Excursions in Covenant Eschatology

A Brief Sketch of William Tyndale William Tyndale From its earliest days, the Church has relied on the act of translation to pass on and preserve the Word of God. From the insular Semitic consonants of the Lord’s Apostles, the Gospel of Jesus Christ was reworked into the transnational dialects of the Greek Koine and spread to God’s people beyond Judea. It later moved into the imperial majuscules of the Holy Roman Latin of Western Europe, where it stayed, a prisoner of a calcified ecclesiology, until the Protestant Reformation twelve-hundred years later. In Great Britain, it was the reformer and gifted linguist William Tyndale (c.1492-1536) who, in translating the New Testament directly from Greek to English, liberated it from the Latin fetters of the clerics and made it available to even the ploughboys of England.

New Worlds, New Challenges and New Churches "Crystal Palace" The nineteenth century gave no respite to a traditional Christianity still reeling from the social upheavals of the 1700s. After such seismic shocks as the Enlightenment, the French and American Revolutions, the rationalism of Leibniz and Kant, and the first of the Great Awakenings, the traditional churches of Europe and America tumbled into the uncertainties of modernity off-balance, unsure and, for the most part, unprepared. All the consequences of the movements begun in the previous century would be visited upon the Church throughout the modern era. Change was definitely in the air and the social, political and spiritual landscapes of Europe and America would be altered forever.

Last assignment submitted on Moodle It's all downhill from here. This time last year, I posted about having just submitted my final assignment for the second semester of the first year of my Bachelor of Theology (BTh) degree at Laidlaw College . Well, yesterday I just submitted my final assignment for the second semester of my second year. Yippee, another year over!

An Exegetical Essay on Luke 7:36-50 A Sinful Woman Forgiven In the anointing pericope of Luke’s Gospel (Luke 7:36-50), Jesus is attended to by a weeping "woman...who was a sinner" (37), while dining at Simon the Pharisee’s house. Through an analogic parable about two debtors (Luke 7:41-42), Jesus does three things: First, he confirms that he is the Messiah, then he teaches a lesson on God’s counter-intuitive mercy and, thirdly, he illustrates the equality of sinners before God, regardless of their visible inequality. A great deal of interpretation of this passage has understandably focussed on the woman, emphasising her importance in determining Luke’s message. However, as we shall see below, Simon the Pharisee plays a far more pivotal role than is generally believed.

Phil Johnson puts up a reasonable case for Ceasationism I'm encountering a fair bit of sub-biblical nonsense these days at Laidlaw College and feel the need to push-back, even if it is only here on Blogger. The vid below is a cogent and succinct argument for Ceasationism by Phil Johnson of Grace to You , John MacArthur's Empire:

Calling all Church History buffs who are addicted to YouTube! If you’re like me and spend an inordinate amount of your free time on YouTube AND you can’t get enough of Early Church history, then my latest Facebook post is for you. Although the video is primarily about the Apostolic Fathers, there's also a particularly good section on the Didache in it; it's worth watching the whole thing just for that bit.