Escahtological Dualism - Already/Not Yet
Don Howell's "Pauline Eschatological Dualism and its Resulting Tensions" in terms of Dogmas, Doctrines, Distinctives, and Details.*
Dogmas. Many of the attributes, or defining characteristics, of this present age and new age (regardless of the understanding of their relationship to one another) are Dogma level issues including: sin as a dominating force of the present age as both “human solidarity with Adam” in original sin and sin “as individual acts of rebellion against God's will” which have the inevitable consequence of death physically or spiritually (13); new life as the replacement or removal of the reality of sin as the believer is incorporated into Christ (14).
Howell rightly rejects the idea that “Jesus had mistakenly expected or proclaimed the imminence of the Kingdom (5). For any position, such as A. Sweitzer's, that sees Jesus' proclamation as failure not only negates Christ's mission, but also his deity.
I. Howard Marshall's chapter on Galatians in terms of Dogmas, Doctrines, Distinctives, and Details.*
Dogmas. Paul's reason for writing the letter to the Galatians deals with the very heart of the Gospel and thus most of the concepts fall under Dogma. Marshall clearly articulates the Gospel presented in the letter as how “a person could be put right with God or enter into a right relationship with him or be counted as 'righteous' only through believing in Jesus Christ and not by observance of the Jewish law” (215). Furthermore, Marshall promotes that there was one solid understanding of the Gospel as shared by all the Apostles and dismisses theories by Baur that Paul and Peter were rivals with a different understanding of the Gospel (215). He also affirms Paul's separate divine calling that was approved by the Apostles and the church in Jerusalem as a historical event, therefore in acceptance of Christ's theology (214). Hence, it is right to see the purpose of the Law not as an alternative way of life or means of salvation, but “to lead people to Christ by making them realize that they were sinners” (218).
Significant elements about the practice of soul care. The most important place to begin Soul Care is with God's revealed knowledge about man, which, according to scripture, is holistic, viewing man as one with many parts (53). Man is thus an integrated whole of which soul, body, and spirit reflect aspects of, so Man is an “embodied soul,” or an “inspirited body,” not a spirit animating flesh (22). Soul Care must therefore treat all three aspects of man, lest concern for the whole person be neglected (23). This is often times the failing of modern psychology, since “humans have often been stripped of all that made them distinctively human” (55) and seen as nothing more than a compilation of behaviors and models. Therefore, Benner asserts two aspects to Soul Care: cure, as “the response to the need for a remedy for sin”; and care, as “assistance in spiritual growth” (28) as they play out via various forms.
Don Howell's "Pauline Thought in the History of Interpretation" in terms of Dogmas, Doctrines, Distinctives, and Details.*
Dogmas. Howell indirectly affirms the Holy Spirit as the third person of the Trinity and directly asserts the necessary role of the Holy Spirit in a person's salvation through conviction, conversion, sanctification, and wise exercise of Spiritual gifts (214).
Doctrines. Howell affirms Roland Allen's assessment that missionaries and church planters often lack “confidence in the Holy Spirit to build the church” (203), but Paul called his converts to rely on the Holy Spirit to live out their faith rather than on his direction (204). Similarly, “he trusted the Spirit to guide the leaders in their oversight of the church” (204), for any church not led by the Holy Spirit is a cult, being led either by man or an alien spirit.