Written by Larry Anderson Friday, 09 November 2012 00:00

In my homiletics class, I played a movie clip from “Blood Done Sign My Name.” The clip featured an actor playing the part of Benjamin Chavis preaching at a church following the racially motivated murder of Henry Marrow. Chavis challenges the congregation to address the injustice and inequality within their community. After the video, I then asked the question, “Does our missional hermeneutic address the prophetic homiletic necessary to invoke transformational change in our communities? And if it does, why is there such a disconnect between church and community?”

The overwhelming response of the students was “Yes”; they adamantly communicated that we cannot say we are continuing the mission of God but do or say nothing about biased hiring practices, inadequate educational systems, and a racially profiled judicial system, for starters. It was wonderful to see the in-depth knowledge possessed by students concerning the issues facing their communities, but it was equally disappointing to hear that not much is being done to address these issues.

So, the million dollar question is “How can we be aware of our call to respond to such issues, but remain silent?” Fear of the revocation of tax exempt status by the IRS was cited, which prohibits tax-exempt organizations, such as churches, from endorsing political leaders, thus removing the political agenda from the pulpit. In addition, it was stated the simple business of ‘managing church’ is so consuming, what goes on outside the doors just seems too overwhelming to handle. My response to the class, and you as readers: “Are we actually being the church if we do nothing about these issues? Are the only things that really count how many people are being saved, how many baptisms we perform, and how many people are showing up on Sunday? Does anyone find it interesting that Jesus met with 12 but sent out 72? If we are the most trusted representatives on this earth to speak truth and give a biblical response to our churches, how can we not address homosexuality, greed, hypocrisy, politics, racism, classism, sexism, and every other “ism” our communities face on a daily basis?

Larry L. Anderson Jr. is Assistant Professor of Practical Theology and the Director of the Urban Programs at Biblical. He is also the pastor of Great Commission Church, previously located in the suburb of Roslyn, PA, but now situated in the West Oak Lane community of Philadelphia to provide a holistic ministry to an urban setting. 



Written by Susan Disston Thursday, 08 November 2012 00:00

In an earlier post, Biblical’s academic dean, Todd Mangum, discussed why Biblical teaches missional theology and rather than ‘systematic theology.

This blog addresses how you can sharpen your study of missional theology—whether you are a casual learner or an enrolled student. Theological reflection and integration of your prior learning with the new missional framework and vocabulary will get you started on a fruitful path.

  1. Identify the theological/ecclesiological commitments that you bring to your studies, both those that are “on the surface” and those on the “theological assumptions” level. You should do this with the help resources such as your church’s creeds or statement of faith, theologically astute people in your church or family, formative books and experiences, and other students.
  2. Integrate your theological and ecclesiological location with what you are learning in your readings or courses about missional theology, missional hermeneutics, and missional church. The mission of God is the integrative motif for missional theology that can interact with your existing theological location. It can enhance it, challenge it, and rearrange it. Discuss your new theological insights with others so that you are regularly reflecting on the missional content and how it is interacting with your own theological and ecclesiological location.
  3. Become familiar with the art and skills of dynamic conversation early in your studies. Learn to speak the truth in love; listen well; hold theological and biblical interpretations provisionally, yet with conviction; and seek faithfulness in a complex, contemporary world. As one theologian put it: “The truth of the gospel…is always spoken and interpreted in love. It is never spoken for the purpose of political control or domination but in the hope that each person and community might discover its true voice and its own distinctive experience of full humanity as the gospel takes root in fresh and diverse ways.”(James Brownson, Speaking the Truth in Love (Trinity Press International, 1998).
  4. Assess your intercultural intelligence and practice the skills of intercultural intelligence. Intercultural intelligence “relinquishes pictures of the world that place our selves at the center.” (David I. Smith, Learning from the Stranger [Eerdmans, 2009]) Insteadall cultural encounters as intercultural. One missiologist’s vision for intercultural learning is holistic and is tied to growing to maturity as a follower of Jesus Christ. He wrote that it is a process that “leads us to needed changes in our attitudes and behaviors. It can open us to the need to seek justice, love mercy, and walk humbly before God. None of these are inevitable accompaniments…. If we are willing, however, intercultural learning can be taken up into the work of redemption, the creation of a new people that began on the cross and erupted into the world at Pentecost. (Ibid)Likewise, the missional interpretive methodology assumes that no single culture is privileged, including one’s own.
  5. Maintain a journal that records your observations and reflections.  Here are some possible questions to consider:
    • Where is Christian mission in your context creating the need for fresh theological activity?
    • What interdisciplinary insights and partnerships are needed for more effective ministry in your context?
    • What intercultural insights and partnerships are needed for more authentic and inclusive ministry in your context?
  6. Incorporate and share your insights from the activities 1-5 above into a kind of “debriefing session” after several months or a year of study. Talk with others about how you have been shaped. The session can also include a biblical-theological homily or short presentation on a missional topic, whether or not you identify your theological position as specifically in agreement with missional theology’s conceptual framework.
  7. Be vigilant to look for ways to use what you are learning and share it with others—in your church, family and neighborhood context…and in all of life.
    Susan Disston is assistant dean of curriculum and assessment at Biblical Seminary. http://www.biblical.edu/index.php/adjunct-faculty-theology


Written by Susan Disston Wednesday, 07 November 2012 00:00

Missional theology is a conceptual framework for understanding Christian theology, the biblical narrative, and the church. Missional theology provides a fresh lens for examining God’s involvement with the world. It is gaining traction in churches from various church traditions that are open to change and are looking for new ways to “do church” in cultural settings that are resistant to organized religion and deaf to the gospel message. 

The “mission of God” is the central interpretive motif of missional theology. The mission of God is God’s eternal purpose to create, enjoy the created world and the people God made, redeem the fallen world through the cross of Christ, and consummate the redemptive act of the cross in Christ’s return and the ushering in of the new creation. The mission of God has foci in both creation and redemption.

Other elements of missional theology’s conceptual framework are elements brought to the missional conversation by evangelicals, in particular (although not exclusively evangelicals). These are biblicism, conversionism, crucicentrism, activism, and respectful association with Christian tradition.  These elements make up the “evangelical ethos.” (Stanley Grenz, Renewing the Center [Baker, 1992].

The evangelical ethos is the shared experience of evangelicals who embody their faith through faithful living characterized by the values represented in the elements: the trustworthiness of the Bible, the necessity of personal salvation, the centrality of the death and resurrection of Jesus Christ, a lifestyle of personal piety and service, and association with a particular denomination (association that is not compelled to defend its tenets as Christianity’s singular or superior doctrinal formulation). “Christian tradition” is understood as the core doctrines of the Christian faith as expressed in the Apostles Creed and the Nicene Creed. For evangelicals, Christian tradition also includes the evangelical ethos and its commitment to the divine authority of Scripture.  This commitment echoes the Protestant ethos of “forming and always re-forming” the way the church “does church” in light of Scripture.  

This focus on the evangelical ethos with its appreciation of Christian tradition is what paves the way for evangelicals to cooperate across many denominations who self-identify with evangelicalism. It is also what makes possible the missional conversation and the missional theology flowing from it. Missional reflection is essentially about renewing evangelicalism (or, more broadly, Western Christianity) for mission and impact in contemporary society.

Using the missional interpretive methodology as a guide, the elements of the evangelical ethos below are modified with adjectives that capture the values of the missional conversation, what could be called the “missional ethos” in evangelicalism today.

Contextual biblicism – recognizes that all readings of Scripture require interpretation; that the Bible is a contextual document; that there are and will continue to be multiple and diverse interpretations of Scripture which edify and guide local expressions of the church.

Communal conversionism – recognizes that evangelism placed in the context of the mission of God is about the conversion and redemption of whole societies and individuals within those societies.

Mission of God-focused crucicentrism – recognizes that God’s mission throughout biblical history leads to the cross and ultimately to its fulfillment in the redemption of all of creation.

Missional activism – recognizes a redemptive activism that seeks to bless society and rectify unjust systems; it recognizes this activism as the missional partner of evangelism.

Ecumenical traditionalism – recognizes that no single tradition can represent the whole of Christianity for all other traditions; that diversity in the church is a gift, just as unity in Christ is a gift; both are necessary in God’s mission to redeem the world.

Susan Disston is assistant dean of curriculum and assessment at Biblical Seminary. http://www.biblical.edu/index.php/adjunct-faculty-theology


Written by Susan Disston Monday, 05 November 2012 00:00

Although it may be surprising to churchgoers in missionary-sending churches, the statement “the Bible is about mission” is not generally accepted in Western theology. As John Flett (The Witness of God [Eerdmans, 2010]) observed,

With few exceptions, mission is absent from the all-encompassing theological "system." Mission, it would seem, is unessential when articulating the fundamentals of the Christian faith. The problem here is not simply one of failing to treat one particular ecclesiastical practice. It indicates an omission that is deleterious to the whole dogmatic task: many of the contemporary challenges with theology stem from the absence of mission as a theological category. How it is possible to read the New Testament without reference to the missionary outpouring of the resurrection and Pentecost is a curio difficult to reconcile with even a basic reading of Scripture. 

One of the theological commitments of the missional conversation is to place mission at the forefront of theological thinking in the twenty-first century. Mission is the lens through which the missional conversation interprets and interacts with Scripture and the faith traditions that are represented by those in the conversation. They show that the Scriptures tell the story of mission, citing Jesus’ own words on the road to Emmaus:

Then he opened their minds so they could understand the Scripture. He told them, "This is what is written. The Christ will suffer and rise from the dead on the third day, and repentance and forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem.” (Lk. 24:45-7) 

“The whole of the Scripture (which we now know as the Old Testament) finds its focus and fulfillment both in the life and death and resurrection of Israel’s Messiah, and in the mission to all the nations, which flow out from that event.” (Christopher Wright, Mission of God [IVP, 2006]). Jesus taught that the story of the Old Testament required both a messianic reading and a mission-oriented (or missional) reading. In other words, Jesus saw mission as a fundamental theological category.

The messianic reading of the Old Testament is tied to the Jewish expectation that God promised a Messiah to come and redeem Israel. The prophets preached about the Messiah and looked ahead to the fulfillment of the promised “hope of the nations.” (Is. 42:4) The hope of the nations was both for the people of Israel and for the nations of the world. “May his name endure forever; may it continue as long as the sun. All nations will be blessed through him, and they will call him blessed.” (Ps. 72:17) It is in the blessing to the world that the messianic promises become missional.               

Psalm 72 echoes God’s promise to Abram: “I will make you into a great nation; and I will bless you.” (Gn. 12:2) God’s initiative with Abraham and Sarah had a purpose that God revealed later to Isaac: “I will make your descendants as numerous as the stars in the sky and will give them all these lands, and through your offspring all nations on earth will be blessed, because Abraham obeyed me and kept my requirements, my commands, my decrees, and my laws.” (Gn. 26:4-5) In this promise God self-reveals that God is a sending God. 

After Jesus’ death and resurrection, through the Spirit, the triune God initiated the sending of the followers of Jesus into the world with the gospel and the ad hoc formation of gatherings of Christians called the local church. Jesus taught that he was the sent one from the Father: “Whoever accepts me accepts the one who sent me.” (Jn. 13:20) Jesus commissioned his disciples, and by extension, those who “believed in the Christ” because of their ministry, to go to the world with the message of the gospel in the power of the Spirit.;

Mission as a theological category speaks to missional leadership of the church. One of the tasks of the church is to translate to gospel so that the surrounding culture can understand it. Missional leadership equips the church to minister in its particular context. 

Mission as a theological category speaks to missional churches. Send congregations will be characterized by sensitivity to suffering that has as its basis unjust systems, privilege, power, and generational sin. Christians are part of the world, but not “of the world” in joining God’s mission to challenge and tear down such cultural constructs.

Susan Disston is assistant dean of curriculum and assessment at Biblical Seminary. http://www.biblical.edu/index.php/adjunct-faculty-theology


Written by Phil Monroe Friday, 02 November 2012 00:00

By the time this is posted, I will have just returned from our 8thannual retreat for our MA in Counseling program. This is a retreat where our students, staff, and counseling faculty spend a weekend together learning, playing, eating, and praying.  

You might wonder why we require our students to take time out of their very busy lives to spend a weekend together. Let me give you three reasons.

Learning is more than information exchange

If training competent counselors consists only of acquiring knowledge and techniques, then the best way to deliver such training would be via distance education where a person could load up on content through taped lectures and hotlinks and then view techniques in action via YouTube clips. Even better, we wouldn’t need counselors because a computer program will always outperform in the area of knowledge and skill delivery.

As you know, good counseling and pastoring requires just a bit more: more insight into self and other, more wisdom (when to speak and when to be quiet), and then add in a healthy dose of humility. A retreat provides a great place to focus a bit more on the character of the counselor. In addition, we utilize some other forms of learning: extended dialog with peers and teachers and personal reflection time in order to take stock of one’s spiritual and professional trajectory.

Counseling professionals can be quite lonely

You may not have thought about this before, but a counselor’s life can be quite lonely and isolating. We listen to private pain and cannot share the burden with others. We cannot go home and tell our friends or family about our day. Even when we work in group settings, our interactions with other counselors often consists of passing each other in the hall between sessions. Retreats help build relationships among students that last beyond graduation. Sure, these relationships grow during the rest of the program, but a retreat helps deepen connections in ways that the blur of the classroom does not. In my experience, counselors who maintain strong bonds with other professionals feel less disconnected, continue to learn new skills, and suffer less from compassion fatigue. And one more thing, it is obvious that when MAC cohorts bond together during their program they report coping better with the stressors graduate education places on family, work, and spiritual live.  

We hear God better when we are out of our routine

Retreats, if done well, provide space for participants to hit the pause button on their rat race life and experience time for reflection and listening to God. In the 21stcentury, we have little time that isn’t filled with noise, whether from social media, schedules, or our own anxieties. We believe our programs would be of little value if we graduate well-trained counselors who habitually tune out the still small voice of the Lord. So, during our retreat, we ask students to take some time to be silent. Silence is a spiritual discipline that gets too little attention these days. During an extended period of silence, we want to ask God a few simple questions. “What have you been trying to tell me? Where do you want my attention?”

Phil Monroe is Professor of Counseling & Psychology and Director of the Masters of Arts in Counseling Program at Biblical. He maintains a private practice at Diane Langberg & Associates. Recently, they started the Global Trauma Recovery Institute. He blogs regularly at www.wisecounsel.wordpress.com. See also http://www.biblical.edu/index.php/philip-monroe


Written by Phil Monroe Wednesday, 31 October 2012 00:00

Biblical Seminary’s tagline says that we are “following Jesus into the world.” It indicates that we desire to participate in God’s mission rather than our own agenda. While this thinking is not new, we are suggesting that it is easy to confuse our mission with God’s mission. We are not alone with this thinking. The Cape Town Commitment also expresses the need to connect theological education to the mission of the church and the mission of the church to that of God’s mission,

The mission of the church on earth is to serve the mission of God, and the mission of theological education is to strengthen and accompany the mission of the Church.

But what is God’s mission?

Ever thought about this question before? Maybe you asked it in a different manner. “What is God really up to?” “What is the whole purpose of this life, this world?” We often ask this during difficult times but of course with less words.  Really!? There’s more, right????

But in less stressed times, what would we say is God’s mission?

  • To save the lost?
  • To get glory?
  • To establish his eternal kingdom?
  • To make himself known?

In Let the Nations Be Glad John Piper argues that glory and worship of God is the prime mission, “Missions exists because worship doesn’t” (p. 15).  Worship of God indeed seems to subsume the other bullet points. God makes himself known by saving the lost and establishes his kingdom to receive the worship he is due.

True. Very true. But, I don’t believe it captures the totality of God’s mission.  Richard Starcher, in a recently published article in Evangelical Missions Quarterly (October 2012), argues, “Mission is about relationship.”  Or, as my colleague Todd Mangum puts it, mission is about redemptive relationships, about redeeming relationships.

God’s mission is redeeming relationships

2 Corinthians 5:11-21 and John 17 remind us of God’s mission to redeem and reconcile broken relationships. We have been reconciled to God and are now on mission to participate in the reconciling of others to God. Jesus prays to the Father about the deep connection between Father and Son and the connection all believers have as a result of that relationship.

My prayer is not for them alone. I pray also for those who will believe in me through their message, that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me.(v 20-22).    

Oh, and notice throughout John 17 that there is a focus on glory. Jesus is glorified. The Father is glorified. But note this: this glory (grace, honor?) is given on to us.

Who cares?

Okay, some readers might wonder what all the fuss is about in talking about relationships. Here’s where Richard Starcher helps us again. The whole point of his essay, “How (Not) to Collaborate with a Majority World Church,” is to identify how we Western Christians sometimes reveal that we think God’s mission is to accomplish tasks more than to restore relationships. He tells the story about a time he brought together a group of Africans to strategize how to equip church leaders in refugee camps. He had a goal: define the need, identify resources, act, and evaluate. He came to realize that while his enlightenment focus might prioritize efficiency, it did nothing to help build trusting and redemptive relationships. Even the wise “plan” to create self-supporting, self-propagating indigenous ministries can promote a policy over authentic, collaborative relationships. As it turns out for Starcher, the Africans with whom he built relationships weren’t all that uncomfortable with a semblance of a parent/child relationship between them. Starcher later muses, “I wondered if my insistence on not allowing our relationship to be described in paternalistic terms was actually an instance of my acting in a self-contradictory, paternalistic manner” (p. 422). The only way he could work through this conundrum was to prioritize the relationship building times in order to reach true collaboration.

The mission of God is all about redemptive relationships, between God and his image-bearers and between enculturated, broken communities.     

Phil Monroe is Professor of Counseling & Psychology and Director of the Masters of Arts in Counseling Program at Biblical. He maintains a private practice at Diane Langberg & Associates. Recently, they started the Global Trauma Recovery Institute. He blogs regularly at www.wisecounsel.wordpress.com. See also http://www.biblical.edu/index.php/philip-monroe


Written by Todd Mangum Monday, 29 October 2012 00:00

Recently, a group of traditional, original-language-program students submitted to me four questions they said were questions they commonly had and heard among their student colleagues. I thought it might be good to share the questions — and my answers — with you.

 Q. How does Biblical Seminary see the current missional church movement relating to other movements such as the emerging church, emergent church, ecumenical movement, WCC, NAR, Charismatic, IHOP, etc.?  

A. It is worth clarifying right up front that Biblical Seminary is an evangelical Protestant school that has embraced a missional vision. We recognize that not everyone making good contributions to the missional church conversation is an evangelical Protestant and we applaud missional instincts wherever they are found. But we come to the missional conversation unapologetically from an evangelical, Protestant perspective. We are Bible-believing Christians who hold to the full, infallible authority of God’s Word; and, though we recognize that we are prone to error in even our best efforts of interpretation, God’s Word is completely without error, so that all of our ideas must be subject to the authority of God’s Divine revelation. In the end, we at Biblical are missional because we have become so firmly convinced that being missional is biblical.

In being an evangelical Protestant school that is self-consciously missional in theological, hermeneutical, and ministerial approach, we join a conversation and movement that is larger and broader than evangelical Protestantism. We recognize that this can cause some confusion. So, let’s take each of the other movements mentioned in the question in turn.

Emerging church/emergent church:

The “emergent church” is a movement composed mainly of younger Christians disillusioned with and critical of the traditional institutional church. People within the emergent church movement were early contributors and outspoken advocates of the “missional turn” — and provided hopeful encouragement to recognize God’s Spirit doing “a new thing” organically, spontaneously, and unexpectedly among His people. Encouraging leaders of God’s people to not be so uptight and controlling, but to allow His ways and purposes to “emerge” less neatly and less linearly over time, had wisdom to it. We continue to appreciate some of the things they are doing, but leaders in the emergent church movement over time have seemed to embrace positions less and less conducive to evangelical instincts; and we are an evangelical school. 

The Ecumenical Movement (including the WCC, the World Council of Churches):

The older ecumenical movement that originated in the late-19thand early-20thcentury was a movement that emphasized elimination of denominational separation by minimizing the importance of doctrinal truth. We at Biblical are not interested in that kind of “ecumenism.”  We ARE interested in cooperating with fellow believers whenever and wherever possible to engage together in the greater mission of Christ’s Kingdom, despite doctrinal or convictional disagreements.  Here’s the difference: the older ecumenical movement commonly disparaged any doctrinal faith commitments; we embrace a “generously orthodox” approach (and from an evangelical Protestant perspective at that) — with emphasis on BOTH generosity AND orthodoxy. We believe that firm points of central biblical truth can be reliably and confidently discerned not just from our own study of Scripture but also from our judgments of “what is clear from Scripture” being confirmed by the history of studied, Spirit-indwelt teachers and leaders of God’s people over time. “Jesus being the only way to God,” for example, may be an unpopular notion in a world that prioritizes tolerance and acceptance of all sincere beliefs, but this is a tenet of biblical truth not only deemed clearly taught by evangelical Protestants (like us at Biblical Seminary) but in virtually every Bible-believing creedal statement produced by prayerful, sincere, studied Christians since the first century!  So, while we, too, affirm a renewed commitment to cooperating with fellow Christians wherever possible and to prioritizing the common ground we share with Christians of various denominational stripes, we do not pursue that cooperation and unity at the expense of firm commitment to biblical truth in areas of central dogma, deemed core to the Christian faith since the time of the early church. The Lausanne Movement is reflective of the larger movement of which we are a part, rather than the World Council of Churches. 

The Charismatic Movement (including the NAR — the New Apostolic Reformation, and IHOP, the International House of Prayer):

At Biblical, there is some diversity of conviction on how much or how little we should expect “signs and wonders,” “speaking in tongues,” or “miraculous faith healing” to accompany the Spirit’s work in the current era. In general, we would be wary and would encourage others, too, to be wary of self-appointed or self-proclaimed “apostles,” “prophets,” or “faith healers”; on the other hand, we recognize that God can and does heal and sometimes intervenes in miraculous ways on behalf of His children. There is danger in failing to have faith such that mountains could be moved, and there is danger in presuming that God is a “genie in a bottle” obligated to respond to our incantations and self-concerned demands.

Historically, Charismatic and Pentecostal Christians have been a strand of our constituency, student body, faculty, and leadership.  Pentecostal and Charismatic evangelicals are a welcome and contributing portion of our community, like Presbyterian, Baptist, Mennonite and other evangelical members. We are proud of most of the Charismatic and Pentecostal students we have graduated because they have tended to be careful and exegetically and theologically sound. We are not blind to the fact that the Charismatic Movement has had perhaps more than its fair share of “extremes,” charlatans, and scandalous embarrassments in its history; however, we are also not blind to the degree of extraordinary vibrancy, piety, prayerfulness and faith that has been both present and consistently encouraged in this faith tradition. We are also quite aware of the fact that the greatest and fastest growth of Christianity in the world is of the Charismatic or Pentecostal variety — which we see as mostly something to admire and learn from, not something to critique or disparage.

Our approach at Biblical would be to affirm what is strong and good in the Charismatic movement, engage spiritedly but fraternally points of disagreement, all in a spirit of engaging together the mission of God and sharpening one another in that pursuit. We would want to promote alertness to error, danger, or weakness in ALL of our denominational structures, histories, and convictions, but mostly affirm what strengths each have to contribute to the Church as a whole. 

In fact, in general at Biblical, our posture is not one in which we believe we have the “final answer nailed down” on every theological, interpretive, or ministerial subject. We do not see ourselves therefore as needing to “guard against” infiltration of fresh ideas, or squelch insights that might challenge our views. Rather, confident in the truth of God’s Word and unapologetically embracing our own evangelical heritage, our missional emphasis makes us open to the Spirit’s leading in adaptive change — in accordance with the unchanging truth of His Word, of course — generous in our regard for the viewpoints, insights, and contributions of fellow Christians, and desirous of cooperation and collaboration in the mission of God wherever possible. We recognize that walking the fine line between sustaining sound orthodoxy and submitting to the Spirit’s leading us to take on new challenges in our ever-changing contexts is a task that is greater than we can ever hope to maintain on our own. This is what keeps us prayerful — and humble.  We believe that is a good thing; in fact, we believe the communal atmosphere and learning environment thus created is a work of God in and among us, for which we are thankful and for which we give God alone the glory.

Todd Mangum is the Academic Dean and Professor of Theology at Biblical.  He is ordained by the Southern Baptist Convention.  Todd is the author of The Dispensational-Covenantal Rift, and of several articles seeking to bridge divides among Bible-believing Christians. He is married to Linda and they have three sons.  See also http://www.biblical.edu/index.php/todd-mangum.


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