Moses as a Hebrew was very familiar with his people's history, and the fact that God had chosen them to be His means of bringing redemption to the whole human race. In defense of his people, he had killed an Egyptian and was a fugitive in Midian.
Many who subscribe to the Chalcedon Report are avid readers. I thought it might be advantageous to delineate how I myself read books. I don't presume to be a reader or bibliophile superior to all of our readers ( I am certain that a number are quite superior to me!), but I believe it will be helpful to some who are perhaps looking for some instruction or direction in how better to read and to retain what they have read.
Seven particular authors have had a profound [influence on my thought and life: three theologians, two historians, an apologist, and a sociologist. I thought that sharing them with our readers might be somewhat helpful. I distinguish this brief treatment from books that have most influenced me — that list would be somewhat different and would include such delights as Harold O. J . Brown’s Heresies, Gerhard Ebeling’s The Problem of Historicity, Daniel Fuller’s Gospel and Law, Thomas Kuhn’s The Structure of Scientific Revolutions, Francis Schaeffer’s The God Who Is There, Philip Schaff’s The Principle of Protestantism, Thomas Sowell’s A Conflict of Visions, and A. “W. Tozer’s Born After Midnight. Here, I am concerned with authors as such.
Education constitutes far more than our generation generally allows. Educational goals ought to result from well-defined life goals. However, due to human nature, coupled with prevailing views of the Faith today, Christians have tended to settle self-indulgently for far less of the adventurous and abundant life than Christ intended.
The word "sacred" is etymologically rich and revealing. It is associated with the Middle English for consecrate, the Old French for holy, the Indo-European for covenant making, the Old Norse for reconciled, and the Hittite for law.
So was September 11th God's judgment on America or not?
This series of articles addresses a vital, yet often overlooked topic: the ethics of eschatology. Stated simply, the pertinent question posed is this: If theonomic postmillennialism is true — and it certainly is true1 — then what differences — here and now— should this conviction make in the lives of Christians and their churches. What should be the character, and what should be the conduct of a professing postmillennialist?
If you have been alive and awake this last week, you probably have seen and/or read repeated “year in review” news features. Obviously, the tragic events of September 11, 2001, have taken the lead story, as newspapers, networks, cable shows, etc. have flooded us with various recaps of what most certainly was the news story of the year.
Cal Thomas, commenting on Pat Robertson's resignation from the Christian Coalition (Dec. 11, 2001, "Second death of religious politics," Oklahoman), seems to take strange delight in what he believes is the demise of that organization.