"Many youth even in evangelical churches think God is distant and uninvolved, though still concerned with our good behavior. Mostly, though, he just wants us to be happy. So religion in our secular age aims to give us what we want, in material or therapeutic terms." - 9 Marks
"In his most recent book, Scientism and Secularism: Learning to Respond to a Dangerous Ideology, Moreland reminds readers that the Christian faith is a matter of knowledge, which has the support of reason and evidence; caricatures notwithstanding, faith isn’t mere emotion or opinion." - TGC
"Man is 'neither a machine nor a self-contained soul,' as materialist and spiritualist views of human life erroneously claim. We are instead hybrid creatures—body and soul—living in 'the material world, subject to the passage of time, and yet mysteriously able to go beyond the agenda that is set, to reshape...'" - C.Today
"In this story there is a real evil, real danger, real pain. And, more importantly, real hope and real joy. I felt the story showed respect to the feelings and thinking of kids: it avoided cloying, no-fall-ever-happened saccharinity; and yet it didn’t over-burden the kids with darkness." - Mark Ward
"Battle Royal shows, in sum, that the pyrotechnics set off by Harry Emerson Fosdick in the 1920s were prepared decades before. They took shape in the place where ministry—sound or unsound—is often incubated: the seminary. Though this sturdy text is academic in tone and format, I was gripped in my own analysis of the text by how urgently missiological Straub’s academic scholarship is.
I first encountered the term “High Calvinism” when I read Lewis Chafer’s systematic theology. This term is a bit old-fashioned now, of course. If someone is a “High Calvinist,” it means he’s very Reformed in his soteriology. This surely described R.C. Sproul!
In a book entitled Willing to Believe: Understanding the Role of the Human Will in Salvation, Sproul provided a short historical theology of this topic by examining nine different theologians and their soteriological positions. In this excerpt, Sproul frames one part of this important issue:1
This classic issue between Augustinian theology and all forms of semi-Pelagianism focuses on one aspect of the order of salvation (ordo salutis): What is the relationship between regeneration and faith? Is regeneration a monergistic or synergistic work? Must a person first exercise faith in order to be born again? Or must rebirth occur before a person is able to exercise faith? Another way to state the question is this: Is the grace of regeneration operative or cooperative?