Papers by YANADI TAN IVORY
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“I suspect that most evangelical Christians give allegiance with their lips to the Third Council ... more “I suspect that most evangelical Christians give allegiance with their lips to the Third Council and Dyotheletism but haven't really reflected seriously on it,” says William Craig in his explanation why he favors understanding Jesus as having only one will (Monothelitism). Although I do not agree with his conclusion, I share his suspicion. In the past few decades, the long anathematized non-Chalcedonian churches, specifically the Oriental Orthodox (OO) churches, have met with the leaders of Eastern Orthodox (EO), Roman Catholic (RC), and Anglican churches for reconciliatory discussions between the non-Chalcedonian and the Chalcedonian churches of various persuasions. Timothy Ware even records that during an unofficial consultation between OO and EO churches in Aarhus, Denmark, it was stated that the divergence “lies only on the level of phraseology”. What if an ex-OO member joins an Evangelical church? The thesis of this paper is if Martin Luther and Craig can be counted among the orthodox Evangelical ranks, like the other Chalcedonian churches, Evangelical churches can reconsider OO’s Christology to be as acceptable as Luther’s and Craig’s.
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“I suspect that most evangelical Christians give allegiance with their lips to the Third Council ... more “I suspect that most evangelical Christians give allegiance with their lips to the Third Council and Dyotheletism but haven't really reflected seriously on it,” says William Craig in his explanation why he favors understanding Jesus as having only one will (Monothelitism). Although I do not agree with his conclusion, I share his suspicion. In the past few decades, the long anathematized non-Chalcedonian churches, specifically the Oriental Orthodox (OO) churches, have met with the leaders of Eastern Orthodox (EO), Roman Catholic (RC), and Anglican churches for reconciliatory discussions between the non-Chalcedonian and the Chalcedonian churches of various persuasions. Timothy Ware even records that during an unofficial consultation between OO and EO churches in Aarhus, Denmark, it was stated that the divergence “lies only on the level of phraseology”. What if an ex-OO member joins an Evangelical church? The thesis of this paper is if Martin Luther and Craig can be counted among the orthodox Evangelical ranks, like the other Chalcedonian churches, Evangelical churches can reconsider OO’s Christology to be as acceptable as Luther’s and Craig’s.
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It is a common sight in the ecclesial structure of some Baptist churches in Singapore for a Pasto... more It is a common sight in the ecclesial structure of some Baptist churches in Singapore for a Pastor or a plurality of Pastors and a board of Diaconate to co-lead a local church. There is also a widespread sentiment among some Baptist ministers in Singapore that “Elder (πρεσβύτερος)” is a church office for Presbyterian polity and “Overseer (ἐπίσκοπος)” for Episcopalian, largely due to the historical association those terms have. Such preference is not unique to the Baptists in Singapore. Robert Wring automatically qualifies any Baptist church that has Elders in her Leadership to be adopting a so-called “Presby-gational” polity. He also says that “The pastor, deacons, and other leaders work together as a team in helping the congregation in seeking the will of Christ as they meet together in doing the business of the church”, implying that deacons and other leaders possess spiritual leadership in a local church. Such situation is unfortunate because the words “Elder (πρεσβύτερος)” and “Overseer (ἐπίσκοπος)” are the words most frequently used to refer to the Leadership of the local church. This paper seeks to argue that biblically, historically, and culturally, the spiritual leaders of the church are whom the Bible terms as “Elder (πρεσβύτερος)” or “Overseer (ἐπίσκοπος)”, who can rightly be understood as “Pastor” in the modern time.
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In the past decades, worship is infamous for its wars over forms. This is mainly due to many Chri... more In the past decades, worship is infamous for its wars over forms. This is mainly due to many Christians confusing worship with music. These Christians come in various persuasions from a libertine end all the way to the other end. In retaliation, some Evangelical theologians respond by saying that what matters is the heart and, hence, implying indifference on forms presumed to be preferential. Many have since written articles on worship wars and on biblical worship in the spectrum of whether or not forms matter. What seems to be the consensus among Christians who uphold the authority of the Bible is that acceptable worship must come from a sincere heart and involves all of life. Therefore, this paper seeks to biblically evaluate the relationship between the essence and forms of worship to constitute true worship.
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The past several decades has seen the trend of Christianity moving southward. Apart from few exce... more The past several decades has seen the trend of Christianity moving southward. Apart from few exceptions, the South is comparably weaker than their Northern counterpart with regard to socio-economic and technological development. This is why problems of suffering in the forms of poverty, famine, injustice, and slow recovery from disasters are becoming more pervasive at this “new” place for the Church. With the current COVID-19 pandemic, it is timely for the Church to contemplate the missional response to such suffering. Therefore, this paper seeks to explore the place of suffering in the biblical theology of missions.
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Many Christians often confuse the term ‘providence’ with ‘provision’ by defining the former as th... more Many Christians often confuse the term ‘providence’ with ‘provision’ by defining the former as the latter, revealing its obscurity even among believers. While surely providence encompasses provision, providence involves much more as it connects God’s works from creation to eschatological new creation. Unlike the term ‘sovereignty’, providence gives a sense of comfort to many Christians for many centuries as it implies God’s loving and relational character in addition to God being in control. However, Christians have particularly disagreed over the extent of contribution by God and humankind, especially when it comes to evil and misfortune. Hence, this paper aims to evaluate a synthesis of Paul Helm’s four models of providence as a workable model for understanding providence.
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Unlike certain clerical terms like ‘priest’ and ‘monk’ that are widely associated with various re... more Unlike certain clerical terms like ‘priest’ and ‘monk’ that are widely associated with various religious groups, people generally understand that ‘pastor’ is associated with the Christian church. While such knowledge is usually based on collective understanding, it carries some elements of truth that trace back to the Bible. As the bride of Christ, the church has received gifts from her Groom. One of them is the pastors (Eph 4:11). Paul describes that the task of the pastors, and the other “gifts” for the church, is that of equipping the Christians for ministry as they are growing into Christlikeness (Eph 4:12-16). No wonder if the task of the pastors is tied to and, to a certain extent, determined by the church. This paper, hence, seeks to explore the pastoral task to the church using 1 Thes 5:14 as a scope.
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A Pre-teaching Interpretation Paper:
Today, the word “Messiah” commonly incites George Handel’s r... more A Pre-teaching Interpretation Paper:
Today, the word “Messiah” commonly incites George Handel’s renowned oratorio or the person of Jesus Christ, whose second name is a Greek translation of the word. This is understandable given the pervasiveness of Christianity as a religion in the world. However, not only has the word been understood differently in different circles, it has also been attributed to and claimed by different individuals throughout the history. This paper seeks to evaluate the claim made by third-century Rabbis Bar Kappara and Hillel II that King Hezekiah of Judah is the Messiah. In order to do that, what the word means to Jews in Ancient Near Eastern and Rabbinical contexts needs to be considered.
Although Rabbi Joseph has refuted Hillel II’s claim, it is still a worthy endeavor to give the claim a second hearing, especially as Mika Pajunen noted that “there was renewed interest in these traditions,” referring to Deuteronomistic and Chronistic traditions, “to highlight the unity of the people and hence also their common heritage” after the destruction of the second temple. Therefore, the account of Hezekiah in Chronicles will be exegeted, highlighting its uniqueness from that in Kings and, by extension, Isaiah, and drawing implications if the thesis, “King Hezekiah is the fulfillment of Yahweh's promise for THE Messiah,” is supported by Chronistic perspective.
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Papers by YANADI TAN IVORY
Today, the word “Messiah” commonly incites George Handel’s renowned oratorio or the person of Jesus Christ, whose second name is a Greek translation of the word. This is understandable given the pervasiveness of Christianity as a religion in the world. However, not only has the word been understood differently in different circles, it has also been attributed to and claimed by different individuals throughout the history. This paper seeks to evaluate the claim made by third-century Rabbis Bar Kappara and Hillel II that King Hezekiah of Judah is the Messiah. In order to do that, what the word means to Jews in Ancient Near Eastern and Rabbinical contexts needs to be considered.
Although Rabbi Joseph has refuted Hillel II’s claim, it is still a worthy endeavor to give the claim a second hearing, especially as Mika Pajunen noted that “there was renewed interest in these traditions,” referring to Deuteronomistic and Chronistic traditions, “to highlight the unity of the people and hence also their common heritage” after the destruction of the second temple. Therefore, the account of Hezekiah in Chronicles will be exegeted, highlighting its uniqueness from that in Kings and, by extension, Isaiah, and drawing implications if the thesis, “King Hezekiah is the fulfillment of Yahweh's promise for THE Messiah,” is supported by Chronistic perspective.
Today, the word “Messiah” commonly incites George Handel’s renowned oratorio or the person of Jesus Christ, whose second name is a Greek translation of the word. This is understandable given the pervasiveness of Christianity as a religion in the world. However, not only has the word been understood differently in different circles, it has also been attributed to and claimed by different individuals throughout the history. This paper seeks to evaluate the claim made by third-century Rabbis Bar Kappara and Hillel II that King Hezekiah of Judah is the Messiah. In order to do that, what the word means to Jews in Ancient Near Eastern and Rabbinical contexts needs to be considered.
Although Rabbi Joseph has refuted Hillel II’s claim, it is still a worthy endeavor to give the claim a second hearing, especially as Mika Pajunen noted that “there was renewed interest in these traditions,” referring to Deuteronomistic and Chronistic traditions, “to highlight the unity of the people and hence also their common heritage” after the destruction of the second temple. Therefore, the account of Hezekiah in Chronicles will be exegeted, highlighting its uniqueness from that in Kings and, by extension, Isaiah, and drawing implications if the thesis, “King Hezekiah is the fulfillment of Yahweh's promise for THE Messiah,” is supported by Chronistic perspective.
Include an analysis of the mind-sets, views and challenges presented in light of your interview and your proposal for effective evangelism today.
The series will consist of three two-hour sessions for all church members and two more three-hour sessions just for all worship ministry members. It is designed with these objectives in mind: (1) to understand worship from biblical perspectives, (2) to live worship as obedient lifestyle, and (3) to reflect the biblical expressions of congregational worship. The end goal is for all members to understand that biblical worship is a lifestyle of obedience, which springs from gospel-biblical truths, necessarily but naturally quickens genuine feelings of humility, gratitude, joy, and praise, and may be expressed through praying, singing, and meditating God’s Word, among others.
“What does it mean to be a Protestant Christian?”
The style and approach for the sermon is left to the discretion of each student. However, the sermon should involve careful exposition of relevant Scripture and reference, where appropriate, to historical events, persons, places or ideas. As with any good sermon the “so what” question should be addressed. It would not, for example, be sufficient merely to explain what a Protestant Christian believes, without indicating why this is important to listeners. The sermon is to focus on Protestant distinctives, not distinctives of any one particular Protestant denomination. While it may be needful, depending on the style and approach of the sermon to refer to differences between Protestant and Roman Catholic Christians, it is neither acceptable nor helpful for the sermon to disparage or attack. The sermon should maintain the bond of Christian fellowship, stressing those things held in common, and always be charitable.
Book review
Book review
Book review
Book review
This book is a kind of manual on ecclesiology for churches that desire to adopt a biblical form of church, or to test if they are. While concurring on the centrality of the Word in a church (p. 18), it is the thesis of the book that a gathering of Christians around the Word does not necessarily make one a church, let alone a biblical one. He contends that ordinances are essential co-characteristics of a church (p. 44), and that to maintain the centrality of the Word and the administration of the ordinances, three other factors are required to constitute a church, namely biblical leadership, gracious church discipline, and the missions given by Jesus (p. 10).
BT1. A Historical Description
BT2. The History of Redemption
- BT2D. Dallas School - Dallas Theological Seminary
- BT2C. Chicago School - Trinity Evangelical Divinity School
- BT2SL. Sydney & London School - Moore Theological College & Oak Hill Theological College
- BT2P. Philadelphia School - Westminster Theological Seminary
BT3. A Worldview-Story
BT4. A Canonical Approach
BT5. A Theological Construct
Sources:
https://www.zondervan.com/p/biblical-theology/five-ways/
https://www.zondervan.com/p/biblical-theology/bibliography/
https://www.booksataglance.com/book-reviews/understanding-biblical-theology-a-comparison-of-theory-and-practice-edward-w-kink-iii-and-darian-r-lockett/
https://www.9marks.org/review/understanding-biblical-theology/
https://www.thegospelcoalition.org/blogs/trevin-wax/5-ways-of-understanding-biblical-theology/
Author: Yanadi Tan Ivory, Singapore, 17 November 2018
Tune: Sᴇɢᴀʀ – Fɪʀsᴛ Jᴏʜɴ
Composer: Yanadi Sutan Ivory, Singapore, 17 November 2018
Theme: Church, Love
Highest note: 1 (Do) Recommended scale: D Major
Time signature: 3/4 Metre: C.M.D R (8.6.8.6.D R)
Lyrics:
This lovely fellowship of light
With Christ who’s eternal.
And we’re reminded to delight:
His pardon’s so faithful.
He’s our advocate, righteous one,
Who’s sacrificed for us.
In gratitude, honor the Son.
Obey what’s given us.
As He abides in us,
We in Him be our prayer.
And this be the display:
That for our brethren we care.
As ones been born of God by grace,
We trust Jesus is Christ.
But love displayed is its real test
In deeds and sacrifice.
Show mercy to the worst of all,
Show love when prone to hate.
Remember Jesus paid it all
Despite our sorry state.
As He abides in us,
We in Him be our prayer.
And this be the display:
That for our brethren we care.
Victory’s ours against the sin.
He keeps us from evil.
May this sweet fellowship begin.
Let’s love each other still.
He gathered us to testify
In lives being transformed.
He’s overcome to qualify
Joy to obey our Lord.
As He abides in us,
We in Him be our prayer.
And this be the display:
That for our brethren we care.
-ysg
SDG
Author: Yanadi Tan Ivory, Singapore, 22 September 2018
Tune: Fᴇsᴛ sᴏʟʟ ᴍᴇɪɴ Tᴀᴜғʙᴜɴᴅ ɪᴍᴍᴇʀ sᴛᴇʜɴ
Composer: Chrysanth Joseph Bierbaum, Bonn, Germany, 1826
Theme: Doxology
Highest note: 1 (Do)
Recommended scale: D Major
Time signature: 3/4
Meter: 9.8.9.8.8.8.8
Lyrics:
From here below we praise the Father
For He has decreed all good things.
From endless time elected sinners
To be children of King of kings.
Praise to the Sov’reign Trinity.
Mighty Creator, Great I AM.
Glory to Him for ever more.
From here below we praise the Son
For He has died, risen, redeemed.
Lowly are we, contribute none;
Freely He reconciled to Him.
Praise to Christ Jesus, Savior, King.
God’s Word incarnate, Lord of all.
He alone is our only boast.
From here below we praise the Spirit
For He has quickened and transformed.
Helps us pray and gives strength to submit,
Sealed us to the end till we’re home.
Praise to the Holy Trinity.
God: Father, Son, and Holy Spirit.
Glory to Him for ever more.
-ysg
SDG
https://youtu.be/Rs8JxCfaeYA
Author: Billy Kristanto, 2003 (1st stanza);
Yanadi Tan Ivory, Singapore, 2019 (2nd and 3rd stanzas)
Translator: Billy Kristanto (1st stanza)
Tune: Tᴜʜᴀɴ, Aᴊᴀʀʟᴀʜ Aᴋᴜ Bᴇʀᴅᴏᴀ
Composer: Billy Kristanto, 2003
Theme: Christian Living, Prayer, Growth, Service, Church
Highest note: 7 (Si) Recommended scale: F Major
Time signature: 4/4 Metre: 9.9.9.9.10.9.9.9
Lyrics:
Dear Lord Jesus, teach me how to pray
That I might be ready for Your will.
Help me to surrender all my life
With all my heart faithf’lly follow You.
In this earthly life full of temptation,
Give me strength to contemplate Your Word.
Living Water, fill my heart with joy;
Humbly serve You till I see Your face.
Dear Lord Jesus, teach me how to grow
That I might be equipped to obey.
Guide me to be transformed by Your Word,
Be more like You each day of my life.
Joyf’lly meditate Your Word day by day,
Share my life with those You’ve placed in mine.
Gracious Savior, lead me in Your way;
Decrease my fame as You increase Yours.
Dear Lord Jesus, teach us how to serve
That we might be useful for Your church.
Break us that there’s nothing left of us.
You alone within us through and through.
Plant desire to serve ev’n inconvenient;
Point to You, the King but came to serve.
Servant-King, let us be more like You;
Stoop to serve each other till You come.
-ysg
SDG
Author: Billy Kristanto, 2003
Translator: Yanadi Tan Ivory, Singapore, 2019
Tune: Aᴅᴀɢɪᴏ ᴜɴ ᴘᴏᴄᴏ ᴍᴏssᴏ (Eᴍᴘᴇʀᴏʀ), Piano Concerto number 5
Composer: Ludwig van Beethoven, Vienna, 1809
Theme: Psalm, Suffering
Highest note: 1 (Do) or 4 (Fa) Recommended scale: D Major or A Major
Time signature: 4/4 Metre: 6.7.10.6.8.8
Lyrics & Articulation:
As a deer at noon longs
For delight from flowing streams.
So does at this time
My soul long for You,
God, source of my delight.
My soul’s dry and I thirst for You.
For You, O God, the living One.
[Yes,] This I will remember
As I pour my troubled heart:
How I walked with crowd
To the house of God
Leading the thronging mass,
Altogether with shouts of joy
And songs of praise from thankful hearts.
[O,] Why, soul, are you downcast?
Why are you in such turmoil?
Look not to yourself,
Put your hope in God,
For I will still praise Him.
He’s my Savior and Comforter;
He’s my God, where you’ll find your rest.
-ysg
SDG
Author: Caleb Tong
Translator: Yanadi Tan Ivory, Singapore, 2019
Tune: Kᴀsɪʜ Yᴀɴɢ Aᴊᴀɪʙ
Composer: Caleb Tong
Theme: Gospel, Salvation, Grace, Evangelism, Mission, Love
Highest note: 4 (Fa) Recommended scale: B♭ Major
Time signature: 6/8 Metre: 12.14.12.9.12.9
Lyrics & Articulation:
The wonderful love, love that flows from Calvary.
The wonderful love descends from heav’n to cure malady.
Though, bonded by slavery, I was Your adversary,
Still You faithfully went after me.
Never will I forget amazing love, Your love.
I will now share Your fame from above.
The wonderful gift, grace that gives life through new birth.
The wonderful gift as sunbeam rises bright’ning the earth.
Though, ruled over by sin, I was astray and lost,
Yet Your Son saved me up on the cross.
Now and forevermore Your great name will I praise.
I will exalt Your wonderful grace.
His great gospel light is the true light of the world.
His great gospel light enlightens minds and quickens dead souls.
Though I was in the dark, He freely gave His light;
Light that’s from the cross, light that shines bright.
I will now give my life as fragrant sacrifice
To point the lost souls straight to the Christ.
-ysg
SDG
Author: Stephen Tong, Sarawak, 1977
Translator: Yanadi Tan Ivory, Singapore, 2019
Tune: Aᴋᴜ Sᴇᴅᴀɴɢ Bᴇʀᴊᴀʟᴀɴ
Composer: Stephen Tong, Sarawak, 1977
Theme: Christian Living, Hope, Motivation
Highest note: 5 (Sol) Recommended scale: G Major
Time signature: 4/4 Metre: 12.10.12.10.10.10.12.10
Lyrics & Articulation:
I am walking ev’ryday with the Savior Lord,
The bright heav’nly light shines deep in my heart.
I walk closely hand in hand with the Savior Lord,
Beholding and toward eternal home.
Walk as one body; heart in unity;
Joy of heaven saturates my being.
I am walking ev’ryday with the Savior Lord,
Now heaven’s glory drives me ev’ryday.
-ysg
SDG
Author: Billy Kristanto, 2003
Composer: Billy Kristanto, 2003
Theme: Psalm, Longing
Highest note: 6 (La) Recommended scale: F Major
Time signature: 3/4 Metre: irregular