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Christ, Our Covenant
The ESS Blog
In Christ
Dr. Andrew Fountain
New Covenant Baptist Fellowship
Pastor Joe Krygier
Of Whom I Am The Foremost
Pastor Ed Trefzger
The Lifted Veil
Elder Shane Becker
The Vossed World
Pastor Chad Richard Bresson
In-Depth Studies
Geoff Volker, Director
Sound of Grace
John G. Reisinger
Earth Stove Society
A Shared Media Library
A Better Covenant
Lionel Woods
Solo Christo
Shane Becker
New Covenant Theology (AUS)
Shane Becker
New Covenant Media (US)
Jacob Moseley, mgr
Grace Chapel
Pastor's Blog
The ESS Blog
In Christ
Dr. Andrew Fountain
New Covenant Baptist Fellowship
Pastor Joe Krygier
Of Whom I Am The Foremost
Pastor Ed Trefzger
The Lifted Veil
Elder Shane Becker
The Vossed World
Pastor Chad Richard Bresson
In-Depth Studies
Geoff Volker, Director
Sound of Grace
John G. Reisinger
Earth Stove Society
A Shared Media Library
A Better Covenant
Lionel Woods
Solo Christo
Shane Becker
New Covenant Theology (AUS)
Shane Becker
New Covenant Media (US)
Jacob Moseley, mgr
Grace Chapel
Pastor's Blog
John Dunn writes: Most fail to see the radical eschatological nature of the new creation, which is "living after the Spirit" over and against "living after the flesh". This is not a denial of our Lord's fleshly incarnation and glorified body resurrection. Rather, it is an attestation to it. Messiah's fleshly incarnation and glorified resurrection body is the Divine pattern for [read more]
Choice Quotes
Continuity and
Discontinuity
Douglas Moo
An approach that eliminates the
Mosaic Law as binding authority for
Christians is sometimes accused of
being "antinomian" and opening the
door to ethical relativity. But two replies
to this accusation must be made. First,
the position outlined here holds that
Christians are not under the Mosaic
Law, not that they are free from all law.
The distinction between the Mosaic
Law, which is clearly what the NT
writers mean 95 percent of the time
when they use the word "law," and the
theological concept of "law" needs to be
carefully observed. We have seen that
the distinction has its roots in the NT,
where Paul can distinguish between the
Law of Moses and the Law of God (1
Cor. 9:20-21). Failure to observe this
distinction has resulted in considerable
confusion and misunderstanding.
Second, in the fear about ethical
nihilism, one senses a failure to
appreciate the power of God's Spirit
operative in the believer. When the
"antinomian" implications of Paul's
teaching were raised as an objection
against that teaching, Paul responded
not by introducing a "new law" but by
pointing to the Spirit (Gal. 5:16ff.) and to
union with Christ (Romans 6). To be
sure, there needs to be recognition of
the fact that Christians often fail to walk
in accordance with that Spirit and need
"law" to correct and discipline them
(Luther is eloquent on this point). But
any approach that substitutes external
commands for the Spirit as the basic
norm for Christian living runs into
serious difficulties with Paul.
Finally the potential of this general
approach to unify the diverse NT
teaching on the law remains to be seen.
This essay has only scratched the
surface and left untouched many difficult
texts. But we can already see points of
agreement with respect to the centrality
of Jesus' "fulfillment" of the law, with its
implications for "continuity within
discontinuity," and in the new authority
that acts as the binding force in
Christian conduct. The paradigm
suggested here may, therefore, prove a
helpful one in establishing the unity of
the NT on this key theological issue.
Douglas J. Moo, "The Law of Moses or the Law
of Christ," in Continuity and Discontinuity:
Perspectives on the Relationship Between the
Old and New Testaments, ed. John S. Feinburg
(Westchester, Ill.: Crossway Books, a division
of Good News Publishers, 1988), 218.
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