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Breakthrough: Discovering the Kingdom
The theology of the kingdom provides the best framework for understanding the life and ministry of Jesus, signs and wonders, healing, revivals, missions, and the Christian life.
312 pages, Paperback
First published October 23, 2007
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Displaying 1 - 5 of 5 reviews
January 20, 2020
This is an excellent popular level book about Kingdom theology. However, it did have some weaknesses, which is the reason I am giving a three star rating. Typically, I simply give five stars if I like a book, and one star if I don't. I am a fan of the author, Derek Morphew, and have loved listening to his lectures on the kingdom wherever I can find them, so perhaps this is why I am judging his book a little more harshly.
First of all, I think the core theme of the book is a message that much of the Church needs to take to heart. Jesus did not simply come to snatch a few souls out of this fallen world up to heaven. He arrived as the King of the Universe, and his goal was to take back His rightful authority and power over the earth from the forces of darkness. He came to initiate the process of redeeming the creation, and destroy the works of the devil, reconciling all things to God. In one sense, He currently has all authority in heaven and earth--what kingdom theologians refer to as the "already." In another sense, He is still in the process of advancing His kingdom through His body on earth, the Church--referred to as the "not yet," until all is consummated at His return. So we live in a sort of in between time, in tension between the "already" and "not yet."
Morphew masterfully argues that at certain times God sovereignly breaks through to suddenly manifest the powers of the age to come in the present--the "already." He provides biblical examples such as the liberation of the children of Israel from Egyptian slavery, and the ministry of Jesus. When the kingdom breaks through, people are freed, healed, saved, and delivered from the evils of this world. When sickness is not healed, people remain bound, prayers are seemingly unanswered, and evil remains unchecked, Morphew argues that this can be explained by the "not yet."
My disagreements with Morphew concern his characterizations of Reformed theology, Postmillenial eschatology, and Christian Reconstructionism. Like Morphew, I am in the Vineyard Movement, a broadly Evangelical "third wave" Charismatic denomination. I am also a Van Tillian Presuppositionalist, Covenental, Postmillenial, Christian Reconstructionist. This is not a common position within the Vineyard, but is acceptable within their broadly Evangelical context. Since I have a foot in both camps, I have a unique perspective on both sides.
While he is correct that Reformed folk are generally cessationist concerning the charismata, he seems to conflate dispensational cessationist arguments with Covenant theology. While Covenant theology is part of standard Reformed theology, and Calvinists are generally cessationists, I have never heard anyone base their arguments for cessationism in Covenant theology as Morphew describes (i.e., miracles are dispensed in certain covenants, but not others). Perhaps the Dispensational MacArthur camp would argue that way--but their arguments would be Dispensational rather than Covenantal. It also should be noted that Reformed Christians are not generally Dispensational in their eschatology.
Morphew also sometimes downplays the importance of Covenant theology in favor of his interpretation of Kingdom theology, emphasizing Kingdom theology as the paradigm as opposed to Covenant theology. At other times he essentially agrees with Covenant theology. As I see it, Kingdom theology and Covenant theology compliment, rather than conflict with one another. The covenant is issued by the King, as Morphew himself affirms more than once. There is no need to pit one theology against the other in this case.
Morphew categorizes Premillenialism and Amillenialism as moderate views which have more in common than not, and Dispensationalism and Postmillenialism as extreme views which tend to be divisive. He views Dispensationalists as those who derive their eschatology from "not yet" verses, and Postmillenialists as those who derive their eschatology from "already" verses. This is a gross oversimplification on Morphew's part, and ironically a rather divisive statement coming from a self-described moderate Premillenialist (I should add here that, for the most part, his criticism of views he disagrees with are moderate and not mean-spirited). His criticism of Dispensational eschatology is well-informed, and spot on. However, his criticisms of Postmillenialism and Christian Reconstruction are shallow at best. It is clear that he has glanced at some Postmillenial writings (the bibliography includes Rushdoony and a few other Postmillenial/Reconstructionist authors), but he seems to conflate Postmillenialism with American right-wing Republican political views. He does not even bother to mention the most controversial aspect of Reconstructionist teaching--that civil/political authorities ought to enforce law based on the Bible, including Old Testament case laws. Furthermore, Morphew agrees with Christian Reconstructionists much more than he realizes. The last paragraph of the last chapter of the book states, "The stage is set for a new generation of evangelical scholars to write new biblical and systematic theologies constructed on the kingdom, the primary theme of scripture, and to draw the implications of such theology into every sphere of ministry and life." He even includes an appendix encouraging Christians to celebrate the Lord's Supper as a fellowship meal rather than a solemn "nip and sip"--a teaching in common with English Christian Reconstructionist Stephen C. Perks!
This book has confirmed my conviction that Continuationists and Calvinists--especially Reconstructionists--need one another. Although Morphew sees Postmillenialism as an extreme "already" viewpoint that lacks the balance of the "not yet," this has not been my experience among Reconstructionists. Although they do have a very positive eschatology, they see the conversion of the nations as a slow, progressive process which includes many "not yet" moments in which the nations are not transformed as quickly as most would prefer. It is actually quite a bit like Morphew's own view of charismatic gifts, in which God seems to work powerful miracles sometimes, but seemingly not others. On the other hand many Reconstructionists view Charismatics and Pentecostals as holding to an over-realized eschatology concerning miraculous gifts (i.e. "guaranteed" healing in the atonement), but as before, this is not my experience with many Charismatics, particularly in the Vineyard. I believe that Kingdom theologians from the Charismatic camp and Covenant theologians from the Reformed/Reconstrucionist camp could do much to advance the kingdom if they joined forces.
First of all, I think the core theme of the book is a message that much of the Church needs to take to heart. Jesus did not simply come to snatch a few souls out of this fallen world up to heaven. He arrived as the King of the Universe, and his goal was to take back His rightful authority and power over the earth from the forces of darkness. He came to initiate the process of redeeming the creation, and destroy the works of the devil, reconciling all things to God. In one sense, He currently has all authority in heaven and earth--what kingdom theologians refer to as the "already." In another sense, He is still in the process of advancing His kingdom through His body on earth, the Church--referred to as the "not yet," until all is consummated at His return. So we live in a sort of in between time, in tension between the "already" and "not yet."
Morphew masterfully argues that at certain times God sovereignly breaks through to suddenly manifest the powers of the age to come in the present--the "already." He provides biblical examples such as the liberation of the children of Israel from Egyptian slavery, and the ministry of Jesus. When the kingdom breaks through, people are freed, healed, saved, and delivered from the evils of this world. When sickness is not healed, people remain bound, prayers are seemingly unanswered, and evil remains unchecked, Morphew argues that this can be explained by the "not yet."
My disagreements with Morphew concern his characterizations of Reformed theology, Postmillenial eschatology, and Christian Reconstructionism. Like Morphew, I am in the Vineyard Movement, a broadly Evangelical "third wave" Charismatic denomination. I am also a Van Tillian Presuppositionalist, Covenental, Postmillenial, Christian Reconstructionist. This is not a common position within the Vineyard, but is acceptable within their broadly Evangelical context. Since I have a foot in both camps, I have a unique perspective on both sides.
While he is correct that Reformed folk are generally cessationist concerning the charismata, he seems to conflate dispensational cessationist arguments with Covenant theology. While Covenant theology is part of standard Reformed theology, and Calvinists are generally cessationists, I have never heard anyone base their arguments for cessationism in Covenant theology as Morphew describes (i.e., miracles are dispensed in certain covenants, but not others). Perhaps the Dispensational MacArthur camp would argue that way--but their arguments would be Dispensational rather than Covenantal. It also should be noted that Reformed Christians are not generally Dispensational in their eschatology.
Morphew also sometimes downplays the importance of Covenant theology in favor of his interpretation of Kingdom theology, emphasizing Kingdom theology as the paradigm as opposed to Covenant theology. At other times he essentially agrees with Covenant theology. As I see it, Kingdom theology and Covenant theology compliment, rather than conflict with one another. The covenant is issued by the King, as Morphew himself affirms more than once. There is no need to pit one theology against the other in this case.
Morphew categorizes Premillenialism and Amillenialism as moderate views which have more in common than not, and Dispensationalism and Postmillenialism as extreme views which tend to be divisive. He views Dispensationalists as those who derive their eschatology from "not yet" verses, and Postmillenialists as those who derive their eschatology from "already" verses. This is a gross oversimplification on Morphew's part, and ironically a rather divisive statement coming from a self-described moderate Premillenialist (I should add here that, for the most part, his criticism of views he disagrees with are moderate and not mean-spirited). His criticism of Dispensational eschatology is well-informed, and spot on. However, his criticisms of Postmillenialism and Christian Reconstruction are shallow at best. It is clear that he has glanced at some Postmillenial writings (the bibliography includes Rushdoony and a few other Postmillenial/Reconstructionist authors), but he seems to conflate Postmillenialism with American right-wing Republican political views. He does not even bother to mention the most controversial aspect of Reconstructionist teaching--that civil/political authorities ought to enforce law based on the Bible, including Old Testament case laws. Furthermore, Morphew agrees with Christian Reconstructionists much more than he realizes. The last paragraph of the last chapter of the book states, "The stage is set for a new generation of evangelical scholars to write new biblical and systematic theologies constructed on the kingdom, the primary theme of scripture, and to draw the implications of such theology into every sphere of ministry and life." He even includes an appendix encouraging Christians to celebrate the Lord's Supper as a fellowship meal rather than a solemn "nip and sip"--a teaching in common with English Christian Reconstructionist Stephen C. Perks!
This book has confirmed my conviction that Continuationists and Calvinists--especially Reconstructionists--need one another. Although Morphew sees Postmillenialism as an extreme "already" viewpoint that lacks the balance of the "not yet," this has not been my experience among Reconstructionists. Although they do have a very positive eschatology, they see the conversion of the nations as a slow, progressive process which includes many "not yet" moments in which the nations are not transformed as quickly as most would prefer. It is actually quite a bit like Morphew's own view of charismatic gifts, in which God seems to work powerful miracles sometimes, but seemingly not others. On the other hand many Reconstructionists view Charismatics and Pentecostals as holding to an over-realized eschatology concerning miraculous gifts (i.e. "guaranteed" healing in the atonement), but as before, this is not my experience with many Charismatics, particularly in the Vineyard. I believe that Kingdom theologians from the Charismatic camp and Covenant theologians from the Reformed/Reconstrucionist camp could do much to advance the kingdom if they joined forces.
July 23, 2023
A great introduction to Kingdom theology, understanding the big picture of the Bible through the lens of the Kingdom of God. The Kingdom of God is not a particular institution, place, political system, or nation, but rather is the rule and reign of Jesus. This Kingdom "broke through" to our fallen world when Jesus was born, was crucified, and was resurrected, and subsequently when the Holy Spirit was poured out at Pentecost. Therefore, the Kingdom of God is "already." However, this Kingdom is also "not yet" because it currently overlaps with the fallen world and we await its final and complete fulfillment at the end of this world.
The book argues that this "already but not yet" nature of the Kingdom means we should boldly ask for and expect God to work through miracles (because the Kingdom is "already"), and yet we should also not be discouraged when God chooses not to work miraculously (because the Kingdom is "not yet," and we still look forward to the day of final and complete fulfillment when all will be made new). Similarly, we should work to advance missions, social justice, economic improvement, morality, goodness, etc., because we live in the "already" of the Kingdom and we should seek its advancement here and now. Yet, we should also not think that our progress could ever culminate in a utopia, because the Kingdom is still "not yet."
The book also includes ample discussion of the history of the charismatic movement and of various theories of the end times, examining these things fairly and biblically.
Really solid book overall.
The book argues that this "already but not yet" nature of the Kingdom means we should boldly ask for and expect God to work through miracles (because the Kingdom is "already"), and yet we should also not be discouraged when God chooses not to work miraculously (because the Kingdom is "not yet," and we still look forward to the day of final and complete fulfillment when all will be made new). Similarly, we should work to advance missions, social justice, economic improvement, morality, goodness, etc., because we live in the "already" of the Kingdom and we should seek its advancement here and now. Yet, we should also not think that our progress could ever culminate in a utopia, because the Kingdom is still "not yet."
The book also includes ample discussion of the history of the charismatic movement and of various theories of the end times, examining these things fairly and biblically.
Really solid book overall.
December 20, 2022
This is one of the best books I've read, and I'm an avid reader. If you are looking to truly understand the Kingdom of God and how it works in our current life this side of eternity, this is the book. It's very "heady" in that it could be a university study guide. Any study of the Kingdom should begin here.
September 23, 2017
Hard slog to finish this book, and even then didn't read last chapter or appendices. Learnt a couple of things about the "denomination" I used to believe in, but nothing else.
The Kingdom is here...end of.
The Kingdom is here...end of.
June 2, 2023
Worth of reading
Displaying 1 - 5 of 5 reviews