What I Read Online – 02/21/2013 (a.m.)

21 Feb
    • This conviction is a necessary consequence of any consistent adherence to the principle of sovereignty.  If God is truly sovereign over all gracious work in the soul, then He must control the means by which that work progresses, and further, those means will be the ones identified in His Word.
    • If this sermon is evaluated from an actually Reformed perspective one must conclude that Pastor Koleoso has replaced preaching as the primary means of grace with something ill-defined – a somewhat existential experience of spiritual fire which might just be doused by a man proclaiming the words of the Bible.  And indeed he is right: the words of the Bible reveal such rank emotionalism to be sub-Christian, a remnant of paganism.
    • On campus, “Prof” was a term of endearment for Professor Hendricks. There was only one “Prof,” and it was him. I first encountered Prof where nearly every other student did—in the course “Bible Study Methods and Hermeneutics.” This was a class that every student at DTS was required to take, but it was probably the only course on campus that every student wanted to take. And it wasn’t because of the course content. It was because of him.
    • Prof was a master teacher. There simply was no one else like him in the classroom. He was a fount of joy in his teaching of the Bible, and it was infectious. I learned about basic Bible Study Methods from him, but more importantly I learned to love the Bible from him
    • “You impress people from a distance, but you impact them up close.”
    • “People tell me they want to make the Bible relevant. Nonsense. The Bible’s already relevant. You’re the one that’s irrelevant!”
    • “It ought to be a crime to bore people with the Bible.”
    • “How many of you have ever heard a sermon that left you feeling like your feet were planted firmly in mid-air?”
    • He would eventually go on to earn a D.D. from Wheaton College Graduate School in 1967 while continuing to teach at Dallas. He taught at the school for a remarkable 60 years before officially retiring
    • Hendricks’ bestseller, Living by the Book: The Art and Science of Reading the Bible (Moody Press, 1991), helped hundreds of thousands of laypeople learn the inductive method of studying the Bible.


      For more on Howard Hendricks, and especially on the personal impact he made on countless lives, see this helpful write up from Dallas Seminary.

    • New scholarly analysis suggests that the more exposure heterosexual men have to pornography, the more likely they are to support adultery, pre-marital sex, and same-sex marriage.
    • The reason for this new-found acceptance is largely due to the portrayal of polygamous sexual activity in pornography. When a person has been exposed to thousands of images of an particular human behavior it becomes impossible to consider such activity as “unthinkable.” It becomes accepted on the individual level and later, when people recognize that other people are okay with it too, accepted on a societal level.


      This means that any activity widely accepted in “mainstream” porn—adultery, homosexuality, group sex—will eventually, and likely within 20 years, gain acceptance in mainstream society. Fortunately, the corollary is that behavior that is still on the fringes of pornography (e.g., nonconsensual sex and sex with children) is less likely to gain general acceptance—at least until it becomes more accepted by porn users.

    • In this third post, I want to make the point that confessions come with a cost: when properly used, they help prevent or at least hinder cults of personality.
    • This is one reason why confessionalism runs counter to the evangelical passion for Top Men and for making parachurch organisations functionally more significant for identity than local churches and ecclesiastical denominations.  Not that all parachurches do this: seminaries, groups like the Alliance with very limited briefs, and charities focused on particular issues are unlikely ever to be mistaken for the church.  I am thinking rather of groups which seek to set much broader agendas for the church and offer themselves as virtual denominations and sources of ecclesiastical identity.
    • Of course, the flip-side of this is that confessional Christians are, by definition, those who
      have sacrificed certain possibilities.  They will only be able to go so far with Christian brothers and sisters with whom they disagree on issues ranging from the doctrines of grace to the sacraments to church polity.  The lion share of their time will be devoted to their local congregation and, where applicable, to their denomination.  Confessional identity carries a cultural price tag.

Posted from Diigo. The rest of my favorite links are here.

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Posted by on 21/02/2013 in Current Issues


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