Joseph,
I don't disagree with you necessarily... I think would see God's
glorification of the Son and Redemption as one and the same. After all,
Christ is presented to the ages in Revelation 5 as the Lamb *slain*.
I also think there is a danger (via NPP) of downgrading the significance of
Genesis 3:15 in affirming Master's presupposition without qualification,
because of the antithesis necessary for the gospel. The eschatology that
precedes Genesis 3:15 is always in relation to the fall, even as it is
pre-fall. The light of Genesis 1:4 is set over against the darkness. The
rest of the seventh day is set over against the chaos of Genesis 1:2. The
tree of the knowledge of good and evil is set over against the tree of life.
Even in the prelapsarian eschatology is a prefigurement of sin and darkness
(it's almost as if God skewed the creation itself toward the fall).
When Vos says that redemption is the raison d'etre of revelation, it is not
in the anthropomorphic view of redemption but the christological.
All that to say that Master isn't necessarily *wrong*... but may be in need
of further nuancing.
I got through four years of never having McGoldrick. :-)
Chad Bresson
Xenia, OH
----- Original Message -----
From: "Joseph R. Terrell" <pastor@...>
To: <soundofgrace@...>
Sent: Monday, December 06, 2004 8:46 PM
Subject: Re: [soundofgrace] inferred deeper meanings
> Dear Chad,
>
> Just a thought regarding the quote below:
>
> A couple of weeks ago I read a paper on Dispensationalism written by the
one
> of my early theology professors, Dr. John Master, now a professor at PBU.
> At any rate, he was trying to predict the next step in the developement of
> dispensational theology. Part of his argument concerned what I would call
a
> pan-hermeneutic, i.e and over-riding principle or telos of Scripures and
> history, to wit, redmeption. (I cannot recall if he out it in so many
> words, I just recall that I thought he was setting that forth. I also
> remember my history professor (You likely remember Dr. McGoldrick) saying
> that history was redemptive.
>
> However, as I considered that, it occured to me that redemption is not the
> over-arching hermeneutical principle of scripture and history. Rather,
all
> things are to be interpreted in the light of the God's glorification of
> Himself in His Son the Lord Jesus. Redemption is subservient to that
goal,
> as are all other things.
>
> This serves to enhance your point that eschatolgy precedes soteriology,
for
> it does preced soteriology as a motivating principle in the decrees of
God.
> The fulfillment of that goal (God self-glorification) IS eschatology, in
> fact, it would be good if all eschatological statements were tested and
> framed teleologically: that is, how does my view of things to come conform
> to the ultimate glorification of God in Jesus Christ.
>
> Sadly, most eschatological systems have little to do with Christ and his
> glory. They have more to do with setting dates or ordering events or
> describing future creation.
>
> At any rate, I think we will understand history and Scriptures better if
we
> keep that telos in mind.
>
> BTW, one way in which this telos has been acheived in the fullness of the
> gospel is the way in which Jesus fulfills all the mediatorial offices of
> messiah: He is more than just the prohet, priest and king of his people:
He
> is prophet, AND the message; Priest AND the sacrifice, King AND law. All
> things, indeed, have joined in him. He is the perfection of God;s
purpose.
>
> I know this is a bit rambling, but I'm writing fast!
>
> Joe T
>
> BTW, if you want to read the papaer by Master, it can be found at:
>
> http://www.etsjets.org/meetings/2002/future-of.PDF
>
>
>
> ----- Original Message -----
> From: "Chad Richard Bresson" <breusswane@...>
> To: <soundofgrace@...>
> Sent: Monday, December 06, 2004 3:28 PM
> Subject: Re: [soundofgrace] inferred deeper meanings
>
>
>
> > Redemption is the central thought/reason for revelation.
>
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