Little seems certain any longer, in the study of New Testament Greek. Over the past decades, scholars have been raising fundamental questions about how we comprehend the language in which the NT was written. These affect, among other matters, the understanding of the workings of the Greek verb, the definition of words and the way in which sentences, paragraphs and larger sections of discourse are put together. None of this requires major changes to the more reliable English translations of the Bible.
It is said that the generation that has heard Calvinist truth preached and been persuaded by it fails to preach it - the truth is assumed and so the next generation never learns it and it is lost. Are we in danger of losing reformed truth because we assume it and don't explicitly teach it?
This new edition of the IVP Dictionary of Jesus and the Gospels is indeed, it seems, very new: according to the Preface, 90% of the material from the first edition has been replaced, with a ‘host’ of new contributors. The object, as in the first edition, is to be ‘evangelical and critical at the same time’. The articles that I have read (I have not read the entire work) are clearly written and explain well the main points to be grasped or investigated. Each article is followed by an up-to-date bibliography.
Accounts of George Whitefield have to date tended to fall into one of two camps, epitomised, on the one hand, by the inspiring but somewhat hagiographical two-volume study by Arnold Dallimore and, on the other, by works arguing that Whitefield’s success was largely down to his acting skill and marketing ability. Thomas Kidd writes as both an academic historian (professor of history at Baylor University) and as an evangelical Christian.
William Perkins (1558-1602) has usually been viewed as a Puritan who, for the most part, was content to minister within the Church of England without making very much fuss about the liturgy of the Book of Common Prayer. In this, he was unlike many other Puritans in the national church who argued for further reform.
I've just read Michael Bennett's book, Do You Feel Called by God? I admit to coming to it with a slightly heavy heart, thinking, 'Not another book dismissing the idea of an inward call to public gospel ministry'. In fact, I found that I agreed with it, up to a point.
Hildersham lived from 1563 to 1632.
The benefits department of Dudley Council in the West Midlands apparently once banned all representations of pigs from its offices, for fear of upsetting Muslims. The Co-op Bank requested the organisation Christian Voice to close their accounts with the bank because of their public stance opposing homosexual behaviour. Dartmouth College, in the USA, forbade the distribution by Campus Crusade of C. S. Lewis’s Mere Christianity, as that work might have offended non-Christians.
How is the Christian to live out his faith at work? In the Middle Ages, religious callings – monks, nuns, friars, the priesthood – were regarded as the really spiritual option. Everyone else had to make do with an ordinary job, which made them distinctly second-rate in religious terms. One of the great benefits of the Reformation was to eradicate this secular/religious divide and recognise the inherent value of all kinds of work, to be carried out in a godly manner as to Christ.