Bible, Theology & Philosophy

This is a series about the Trinity. It explores this doctrine by brief expositions of different passages from throughout the Gospel of Mark, showing how the Trinity is the explicit and implicit teaching and assumption of Scripture.

After the chilly reception He received in his hometown synagogue, the Bible tells us Jesus “went about among the villages teaching,” (Mk 6:6). Mark continues the story:

Reposted with permission from Dispensational Pubishing House.

The following is an exert from A Christian’s Guide to Kipling, co-authored by Randy White and published by Trust House Publishers, a division of Dispensational Publishing.

I’m not the first to suggest that poetry is the supreme art. Philosophers and common-folk alike have come to this simple conclusion. While one may prefer the art of the canvas, created by paintbrush or camera, or the art of sculpture, created by clay, wood, or stone, I’m not talking about preference. I’m talking about the art that reigns supreme.

Setting aside all art save those related to words, I still believe that poetry is supreme. There are other word-based arts, of course. I regularly practice the art of oratory through preaching. It is a combination of the spoken word and (hopefully) sound logic. I also frequently make use of the art of rhetoric in the written word, which is somewhat more limited in persuasion from oratory. The sights, sounds, and immediate feedback from oratory outshines the written word on almost every occasion. All of us love drama, in varying degrees, and drama is certainly a word-based art. But drama takes a stage, an actor, a script, and, more often than not, a cast.

John Calvin is most often known for his views on soteriology, anthropology and theology proper. He actually wrote a great deal more than this, of course. However, many Christians have not bothered to read anything else from him. In this excerpt, Calvin explains what a Christian’s duty is to a true church, and the grace Christians should show to one another in matters of minor disagreement. Indeed, Calvin believed we should “pardon delusion” amongst ourselves on unimportant issues. We should refrain from “inconsiderate zeal” and “immoderate severity.”

A draft excerpt from the book “The Words of the Covenant” (forthcoming, DV)

It is commonly asserted within biblical scholarship that the main focus of the prophet was on proclamation; that only incidentally was he (or she) concerned with prediction. In many studies of the role of the prophet the emphasis is put upon the prophet’s function as a moral exhorter to his time and place. Here is a recent example:

The prophet’s role was to speak the word of God to the king, nation, or people to reveal his will for their lives and how they should act. Prophecy sometimes included predictions, but always with a view to revealing something of God’s plan, nature, or personality so that the hearers would respond appropriately in worshipful obedience.¹

What is the nature of Christ’s incarnation? How did the Messiah’s divine and human natures work together? Much has been written on this, of course. Theology students (and their teachers) have always been intrigued by this question. When this question comes up, the Bible student’s mind inevitably turns to Philippians 2. As Rolland McCune asked, “of what did Christ empty Himself?”¹ One common solution is to answer, “Christ emptied Himself of the independent use of His divine attributes.”