Posted by deangonzales on September 2, 2010
In June 2006 twenty-three Dominican pastors and ministerial students completed the “Marrow of Theology” program and graduated with a Certificate of Theological Studies (C.T.S.) from Reformed Baptist Seminary. In 2009 three of the honors students from that first class of graduates – all members of Iglesia Bautista de Gracia (Grace Baptist Church) in Santiago, DR, where the program had been hosted – took what they had learned in the Marrow program and together with Pastor Oscar Arocha launched La Academia Ministerial de la Gracia (Grace Ministerial Academy, AMG). They desired to carry out Phase 2 of the vision of the Marrow of Theology program, which is to see the outworking of Paul’s exhortation to Timothy:
And what you have heard from me in the presence of many witnesses entrust to faithful men who will be able to teach others also (2 Timothy 2:2, ESV).
Passing the Baton
These gifted brothers, having developed a program to pass on the sound doctrinal teaching they had learned, invited pastors and ministerial aspirants from Latin America to apply for enrollment in a streamlined, intensive training program hosted at Iglesia Bautista de Gracia in Santiago. Grace Ministerial Academy (AMG) graduated its first class of eight students in 2009 and its second class of twelve students in 2010. Moreover, three of the instructors of AMG completed their Master of Theological Studies (M.T.S.) degree from Reformed Baptist Seminary in 2010. The AMG graduates came from Dominican Republic, Puerto Rico, Cuba, Panama, Colombia, Ecuador and Peru. They are returning to their home churches where they will engage in or support pastoral ministry. In a few cases some will teach in local theological training programs, passing on what they have learned to others.
2010 Graduation Ceremony
It was a tremendous blessing to participate in the July 25 graduation service. Pastor Lou Sloger of Grace Baptist Church, Papillion, Nebraska, was the keynote speaker. He exhorted the graduates not to boast in their acquired theological knowledge as an end in itself, but rather in their vital relationship with the living God. In short, they must endeavor to keep sound doctrine wedded to passionate devotion. I was also encouraged by the testimonies of the students who expressed profound gratitude for the solid education they had received and the pattern of godliness they had observed in the life of the professors and the church. For a brief slide show of the graduation, click the link below.
2010 DR Graduation
Support Ministerial Training in Latin America
God willing, AMG is preparing to enroll a third class of students from Latin America. Iglesia Bautista de Gracia is funding a goodly portion of this program. A significant amount of the remaining funds has already been pledged. However, some additional funds are still needed to cover all the expenses which include lodging, food and travel expenses for the students and a moderate compensation for the professors.
As someone who has been involved in training the AMG professors and who knows they are men of God competent to teach not only by lip, but by life, I can heartily recommend this program. It’s church-based, theologically sound and cost-effective.
If you would like more information about the program or if you are interested in helping fund this third class of students, let me encourage you to contact Pastor Luis Arocha (luis@ibracia.org) or Oskar Arocha Jr (oskararocha@gmail.com). Contributions for AMG can also be made to Grace Baptist Church, 205 E Halleck Street, Papillion, NE 68046, which is a ministry partner in this endeavor. Pastor Lou Sloger of Grace Baptist Church, Papillion can be contacted for more information (ldsloger@cox.net; 402-331-5984).
Your servant,
Bob Gonzales, Dean
Reformed Baptist Seminary
Posted by deangonzales on August 23, 2010
As a symbol of their authority, ancient Near Eastern kings would sometimes erect a personal statue in the geographical spheres of their jurisdiction (Dan. 3:1ff.). Even the king himself was viewed as the image and vice-regent of the territorial deity. The following examples range from the sixteenth through the thirteenth century B.C. Pharaoh Ahmose I (1550-1525 B.C.), for instance, is depicted as “a prince like Re, the child of Oeb, his heir, the image of Re, whom he created, the avenger (or the representative), for whom he has set himself on earth.” The Egyptian Queen Hatshepsut (1479-1457 B.C.) is styled, “The superb image of Amon; the image of Amon on earth; the image of Amon-Re to eternity, his living monument on earth.” Several texts refer to Amenhotep II (1427-1400 B.C.) as an “image” of the gods. Later, Amon-Re is represented as saying to Amenophis III (1390-1352 B.C.): “You are by beloved son, who came forth from my members, my image, whom I have put on earth, I have given to you to rule the earth in peace.” The earliest known parallel in Mesopotamia is found in the Tukuklti-Ninurta Epic, which depicts the Assyrian king Tukulti-Ninurta (1244-1208 b.c.) as “the eternal image of Enlil.” Reading the Genesis account of man as God’s “image” and God’s “son” (1:26-27; 5:1-3) in light of ancient Near East kingship ideology, with which Moses and his original readers were well-familiar, suggests that man not only resembles God constitutively and relationally but also functionally, in the capacity of a vice-regent with dominion over the creation. Hans Wolff agrees and writes,
Man is set in the midst of creation as God’s statue. He is evidence that God is the Lord of creation; but as God’s steward he also exerts his rule, fulfilling his task not in arbitrary despotism but as a responsible agent. His rule and his duty to rule are not autonomous; they are copies.
Does this mean that Moses simply borrowed ideas from his pagan neighbors and incorporated them into his doctrine of humanity? By no means! Rather, many pagan institutions, ideologies, and myths derive in part from truth imprinted on the conscience of every man and/or from revelation imparted in primeval history. This in-created truth and primal revelation is distorted over time and incorporated into false worldviews. Accordingly, God’s revelation of man’s royal status as his “image-son” in Genesis serves a polemic that “sets the record straight,” ascribing royal status not merely to kings and emperors but to every human being.
But does the Scriptural data support this understanding of man’s identity and function? I believe it does. Consider, first, the syntax or sentence structure of Genesis 1:26. Some English versions may give the impression that God’s creating man as His image and God’s assigning man the task of ruling are two separate, unrelated things: “Then God said, ‘Let us make man in our image … and let them have dominion … over all the earth” (ESV; see also KJV, NAS, NIV, NLT, CSB). But the Hebrew construction suggests a consequential relationship. The verse could be better translated, “Let us make humankind in our image, after our likeness, so they may rule …” (NET). Thus, ruling is a function of God’s image, which is further underscored in verse 28. One should also consider the teaching of Psalm 8:3-8:
When I look at your heavens, the work of your fingers, the moon and the stars, which you have set in place, what is man that you are mindful of him, and the son of man that you care for him? Yet you have made him a little lower than the heavenly beings and crowned him with glory and honor. You have given him dominion over the works of your hands; you have put all things under his feet, all sheep and oxen, and also the beasts of the field, the birds of the heavens, and the fish of the sea, whatever passes along the paths of the seas (emphasis added).
Obviously, David sees an intimate connection between man’s identity and his God-given function as ruler over creation. Therefore, in light of the biblical data, we should not exclude the function of ruling from a definition of God’s image. Indeed, man’s functional role as God’s vice-regent is likely the primary facet of man’s identity highlighted in the Genesis creation account. In this important respect the Biblical view of creation and mankind differs from the other cosmogonies of the ancient Near East. According to the creation accounts of Egypt and Mesopotamia, the creation of man is an afterthought. Humans are normally viewed as the slaves or “the cattle” of the gods. The Scriptures, however, present all mankind as God’s royal son and co-regent over creation. No wonder the Psalmist is moved to grateful praise: “Lord, our Lord, how majestic is your name in all the earth!” (Ps. 8:9).
How does man accomplish this function of dominion? What does it entail? It does not just mean that man is the boss over animals. According to Genesis 1:28 it involves “filling” the earth by means of procreation, and it entails “subduing” the earth by means of vocation. The word translated “subdue” signifies to bring under one’s control and into one’s service. This is what Adam did by tending the Garden of Eden. This is what Abel did by shepherding sheep. This would include mining, metallurgy, medicine, art, music, literature, science, and other technological advancements. By these pursuits men bring the resources of creation under their control and into their service. This has sometimes been called man’s “cultural mandate.”
According to Genesis 2:5-25, God assigns mankind two distinct roles for carrying out this mandate. Although the man and the woman possess equal worth and dignity as the image of God, yet God created them distinct in order to function in distinct roles—the man is to function in the role of a leader, and the woman is to function in the role of a helper. There are several features of the Genesis creation account that support this distinction of roles between the man and the woman. First, God created the man and the woman in a different manner and for a different though complementary purpose. God took the man from the ground in order to cultivate the ground (vv. 5-17). On the other hand, God took the woman from the man in order to help the man (vv. 20-23). The woman is to be man’s “helper comparable [‘corresponding’] to him” (v. 20). Second, the man and woman were not created simultaneously. God created the man first and gave him instructions concerning the garden and the tree of the knowledge of good and evil. Then God created the woman and brought her to the man. This historical order of man’s creation preceding the woman’s creation forms the basis of Paul’s teaching in 1 Timothy 2:11-13: “Let a woman learn in silence with all submission. And I do not permit a woman to teach or to have authority over a man, but to be in silence. For Adam was formed first, then Eve.” Thus, according to Paul, the man’s role in relation to the woman is to be a leader-teacher, and the woman’s role in relation to man is to be a fol lower-learner. Third, the man not only names the animals, demonstrating his authority over them, but he also names the woman, demonstrating his authority over her. And he gives her two names, each reflecting her distinctive role. He names her “woman” because she was taken from “man” in order to serve him (v. 23). Then, after the fall, he names her “Eve” (hwh), which means “giver of life,” because she would be the mother of all living (3:20). This certainly seems to underscore her role as a mother and probably also highlights her role as the channel through whom a Deliverer from the curse would arise. So on the one hand, men and women are of equal value and worth since they are both created as the image of God (Gen. 1:26-27; 5:2). On the other hand, men and woman as the image of God have distinct roles through which they each resemble a complementary role of God himself. Man is to resemble God primarily in the capacity of a head. Woman is to resemble God primarily in the capacity of a helper. The Hebrew term translated “helper” (‘tsr) in Genesis 2:18, 20, refers to someone who assists another in a particular need. Interestingly, the term is used most often of God in the OT (e.g.s., Pss. 10:14; 30:10; 54:4). Thus, the role of a “helper” is not a demeaning or inferior kind of role. It is a God-magnifying role! But just how does woman as a subordinate to man resemble God and bring Him glory? I believe Philippians 2:5-8 provides an answer:
Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but made himself nothing, taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.
It’s true that this passage calls all Christians, men and women, to mutual deference (2:1-5). Nevertheless, it is the woman’s special role and privilege to highlight the disposition of Christ in this particular facet of the Godhead. If this is true, then feminism is not the mark of social improvement, but rather another indication of human depravity. And so-called “evangelical” feminism has no place in the Christian church (1 Cor. 11:1-16; 14:34-35; 1 Tim. 2:11-15).
I think it would be wrong, however, if we only viewed the creation mandate as a cultural mandate. The mandate that God gave to mankind was also religious or cultic in nature. Mankind was to serve as God’s royal priesthood, advancing the divine kingdom beyond the boundaries of Eden and transforming the entire earth into a cosmic sanctuary for his holy Suzerain-Creator. In fact, it can be argued that the Great Commission that God gave to Christ (Isa. 42:1-4), the Second Adam, and which Christ fulfills with His church (Matt. 28:18-20), the Second Eve, is an extension of that original mandate that God bestowed upon the First Adam and First Eve. And when that imperial commission is fulfilled, we, as God’s royal images and sons, shall rule and reign with Christ forever (1 Cor 4:8; 6:3; Rev 5:10; 20:6: 22:5).
Bob Gonzales, Dean
Reformed Baptist Seminary
Posted by John Reuther on July 20, 2010
For almost a year now I have had the privilege of joining with men like Pat Necerato and Jeff Rose as they proclaim the Gospel publicly. These men are just two of a growing list of men whom God is sending forth to proclaim the Gospel in many places where people gather. My life and ministry have been enriched in my weekly participation with these men of God. The desire to stand before small or large groups of people to proclaim the Gospel of Jesus Christ just keeps growing in my own heart. I am so thankful for men who have been proclaiming Christ on the streets for the last 6 years.
Jeff Rose, the leader of Jeremiah Cry Ministries, and Pat Necerato of Go, Stand, Speak, are the organizers of the upcoming evangelism summit which is to be held, the Lord willing, at City View Baptist Church in Brooklyn, NY. Pastor Bryan Taitt and the deacons of City View have graciously offered their facility to host this conference which is scheduled for Friday, Aug. 6 and Saturday, Aug. 7. We will be blessed by the ministries of James White, Eric Holmberg, Jeff Rose, Pat Necerato, Mark Spence, Michael Marcavage, Tyler McNabb, and Jon Speed. And on both of the conference evenings we will be proclaiming the Gospel on the streets of Brooklyn. I will also have the privilege of preaching at this conference. This is not a conference where we simply get fed and go home. We will be taught and encouraged in the work of street preaching and then go out and evangelize. This will be a great opportunity to preach, and a great opportunity to be encouraged in the work of the public proclamation of the Gospel.
The theme of this evangelism summit is taken from the upcoming DVD on public preaching being produced by the Apologetics Group under the direction of Eric Holmberg and Pat Necerato. We are trusting that God will use this DVD to encourage many to go and preach the Gospel and all of us to pray for those who do. You can find out more about the DVD at the Go, Stand, Speak website at http://www.gostandspeak.com/
Please pray for the upcoming evangelism summit. The purpose of this summit is to challenge preachers, evangelists, and pastors to proclaim the Gospel wherever people gather, on the streets, in towns, at the shore, on train platforms, courts, malls, etc. God is doing a great work through the men of this conference who are dedicated to the public proclamation of the Gospel. Will you please pray for each of them? Perhaps you will consider attending. You can find out more, or register, on the Jeremiah Cry website at http://www.jeremiahcry.com/
There is no charge for attending the summit, and you can find out details about accommodations by writing to Jeff Rose at thunderitout@gmail.com. If you have any questions about the summit, you can also contact me at johnreuther@verizon.net. I would love to talk with you and share more of what God is doing in evangelism, and more specifically what God is doing in bringing this evangelistic work into and sent forth from the local church.
John Reuther – Covenant Baptist Church, Lumberton, NJ – Instructor, RBS
In June 2006 twenty-three Dominican pastors and ministerial students completed the “Marrow of Theology” program and graduated with a Certificate of Theological Studies (C.T.S.) from Reformed Baptist Seminary. In 2009 three of the honors students from that first class of graduates – all members of Iglesia Bautista de Gracia (Grace Baptist Church) in Santiago, DR, where the program had been hosted – took what they had learned in the Marrow program and together with Pastor Oscar Arocha launched La Academia Ministerial de la Gracia (Grace Ministerial Academy, AMG). They desired to carry out Phase 2 of the vision of the Marrow of Theology program, which is to see the outworking of Paul’s exhortation to Timothy:
These gifted brothers, having developed a program to pass on the sound doctrinal teaching they had learned, invited pastors and ministerial aspirants from Latin America to apply for enrollment in a streamlined, intensive training program hosted at Iglesia Bautista de Gracia in Santiago. Grace Ministerial Academy (AMG) graduated its first class of eight students in 2009 and its second class of twelve students in 2010. Moreover, three of the instructors of AMG completed their Master of Theological Studies (M.T.S.) degree from Reformed Baptist Seminary in 2010. The AMG graduates came from Dominican Republic, Puerto Rico, Cuba, Panama, Colombia, Ecuador and Peru. They are returning to their home churches where they will engage in or support pastoral ministry. In a few cases some will teach in local theological training programs, passing on what they have learned to others.
It was a tremendous blessing to participate in the July 25 graduation service. Pastor Lou Sloger of Grace Baptist Church, Papillion, Nebraska, was the keynote speaker. He exhorted the graduates not to boast in their acquired theological knowledge as an end in itself, but rather in their vital relationship with the living God. In short, they must endeavor to keep sound doctrine wedded to passionate devotion. I was also encouraged by the testimonies of the students who expressed profound gratitude for the solid education they had received and the pattern of godliness they had observed in the life of the professors and the church. For a brief slide show of the graduation, click the link below.
