Progressive Covenantalism: Charting a Course between ... scholar Thomas Schreiner writes on the Sabbath command from the Old Testament and thinks through its applications to new covenant believers. Progressives hold that while there are aspects of the new covenant currently being fulfilled, there is yet to be a final and complete fulfillment of the new covenant … This was a striking difference from New Covenant Theology, which had largely been associated with local pastors. 6:17-18). In this way, a clear distinction is maintained between Israel as a nation and the church as a people, who at present, in an inaugurated form, illustrate what is still to come. Whilst I think there is much to commend the PC view, and I don’t intend a full critique of the position here, this is one part of it I struggle to see supported Biblically. New Covenant Theology (NCT) (17) Progressive Covenantalism is a self-described via media (or hybrid) between Covenant Theology and Dispensationalism. 3:16-17). I won't bore you with all the why and wherefores that brought me to spend time thinking about it. Since we affirm the first two points and nuance the third differently, we have chosen to employ the label of progressive covenantalism, despite critics labeling and dismissing us as new covenant theology. Building on the foundation of Kingdom through Covenant (Crossway, 2012), Stephen J. Wellum and Brent E. Parker have assembled a team of scholars who offer a fresh perspective regarding the interrelationship between the biblical covenants. I've been thinking through issues of Covenant Theology and New Covenant Theology (particularly the Progressive Covenantalism view) of late. In fact, to think that circumcision and baptism signify the same reality is a covenantal-category mistake. Covenant Theology. Covenant theology is a framework for biblical interpretation, informed by exegetical, biblical, and systematic theology, that recognizes that the redemptive history revealed in Scripture is explicitly articulated through a succession of covenants (Adam, Noah, Abraham, Moses, David, and New), thus providing an organizing principle for biblical theology. Adam, and all humanity, is created as God’s image-son, a priest-king to rule over creation (Gen. 1:26-28; cf. Particularly noteworthy is the way that the 1689 Baptist Confession – the standard issue Particular Baptist go-to confession that modifies the earlier Westminster Confession of Faith – views the covenants as salvation-historical and progressive. In fact, starting with a creation covenant is crucial for two reasons. The distinction between the PC and 1689 positions, then, is not the progressive revelation of the covenants but whether the moral law, continues under the New Covenant or not. The church is new in a redemptive-historical sense since she is the new covenant community. All Christians also accept some form of redemptive epochs or dispensations across history demarcated by the biblical covenants, and that the fulfillment of God’s saving purposes in Christ has brought some kind of change from past eras. The Gospel Coalition supports the church by providing resources that are trusted and timely, winsome and wise, and centered on the gospel of Jesus Christ. New Covenant Theology New covenant theology typically does not hold to a covenant of works or one overarching covenant of grace (although they would still argue for only one way of salvation). (2) The covenants are more than a unifying theme of Scripture but the backbone to the Bible’s redemptive storyline, starting in creation and reaching fulfillment in Christ. For this reason, baptism, the sign of the new covenant, is only applied to those who profess faith and give credible evidence that they are no longer in Adam but in Christ, and circumcision and baptism do not signify the same realities, due to their respective covenantal differences. Download for offline reading, highlight, bookmark or take notes while you read Progressive Covenantalism: Charting a Course between Dispensational and Covenantal Theologies. Pascal Denault’s careful labors over the theological texts of both Baptist and Pedobaptists of the seventeenth century have yielded an excellent study of the relation of baptism to a commonly shared covenantalism. 2:5-18). So whilst I think there are things that commend New Covenant Theological thinking – particularly Progressive Covenantal views – I struggle to see past this. On the one hand, the covenants reveal our triune Creator-covenant Lord who makes and keeps his promises. All Christians agree that “covenants” are central to the Bible’s story and that God’s redemptive plan unfolds over time reaching its fulfillment in Christ. Covenant Theology – particularly as understood by Reformed (as opposed to Particular Baptist) theologians – tend to emphasise continuity between the covenants on the grounds of their belief in the one covenant of grace. For this reason: each covenant contains both elements, but with a clear distinction between the covenant in creation before and after the fall, and that redemption is grounded in Christ alone. First, against dispensationalism, Jesus is the antitypical fulfillment of Israel and Adam, and in him all of God’s promises are fulfilled for his people, the church, consisting of believing, regenerate Jews and Gentiles. If the moral law is no longer in force under the New Covenant, from what are we asking people to repent? Whilst I am not totally closed on the question, and there are appealing strands of thought in NCT thinking, on this question I think Kevin DeYoung is right when he said here: To be sure, Jesus certainly transforms the Ten Commandments, but he never meant to abolish them (Matt. Unlike covenant theology, progressive covenantalism argues that the genealogical principle (a basis for infant baptism) significantly changes across redemptive history. If you have never heard of Progressive Covenantalism (PC), here is Stephen Wellum – who co-authored the book Progressive Covenantalism – explaining what it is: Big-hitters such as Tom Schreiner also advocate this understanding of the storyline of the Bible. This covenant between God the Father and Christ the Redeemer is fully revealed in the New Covenant… there is the most intimate relation between the way of salvation, the Father’s covenant with Christ and the New Covenant. There is a covenant made by God the Father with Christ the Redeemer… It is by this covenant with Christ that all who have ever been saved are saved. In Christ, as the last Adam and true Israel, he is the first man of the new creation and by his work he wins the new creation by putting everything under his feet in victory and triumph at his cross and in his glorious resurrection (Heb. Goodbye and Hello: The Sabbath Command for New Covenant Believers 7. In truth, all subsequent covenant heads will function as subsets of Adam, who, in God’s plan, will not be the greater Adam, but who will point forward to Christ. 2:5-18), the true seed and offspring of Abraham who brings blessings to the nations (Gal. The argument for this whole alternative Bible system can be found best expressed in the book "Kingdom through Covenant" by Peter Gentry and Stephen Wellum. They also are similar in theirsoteriology and eschatology(some see literalmillennium and some don't, but neither would hold to a future millennium for thereinstatement of I… If the moral law doesn’t carry over, what is it about those commands that mean they carry over into the New Covenant over and above any other? Progressive covenantalism, on the other hand, strongly affirms a creation covenant, God’s demand of Adam (and all humanity) for perfect obedience thus necessitating Christ’s active obedience for our justification before God, and that the Decalogue is a reflection of God’s moral law for Christians now applied to us in Christ. 5:12-21; 1Cor. But there are a variety of far simpler theological solutions to that issue that do not require the re-writing of the entire storyline of the Bible nor the abrogation of the entire moral law that flows from the unchanging character of a morally perfect God. 1:3-4; cf. Summary . Each chapter seeks to demonstrate how the covenants serve as the backbone to the grand narrative of Scripture. Hasn’t the law been abrogated in its entirety? Yet, now that Christ has come, Christians are no longer under the previous covenants as covenants (other than the Noahic until the consummation). (3) The Israel-Christ-Church relationship across redemptive-history. 2:11-22). Buy Progressive Covenantalism: Charting a Course between Dispensational and Covenantal Theologies by Wellum, Dr. Stephen J., Parker, Brent E. (ISBN: 9781433684029) from Amazon's Book Store. How does #ProgressiveCovenantalism #eschatology differ from #Dispensationalism and even classic Covenant Theology? The only counter I see to this is that because the Sabbath command doesn’t continue nor do all the others. But what follows is more a description of progressive covenantalism in three summary points. Doing so can introduce distortions when applying the Old Testament to our lives. I find that a hard circle to square. Yet what both views have in common is seeing how all of God’s plan and covenant promises are brought to fulfillment in Christ and the new covenant. The essential difference between New Covenant Theology (hereafter NCT) and Covenant Theology (CT), however, concerns the Mosaic Law. For resources on new covenant theology… It is through the covenants that this tension increases, and it is through the covenants that the answer is given: God himself—our covenant-maker and keeper—will unilaterally act to keep his own promise by the provision of an obedient covenant partner, namely Christ. 5:17). Each chapter seeks to demonstrate how the covenants serve as the backbone to the grand narrative of Scripture. First, God has one people, yet there is an Israel-church distinction due to their respective covenants. But Baptists view the covenants not as different administrations of the one covenant but as separate covenants, progressively revealed, that culminate in the New Covenant itself. And, in light of Genesis 3:15, God’s promises are tied to the provision of an obedient son, who will undo Adam’s disastrous choice. Progressive Covenantalism and Ethics 9. Second, we must think of the Israel-church relationship Christologically. What is dispensationalism, and is it biblical? Although in our present dispensation the church is comprised of believing Jews and Gentiles, the church is only receiving the spiritual blessings of the Spirit that were promised to Israel. , what the previous covenants, this does not entail that the genealogical principle ( a basis infant. Applying the old covenant theology, Jesus ’ new covenant theology ( Revised Edition ) March... The one hand, the covenants church receives all of God ’ one. 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