Kindle Book Deals: 10.08.14

8 Oct

Finding Faithful Elders and Deacons
Thabiti Anyabwile
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A Meal With Jesus
Discovering Grace, Community, and Mission around the Table
Tim Chester
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Learning Evangelism From Jesus
Jerram Barrs
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Holy Subversion
Allegiance to Christ in an Age of Rivals
Trevin Wax
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Called Together
A Guide to Forming Missional Communities
Jonathan Dodson & Brad Watson
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Liberating Black Theology
The Bible and the Black Experience in America
Anthony Bradley
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Theology of the Reformers
Timothy George
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A Godly Woman’s Adornment
Lydia Brownback
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Kindle Book Deals: 09.30.14

30 Sep

Collected Writings on Scripture
D.A. Carson
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Taking God At His Word
Why the Bible Is Knowable, Necessary, and Enough,
and What That Means for You and Me

Kevin DeYoung
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Inerrancy and Worldview
Answering Modern Challenges to the Bible
Vern Poythress
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Heaven and Earth
Capturing Jonathan Edwards’s Vision of Living in Betweens
Stephen Nichols
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Pleasing God
Discovering the Meaning and Importance of Sanctification
R.C. Sproul
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J.I. Packer – What Do We Do With Our Questions About the Bible?

12 Sep


God, then , does not profess to answer in Scripture all the questions that we, in our boundless curiosity, would like to ask about Scripture. He tells us merely as much as He sees we need to know as a basis for our life of faith . And He leaves unsolved some of the problems raised by what He tells us, in order to teach us a humble trust in His veracity. The question, therefore, that we must ask ourselves when faced with these puzzles is not, is it reasonable to imagine that this is so? but, is it reasonable to accept God’s assurance that this is so? Is it reasonable to take God’s word and believe that He has spoken the truth, even though I cannot fully comprehend what He has said? The question carries its own answer. We should not abandon faith in anything God has taught us merely because we cannot solve all the problems which it raises. Our own intellectual competence is not the test and measure of divine truth. It is not for us to stop believing because we lack understanding, but to believe in order that we may understand.

~J.I. Packer~

“Fundamentalism” and the Word of God (Grand Rapids, MI: Eerdmans, 1958), 109.

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Michael Kruger – What’s Wrong With the Historical-Critical Model of the Canon

21 Aug


The fundamental problem with the historical- critical model is not its affirmation that the church played a role, but rather its insistence that the church played the determinative and decisive role. Quickly swept aside are any claims that these books contain any intrinsic authority that might have been a factor in their reception. The canon is instead explained as merely the result of the “contingent” choices of the church. Such an approach provides us with a merely human canon stripped of any normative or revelational authority and thereby unable to function as God’s word to his people. Thus, the historical-critical approach does not really construct a positive model of canon, per se, but rather deconstructs the canon entirely, leaving us with an empty shell of books.

Although most adherents of the historical-critical model would not likely view such a deconstruction as problematic, it does raise the ques- tion of how they establish that the canon is a solely human enterprise in the first place. How does one demonstrate this? One not only would have to rule out the possibility that these books bear intrinsic qualities that set them apart, but also would need to show that the reception of these books by the church was a purely human affair. Needless to say, such a naturalistic position would be difficult (if not impossible) to prove. Appeal could be made to evidence of human involvement in the selection of books, such as discussions and disagreements over books, diversity of early Christian book collections, the decisions of church councils, and so forth.29 But simply demonstrating some human involvement in the canonical process is not sufficient to demonstrate sole human involve- ment. The fact that proximate, human decisions played a role in the development of the canon does not rule out the possibility that ultimate, divine activity also played a role. The two are not mutually exclusive. It appears, then, that the insistence on a human-conditioned canon may not be something that can be readily proved—or even something that its adherents regularly try to prove—but is something often quietly assumed. It is less the conclusion of the historical-critical model and more its philosophical starting point.

~Michael Kruger~

Canon Revisited: Establishing the Origins and Authority of the New Testament Books (Wheaton, IL: Crossway; 2012) p. 34-35.

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Other Kruger Quotes at the Cross Quoter

Kindle Book Deals: 8.16.14

16 Aug

A Rational Look at an Emotional Issue
R.C. Sproul
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Moral Apologetics
For Contemporary Christians
Mark Coppenger
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A Model of Christian Maturity
An Exposition of 2 Corinthians 10 – 13
D.A. Carson
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Marriage Matters
Extraordinary Change Through Ordinary Moments
Winston Smith
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Contending with Christianity’s Critics
Answering New Athiest’s and Other Objectors
Paul Copan & William Lane Craig
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Perspectives on Christian Worship
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Perspectives on the Sabbath
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Perspectives on the Doctrine of God
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Perspectives on Election
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Perspectives on Church Government
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Perspectives on Family Ministry
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The Heresy of Orthodoxy
How Contemporary Culture’s Fascination with Diversity Has Reshaped Our Understanding of Early Christianity
Andreas Kostenberger & Michael Kruger
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The Character of God and the Pursuit of Scholarly Virtue
Andreas Kostenberger
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Taking God at His Word
Why the Bible is Necessary, Knowable, and Enough, and What That Means for You and Me
Kevin DeYoung
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Scripture Alone
Exploring the Bible’s Accuracy, Authority, and Authenticity
James White
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Know: The Creeds and Councils
Justin Holcomb
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Know: The Heretics
Justin Holcomb
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What is the Mission of the Church?
Making Sense of Social Justice, Shalom, and the Great Commission
Kevin Deyoung
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The God Who Is There
Finding Your Place in the Story
D.A. Carson
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When I Don’t Desire God
How to Fight for Joy
John Piper
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Finding Freedom through the Intoxicating Joy of Irresistible Grace
Daniel Montgomery & Timothy Paul Jones
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Scott Oliphint – In Adam or In Christ

12 Jun

Professor of Apologetics and Systematic Theology at Westminster Theological Seminary Philadelphia

Every person on the face of the earth is defined, in part, by his relationship to a covenant head. That is, there are two, and only two, positions that are possible for humanity, and only one of which can be actual for each person at a given time. A person is either, by nature (after the fall into sin), in Adam, in which case he is opposed to and in rebellion against God, or he is in Christ, in which case by grace a person is not guilty before God but is an heir of eternal life. This is the covenantal status of humanity, and it assumes, in each case, a relationship to God. It assumes as well the ongoing battle against evil in which God is making his enemies a footstool for Christ’s feet.

~Scott Oliphint~

Covenantal Apologetics: Principles and Practice in Defense of Our Faith (Wheaton, IL; Crossway Books; 2013) p. 32

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Other Quotes by Scott Oliphint on The Cross Quoter

G.K. Beale – The Reality of Our Resurrection With Christ

11 Jun

Professor of New Testament and Biblical Theology at Westminster Theological Seminary.

Paul’s affirmation of believers’ possession of “eternal life” (Romans 6:22–23) is likely an already—not yet reality. Hence, saints are not merely like resurrected beings; rather, they actually have begun to experience the end-time resurrection that Christ experienced because they are identified with him by faith. Although Paul can use the language of being in “the likeness of His resurrection” (supplying the ellipsis in 6:5b), he does not mean this in some purely metaphorical way, contrary to what some scholars contend. That he intends to refer to literal resurrection is apparent from observing that he parallels it with being in “the likeness of his death” in 6:5a, which refers to real identification with his death, such that “our old man was crucified with Him” (6:6) and believers have really “died” (6:7–8). Paul does not refer to identification with Christ’s death in a metaphorical manner. So likewise believers are in the “likeness” of Christ’s resurrection because they actually have begun to be identified with it and participate in it. Of course, they are not fully identified with Christ’s resurrection, since he has experienced full physical resurrection life and those identified with him have experienced only inaugurated resurrection life on the spiritual level. Nevertheless, this inauguration is the beginning of true resurrection existence and is not metaphorical only because it is spiritual (as I explained in chap. 5 with respect to John 5:25–29). If saints are only like Christ’s resurrection, then Paul’s exhortation to them to live as resurrected beings is emptied of its force: if Christians have begun to be end-time resurrected creatures, then they have resurrection power not to “let sin reign in [their mortal bodies] … but present [themselves] to God as those alive from the dead” (6:12–13).

~G.K. Beale~

A New Testament Biblical Theology: The Unfolding of the Old Testament in the New (Grand Rapids, MI: Baker Academic; 2011) p. 250-51.

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Other Beale Quotes at the Cross Quoter