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Proposition #1: The Church Of Jesus Christ Embraces Both Jews And Gentiles As Part Of The Messianic Kingdom. The Messianic Kingdom Includes Jewish And Gentile Believers As Citizens On An Equal Basis.
1: How do we define the Messianic Kingdom? Is it primarily a spiritual realm, a future earthly kingdom, or a combination of both?
Currently it is primarily a spiritual realm though touching on natural, earthly things. The future kingdom will be characterized by features of both.
2: What model(s) of church leadership and worship best reflect the unity of Jews and Gentiles?
Since we have been made one in Christ there should be no distinct difference or uniqueness other than those elements which are characteristic of earthly cultures. For example, clothing styles, length of service, music styles etc. The worship should center on Christ as redeemer and the leadership should strive to keep that central rather than ethnic heritage.
3: How do different eschatological perspectives (premillennialism, amillennialism, postmillennialism) influence the understanding of the Church's relationship to the Kingdom of God? Does this Proposition support or challenge specific eschatological views?
It does challenge eschatological views when there is a distinction made between Israel and the church. Premillennialism typically sees the two as separate entities in spite of what Christ is said to have done. “Dispensationalism one variety of premillennialism has a commitment to a literal interpretation of prophetic scripture resulting in three well known tenants. [1] A distinction between the prophecies made about Israel in the Old Testament and the church in the New Testament must be maintained.” (Progressive dispensationalists agree on this point.
Four Views on the Book of Revelation.
Dispensationalists typically see the Jews/Israel as a separate set of God's people distinct throughout the present and the future or at least till the end of the millennium with God having a separate plan for both. Conversely Scripture always portrays the two as being united in Christ as one people.
Amillennialists take a view much more consistent with proposition 1.
4: Was Abraham a Jew?
5: Was God's promises of a land, a seed, and a blessing given to Abraham alone? Was it Abraham that was called and no other?
6: Exactly who is "Abraham's seed"?
7: From the beginning, could a Gentile become a Jew?
8: By the Exile, had Abraham's descendants become "Not My People"?
Hosea 1:8-9
9: What/Who is the fallen tent in Amos 9:11?
10: Did Jesus indicate that the Kingdom would be taken from the Jews in Matt. 21:43? (Romans 11:20-21)
11: Pastor, what is Replacement Theology?
12: How does this quote and these passages below fit into the entire narrative of redemptive history?
"The Greek does not have to become a Jew. Rather both enter into a new condition. His aim is not to bring Greek believers into being as different kinds of Jews but rather to create both anew. Rightly he uses the term create rather than change to point out the great effect of what God has done." John Chrysostom
(12: How do these passages fit into the entire narrative of redemptive history?)
13: How do they contribute to understanding God's plan for redemption and the inclusion of all people?
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15 сен 2024
