Kenneth Gentry

For the executed American murderer, see Kenneth Edward Gentry.
Kenneth Lloyd Gentry, Jr.
Born (1950-05-03) May 3, 1950
Chattanooga, TN
Residence United States
Education Reformed Theological Seminary, Whitefield Theological Seminary

Theological work

Tradition or movement Calvinism
Main interests Christian eschatology, Book of Revelation, theonomic ethics
Notable ideas The Book of Revelation is a forensic drama that presents God's divorce decree against Israel as he takes a new bride, the Christian church.

Kenneth L. Gentry, Jr. (3 May 1950) is a Reformed theologian, and an ordained minister in the Reformed Presbyterian Church General Assembly. He is particularly known for his support for and publication on the topics of orthodox preterism and postmillennialism in Christian eschatology, as well as for theonomy and six day creation. He holds that each of these theological distinctives are logical and theological extensions of his foundational theology, which is Calvinistic and Reformed.

Biography

Gentry was born in Chattanooga, Tennessee. He is married (since July 1971) and has three grown children.

He received his B.A. in Biblical Studies from Tennessee Temple University (1973, cum laude). After graduating he enrolled at Grace Theological Seminary in Winona Lake, Indiana. After two years at Grace Seminary (1973–1975) he left dispensationalism, having become convinced of a covenant and Reformed theology. He transferred to Reformed Theological Seminary in Jackson, Mississippi (1975–1977). Upon completing studies at Reformed Theological Seminary he was awarded the M.Div. in 1977. After several years of pastoral ministry, he earned a Th.M. (1986) and a Th.D. (1987, magna cum laude) from Whitefield Theological Seminary, both in the field of New Testament.

While at Reformed Theological Seminary he studied under Greg L. Bahnsen, a leading presuppositional apologist. Though Gentry initially resisted the distinctive ethical and eschatological views of Bahnsen, he was eventually persuaded of both theonomic ethics and postmillennial eschatology and became a staunch co-defender of them with Bahnsen. Over the years he developed a close friendship with Bahnsen, often lecturing with him in conferences, co-writing a book with him (House Divided: The Break-up of Dispensational Theology), eventually joining the staff of Bahnsen's Southern California Center for Christian Studies, and finally contributing to the festschrift in honor of Bahnsen, titled: The Standard Bearer.

Gentry is the Executive Director of GoodBirth Ministries, a non-profit religious educational ministry, "committed to sponsoring, subsidizing, and advancing serious Christian scholarship and education" (GoodBirth website: www.GoodBirthMinistries.com). He currently pastors Living Hope Fellowship in Greer, S.C., an affiliate member of the Reformed Presbyterian Church, General Assembly (church website: www.LivingHopeSC.com).

Writings

Gentry is the leading contemporary theological expositor of the first century for the date when the Apostle John's Revelation content preponderantly transpired. The first century tribulation paradigm is a profoundly different eschatology than that held by most American evangelical Christians that the tribulation and rapture haven't yet occurred.

Kenneth Gentry's brilliantly illuminating works;The Beast of Revelation and He Shall Have Dominion; make plain the identity of the Beast and what God's true redemptive plan for humanity are. Gentry's work is especially important today for secular as well as soteriological reasons.

Evangelical voters are target groups for politicians in U.S. elections. Pre-tribulationist susceptibility to eschatological pessimism that the social world is scheduled for doom in immanent tribulation have made them easy prey to political pandering. Shedding light in the darkness changes that.

Gentry's work enfilades the error of much contemporary Christian pre-trib eschatology also serving to highlight the ease that incorrect interpretation of the Bible is possible even by sincere experts.

Gentry is perhaps best known for his book Before Jerusalem Fell, which argues that the Book of Revelation was written before the destruction of Jerusalem in 70 AD. He holds that many of the dramatic events in Revelation correspond to the persecution of Christians under the Roman imperium as well as to the Jewish War against Rome which resulted in the destruction of Jewish temple. This book is the published version of his doctoral dissertation in 1986 under the title "The Dating of the Book of Revelation: An Exegetical, Theological and Historical Argument for a Pre-A.D. 70 Composition."

Revelation commentary

Gentry is currently working on an academic commentary on Revelation tentatively titled: The Divorce of Israel: A Redemptive-Historical Interpretation. According to preliminary studies he has released ("The Wrath of God and Israel", Fountain Inn, SC: 2007), he will be presenting evidence that the harlot city "Babylon" (Rev. 16:19-19:2) is a metaphor for 1st century Jerusalem, and that the book's author John is following the pattern of the Old Testament prophets in denouncing Jerusalem's unfaithfulness by such images (see especially Jer. 2-3 and Eze. 16).

Gentry holds that the theme of Revelation is Christ's judgment coming against those who pierced him (Rev 1:7), and the "slain Lamb" (Rev 5:8,13; etc.) is wreaking vengeance upon 1st-century Jerusalem in order for God to divorce his unfaithful wife so that he might take a new bride, the Church (Rev. 21-22). Thus, Revelation dramatizes the transition from the old covenant, Temple-based, Judaic economy to the New Covenant, spiritual economy that includes all ethnicities, not just Jews (compare supersessionism).

According to his research updates, Gentry sees strong similarities between Revelation and the Epistle to the Hebrews. Both works seek to demonstrate Christianity's superiority to Judaism by showing New Covenant Christianity supplanting Old Covenant Judaism (Heb. 8:13; Rev. 2:9; 3:9; 11:1-2). He notes that both documents even end up pointing the reader to the New Jerusalem from heaven (Heb.12:22; Rev. 21:2), which represents Christianity. He also draws parallels in thought between the Gospel of Matthew and Revelation. He sees evidence for this in Matthew's strong imagery regarding old covenant Judaism's demise in the rise of Christianity (Matt. 8:10-12; 21:33-46; 22:1-13; 23:29-38).

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