the case? Do you just agree with Kirk that a careful reading of the text should eventually lead someone in this direction? Or, do you have another explanation entirely? Could it be that certain segments of the church are doing a better job in pauline studies today than those that are traditionally Calvinist? (Personally, I think it’s because the Illuminati control the publishing houses and have a secret conspiracy to rid the world of Calvinist pauline studies.)
We had a great response for our giveaway of Doug Moo’s commentary on Romans. Sadly, though, I was only dumb enough to have acquired one spare copy. So, that’s all I have to give away.
The winner of our little contest was Kevin Sam who runs an interesting blog over at New Epistles. If you’re particularly frustrated that you didn’t win the commentary, you can probably go over there and leave him hate comments or something. I’m sure that’s what Paul would have done anyway.
I’ve also been contacted by someone who liked the idea of sharing the wealth by giving away duplicates of good books, and that person has contributed another really good book for us to give away next. Keep an eye out for that announcement soon.
- Scot McKnight has begun discussing Tim Gombis’ new book Paul for the Perplexed.
- Carl Trueman explains why he thinks we shouldn’t accuse Luther of antisemitism. Joseph Tyson tackles a similar question as he addresses whether antisemitism is rooted in the NT, specifically the Gospel of Luke.
- Roger Olson argues that evangelicals need to be more clear about the different flavors of postmodernism. He thinks that would clear up a lot of the confusion that surrounds whether postmodernism is a friend or foe for evangelicals. (He also critiques the neo-fundamentalists again. Methinks someone has a bit of an ax to grind here.)
- Diglot reviews The Intertextuality of the Epistles: Explorations of Theory and Practices edited by Thomas Brodie, Dennis MacDonald, and Stanley Porter.
- And, here’s a list of the 9 best science fiction novels for young adults.
- The Structure of Paul’s Thought
- The Cross and the Spirit: Life as the Kingdom of God
- Paul and Judaism
- Salvation: Divine and Human Action
- Paul and Women
- Politics and Religion