Unfortunately, throughout the history of the church various movements and traditions have distorted and/ or failed to hold together the primary elements of the apostolic witness. We trace such distortions to their Christoplatonic root. Rather than a simple historical witness from creation to consummation, the Christoplatonic witness tends to become metaphysical in nature— that is, a testimony concerning the interplay between the material and immaterial…

The dominionist witness degenerates the historical narrative into types and prefigurations of manifest sovereignty, unto the gratification of a temporal inheritance… Instead, the Biblical witness shows us how we come to know God— not by the gnostic revelation of an esoteric circle (whether cultic or academic), nor by the arm of the flesh in amassing power and wealth in the name of God. We come to know God, rather, simply by hearing and believing in his historical acts which culminate on his day.

Paul demonstrates this most clearly when preaching to the pagans in Athens who worshiped an “unknown god” (Acts 17: 23). That which is unknown Paul makes known by proclaiming creation (v. 24), Gentile history (vv. 25– 28), Gentile depravity (v. 29), divine mercy (v. 30), and eschatological judgment (v. 31). Every recorded apostolic proclamation assumes such a timeline (cf. Acts 2: 17– 36; 3: 17– 26; 4: 24– 30; 5: 30– 32; 7: 2– 53; 10: 34– 43; 13: 16– 41,46– 48; 14: 15– 17; 15: 7– 11; 16: 31; 17: 3; 20: 25– 35; 24: 14– 15,25; 26: 19– 23). In regard to this timeline, with its beginning, middle, and end points (creation, covenants, cross, and consummation), the apostles repeatedly declared, “We are witnesses” (Acts 2: 32; 3: 15; 5: 32; 10: 39). – John P. Harrigan, The Gospel of Christ Crucified: A Theology of Suffering before Glory

Source: Joseph– The Firstborn