n the lounge next to my office hang the portraits of a number of the founding faculty of my institution, Westminster Theological Seminary in Pennsylvania. There is one of John Murray, the dour-looking Scotsman with the glass eye. Legend has it that you could tell which eye was the real one because that was the one which did not smile.
A fundamental requirement in an inclusivist understanding of the relationship between Christianity and other religions is evidence of God's salvific activity outside of any knowledge of Christ. Evidence for such redemptive activity is commonly identified (rightly) in the people of Old Testament Israel.
Commentators have customarily interpreted Phil 2:12 as a reference to "working out" one's personal salvation.70 For this reason, the verse became a flashpoint between Roman Catholic advocates who emphasized the "working out" of personal salvation and Protestant apologists who emphasized the "working out" of personal salvation (i.e., "progressive sanctification").
Despite a small flurry of attention over the past decade, Adolf Schlatter (1852–1938), Tübingen professor of New Testament and author of more than 440 written works, remains one of the most neglected yet illuminating theological voices of the past one hundred years. This paper seeks to be one small window into his thought by explicating Schlatter's understanding of a critical topic in Christian theology and living: the relationship between faith and obedience.
Whatever 'globalisation' may be, it has been accompanied by insistent and sometimes violent affirmations of ethnic identity. Such a phenomenon may be paradoxical, but is nevertheless comprehensible: the homogenising dynamic unleashed by globalising tendencies, reinforced by the creation of multinational political entities such as the European Union, more or less inevitably arouses a movement in the reverse direction, whose purpose is to reassert and defend traditional identities.
Though his primary concern was how to persuade people from diverse backgrounds to embrace the gospel of Jesus Christ (1 Cor 9:12, 23), Paul, nonetheless, embodies a principle common to all who would provide leadership to a community comprised of a multiplicitous collection of rigid truth claims and behaviors. A leader must construct bridges both of understanding and of persuasion in such settings.