A few years ago, at the start of a new school year, I announced to the kids that we would be memorizing the book of James.
“The whole book?” one son asked, eyes wide with surprise.
“That’s the goal,” I responded.
“Impossible!” he declared.
Up to that point, my children had memorized single verses and short passages of Scripture. I thought it was time to take on something bigger.
Memorizing God’s Word
“Behold, the virgin shall be with child, and shall bear a Son, and they shall call His name Immanuel,” which translated means, “God with us.” (Matt. 1:23, NASB, 1977)
These are the words of Matthew immediately after he wrote, “Now all this took place that what was spoken by the Lord through the prophet might be fulfilled, saying” (Matt. 1:22). The “prophet” here refers to Isaiah. In Matthew 1:23, Matthew references aspects of Isaiah 7:14, 8:10, and 9:6. Those texts read as follows:
For centuries, Roman Catholics and Protestants have sparred over their many differences. Every aspect of their theologies have been carefully examined, contrasted, and debated by church leaders and theologians on both sides of the Tiber. However, it has been far less common for Western theologians of any stripe to engage with the third great branch of Christendom: the Eastern Orthodox church.
Every so often, atrocities rise to the level of global attention in a way that triggers and disturbs our conscience, and evokes a collective outcry of “No! This isn’t right! This needs to stop.” These instances are sadly rare, not in the sense that the atrocities are rare—they are not—but rare in the sense that we as human beings and societies seldom have the moral sense and courage to decry patently wrong behaviors with a unified voice. In the aftermath of moral outrage, the question which always follows is: “How do we fix this? What problems should we address?”
Anne Ross Cundell Cousin – A Compassionate Friend
Anne’s Early Life
Samuel Miller – Conscientious Pastor and Teacher
Basic information – four ideas
Looking for the Lost
Little Bo-Peep has lost her sheep and doesn’t know where to find them;
Leave them alone and they will come home, wagging their tails behind them.
Everybody loves the Joseph story. Chapters thirty-seven through fifty with the minor exception of chapter thirty-eight seem to be all about Joseph. And that is exactly why we have to remind ourselves that the story is not Joseph’s but Jacob’s story. Genesis 37:2 reminds us that these are the records of the generations of Jacob. When we apply this understanding to the Joseph story we find some very interesting lessons.
It’s not too often that one goes to Genesis to find instruction on Biblical preaching, but there is a fascinating, and I think helpful example of good, Biblical preaching within this book of beginnings. The example comes in chapter 41, where Joseph, a prisoner of Potipher, is brought to stand before Pharaoh, the most powerful man in the world at the time. You may remember that Joseph had just spent two long years in prison after he had given right interpretations to the dreams of the baker and cupbearer.
Doctrine of God and Church Discipline - Q&A
Jonathan and James answer a few listener’s questions as a follow-up to a prior episode. Our hosts address the question of how one can know if Scripture is speaking of God metaphorically or literally. How should one understand Scripture when it talks about God having body parts and emotions, such as passions and feelings? James uses the term “God’s absolute sourcehood” to establish the standard of judgment on such matters.
The Newton Guy
Keith Plummer is professor at Cairn University teaching a variety of classes related to pastoral ministry, apologetics, and biblical courses. He also happens to work next door to Jonathan and James, lending a comfortable familiarity to their conversation.