Quotables

QUOTABLES FROM SCJ 14.2 (quotables from other issues)
Chosen by Ryan T. Hemmer
Lincoln Christian University -- Seminary

"Jesus did not suffer so his followers did not have to; in the Book of Revelation, Jesus suffered not only to form a new people of God but also to show how and what it means to be the people of God.&qu

Loren Stuckenbruck, "Revelation 4-5: Divided Worship or One Vision?" (SCJ 14.2: 242)

"John the seer does not take the importance of worship for granted; in fact, for him, it is the quintessential definition of faithfulness to God."

Loren Stuckenbruck, "Revelation 4-5: Divided Worship or One Vision?" (SCJ 14.2: 243)

"This leads to the following suggestion: perhaps Revelation 4 and 5 should not be considered two separate or contrasting visions; instead, perhaps consider how they may be essentially one vision, that is, a drama that unfolds in two stages."

Loren Stuckenbruck, "Revelation 4-5: Divided Worship or One Vision?" (SCJ 14.2: 246)

"In her letter to Campbell, Louisa mentions that she has 'brothers and sisters in those parties,' referring to the Protestant sects, thus giving the impression that Louisa came from a deeply religious family despite her later (negative) appraisal of those sects."

David Lertis Matson, "'I Have Brothers and Sisters in Those Parties': More on the 'Conscientious Sister' of the Lunenburg Letter," (SCJ 14.2: 167)

"SCM members had tremendous confidence in the ability of science to reveal truths about the natural world."

James L. Gorman, "The Stone-Campbell Movement's Responses to Evolution, 1859-1900," (SCJ 14.2: 193)

"Most in the SCM rejected the idea that humans had evolved from monkeys, but they were wary of rejecting evolutionary ideas wholesale."

James L. Gorman, "The Stone-Campbell Movement's Responses to Evolution, 1859-1900," (SCJ 14.2: 200)

"One of the most profound discoveries of this study is the number of positive SCM responses to evolution. Prominent leaders like David Lipscomb and Isaac Errett remained open to some form of theistic evolution if science continued to support it.

James L. Gorman, "The Stone-Campbell Movement's Responses to Evolution, 1859-1900," (SCJ 14.2: 206)

"Therefore, in an effort to avoid the pitfalls of dualism, emergents desire to be holistic disciples in the here and now. In good evangelical tradition, they care about the poor, creation, politics, business practices, parenting, and family."

Jason Fikes, "Emerging Historiography: How Church Leaders are Looking to the Past and Shaping What Is to Come," (SCJ 14.2: 214)

"[. . .] the emerging movement remains a serious trend that can help the worldwide church understand its mission and ecclesiology. Hopefully, by appreciating the stories and historical referents of the emergents, we can better appreciate this potential contribution."  

Jason Fikes, "Emerging Historiography: How Church Leaders are Looking to the Past and Shaping What Is to Come," (SCJ 14.2: 217)

"Khirbet Qeiyafa was not the product of a tribal chiefdom but was planned and built by a complex, highly organized society."

Ralph K. Hawkins and Shane Buchanan, "The Khirbet Qeiyafa Inscription and 11th-10th Century BCE Israel," (SCJ 14.2: 222)

"This social structure in early Israel is similar in concept to the modern form of social welfare. Deuteronomic Law provides other examples of Yahweh seeking justice for the widow and protecting her rights. The Khirbet Qeiyafa ostracon reflects a similar concern."

Ralph K. Hawkins and Shane Buchanan, "The Khirbet Qeiyafa Inscription and 11th-10th Century BCE Israel," (SCJ 14.2: 231)