The Bible Project – Word Study: Chara – “Joy”
The Bible Project – Public Reading of Scripture
Joey Dear – Death, Adam and Eve, and Ephesians 2:1 (Part 1)
There are very few authors for whom I get excited to see a new book release hit the shelves. One such author is Simonetta Carr. Anyone not familiar with her books is truly missing out on what I humbly submit are valuable reading treasures. Her most recent book which is part of the continuing Christian Biographies for Young Readers Series, title Irenaeus of Lyon, is no exception.
What continues to stand out most for me with this overall series to include this most title are the beautiful illustrations and pictures contained throughout the book. Let’s face it. History related books can be somewhat boring. Given the target audience for this series, namely young readers, including wonderfully drawn and informative illustrations and pictures which provide the reader a visual grasp of the information is noteworthy.
Furthermore, providing a helpful overview of such an important church figure as Irenaeus is an excellent addition to this series of books. I would venture to say a majority of adult believers either have never heard of Irenaeus or they only have a passing understanding of his impact. This lack of knowledge is quite unfortunate. Thus, providing young readers with a solid understanding of the life, times, and influence of Irenaeus on church history is vitally important.
Carr’s book hits a homerun by enabling young readers to consume a well-rounded overview of Irenaeus without bogging them down to the point where these young minds will become bored and disinterested with the material. Carr once again writes with her audience well in mind and does so rather amazingly.
I highly recommend this book, especially for families who homeschool or for homeschool associations who may offer group classes for their members. This book would make an excellent addition to a homeschool bible and/or world history curriculum.
So Simonetta Carr…with this latest release you have me on the edge of my seat anxiously waiting for what you have next for us in this awesome series.
I received this book for free from Reformation Heritage Books via Cross Focused Reviews and the opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 : “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”
To the utter consternation of the abortion rights movement, the issue of abortion simply will not go away. Decades after abortion rights activists thought they had put the matter to rest with the Roe v. Wade Supreme Court decision, America’s conscience is more troubled than ever, and near-panic appears to break out regularly among abortion activists. Such a panic is now under way, and the defenders of abortion are trotting out some of their most dishonest arguments. One of the worst is the claim that Christians have only recently become concerned about the sanctity of human life and the evil of abortion.
In fact, one of America’s most infamous abortion doctors, Dr. Willie Parker of Mississippi, has made such a claim in his new book, Life’s Work: A Moral Argument for Choice. Parker, who refers to himself as a Christian, writes: “If you take anti-abortion rhetoric at face value, without knowing much about the Bible, you might assume that the antis have Scripture on their side. That’s how dominant and pervasive their righteous rhetoric has become.” But the Bible consistently reveals life as God’s gift and mandates the protection of human life, made in God’s image, at every stage of life and development.
To continue reading Albert Mohler’s article, click here.
If someone was to ask you who Paul wrote his epistle to the Galatians to, how would you respond? If you’re like most people, you’d probably answer that it was written to the church at Galatia, and—technically—you’d be right.
But did you know that there’s actually quite a bit of discussion around whether Paul’s letter was written to those in northern or southern Galatia? Does knowing who Paul was writing to affect how we read it? Not necessarily, but it does change the way we look at the book of Galatians in regards to Acts.
To continue reading Thomas Schreiner’s article, click here.
We conclude our series on Puritan preachers (see #1, #2, #3) with John Preston (1587–1628), whose preaching can be described as preaching great gospel themes. He was more topical and organized by theological categories and questions than the verse-by-verse biblical expositions of John Calvin. Hughes Oliphant Old wrote:
The text is studied briefly in order to draw out of it a specific teaching or theme, and then this theme is developed in a number of points which are then supported by various arguments, drawn mostly from Scripture. They are illustrated by examples or illuminated by similes. Then, finally, they are applied to the lives of the congregation. In this respect Preston’s sermons resemble those of medieval Scholasticism. . . . Preston usually takes one verse and develops from it a theme or a number of themes (The Reading and Preaching of the Scriptures in the Worship of the Christian Church, 4:284).
To continue reading Joel Beeke’s article, click here.
When one asks the most influential thinkers in the modern evangelical church are, one might find names such as Jim Packer, John Stott, and Don Carson.
I would like to suggest, however, that there is one whose influence is perhaps much greater than we are aware of, yet whose thinking all but pervades the modern evangelical church: Marcion.
He’s the man who gets my vote for most profound influence on evangelicalism, from canon to theology to worship practices. You never see his books on the shelves in your high street Christian bookshop; you never see him advertised as preaching in your local church; but, rest assured, his spirit stalks those bookshops and pulpits.
To read the rest of Carl Trueman’s article, click here.
“And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land: must I needs bring thy son again unto the land from whence thou camest? — Genesis 24:5
“And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land: must I needs bring thy son again unto the land from whence thou camest? And Abraham said unto him, Beware thou that thou bring not my son thither again. The Lord God of heaven, which took me from my father’s house, and from the land of my kindred, and which spake unto me, and that sware unto me, saying, Unto thy seed will I give this land; he shall send his angel before thee, and thou shalt take a wife unto my son from thence. And if the woman will not be willing to follow thee, then thou shalt be clear from this my oath: only bring not my son thither again” — Genesis 24:5-8.
GENESIS is both the book of beginnings and the book of dispensations. You know what use Paul makes of Sarah and Hagar, of Esau and Jacob, and the like. Genesis is, all through, a book instructing the reader in the dispensations of God towards man. Paul saith, in a certain place, “which things are an allegory,” by which he did not mean that they were not literal facts, but that, being literal facts, they might also be used instructively as an allegory. So may I say of this chapter. It records what actually was said and done; but at the same time, it bears within it allegorical instruction with regard to heavenly things. The true minister of Christ is like this Eleazar of Damascus; he is sent to find a wife for his Master’s son. His great desire is, that many shall be presented unto Christ in the day of his appearing, as the bride, the Lamb’s wife.
One of the most devastating attacks on the life and health of the church throughout all of church history has been what is known as the ecumenical movement — the downplaying of doctrine in order to foster partnership in ministry between (a) genuine Christians and (b) people who were willing to call themselves Christians but who rejected fundamental Christian doctrines.
In the latter half of the 19th century, theological liberalism fundamentally redefined what it meant to be a Christian. It had nothing to do, they said, with believing in doctrine. It didn’t matter if you believed in an inerrant Bible; the scholarship of the day had debunked that! It didn’t matter if you believed in the virgin birth and the deity of Christ; modern science disproved that! It didn’t matter if you embraced penal substitutionary atonement; blood sacrifice and a wrathful God are just primitive and obscene, and besides, man is not fundamentally sinful but basically good! What mattered was one’s experience of Christ, and whether we live like Christ. “And we don’t need doctrine to do that!” they said. “Doctrine divides!” Iain Murray wrote of that sentiment, “‘Christianity is life, not doctrine,’ was the great cry. The promise was that Christianity would advance wonderfully if it was no longer shackled by insistence on doctrines and orthodox beliefs” (“Divisive Unity,” 233).