Since the publication of Sang Hyun Lee's revolutionary commentary, The Philosophical Theology of Jonathan Edwards, scholars have considered the possibilities of understanding Jonathan Edwards's thought in terms of dispositional laws, forces, and habits. While some scholars reject the notion of a dispositional ontology in Edwards, others have taken the concept of disposition in his thought beyond the usage the Northampton minister ever indicated, especially with respect to soteriological considerations. The preacher of "Sinners in the Hands of an Angry God" is made to be an inclusivist, if not a crypto-universalist. Jonathan Edwards's Vision of Reality substantiates that Edwards, in an effort to combat deistic and materialistic Enlightenment paradigms, employs dispositions in his philosophy, but that his radical theocentrism and Calvinistic particularism established its boundaries within his apologetical reconsideration of spatiotemporal and metaphysical reality. Within his "spiritual vision" of reality, Edwards leaves no stone unturned: history and even the reprobate find inherent value and a positive functional role not only in God's program of self-glorification but as manifestations of divine being--the damned are "deformities" in God. The logic of Edwards's theocentric vision of reality pushes his ideas to the limits of acceptable Reformed orthodoxy, and sometimes beyond those limits.
In the first century, the resurrection fact faced both Jewish and Greek audiences with a challenge, the challenge of a new reality: Christ, the risen Lord. Since facts are by definition "something that happened" and this happening was witnessed, proclaimed, and recorded, the fact stands for all generations. In answering critics, a defense of the resurrection consists not only of a response by way of negation (e.g., Christianity is not this), but also through positive affirmations (this is Christianity). In this book, the reader will find both. However, it is our hope that the final word retained would be the one that stands for something rather than against something. Together, our words stand for something positive, not negative; namely the good news that the one true God has now taken charge of the world, in and through Jesus and His death and resurrection.
In the first century, the resurrection fact faced both Jewish and Greek audiences with a challenge, the challenge of a new reality: Christ, the risen Lord. Since facts are by definition "something that happened" and this happening was witnessed, proclaimed, and recorded, the fact stands for all generations. In answering critics, a defense of the resurrection consists not only of a response by way of negation (e.g., Christianity is not this), but also through positive affirmations (this is Christianity). In this book, the reader will find both. However, it is our hope that the final word retained would be the one that stands for something rather than against something. Together, our words stand for something positive, not negative; namely the good news that the one true God has now taken charge of the world, in and through Jesus and His death and resurrection.
Since the publication of Sang Hyun Lee's revolutionary commentary, The Philosophical Theology of Jonathan Edwards, scholars have considered the possibilities of understanding Jonathan Edwards's thought in terms of dispositional laws, forces, and habits. While some scholars reject the notion of a dispositional ontology in Edwards, others have taken the concept of disposition in his thought beyond the usage the Northampton minister ever indicated, especially with respect to soteriological considerations. The preacher of "Sinners in the Hands of an Angry God" is made to be an inclusivist, if not a crypto-universalist. Jonathan Edwards's Vision of Reality substantiates that Edwards, in an effort to combat deistic and materialistic Enlightenment paradigms, employs dispositions in his philosophy, but that his radical theocentrism and Calvinistic particularism established its boundaries within his apologetical reconsideration of spatiotemporal and metaphysical reality. Within his "spiritual vision" of reality, Edwards leaves no stone unturned: history and even the reprobate find inherent value and a positive functional role not only in God's program of self-glorification but as manifestations of divine being--the damned are "deformities" in God. The logic of Edwards's theocentric vision of reality pushes his ideas to the limits of acceptable Reformed orthodoxy, and sometimes beyond those limits.
The theme of freedom is ever-present for those who inhabit the modern western world. To be free, most people assume, means to be free over and against the state and one's neighbor. But Luther's conception of freedom is decidedly different from the usual story we tell about what it means to be a free human being. For Luther, to be free doesn't mean isolation from or opposition to one's neighbor, but freedom is the kind of liberty that empowers human beings to service of those around them. True freedom comes only from the promise of free grace in Jesus Christ delivered through the preaching of the gospel and the delivery of the sacraments. To be free in Christ involves a rediscovery of God's creation: that God has made us vessels of his goodness for those he has placed into our lives.
The covenant of redemption (pactum salutis), the eternal intra-trinitarian covenant, was a common staple within Early Modern Reformed theology, yet there are very few historical works that examine this doctrine. J. V. Fesko's study, The Covenant of Redemption: Origins, Development, and Reception, seeks to address this lacuna.In the contemporary period the covenant of redemption has been derided as speculative, mythological, a declension from trinitarianism, or erroneously derived from one or two biblical proof-texts. Yet seldom have critics carefully engaged the primary sources to examine the different formulations, supporting exegesis, and ways in which the doctrine was employed.Far from speculation, sub-trinitarian, or a cold business transaction, proponents of the covenant of redemption constructed this doctrine based upon a web of interconnected biblical texts and were very sensitive to maintaining a robust doctrine of the trinity, as they employed this doctrine as a bulwark against the anti-trinitarian claims of Socinian theologians. Proponents of the doctrine also saw this pre-temporal covenant as the embodiment of intra-trinitarian love that overflows unto those chosen in Christ for their salvation and ultimate fellowship with the triune God.John V. Fesko explores the historical origins of the doctrine and then surveys its development in the seventeenth- through nineteenth-centuries, examining key advocates of the doctrine including, David Dickson, Herman Witsius, Johannes Cocceius, Francis Turretin, Patrick Gillespie, John Gill, Jonathan Edwards, Charles Hodge, and A. A. Hodge. He then examines the contemporary reception of the doctrine in the twentieth century with a survey of the doctrine's critics, including Karl Barth, Herman Hoeksema, Klaas Schilder, and John Murray. After exploring the claims of the critics, the study moves to examine the views of twentieth-century proponents, including Geerhardus Vos, Herman Bavinck, Abraham Kuyper, Louis Berkhof, and G. C. Berkouwer.
The definitive guide to safely and effectively treating scars—and improving the quality of life for every patient From a team of pioneers in dermatology and laser medicine, Treatment of Scars from Burns and Trauma provides the latest, most innovative methods for treating scars. It provides the essential information you need to know about how scarring occurs, how it affects patients, and how to design and implement the best possible treatment plan. This unparalleled resource covers every angle of scar treatment. First, it explains the fundamentals, including all the clinically relevant elements of wound care, pain, range of motion, and patient selection, along with treatment. It then focuses on treatment—both new and traditional techniques. Finally, it provides best practices for pain, infection, and ulceration management. This unique text covers a broad range of topics and treatments, including: Basic science of scars Patient selection and counseling Dermabrasion Laser-assisted drug delivery Fractional resurfacing Vascular lasers and lights Minimally invasive surgical techniques Treating Keloid and Hypertrophic scars Fat grafting Stem cell transfer
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