*9 Tips For One on One Discipleship by Chelsea Knight

“Discipling” someone is, to use a more recognizable term, mentoring someone in how to follow Christ and share the good news that people can have a relationship with God. It is an exciting process to be a part of because you get to help another person grow in their faith. Not only that, but when you disciple someone, you grow in your own faith and get to create a unique bond with the person you disciple. It is a step of faith to disciple another person.

“Disciple” means “student.” All followers of Christ are disciples of Christ if they seek to learn from Him and about Him. You can do this by reading your Bible, praying, or finding a church to belong to. But disciples of Jesus also need others to help them along their spiritual journeys. That’s where an intentional discipleship relationship comes in. Someone who is mentored by another Christian in how to follow Christ and share the good news that people can have a relationship with God is called a “disciple.”

Jesus led His own ministry by discipling people. In fact, one of the last things Jesus said to His followers was, “Go and make disciples” (Matt 28:19, New International Version). I would imagine they were eager and willing to follow through, but I wonder if some of them thought, “How do we do that?” This is a question many are asking today.

When Jesus commissioned His followers to “make disciples,” He was asking them to do a wide range of things that Jesus followers still do today, including evangelism, teaching, preaching and other kinds of ministry. When Jesus followers talk about “discipling” someone, they often mean the kind of close, personal mentoring that Jesus had with the 12 in particular. This page lays out for you what it means to disciple someone like this and what practical steps you can take.

Discipling is an adventure. Welcome to the journey.

 What Does It Mean to Disciple Someone?

Discipling someone is something every Jesus follower can do. How can you incorporate it into your life? Start by understanding what it means.

To disciple someone is to spend dedicated time with, pray for, build a friendship with and intentionally teach them how to grow in their faith. Typically, a discipling relationship will have one person who has been a Christian for a longer time mentoring someone who has been a Christian for a shorter time. It’s a strategy God created to help humans build relationships with Him. He knows that we need community to grow; we cannot do that on our own.

If you would like a more comprehensive understanding of discipleship, read “What is Discipleship?”

The Bible is full of many different stories of discipleship. Three verses in particular help explain what it means.

1. “I have called you friends, for everything that I learned from My Father I have made known to you.” (John 15:15, NIV)

Jesus said these words to His own disciples. He had 12 friends He spent the majority of His time with, and He taught them everything they needed to know to have a relationship with God. It is pretty amazing to think that everything Jesus learned from God the Father, He taught to His friends. This is an important part of discipleship: Disciplers make God and the gospel clear to their disciples. How can you pass on to your disciple the things God has taught you? 

2. “[Jesus] also told them a parable: ‘Can a blind man lead a blind man? Will they not both fall into a pit? A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher.’” (Luke 6:39-40, English Standard Version)

The 12 men Jesus invested in had to work through many problems. They were filled with anger, self-righteousness, impulsivity, fear and doubt, just to name a few. Who they were at the beginning of being discipled is not who they were at the end. This is an encouraging verse. Anyone, no matter their flaws, can experience real change as they seek to follow Jesus and as trusted mentors help in that process. 

3. “And the things you have heard me say in the presence of many witnesses entrust to reliable people who will also be qualified to teach others.” (2 Timothy 2:2, New International Version)

Paul, a disciple-maker in the early church who wrote much of the Bible’s New Testament, said this to his disciple Timothy. Paul trained Timothy; he now wants Timothy to train reliable people, and he wants those people to train others. This is called “spiritual multiplication.” Are you hoping to disciple someone who has the leadership potential to disciple others? This is a good question to pray about as you consider discipling someone. 

What is encouraging about discipleship is that you do not need to be a perfect Christian to disciple. In fact, before God radically impacted his life, Paul was terrorizing Christians in his city and was even traveling to other cities to do so because he hated them so much. Through God working in him, Paul and his disciples spread the gospel all over the world. God can use anyone, and He would love to use you. You do not have to know everything. You just need to keep taking the next best step.

 Why Are Discipling Relationships So Important?

Imagine what you might say if you had one last chance to speak to your best friend. Would you say you loved them? Would you reminisce? What’s astounding is that when Jesus had His last moments with His friends, who now numbered 11 because one of them had betrayed Jesus, He challenged them to make disciples.

Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go. When they saw Him, they worshiped Him; but some doubted. Then Jesus came to them and said, “All authority in heaven and on earth has been given to Me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.” (Matthew 28:16-20, NIV)

This is called the Great Commission, and it is the most well-known Bible passage on discipleship. Jesus believed in discipleship so much that He commanded His followers to spend their lives teaching others to follow Him. These 11 men would go on to take the message about Jesus to places it had never been. They trained up churches in biblical truth, and they made more disciples so those people could also help fulfill the Great Commission.

Currently, the Great Commission has not yet been fulfilled. There are still groups of people who have not heard the life-changing message of Jesus. This means that the command to make disciples is still true for Christians today. How is God asking you to step in and help fulfill the Great Commission?

Discipling others is extremely important. Incorporating it into your life will bless you and the people whom you disciple.

9 Tips for Discipling Someone

When you meet with a disciple, there are some universal principles of discipleship that can always be incorporated into a meeting. You need to build your personal relationship with each other, read the Bible together and do some sort of ministry together. Not all of this has to happen in every meeting, but they should each be happening regularly.

In light of this, here are nine tips to help you begin discipling:

1. Pray Often

This is not to be underestimated. Prayer will help you discern what God wants you to teach your disciple; it will help you feel connected to your disciple and it will keep you reliant on the Lord. As a discipler, you may feel like you are the one in control of your disciple. Prayer is a reminder that the Lord is in control and your job is simply to be faithful to what God is asking you to do.

What to pray for:

  • Who God is leading you to disciple.
  • Wisdom for how to disciple.
  • Prayer requests from your disciple.
  • The Holy Spirit to fill you.

Make prayer a component of your discipleship time each week. Teach your disciple about prayer, pray together and pray for each other. Prayer walking is a great way to engage in a different way of praying while also spending time together.

2. Be Filled With the Holy Spirit

Ask the Holy Spirit to fill you every day. That’s right: Seek the Holy Spirit every single day. Make it a daily habit to be empowered and led by the Holy Spirit. This will increase your dependence on Christ and teach you to listen to His voice above any other. “Collaborative Discipleship” and “The Holy Spirit Resource Kit” are great resources you can read to understand the Holy Spirit. Incorporate them into discipleship too. The way to live as a Christian is by being filled with the Holy Spirit. This is invaluable for you and your disciple to learn together.

3. Find Your Vision

Ask yourself some questions:

  • Why do I want to disciple?
  • What type of person do I want to disciple?
  • Where am I already influencing people? Is there anyone in this group whom God is leading me to disciple?

When you know your why, it propels you forward. Having a clear vision for who you are discipling and why motivates you to keep doing it. It gives you passion and clarity, and that makes the Great Commission come alive in a new way.

4. Invest in Current and New Friendships

If you are not sure who to disciple, start by investing in the people around you.

Do two things:

  1. Spend intentional time with your good friends.
  2. Make the most of your time with the people you see every day.

Are there neighbors you want to get to know better? Co-workers you want to have a spiritual conversation with? Acquaintances in your classes you can grab coffee with? Ask God to show you who you can invest in. Usually, a discipleship relationship happens with people who are already in your life.

5. Ask Someone

Once you have clarity from God about who to disciple, simply ask them. “Collaborative Discipleship” has an article you can read with that person that describes what discipleship is. If you are ready to disciple but are not sure where to start, spend time reading through the other articles on the website. It offers helpful ideas and pre-planned outlines you can look through.

6. Be Curious

Be curious about others. Ask good questions. This is a skill everyone should grow in, but it helps so much with discipleship. When you are genuinely curious about your disciple, you will be a learner of them. This is a great mindset to have because it helps you make next steps with them. Get to know your disciple. Find out what they like/dislike. Ask them how they are doing in their relationship with God. Ask them what their sin struggles are. Find out what their families are like.

One way to start discipleship well is by sharing your testimonies with each other. Share your family history, the high times of your life, the hard times you’ve experienced, your personal heroes, and the hand of God in your life. Make note of what your disciple says, and refer back to their stories as you continue meeting.

7. Read the Bible

Opening God’s Word when you meet with your disciple is one of the best things you can do. You can read a book of the Bible together, do a word study together, or have daily devotions together. You can make your Bible time as creative as you want. If you are not sure where to start, Cru has dozens of Bible studies you can download for free.

8. Share Your Faith

Sharing your faith fits into the ministry component of discipleship. You and your disciple will benefit immensely from having spiritual conversations with the people in your lives. If you are not sure how to do that, read some of Cru’s resources on evangelism. Brainstorm together: Who do you want to have a spiritual conversation with? What is one step you can take to make that happen? Sharing your faith with others can lead to more discipleship relationships for both you and your disciple.

9. Do Life Together

The way you normally build a friendship is how you can build a friendship with your disciple. Go on walks, work out together, watch a TV show together, grab coffee with each other. Do the normal, everyday things with each other. Also, do not underestimate the power of simply laughing together. Memories are what keep people connected. The more your discipling relationship is characterized by real friendship, the more effective your discipling will be.

Next Steps

Discipleship is how people are going to walk with Jesus for a lifetime. It may seem daunting, it may seem challenging, it may seem nerve-wracking. But it is so worth it.

To explore resources you could use when you are discipling someone, check out “Adult Discipleship Resources” and “Collaborative Discipleship” on Cru.org.

*Article adapted from cru.org 

Why I am Grateful for Martin Luther 

By Dr. David P. Craig

  1. For rediscovering the gospel in his diligent study of the Scriptures – The doctrines which led to the sola’s of the reformation – Sola Scriptura, Sola Fide, Sola Gratia, Solus Christus and Soli Deo Gloria.
  1. For showing biblically and modeling that marriage is good for the clergy. He and Katherine Von Bora modeled a loving marriage and where models of hospitality, personal evangelism, and discipleship in the home and in the church.
  1. For bringing congregational singing back into the church. Music was relegated to the professionals; he brought the entire congregation to participate in the worship service through singing and making music before the Lord – thus like the apostle Paul in Romans 11:33-36 modeling that good theology always leads to doxology.
  1. He made it possible for the congregation to not only participate in the Lord’s supper by eating of the bread; but also adding that all members of the congregation could drink of the cup (in RC only the priest could drink of the cup).
  1. Through his Small Catechism – Luther was arguably one of the first pastors to disciple children in the church (for years children were to be “seen and not heard”). He knew innately that the reformation would be finished if it were not for passing the baton to the next generations.
  1. I am inspired by his work ethic. He was tireless in preaching, writing, counseling, training, and getting the truths of the Bible out to every man, woman, and child in Germany and beyond for the glory of God.
  1. Though, Wycliffe had preceded him in translating the Bible into English; the advent of the printing press kicked his German translation of the Bible into high gear. The Bible in the language of the people was for the first time in history made affordable and readable for the common people – so they could read and interpret the Bible for themselves.
  1. I am grateful for Luther’s courage, faithfulness, and tireless efforts to fight for truth as revealed authoritatively and sufficiently in the Scriptures (despite great losses, cost and personal suffering). He will definitely be one of the first people I will look for, hug and thank when I get to Heaven!

Martin Luther’s Life: A Short Biography

By Albrecht Beutel (Translated by Katharina Gustavs)

Years As A Student

From the outside, Luther’s life passed by simply and steadily. With few exceptions, his whole life took place within the territories of Thuringia and Saxony, mostly in Wittenberg, the electoral capital at the Elbe river, and its surroundings. Only a few journeys led Luther beyond this small sphere of life: on behalf of his order to Rome (1510/11), to Cologne (1512) and Heidelberg (1518); later on behalf of a Reformation consensus to Marburg (1529), and also on his own behalf to Augsburg (1518) and Worms (1521). Equally, with regard to his profession, Luther’s was a remarkable and steady character. From entering the monastery through to his last moment, Luther always remained a man of the word: as a preacher, professor and writer (In addition to all the standard published “lives of Luther,” see also Helmar Junghans, Martin Luther: Exploring His Life and Times, 1483-1546, Minneapolis: Fortress Press, 1998).

During Luther’s life the horizon of world history and humanities was in the process of becoming radically changed. The following names must stand for many others representing this era: the two emperors Maximilian I and Charles V, the popes Leo X, Clemens VII and Paul III (Council of Trent), as well as the names of such artists as Raphael, Michelangelo, Durer, Copernicus and Paracelsus. However, as far as Luther is concerned these changes could be deceptive because his childhood and youth had not been touched by the spirit of humanism or of the Renaissance. Limited to the provincial surroundings of his hometown, Luther grew up as a typical child of the late Middle Ages — just like thousands of other boys around him.

On November 10, 1483 Luther was born as the eldest of probably nine sisters and brothers at Eisleben in what was then the county of Mansfeld. The next morning he was baptized and named Martin after the saint of that day. Coming from a Thuringian family of farmers, his father Hans Luder, not being entitled to inherit, sought his luck in one of the most advanced business opportunities: the copper mines of Mansfield. During the course of his life he was able to gain a well-respected economic and social position through enormous hard work and thrift. We know only a very little about his wife Margarethe, Luther’s mother. She came from a family named Lindemann, resident in Eisenach. As the wife of a venturesome entrepreneur and as a mother of her large family, she had to work hard throughout her whole lifetime. Martin Luther was well aware of that fact that, as he put it, the bitter sweat of his parents had made it possible for him to go to the university.

Their parenting principles were strict, but not unusual for that time. Luther does not seem to have come to any harm. In fact, he honored the memory of his parents with love and respect. The devotional life at home also followed common church practices. Luther lived most of his life away from his parents’ home after he turned fourteen.

Between abut 1490 and 1497 Luther attended the town school in Mansfeld. Thereafter his father sent him to Magdeburg, probably because one of his friends also changed to the cathedral school there. Luther found accommodation with the “Brethren of the Common Life,” a modern religious movement emanating from the Netherlands. Once a year later he moved to the parish school of St. George in Eisenach. Closeness to his mother’s relatives may have played a role in this decision. Later Luther criticized the rigidity in late medieval schools. At any rate he owed them his proficiency in the Latin language, his familiarity with ancient Christian culture and his love for poetry and music.

In the spring 1501 Luther enrolled at the University of Erfurt. He stayed at a hostel, whose life followed strict monastic rules. To the prerequisite studies of liberal arts, which were mandatory for any prospective theologian, lawyer, or medical doctor, Luther devoted himself passionately. And after four years, in the shortest time possible, he graduated with excellent. When he was awarded his master’s degree in spring 1505, he took second place out of seventeen candidates.

Then Luther turned toward the study of law, as was his father’s desire. After having visited his parents, Luther got caught in a summer thunderstorm nearby Stotternheim on his way back home on July 2, 1505. A lightning bolt, which struck right behind him, scared him to death and caused him to vow: “Help me, Saint Anna, I will become a monk!” That Luther entered the monastery, but not before another fifteen days had passed, shows that he did not act under the effect of mere emotions, but that he became a monk only after careful self-examination. We will have to see his decision against the background of a deep existential fear, whose resolution he tried to force but whose dramatic expression it only became, since even in the Erfurt convent of the Augustinian Hermits, he was barred from the religious peace for which he had longed.

Luther’s father was outraged by his son’s unexpected turn: All the plans he had made for his eldest son’s life and career seemed to be thwarted. This conflict would cast a shadow over the relationship between father and son for many years to come and only in 1525 when Luther got married was it finally resolved.

During his first year as a novice, Luther subjected himself to an intense study of the Bible. He also familiarized himself with the rules and regulations of the monastic life. The strict way of living, which was predominant there, did not pose any problems to him. But soon it became apparent that even the most painstaking obedience to the three monastic vows Luther had taken at his profession (obedience, poverty, chastity) did not lead to the inner peace for which he had longed. An excessively pursued practice of confessing did not help either. It only increased his religious distress. Thus it was no coincidence that Luther got stuck in the high prayer during the first mass he had to read as a newly ordained priest. The young man who all of a sudden found himself facing God so closely was left speechless in his fear. Filled with awe of the sacred he tried to run away from the liturgy but his teacher admonished him to stay and finish mass.

In the figure of the pantocrator—the ruling and judging Christ—Luther’s fear of God became symbolically intensified. The anxieties and melancholies that haunted Luther throughout his entire life were fed from this image of the Judge of the World, so real for him during his early years. Yet Luther never lost himself to his religious anxieties. He rather felt spurred on to study the Bible more intensely. Unlike the approach of the scholastic tradition, Luther would not read the Scriptures for intellectual purposes but for existential meditation. Even later the professors at Wittenberg were always quite impressed by their young colleague’s outstanding knowledge of the Bible. The fact that Luther felt at home in this book more than any other became the characteristic trademark of his theology. No matter what he read from the fathers and teachers of the church, he would always relate it to the Bible and compare it with its original message.

In 1507, the same year he was ordained as a priest, Luther was selected by his superior to study theology. In Erfurt the Augustinian Hermits had established a general course of studies for their members. As a doctor of theology the respective chair had to fill the professorship of theology at the university as well. Through the works of Gabriel Biel, also von Ockam, Duns Scotus, Petrus of Ailly and Thomas Aquinas, Luther was introduced to Christian dogmatics. However, Augustine was the figure who became of utmost importance to Luther. Having studied his works most diligently, Luther preferred him over all other scholastics, turning him King’s evidence for his reformational renewal. In addition to these scholastics, he also came in contact with Aeropagitic (Dionysios, Gerson), the Roman (Bernard von Clairvaux) and the German mysticism (Tauler) as well as the German humanism (Reuchlin, Wimpfeling), though in a more limited, philology oriented manner.

At that time Johannes von Staupitz served as vicar general of the German monasteries of the Augustinian Hermits. Today there is still very little known about his theology, which was highly influenced by Augustine. He attached great importance to the study of the Bible in his monasteries. To Luther he became an important supported and father confessor, seeking to alleviate Luther’s fear of punishment and eternal damnation by pointing out that God only intends to punish the sinful nature in humans but seeks to win the person of the sinner for himself. In a somewhat modified manner this distinction can also be found later in Luther’s writings. At one point Luther tormented himself with an almost maniacal urge to confess, when von Staupitz, a pastor of high standing, objected that he could not even produce any real sins, but just hobbling stuff and puppet’s sins.

From fall 1508 to fall 1509 Luther was sent to the newly established university in Wittenberg where the Augustinian Hermits from Erfurt were in charge of one of the teaching positions. Due to a temporary vacancy Luther had to fill in as Master of Arts, reading about the Nicomachean Ethics of Aristotle. After this interim in Wittenberg, Luther returned to the monastery in Erfurt. From there he accompanied an older fellow friar on a trip to Rome in winter 1510/11, where the latter was engaged by his order to settle business with the curia. Only in the late summer of 1511 did Luther move for good into the city which would make history through him and in which he himself would make history.

As his very own creation Elector Frederick the Wise had established a new university in Wittenberg in 1502, for which the imperial privilege had been granted whereas papal confirmation of the university was not given until 1507. Georg Spalatin, electoral court chaplain and tutor of the princes, became the crucial intermediary between court and university. Though Spalatin also cherished other theological ideas at first, Luther did not have much trouble in winning him for his own opinions. The bond of friendship that grew immediately between them turned out to be an essential cornerstone of the Reformation, lasting through the storms of decades.

In Wittenberg the two converts of the mendicant orders were each engaged with a professorship in theology. For the Augustinian hermits von Staupitz was the one giving the lectures. However, he wished to free himself from this responsibility and it was obvious he built Luther up into being his successor right from the start. Under his spiritual guidance Luther graduated through all levels of theology studies up to and including his doctorate — and all that within the shorter time frame possible, as five years of study were the minimum requirement.

On October 18 and 19, 1512 Luther was solemnly awarded his doctor of theology. The required fee of fifty guilders was paid by the elector himself. With the doctorate came the right of independent academic work. Anyone with a doctoral degree was entitled to voice his own opinion, which could then be heard in theological disputes—of course this was only as long as it resonated with the asserted teachings of the church. Even though at first Luther was most reluctant to pursue the academic career intended for him, it did not take long to adjust and he would refer to his doctoral degree without reservation whenever his authority was questioned, be it toward the papal legate Cajetan, the elector Albert of Mainz, or the pope himself.

With his promotion Luther entered a stage of his life which was characterized by extremely intense academic and spiritual work. Beside his academic responsibilities, he already faced an enormous workload as sub-prior and chairman of the general course of studies in Wittenberg, adding even more duties when he became district vicar of his order in 1515.

A Time Of New Departures (1512-21)

Luther’s series of early lectures — first on Psalms (1513/14), then on the Letters to the Romans (1515/16), Galatians (1516/17) and Hebrews (1517/18) — is an invaluable source of information for understanding Reformation theology. Those lectures document an exciting and far-reaching process during whose course of discoveries Luther got out of the rut of conventional theology more rigorously with each new insight: He interpreted the passages not with a scholastic’s eye any more, but from the Bible’s perspective, not on the background of traditional interpretations by the church authorities, but within the framework of the whole biblical tradition. The debate as to whether Luther experienced his Reformation breakthrough in 1514/15 or somewhat later, in 1518, which has not been settled as of yet, loses more and more of its importance when Luther’s Reformation theology is not looked at as a sudden event, which might even have occurred overnight, but rather as a complex developmental process spreading out over several years, furthering sudden insights on a continuous basis. Without a doubt the most famous discovery of all is about God’s righteousness (Rom. 1:17) — which is not based on demanding but on giving, not on the law but on the gospel.

Luther’s early lectures seemed to make a fundamental reform of the theological course of studies absolutely necessary. His criticism of Aristotelian prerequisites for thinking grew steadily into a criticism of the entire scholastic theology. The call for a new reform of the theological study course was the inevitable consequence: away fro Artistotelianism and the interpretation of the Lombard’s Sentences toward a study of the Bible and, with a proper distance, the church fathers as well. Luther’s criticism found its preliminary peak in his —partly harshly termed — disputation theses “Against Scholastic Theology,” which were published in September 1517, only two months before his famous Ninety-five Theses “On the Power of Indulgences” were announced, triggering a snowball effect. Strangely enough, at this time everything appeared to remain largely calm on the outside (WA 1, 224-28 [Disputatio contra scholasticam theologiam; 1517]. Luther’s writings are quoted hereafter according to Weimarer Ausgabe {Weimar Edition}, the only complete critical edition of his works, letters, table talks and Bible interpretations: D. Martin Luther, Werke: Kritische Gesamtausgabe, Weimar: H. Bohlau, 1883-1993 {abbr, WA}).

Beside his academic work Luther had also assumed responsibility for the parish of Wittenberg as a preacher. In their inseparable connectedness these two, lectern and pulpit, formed together the decisive continuum of Luther’s theological existence. No later than 1514 he must have already filled in the preaching position at the town church of Wittenberg. Some of his sermons Luther sent immediately to press. However, the majority of his sermons — in the end somewhat over 2,000 – were handed down to us in form of shorthand transcripts. As a preacher Luther preferred a homiletic approach, which would closely follow the Bible passage. His interpretations were crafted in a down-to-earth manner without rhetorical pathos, but full of experiences from real life and faith. Beside the interpretation of individual passages of the Bible, Luther also liked to teach about central texts such as the Ten Commandments or the Lord’s Prayer. Those catechistic series of sermons formed the basis from which, later, the two catechisms grew.

The turning point in society, which Luther brought about not as an act of daring but unintentionally, was kicked off by his criticism of the widespread canonized practice of selling indulgences. By means of indulgences the church offered an opportunity to compensate for one’s untoned sin and punishments through money. Pope Leo X had reissued a plenary indulgence in 1515 for, among other territories, the church province of Magdeburg, near to Wittenberg. Many members of Luther’s parish made eager use of this opportunity, lulling them into a false sense of religious certainty. First of all, Luther voiced his pastoral concerns from the pulpit. On October 31, 1517 he presented his critique of the indulgences in a concerned letter to Margrave Albert of Brandenburg, who was at the same time Archbishop of Mainz as well as of Magdeburg. His Ninety-five Theses “On the Power of Indulgences” were also enclosed in this letter. In his writing he called repentance a lifelong attitude expected of Christians. He expressed his particular disapproval of the fact that humans were more frightened of punishments set by the church than of sin whose forgiveness lies in God’s power alone. Thus Luther’s criticism of the indulgences aimed at the church’s instumentalization of Christian repentance (WA 1, 233-38 [Disputatio pro declaratione virtutis indulgentiarum; 1517).

Whether Luther actually posted his Ninety-five Theses on the castle church of Wittenberg remains uncertain — Melanchthon at least talks about that only decades later. However, it is beyond any doubt that his theses spread throughout all Germany in no time and launched a meteoric development after they had been released at the end of 1517 and explained in German by Luther in March 1518. This marks the beginning of Luther’s unprecedented writing activities. At the end of April 1518, when he visited his orders chapter in Heidelberg, he was already a famous man. With his theses of the “Heidelberg Disputation,” in which he gave the theology of the cross as promoted by him a distinct image, he won some of his most important connections in southern Germany, among them Johannes Brenz, Martin Buber, and Erhard Schnepf (WA 1, 243-46 [Ein Sermon von Ablab und Gnade {A Sermon on Indulgences and Grace}; 1518).

In summer 1518 Rome opened a trial for heresy against Luther. The situation appeared to be hopeless: The ban of the church would most certainly be followed by the ban of the empire. Luther asked his territorial ruler, Elector Frederick the Wise, to lend him his support with the emperor’s consent so that the whole cause could come to negotiations in Germany. Frederick complied with his request, and because Rome had political reasons to reach an agreement with Frederick, Luther was indeed examined by a papal legate on German soil in October 1518, following the Diet of Augsburg. The interrogations were led by the papal legate Cajetan, a highly educated Dominican, who had the authority to readmit Luther to the community of the church if he would recant, but also to excommunicate him if need be. Through it all Luther remained steadfast. Therefore Cajetan demanded that Luther be extricated to Rome. That of course was flatly declined by Frederick the Wise, who demanded instead that Luther be heard before an unbiased court of scholars. Since Rome did not intend to bargain away Frederick’s favor in view of the upcoming imperial election, no particular measures were enforced in the causa Lutheri  for the moment.

Yet the debate continued. In summer 1519 the theology professor Johann Eck from Ingolstadt sought a confrontation with Luther. In the “Leipzig Disputation” they first debated about indulgences, but soon moved on to the question of papal authority. Provoked by Eck, Luther disputed that the pope’s primacy was grounded in divine right and at the same time he also disputed the infallibility of the church councils: Those might not only err, but had certainly already erred, as with the Council of Constance (1414-18), for example, in the case of the Bohemian Jan His. The Leipzig Disputation helped clarify positions: From now on Duke George of Saxony saw his enemy in Luther. On the other hand many humanists, such as Erasmus of Rotterdam, sided with Luther or at least showed solidarity while keeping their distance.

The breathing space which the year 1520 seemed to grant was used by Luther to give his theology a more clearly defined image in writing. With the four main reformational works of this year he showed that he did not only aim at the criticism of a specific, ill-developed, practice of piety, but that he was on his way to renew the whole church and theology based on the gospel. He started out with the treatise Von den guten Werken (Of Good Works; WA 6, 202-76 {1520}). This fundamental writing of Reformation ethics Luther clothed in the form of an interpretation of the Ten Commandments. Faith alone, he stated at the beginning, is able to fulfill the first commandment. However, when a person in faith knows herself accepted by God without any contributing works of her own, she will not need to speculate about attaining God’s salvation through her own activities, but fueled by her confidence in God will feel free to do good works as the most natural thing in the world. Following this line to practice a life lived out of faith, Luther also interpreted all the remaining nine commandments. In his writing An den christlichen Adel deutscher Nation von des christlichen Standes Besserung (To the Christian Nobility of the German Nation Regarding the Improvement of the Christian Estate {WA 6, 404-69 {1520}), Luther encouraged the target group to make active use of their right as secular authorities to lend their active support to a reform of Christianity. And all the more, Rome would take cover behind a threefold wall against all legitimate reform efforts: First, through the unbiblical division of Christianity between priests and lay people; second, through the claim that the pope holds the supreme power of teaching; third, through the presumptuous prevention that the pope alone was allowed to convene a council.

The “Nobility Treatise,” written in German, was selling like hot cakes. Only a few days after its publication the 4,000 copies of the first printing were sold out. The Latin writing Von der babylonischen Gefanggenschaft der Kirche (On the Babylonian Captivity of the Church {WA 6, 497-573 {De captivitate babylonica ecclesiae Praeludium; 1520}), however, was geared toward a theologically educated audience. In it Luther unfolded the base line for a biblical understanding of the sacraments, which on the one hand sorted out confirmation, marriage, ordination and extreme unction, and with some reservation also repentance, as unbiblical, and on the other hand announced his fundamental opposition to the Roman Catholic understanding of the Lord’s Supper. The explosive potential of Luther’s new teaching on the sacraments can hardly be overestimated, not to mention its practical implications which, for example, would render private masses pointless. This in turn would also put many priests out of work and in general would make the separation between clergy and lay people irrelevant. Luther certainly did not have an impious destruction of the church in mind, but rather its basic Christian renewal. Yet Luther hit the vital nerve of current church practices. Erasmus commented on this writing with the laconic remark that the break with Rome could hardly be healed any more.

The best-known writing of them all explored Von der Freiheit eines Christenmenschen (On the Freedom of a Christian {WA 7, 20-38 {1520}). Luther portrayed Christians in their relationship to God as free, in their relationship to the world, however, as obliged to the service and compassion of their neighbor: Faith would set humans free from the compulsion for self-justification and therefore would render them free to serve their neighbors. In short, humans would be free out of faith in love.

The programmatic writings of the Reformation were hereby established. In the same year the proceedings against Luther were taken up again. As early as 1519 the two universities in Cologne as well as Lowen had already condemned Luther. On June 15, 1520 the bull threatening Luther with excommunication was finally issued, and in October 1520 it was publicly announced to have the force of law. Somehow Frederick the Wise was able to negotiate that Luther was not to be arrested at once but would first be interrogated at the Diet of Worms. On March 6, 1521 Luther was summoned before the emperor with the promise of safe-conduct.

The journey to Worms turned into a triumphal procession. Wherever Luther went, he was eagerly greeted with public interest and good will. In Leipzig the magistrate welcomed him with an honorary cup of wine, in Erfurt the rector of the university received him at the city wall with great splendor as if a prince was to be honored. Here in Erfurt Luther also preached in his order’s church. which was overfilled to the point of mortal danger. When the creaking of the wooden gallery caused panic to spread, with great presence of mind he was able to avert the danger: Please stand still, he called into the crowd, nothing evil will happen, the devil just tried to frighten us.

Finally, on April 18, 1521, his crucial appearance in Worms became reality. In front of the emperor and the imperial estates Luther refused to follow their demand of renunciation. He did not feel the slightest obligation to the authority of the pope, he stated. Instead his conscience was bound to Holy Scripture. Therefore he could not and would not recant as long as his teachings could not be refuted through Scripture or clear reasoning. With reference to his conscience as solely obliged to the word of God, Luther had denied access to human faith to the two world powers, represented by the emperor and the pope.

Though the effort was made to continue negotiations in Worms, they did not produce successful results. On April 26, 1521 Luther set out on his return trip. Shortly before, Frederick the Wise had informed Luther that he would have him kidnapped on his way home so he could be brought to safety. This is exactly what happened on May 4: To all appearances an attack was launched and Luther was taken to his new refuge at the Wartburg castle. Since Worms, Luther’s life was in danger: The Edict of Worms had placed him under imperial ban. Furthermore, all his books were to be destroyed and censorship of religious writings was to be introduced in all territories of the empire.

Soon it became obvious that the orders of the Edict of Worms defied enforcement in this form. Yet it should not be underestimated that as a legal instrument they served their purpose in the imperial religious politics until the Peace of Augsburg in 1555.

A Time Of Creative Prowess (1521-25)

Often enough Luther found his isolation difficult to bear while locked up in the Wartburg castle. An immense work schedule was his way of going about coping with it. He studied the Bible and beside numerous letters he also wrote some of his most important works such as the Wartburgspostille (Church Postil {WA 10, 1,1 {1522}) — a collection of exemplary sermons — and also an interpretation of the Magnificat (Luke 1:46-56 {WA 7, 544-604 {Das Magnificat verdeutscht und ausgelegt; 1521}), a broadsheet against the theologian Latomus von Lowen( WA 8, 43-128 {Rationis Latomianae pro incendiariis Lovaniensis scholae sophistis  redditae, Lutheriana confutio; 1521}), and a fundamental treatise on monastic vows (WA 8, 573-669 {De votis monasticis M. Lutheri iudicium; 1521}), whose rejection of the bonding force of the vows soon triggered far reaching practical consequences. The exodus from the monasteries began.

But above all Luther translated the New Testament from the Greek original, a first since Wulfila, at the Wartburg castle within just eleven weeks. Luther’s German translations of the Bible outshone all those before him by far: in their linguistic beauty and power, but also in their spiritual authority and theological precision. Luther’s New Testament was released in September 1522 (Septembertestament) with 3,000 copies and a rather high retail price, notwithstanding which it was out of print within a few days. By December a revised edition (Dezembertestatement) was published. Between 1522 and 1533 Luther’s New Testament saw a total of eighty-five editions. Soon after 1522 Luther set out to translate the Old Testament. This endeavor which engaged several collaborators, came to its fruition with the first edition of a complete Luther Bible in 1534. It is said that the print shop of Hans Lufft in Wittenberg sold about 100,000 copies of the Biblia, das list die gantze Heilige Schrift Deudsch (Biblia, That is the Entire Holy Scripture in German) over fifty years. The number of non-local reprints or illegal copies, however, is beyond our knowledge. From 1531 Luther presided over a revision commission, whose goal it was to improve the texts of the German Bible on a continuous basis and whose work can still come alive for us through some extant commission protocols.

During the creative break Luther had been forced to take at the Wartburg castle, the call for restructuring the church system became more and more urgent. Now it all depended on shaping this critical potential, fed from all those forces across Germany that aligned themselves with Luther’s protest, into a positive and creative power that would be able to give this new faith, which claimed to be the truly old and evangelical one, a visible and credible expression of life. That Luther met this challenge without hesitating and dedicating his entire life to it without sparing himself is what really shows his greatness and at the same time has given the cause he represented its lasting historic meaning. 

In 1522 turmoil broke out in Wittenberg. Blind enthusiasm for reform got out of hand. First Luther responded in written form only, with his Treue[n] Vermahnung zu allen Christen, sich zu hut for Aufruhr und Emporung (Earnest Exhortation to All Christians Against insurrection and Rebellion) {WA 8, 676-87 {1522}). When he realized that written encouragement would not help, he came in person. At the beginning of March 1522 Luther preached for a whole week every single day. Thus he was able to stop the radical iconoclasm, cooling down the very heated feelings. Non vi sed verbo – not through violence, but through the word alone. This was the message of the “Invocavit Sermons” he preached very eloquently. This was also the start for the reorganization of the budding church of the Reformation (WA 10, 3; 1-64 {1522}).

Luther reformed the current form of worship service cautiously but also with consequences. So that the congregation could play its active role as set forth by the new evangelical approach, Luther initiated congregational singing in the native language. As early as 1524 the first three evangelical hymnbooks could be released, with a large portion of the new hymns contributed by Luther himself.

Furthermore, the church assets had also to be reorganized. In Wittenberg a satisfying solution was quickly found. After a temporary trial of the so-called “begging ordinance,” the Gemeine Kasten (“common chest”) was established in 1522. This new institution was responsible for the finances church and school and also for the social services to be granted in support of poor local residents. The begging of foreigners was hereby prohibited.

The school system Luther regarded as an excellent object for reform work. Over and over again he complained about the lack of interest in schooling among citizens and the magistrates. In 1524 he therefore appealed An die Ratsherren aller Stadte deutschen Lands, dab sie christliche Schulen aufrichten und halten sollen (To the Councillors of all Cities in Germany that they Establish and Maintain Christian Schools {WA 15, 27-53 {1524}). A solid knowledge of the original languages of the Bible seemed to be indispensable for a preacher in Luther’s opinion, and likewise the professional skills to access the whole of education currently available. This was the only way that an evangelical preacher could fulfill his task satisfactorily, just the opposite opinion, that of a fanciful and low regard for school and academic education, would inevitably lead to a bargaining away of the cause of the church. The gospel, Luther was certain, could not be deliberately trivialized. The educational responsibility of the Lutheran Church as put forth by Luther became an essential factor in the modern history of humanities.

Not only for the history of the Reformation, but also for Martin Luther himself the year 1525 meant a deep caesura. It was marked by the Peasants’ War as well as the suspect role Luther played in it. As early as 1523 Luther noticed that Thomas Muntzer, one of his followers during the first years, began to drift further off from him: The rigoristic mysticism that Muntzer began to spread, Luther regarded as much against the gospel as was its objective, to execute the punishment of the godless through violent-revolutionary means. At the beginning of 1525 Muntzer became one of the protagonists of the peasants’ movement in Thuringia.

The Peasants’ War turned into a trial of strength for Luther’s political ethics. Luther regarded most of the peasants’ demands as legitimate. However, he disliked the fact that the peasants did not voice their concerns in a political and pragmatic manner, but rather justified their cause from the Bible, thereby revoking the secular system of laws in the name of the gospel. Luther asked for a clear distinction between law and religion. When open rebellion broke loose in Thuringia, Luther became outraged about the peasants: They had violated their obligation of allegiance and were guilty of violation of the peace as well as blasphemy. At the same time Luther admonished the princes to take up their duties as rulers, that is, to protect the system of laws and go into action against the rebellious peasants.

Of course, Luther could not hinder the rebellion. After all, we should not overestimate the influence he exerted over the course of events. However, the consequences followed really hard upon him: The Roman Catholic party sought to make him legally responsible for the uproar as its spiritual father. Among Luther’s friends there was irritation die to his hard line. The peasants were disappointed by him, and most of them remained embittered. From now on Luther kept reminding the secular authorities of their duties to be the chosen patrons of the Reformation. The Landersherrliche Kirchenregiment (territorial church government), which grew out of this development, would define the Protestant church governance in Germany until 1918.

Beside the Peasants’ War the year 1525 also brought another caesura: the break with Erasmus. Humanism and Reformation, Erasmus and Luther: They were a pair of brothers, sometimes arguing but certainly cast in the same mold. Not only in their criticism of ecclesiastical incrustations and the traditional scholastic education system were connected, but also in their philological dedication toward the original documents of the Western world and in their deep respect for the ancient languages of the civilized world.

At first Erasmus had been kindly disposed towards Luther’s appearance. No later than 1521 he considered the break between Rome and Luther as irreparable. At best he had preferred to keep silent. Yet because he was increasingly suspected of being one of Luther’s secret followers and also because he had felt hurt by some of Luther’s adverse remarks, he could hardly avoid making a public statement. In September 1524 he began to take a stand against Luther with his treatise On Free Will (Erasmus von Rotterdam, De libero Arbitrio diatribe sive collatio {1524}). The topic was chosen cleverly: It hit the core argument over which Luther had become involved in the church.

Erasmus opted for the path of the golden mean: On the way to salvation, many things would have to be ascribed to divine grace and others to human will. Luther replied with his counter-writing On the Bondage of the Will in the fall of 1525 (WA 18, 600-787 {De servo arbitrio; 1525; ET The Bondage of the Will, trans. J.I. Packer and O.R. Johnston. Westwood, NJ.: Fleming H. Revell Company, 1957}). To the question whether the human will can be thought of as being free, he also answered: half and half. Unlike Erasmus he drew a line of categorical distinction: With respect to its relationship to God, the human will is totally bound. On the other hand, with respect to its dealing with worldly things, freedom of choice belongs to humans. If humans were to ascribe freedom to themselves, then, stated Luther, God’s gift of faith becomes a human effort. According to Luther, this was exactly the position toward which Erasmus was leaning. For Erasmus, human faith in God would become a moral postulate.

Erasmus responded once more with a detailed defense statement (Erasmus von Rotterdam, Hyperaspistes diatribae adversus serum arbitrium Martini Lutheri, 2 vols. {1526/27}). Luther did not react to it any more. The break between the two scholars was complete by then. The relationship between the two movements they represented did not suffer the same fate, fortunately for both.

A Time of Trials (1525-1546)

With respect to his personal life the year 1525 also meant an essential caesura to Luther. He left monkhood and entered into marriage. From the union with Katharina von Bora, a former nun, six children were born: Hans (1526), Elizabeth (1527), Magdelena (1529), Martin (1531), Paul (1533) and Margarethe (1534). Two of the girls died young: Elizabeth after eight months, Magdelena — Luther’s beloved Lenchen — in her thirteenth year.

The burden of Luther’s household was immense. In addition to his own children, he also took in children of both his deceased sister, and an aunt of his wife. Some students found also accommodation in Luther’s house as well as varying numbers of foreign guests; these alone could amount to twenty-five people. This large operation posed a continuous domestic challenge. And that Luther on the one hand was a man of warm generosity and on the other hand lacked a sense of finances did not make things easier. That Luther’s wife not only managed the domestic matters but also secured their economic survival through husbandry and agriculture, Luther always appreciated with deep gratification. The relationship between the two spouses was conducted in mutual respect and happy love. In contrast to the law of his time, Luther appointed his wife as sole heir in his last will.

Luther’s professional duties took up most his time. As a preacher, often also as a father confessor or pastor, he served the parish of Wittenberg, unflustered in his faithful and reliable devotion despite many a dispute. From 1535 Luther was appointed again permanent dean of the theology faculty. Highlights of his academic work included the second lecture series on Galatians (1531) and the great interpretation of the Book of Genesis (1535-45), which took about ten years and was worked on with many an interruption. The practice of disputations, which had come to a standstill during the disturbances of the early 1520’a, was revived in 1535. Luther had been involved in a total of fourteen circular as well as thirteen doctoral disputations. For the promotion of this literary style, bu which the Reformation had been sparked off so to speak, Luther spared neither trouble not care. Therefore nowhere else can greater examples of his outstanding writing and editing skills be found than in the series of disputation theses he drew up. As for the subject matter, he would always aim at the heart of Reformation theology: The doctrine of justification. later also Christology, the doctrine of the Trinity, as well as anthropology, were his favorite topics.

Again and again Luther emphasized the importance of disputation exercises for theological teaching and church life. In his opinion they offered prospective pastors and teachers an ideal opportunity to train their rhetorical-dialectical skills and to prepare them for all those arguments they would inevitably be confronted with owing to their profession. To Luther theology was a science of conflict par excellence: Its subject was the dispute about the truth of faith into which everybody had been baptized and into which each and every studying Christian would certainly and constantly become involved. In Luther’s opinion, theological reality would not find its expression in unconditional neutrality but in a constantly raging debate: Only in the defense of life-threatening evil would the truth of faith manifest itself in concrete terms.

After the disaster of the Peasants’ War Luther made an appeal to the elector to have visitations in the parishes carried out and to urge his villages to regard the support of schools and churches as at least as important as the maintenance of bridges and roads. Thus in 1527 the first visitation was conducted in Electoral Saxony. Luther contributed mainly in written form: the “German Mass,” (WA 19, 72-113 {Deutsche Messe und Ordnung Gottesdiensts, 1526}), a new liturgy for baptism and marriage, a prayer book for children, new editions of hymnals, a series of sermons and of course the two Catechisms (WA 30, 1; 125-425 {1529}).

Both Catechisms, the Large as well as the Small, were Luther’s way of dealing with the depressing visitation results. In view of the alarming lack of biblical and theological knowledge encountered in the pastors — not to mention the congregations — Luther set out to tackle the challenge, whose effort can hardly be overrated, of putting the essence of the Christian faith in basic sentences without trivializing or reducing it excessively. Fortunately he could draw on some groundwork he had done earlier, in particular on three series of sermons from 1528, in which he had worked through the “Principal Themes of Faith” one after the other: Decalogue, Confession, Lord’s Prayer, Baptism, and Lord’s Supper. From that source the Large Catechism was born: a handbook for pastors designed to provide them with the necessary tools of the theological trade.

The Large Catechism was published in 1529 and the Small Catechism in the same year. The Small Catechism is first of all nothing more than its superbly phrased shore form for domestic use. The one-page format made it possible for the individual pages of the entire Catechism to be put up on the wall as an educational aid for memorizing. With unsurpassed proficiency Luther knew how to summarize the heart of the Christian faith in concrete terms, always keeping his readership in mind so that its translation into the lives of those who would read and memorize the Catechism came alive with each sentence. “Your book says it all,” commented his wife Katherine. And this is exactly how it was meant to be.

Beside the Luther Bile the Small Catechism in particular unfolded an incredible sphere of activity throughout the history of Protestant piety, extending to the dawn of the present time. The scheme of having the question “What is it?” constantly repeated was meant as an encouragement to render account to each other for the mystery of faith on a daily basis.

At the Diet of Speyer in 1529 the evangelical imperial estates submitted a formal protestation. An alliance of all “Protestants” came into sight then, for which Luther assumed as inevitable an agreement on all questions of teaching. The “Schwabach Articles” (WA 30, 3; 178-82 {Ein Bekenntnis christlicher Lehre und christlichen Glaubens durch D. M. Luther in 17 Artikeln verfabt; 1529}) which he had co-authored with Melanchthon were supposed to form the foundation. The teaching on the Lord’s Supper led to an argument with the reformers from Zurich: Do we celebrate only the memory Christ — as Zwingli said; or even his bodily presence — as Luther stated? In October 1529 the “Colloquy of Marburg” was set up to bring about the indispensable theological as well as political unity. Yet no agreement could be reached. From now on each party would go their own way. The consequences caused by the separation between the reformers of Wittenberg and Switzerland have reached right into the twenty-first century.

The separation from the Roman Catholic Church also remained tormenting. For the Diet of Augsburg in 1530 the emperor had promised a peaceful settlement of the religious issue. The “Augsburg Confession,” written by Melanchthon since Luther was not allowed to leave his territory of Electoral Saxony, offered a careful and cautious summary of the Lutheran teachings. Unlike Melanchthon, Luther regarded the attempt to reconcile with Rome in theological and ecclesiastical matters utopian. Therefore he aimed at a political settlement. The “Peace of Nuremberg” (1532) seemed to offer than. However, appearances were deceptive: The political reality only took root with the “Peace of Augsburg” in 1555. Though Luther did not true the pope’s plans for a church council, in his “Schmalkald Articles” (WA 50, 192-254 {1536}) he did summarize the theological priorities of the Protestants, which ought not to be given up in the discussion with Rome. They became his theological will.

Luther’s workload, which rested on his shoulders over decades on end, was enormous. Just a glance at his written legacy, collected in over one hundred thick volumes of the complete critical Weimar Edition — equivalent to one thousand and eight hundred pages per year —, makes one stand in wonder at so much creative power. Luther always worked on the verge of exhaustion.

Hi life became overshadowed by more and more illness. An angina pectoris ailed him over decades; a severe attack in 1527 had his family fearing the worst. Among other chronic disorders were headaches as well as a stubborn kidney disorder, which almost cost his life in 1537 while on a trip to Schmalkald.

Luther devoted his last energy to the mediation of a fight over an inheritance which had divided the counts of Mansfeld. In the end they asked Luther to help negotiate between the parties. At the end of 1545 Luther had become involved with several letters and visits, but in vain.

Thus he set out for another trip to Eiselben in January 1546. This time his arbitration efforts attained their goal. On February 16, 1546  first arbitration contract could be signed. The net day Luther was unable to participate in the signing of the second contract due to acute bodily weakness. In the night of February 18 he died. Both of the friends who were with him asked the dying Luther if he would remain steadfast and intended to die in Christ and the teaching he himself had preached. Luther replied with a clear and audible: Ja (“Yes”). This was his last word.

During the two following days Luther’s body remained laid out in Eisleben. Thereafter he was transferred to Wittenberg where he was taken to the castle and university church with a solemn escort. At the funeral service Bugenhagen as the town pastor preached in German and Melanchthon representing the university spoke in Latin. Then Luther was interred next to the pulpit. When the imperial troops entered Wittenberg a year later, Charles V ordered his soldiers to leave the grave of his adversary untouched. Luther has shaped his time in an extraordinary way. Now he had become history himself.

*Adapted from Chapter One of The Cambridge Companion To Martin Luther, edited by Donald K. McKim, Cambridge University Press, UK, 2003. The author of this chapter, Albrecht Beutel, is University Professor of Church History in the Evangelisch Theologische Fakultat, Westfalische Wilhelms Universitat, Munster, Germany. He has written Martin Luther and In dem Anfang war das Wort: Studien zu Luthers Sprachverstandnis.

THEOLOGICAL RESOURCES:

DEBATE & DIALOGUE – MULTIPLE VIEWS & PERSPECTIVES

Compiled by David P. Craig, August, 2021

AFTERLIFE – Death, Intermediate State, Heaven and Hell

  • William V. Crockett, ed. Four Views on Hell. Counterpoints first edition: John F. Walvoord defends the “Literal View”; William V. Crockett defends the “Metaphorical View”; Zachary J. Hays defends the “Purgatorial View”; and Clark H Pinnock defends the “Conditional View.”
  • Edward William Fudge. Two Views of Hell: A biblical Theological Dialogue. Edward Fudge gives the case for “Conditionalism” and Robert A. Person gives the case for “Traditionalism.”
  • Steve Gregg. All Your Want To Know About Hell: Three Christian Views of God’s Final Solution to the Problem of Sin. Covers the Case for “Traditionalism”; “Conditionalism”; and “Restorationism.”
  • Peter Kreeft. Between Heaven and Hell: A Dialog Somewhere Beyond Death with John F. Kennedy, C.S. Lewis & Aldous Huxley. An entertaining fictional dialogue using the socratic method by a supporter of “Mere Christianity” – Kreeft is a staunch Roman Catholic Philosopher at Boston College, who shares much in common with evangelicals. 
  • Preston Sprinkle, ed. Four Views on Hell (Second Edition with New Contributors: Denny Burk defends the Eternal Conscious Torment view; John G. Stackhouse defends the Terminal Punishment view; Robin A. Parry defends the Universalist view; Jerry L. Walls defends the Hell and Purgatory view).
  • Michael E. Wittmer, ed. Four Views On Heaven. Zondervan Counterpoints Series: John S. Feinberg, “The Traditional View”; J. Richard Middleton, “Platonic Earthly View”; Michael Allen, “Heavenly Earth View”; Peter Kreeft, “Roman Catholic Beatific Vision View”.

APOLOGETICS – Giving Good Evidence for the Truth of Christianity 

  • James K. Beilby. Thinking About Christian Apologetics: What It Is and Why We Do It. Most introductions to apologetics begin with the “how to” of defending the faith, diving right into the major apologetic arguments and the body of evidence. For those who want a more foundational look at this contested theological discipline, this book examines Christian apologetics in its nature, history, approaches, objections and practice. What is apologetics?; How has apologetics developed?; What are the basic apologetic approaches?; Why should we practice apologetics? Countless Christians today are seeking a responsible way to defend and commend their faith. If you are one them, Thinking About Christian Apologetics is a good place to start.
  • Kenneth D. Boa & Robert M. Bowman Jr. Faith Has Its Reasons: Integrative Approaches to Defending the Christian Faith. Ever since the apostle Paul addressed the Stoic and Epicurean philosophers in Athens, relating the Christian worldview to a non-Christian world has been a challenge. And despite Peter’s charge to be ready to make a defense to everyone who asks you to give an account for the hope that is in you (1 Peter 3:15), most Christian laypeople have left apologetics―the defense of the faith―to the ecclesiastical pros. Faith Has Its Reasons is a study of four different models of how apologetics should be done, an assessment of their strengths and weaknesses, and a proposal for integrating the best insights of each. Kenneth Boa and Robert Bowman have assembled a wealth of information about what Christians believe and how to present that faith to an unbelieving world. Remarkable both in its depth of content and ease of accessibility, Faith Has Its Reasons gives Christian laypeople the tools to address such critical questions as: Why is belief in God rational despite the prevalence of evil in the world?; What facts support the church’s testimony that Jesus rose from the dead?; Can we be certain Christianity is true?; and How can our faith in Christ be based on something more secure than our own understanding without descending into an irrational emotionalism?
  • Scott R. Burson & Jerry L. Walls. C. S. Lewis & Francis Schaeffer: Lessons for a New Century from the Most Influential Apologists of Our Time. In some ways, they could not be more different: the pipe-smoking, Anglican Oxford don and the blue-collar scion of conservative Presbyterianism. But C. S. Lewis and Francis Schaeffer, each in his unique way, fashioned Christian apologetics that influenced millions in their lifetimes. And the work of each continues to be read and studied today. In this book Scott Burson and Jerry Walls compare and contrast for the first time the thought of Lewis and Schaeffer. With great respect for the legacy of each man, but with critical insight as well, they suggest strengths and weaknesses of their apologetics. All the while they consider what Lewis and Schaeffer still have to offer in light of postmodernism and other cultural currents that, since their deaths, have changed the apologetic landscape. This incisive book stands as both an excellent introduction to the work of these two important figures and a fresh proposal for apologetics at the dawn of a new century.
  • Steven B. Cowan, ed. Five Views on Apologetics (Zondervan Counterpoints Series). William Lane Craig presents the “Classical Method”; Gary R. Habermas presents the “Evidential Method”; Paul D. Feinberg presents the “Cumulative Case Method”; John Frame presents the “Presuppositional Method”; and Kelly James Clark presents the “Reformed Epistemological Method.”
  • William Lane Craig and Walter Sinnott-Armstrong. God? A Debate Between A Christian and An Atheist. The question of whether or not God exists is profoundly fascinating and important. Now two articulate spokesmen–one a Christian, the other an atheist–duel over God’s existence in an illuminating battle of ideas. In God? A Debate between a Christian and an Atheist, William Lane Craig and Walter Sinnott-Armstrong bring to the printed page two debates they held before live audiences, preserving all the wit, clarity, and immediacy of their public exchanges. Avoiding overly esoteric arguments, they directly address issues such as religious experience, the Bible, evil, eternity, the origin of the universe, design, and the supposed connection between morality and the existence of God. Employing sharp and humorous arguments, each philosopher strikes quickly to the heart of his opponent’s case. For example, Craig claims that we must believe in God in order to explain objective moral values, such as why rape is wrong. Sinnott-Armstrong responds that what makes rape wrong is the harm to victims of rape, so rape is immoral even if there is no God. By assuming a traditional concept of God in their discussion, the authors ensure that they are truly addressing each other’s viewpoints and engaging in a disagreement over a unified issue. The book is composed of six chapters that alternate between Craig and Sinnott-Armstrong, so that each separate point can be discussed as it arises.
  • Gary R. Habermas, Antony G.N. Flew, & Terry L. Mieth. Did Jesus Rise From The Dead? The Resurrection Debate. This is the most important question regarding the claims of the Christian faith. Certainly no question in modern religious history demands more attention or interest, as witnessed by the vast body of literature dealing with the Resurrection. James I. Packer says it well in his response to this debate: ‘When Christians are asked to make good their claim that this scheme is truth, they point to Jesus’ resurrection. The Easter event, so they affirm, demonstrated Jesus’ deity; validated his teaching; attested to the completion of his work of atonement for sin; confirms his present cosmic dominion and coming reappearance as Judge; assures us that his personal pardon, presence, and power in people’s lives today is fact; and guarantees each believer’s own reembodiment by Resurrection in the world to come’ The Apostle Paul considered the Resurrection to be the cornerstone of the Christian faith. If Jesus did not rise from the dead, the whole structure, Christianity, collapses. Paul tells us in 1 Corinthians 15:14-17, ‘And if Christ has not been raised, ‘our preaching is useless and so is you faith’ More than that, we are then found to be false witnesses about God. . . . And if Christ has not been raised, your faith is futile [emphasis added]’ The Christian faith-and its claim to be Truth-exists only if Jesus rose from the dead. The heart of Christianity is a living Christ.
  • J.P. Moreland and Kai Nielsen. Does God Exist? The Debate Between Theists and Atheists. Is there a God? What is the evidence for belief in such a being? What is God like? Or, is God a figment of human inspiration? How do we know that such a being might not exist? Should belief or disbelief in God’s existence make a difference in our opinions and moral choices, in the way we see ourselves and relate to those around us? These are fundamental questions, and their answers have shaped individual lives, races, and nations throughout history. On March 24, 1988, at the University of Mississippi, J.P. Moreland, a leading Christian philosopher and ethicist, and Kai Nielsen, one of today’s best-known atheist philosophers, went head-to-head over these questions. Does God Exist? records their entire lively debate and includes questions from the audience, the debaters’ answers, and the responses of four recognized scholars – William Lane Craig, Antony Flew, Dallas Willard, and Keith Parsons. Noted author and philosopher Peter Kreeft has written an introduction, concluding chapter, and appendix – all designed to help readers decide for themselves whether God is fact or fantasy.
  • Armand M. Nicholi Jr. The Question of God: C.S. Lewis and Sigmund Freud Debate God, Love, Sex, and the Meaning of Life. Renowned psychiatrist and educator Armand Nicholi here presents a fascinating comparison of the beliefs of Sigmund Freud and C. S. Lewis. For all the variety of specific religious beliefs, there are fundamentally only two kinds of people: believers and nonbelievers. In the 20th century, no spokesman was more prominent for nonbelief than Sigmund Freud, and no one argued for belief more successfully than C. S. Lewis. From pain and suffering to love and sex, from God to morality, Lewis and Freud carefully argued opposing positions and even considered the chief objections to their positions. Based on Nicholi’s years of studying both men, including wide access to Freud’s letters, this debate on the greatest of subjects strikes at the deepest chords in our souls.

BAPTISM – One of two essential ordinances of the Christian Faith.

  • John H. Armstrong, ed. Understanding Four Views on Baptism (Counterpoints: Church Life). What is the significance of water baptism? Who should be baptized? Is infant baptism scriptural? Which is the proper baptismal mode: sprinkling, pouring, or immersion? Should people be rebaptized if they join a church that teaches a different form of baptism? Should baptism be required for church membership? These and other questions are explored in this thought-provoking book. Four historic views on baptism are considered in depth: “Baptism of the professing regenerate by immersion: Baptist View” presented by Thomas J. Nettles; “Believers’ baptism on the occasion of regeneration by immersion: Christian Churches/Churches of Christ View” presented by Hohn D. Castelein;  “Infant baptism by sprinkling as a regenerative act: Lutheran View” presented by Robert Kolb; and “Infant baptism of children of the covenant: Reformed View” presented by Richard L. Pratt Jr. Each view is presented by its proponent, then critiqued and defended in dialogue with the book’s other contributors. Here is an ideal setting in which you can consider the strengths and weaknesses of each stance and arrive at your own informed conclusion.
  • David F. Wright, ed. Baptism: Three Views. Bruce A. Ware presents the “Believers’ Baptism View”; Sinclair B. Ferguson presents the “Infant Baptism View”; Anthony N.S. Lane presents the “Dual-Practice View.”

BIBLIOLOGY – A Defense of the Bible and Controversies in the Bible, about the Bible, and its People and Books

  • Michael F. Bird, ed. Four Views On The Apostle Paul (Counterpoints: Bible and Theology). The apostle Paul was a vital force in the development of Christianity. Paul’s historical and religious context affects the theological interpretation of Paul’s writings, no small issue in the whole of Christian theology. Recent years have seen much controversy about the apostle Paul, his religious and social context, and its effects on his theology. In the helpful Counterpoints format, four leading scholars present their views on the best framework for describing Paul’s theological perspective, including his view of salvation, the significance of Christ, and his vision for the churches. Contributors and views include: “The Reformed View”:  presented by Thomas R. Schreiner; “The Catholic View”: presented by Luke Timothy Johnson; “The Post-New Perspective View”: presented by Douglas Campbell; and “The Jewish View”: presented by Mark D. Nanos. Like other titles in the Counterpoints: Bible and Theology collection, Four Views on the Apostle Paul gives theology students the tools they need to draw informed conclusions on debated issues. General editor and New Testament scholar Michael F. Bird covers foundational issues and provides helpful summaries in his introduction and conclusion.
  • David Alan Black, ed. Perspectives On The Ending of Mark: Four Views. Because it is conspicuously absent from more than one early Greek manuscript, the final section of the gospel of Mark (16:9-20) that details Christ’s resurrection remains a constant source of debate among serious students of the New Testament. Perspectives on the Ending of Mark presents in counterpoint form the split opinions about this difficult passage with a goal of determining which is more likely. Southeastern Baptist Theological Seminary professors Maurice Robinson and David Alan Black argue for the verses’ authenticity. Keith Elliott (University of Leeds) and Daniel Wallace (Dallas Theological Seminary) contend that they are not original to Mark’s gospel. Darrell Bock (Dallas Theological Seminary) responds to each view and summarizes the state of current research on the entire issue.
  • D.A. Carson. The King James Version Debate: A Plea for Realism. The author addresses laypeople and pastors with a concise explanation of the science of textual criticism and refutes the proposition that the King James Version is superior to contemporary translations.
  • Steven B. Cowan and Terry L. Wilder. In Defense of the Bible: A Comprehensive Apologetic for the Authority of Scripture. In Defense of the Bible gathers exceptional articles by accomplished scholars (Paul Copan, William A. Dembski, Mary Jo Sharp, Darrell L. Bock, etc.), addressing and responding to all of the major contemporary challenges to the divine inspiration and authority of Scripture. The book begins by looking at philosophical and methodological challenges to the Bible—questions about whether or not it is logically possible for God to communicate verbally with human beings; what it means to say the Bible is true in response to postmodern concerns about the nature of truth; defending the clarity of Scripture against historical skepticism and relativism. Contributors also explore textual and historical challenges—charges made by Muslims, Mormons, and skeptics that the Bible has been corrupted beyond repair; questions about the authorship of certain biblical books; allegations that the Bible borrows from pagan myths; the historical reliability of the Old and New Testaments. Final chapters take on ethical, scientific, and theological challenges— demonstrating the Bible’s moral integrity regarding the topics of slavery and sexism; harmonizing exegetical and theological conclusions with the findings of science; addressing accusations that the Christian canon is the result of political and theological manipulation; ultimately defending the Bible as not simply historically reliable and consistent, but in fact the Word of God.
  • F. David Farnell and Norman L. Geisler, eds. Vital Issues in the Inerrancy Debate. The inerrancy of God’s Word has been attacked throughout church history. Today’s assaults are unique since neo-evangelicals now surrender to post-modernistic ideas of history and historical-critical ideologies that assault this vital doctrine. They seek to redefine the orthodox meaning of inerrancy. Since the signing of the Chicago Statements, troubling signs have once again appeared in recent years among many who either did not fight the battles for the inerrancy of Scripture as did the International Council on Biblical Inerrancy, or who do not remember the troubling times that caused their development. The nature and definition of “inerrancy” are now being changed to include ideas of fallibility. History is forgotten. The need arises for sounding the alarm for Vital Issues in Inerrancy. Evangelical schools and churches that broke away earlier to defend inerrancy surrender now to academic prestige and scholarly fads instead of faithfulness to God’s inerrant Word. The contributors pray that the Lord will raise up a new generation with the spiritual fervency of the International Council on Biblical Inerrancy to uphold the inerrancy of God’s Word: Isaiah 40:8–“The grass withers, the flower fades, But the word of our God stands forever.”
  • Scott M. Gibson and Matthew D. Kim. Homiletics and Hermeneutics: Four Views on Preaching Today. Scott Gibson and Matthew Kim, both experienced preachers and teachers, have brought together four preaching experts–Bryan Chapell, Kenneth Langley, Abraham Kuruvilla, and Paul Scott Wilson–to present and defend their approach to homiletics. Reflecting current streams of thought in homiletics, the book offers a robust discussion of theological and hermeneutical approaches to preaching and encourages pastors and ministry students to learn about preaching from other theological traditions. It also includes discussion questions for direct application to one’s preaching.
  • Stanley N. Gundry, ed. Show Them No Mercy: 4 Views On God and Canaanite Genicide (Counterpoints: Bible and Theology). A discussion of various contemporary evangelical views of genocide in the Old Testament. Christians are often shocked to read that Yahweh, the God of the Israelites, commanded the total destruction―all men, women, and children―of the ethnic group know as the Canaanites. This seems to contradict Jesus’ command in the New Testament to love your enemies and do good to all people. How can Yahweh be the same God as the Father of our Lord Jesus Christ? What does genocide in the Bible have to do with the politics of the 21st century? This book explores, in typical Counterpoints format, the Old Testament command of God to exterminate the Canaanite population and what that implies about continuity between the Old and New Testaments. The four points of view presented on the continuity of the Testaments are: “Strong Discontinuity” presented by C . S. Cowles; “Moderate Discontinuity” presented by Eugene H. Merrill; “Spiritual Continuity” presented by Tremper Longman III; and “Eschatological Continuity” presented by Daniel L. Gard.
  • Charles Halton, ed. Genesis: History, Fiction, or Neither?: Three Views on the Bible’s Earliest Chapters (Counterpoints: Bible and Theology). James K. Hoffmeier writes about “Genesis 1-11 As History and Theology”; Gordon J. Wenham writes about “Genesis 1-11 As ProtoHistory”; and Kenton L. Sparks writes about “Genesis 1-11 As Ancient Hisoriography.”
  • Mark D. Janzen, ed. Five Views on the Exodus: Historicity, Chronology, and Theological Implications (Counterpoints: Bible and Theology). Five Views on the Exodus looks at competing views on the historicity, chronology, and theological implications of the exodus. The biblical account of the Israelite exodus from Egypt is one of the most enduring narratives ever told and is a foundational event for several world religions. It resonates across cultures with its timeless themes of redemption and deliverance. It is also the only explanation the Bible gives for Israel’s origin. Despite its unique legacy, many scholars regard the exodus as fictitious or a cultural memory that may not be a historical event. Even among those who believe the exodus happened, there is no consensus regarding its date. Five Views on the Exodus brings together experts in the fields of biblical studies, Egyptology, and archaeology to discuss and debate the most vexing questions about the exodus. Each offers their own view and offer constructive responses to other leading views on the exodus. The five views presented here include: “The Early Date: The Exodus Took Place in the Fifteenth Century BC” by Scott Stripling; “The Late Date: A Historical Exodus in the Thirteenth Century BC” by James K. Hoffmeier; “A Hyksos Levite Led Exodus in the Time of Ramesses II” by Peter Feinman; “The Alternative Late Date: The Exodus Took Place in the Twelfth Century BC” by Gary A. Rendsburg; and “The Exodus as Cultural Memory: A Transformation of Historical Events” by Ronald Hendel.
  • Scot McKnight and B.J. Oropeza, eds. Perspectives on Paul: Five Views. This five-views work brings together an all-star lineup of Pauline scholars to offer a constructive, interdenominational, up-to-date conversation on key issues of Pauline theology. The editors begin with an informative recent history of biblical tradition related to the perspectives on Paul. John M. G. Barclay, A. Andrew Das, James D. G. Dunn, Brant Pitre, and Magnus Zetterholm then discuss how to interpret Paul’s writings and theology, especially the apostle’s view of salvation. The book concludes with an assessment of the perspectives from a pastoral point of view by Dennis Edwards.
  • Scot McKnight and Joseph B. Modica, eds. Romans: Four Perspectives. There are several top notch evangelical scholars that participate in this book that interact with various issues in dialogue: Stephen Westerholm writes about “Romans and the ‘Lutheran’ Paul”; Scot McKnight writes about “Romans and the New Perspective”; Douglas A. Campbell writes “Romans and the Apocalyptic Reading of Paul”; and Michael J. Gorman writes “Romans and the Participationist Perspective.” There are significant passages and issues in Romans dealt with by Michael F. Bird; Thomas R. Schreiner; Carl R. Trueman; James D.G. Dunn; and others.
  • J. Merrick and Stephen M. Garrett, eds. Five Views on Biblical Inerrancy (Counterpoints: Bible and Theology). The following five views are presented: “When The Bible Speaks, God Speaks: The Classic Doctrine of Biblical Inerrancy” by R. Albert Mohler Jr.; “Inerrancy, However Defined, Does Not Describe What The Bible Does” by Peter Enns; “Inerrancy Is Not Necessary For Evangelicalism Outside the USA” by Michael F. Bird; “Augustinian Inerrancy: Literary Meaning, Literal Truth, And Literate Interpretation In the Economy of Biblical Doctrine” by Kevin J. Vanhoozer; and “Recasting Inerrancy: The Bible As Witness To Missional Plurality” by John R. Franke.
  • Stanley E. Porter and Beth M. Stovell, eds. Biblical Hermeneutics: Five Views. Craig L. Blomberg presents the “Historical-Critical/Grammatical View”; F. Scott Spencer presents the “Literary/Postmodern View”; Merold Westphal presents the “Philosophical View”; Richard B. Gaffin Jr. presents the “Redemptive-Historical View”; and Robert W. Wall presents the “Canonical View.”
  • Stanley E. Porter and Bryan R. Dyer. The Synoptic Problem: Four Views. The relationship between Matthew, Mark, and Luke is one of the most contested topics in Gospel studies. How do we account for the close similarities–and differences–in the Synoptic Gospels? In the last few decades, the standard answers to the typical questions regarding the Synoptic Problem have come under fire, while new approaches have surfaced. Following an overview of the issues, leading proponents of each view set forth their positions and respond to each of the other views. This up-to-date introduction articulates and debates the four major views: “The Two Source Hypothesis” presented by Craig A. Evans;  “The Farrer Hypothesis” presented by Mark Goodacre; “The Two Gospel Hypothesis” presented by David Barrett Peabody; and “Orality and Memory Hypothesis” presented by Rainer Riesner.  A concluding chapter summarizes the discussion and charts a direction for further study.
  • Robert B. Stewart, ed. The Reliability of the New Testament: Bart D. Ehrman & Daniel B. Wallace in Dialogue. Several renowned evangelical scholars tackle the many and varied objections of liberal scholar Bart D. Ehrman.
  • Robert L. Thomas. Three Views On The Origins of the Synoptic Gospels. While secular critics and liberal religious scholars have discounted the historicity and integrity of the first three Gospels, evangelicals maintain that the Synoptic Gospels fully support a high view of inspiration and historicity, despite varying views among evangelicals on Gospel origins. Four evangelical scholars join together in a presentation/response format to examine the three dominant views on Gospel origins. Grant Osborne and Matthew Williams present the “Two-Source or Markian Priority View”; John H. Niemelä presents the “Two Gospel or Matthewan Priority View”; and F. David Farnell presents the “Independence View”. Robert Thomas provides a helpful introduction to the issues and a final summary of the discussion.
  • James R. White. Scripture Alone: Exploring the Bible’s Accuracy, Authority, and Authenticity. A denial of the sufficiency of Scripture is at the core of almost every form of opposition to the Christian faith today. Scripture Alone is written to instill a passionate love for and understanding of the Bible. In this defense of God’s inspired Word, readers will comprehend what “God’s Word” is, the nature of Scripture, the relationship of the Bible to tradition, how to apply Scripture to today’s issues, and much more. Included is a faith-inspiring study of the canon–what it is and where it came from.

CHRISTOLOGY – The Doctrine of Jesus – His Historicity, Person, and Nature

  • W. David Beck and Michael R. Licona, eds. Raised on the Third Day: Defending the Historicity of the Resurrection of Jesus. Raised on the Third Day approaches these questions with critical and believing eyes. A variety of contributors―including J. P. Moreland, William Lane Craig, Craig A. Evans, Beth M. Sheppard, and Sean McDowell―evaluate scriptural, historical, moral, and apologetic issues related to Christ’s death and resurrection. Readers will better appreciate how Gary Habermas has shaped the discussion and how scholarship can be moved forward. Study of Christ’s resurrection is far from exhausted. Gary R. Habermas is one of the most influential Christian philosophers and apologists of the later twentieth and early twenty-first centuries. His life’s work has focused on matters pertaining to the historicity of the resurrection of Jesus, and it is widely agreed that Habermas is the foremost authority on the subject. This festschrift is a tribute to that work.
  • James K. Beilby and Paul R. Eddy, eds. The Historical Jesus: Five Views (Spectrum Multiview Series). The scholarly quest for the historical Jesus has a distinguished pedigree in modern Western religious and historical scholarship, with names such as Strauss, Schweitzer and Bultmann highlighting the story. Since the early 1990s, when the Jesus quest was reawakened for a third run, numerous significant books have emerged. And the public’s attention has been regularly arrested by media coverage, with the Jesus Seminar or the James ossuary headlining the marquee. The Historical Jesus: Five Views provides a venue for readers to sit in on a virtual seminar on the historical Jesus. Beginning with a scene-setting historical introduction by the editors, prominent figures in the Jesus quest set forth their views and respond to their fellow scholars. On the one end Robert M. Price lucidly maintains that the probability of Jesus’ existence has reached the “vanishing point,” and on the other Darrell Bock ably argues that while critical method yields only a “gist” of Jesus, it takes us in the direction of the Gospel portraits. In between there are numerous avenues to explore, questions to be asked and “assured results” to be weighed. And John Dominic Crossan, Luke Timothy Johnson and James D. G. Dunn probe these issues with formidable knowledge and honed insight, filling out a further range of options. The Historical Jesus: Five Views offers a unique entry into the Jesus quest. For both the classroom and personal study, this is a book that fascinates, probes and engages.
  • Darrell L. Bock. Studying the Historical Jesus: A Guide to Sources and Methods. Interest in the historical Jesus continues to occupy much of today’s discussion of the Bible. The vexing question is how the Jesus presented in the Gospels relates to the Jesus that actually walked this earth. Studying the Historical Jesus is an introductory guide to how one might go about answering that question by doing historical inquiry into the material found in the Gospels. Darrell Bock introduces the sources of our knowledge about Jesus, both biblical and extra-biblical. He then surveys the history and culture of the world of Jesus. The final chapters introduce some of the methods used to study the Gospels, including historical, redaction, and narrative criticisms. Bock, a well respected author, provides an informed evangelical alternative to radical projects like the Jesus Seminar. His audience, however, is not limited only to evangelicals. This book, written for college and seminary courses, offers an informed scholarly approach that takes the Gospels seriously as a source of historical information.
  • Paul Copan and Ronald K. Taccelli. Resurrection: Fact or Figment? A Debate Between William Lane Craig & Gerd Ludemann. Was the resurrection of Jesus a fact of history or a figment of imagination? Was it an event that entailed a raised and transformed body and an empty tomb? Or was it a subjective, visionary experience–a collective delusion? In the view of many, the truth of Christianity hangs on the answer to this question. Jesus’ Resurrection: Fact or Figment? is a lively and provocative debate between Christian philosopher and apologist William Lane Craig and New Testament scholar and atheist Gerd LÜdemann. This published version of a debate originally set at Boston College is edited by Paul Copan and Ronald K. Tacelli, who invite the responses of four additional scholars. Robert Gundry, a New Testament scholar, and Stephen Davis, a philosopher, argue in support of a historical and actual resurrection. Michael Goulder and Roy Hoover, both New Testament scholars, offer their support for Gerd LÜdemann’s view that the “resurrection” was based on the guilt-induced visionary experience of the disciples. The book concludes with a final response from LÜdemann and Craig.
  • Paul Copan, ed. Will The Real Jesus Please Stand Up? A Debate between William Lane Craig and John Dominic Crossan. Offers readers a clarifying and insightful comparison and contrast between the Jesus Seminar (Crossan), on the one hand, and evangelical theologians (Craig), on the other.
  • John Dominic Crossan and N.T. Wright. The Resurrection of Jesus: John Crossan and N.T. Wright in Dialogue. Two of today’s most important and popular New Testament scholars–John Dominic Crossan and N.T. Wright–air their very different understandings of the many historical realities and theological meanings of Jesus’ Resurrection.
  • Bart D. Ehrman, Craig A. Evans, and Robert B. Stewart. Can We Trust on the Historical Jesus? This book features a learned and fascinating debate between two great Bible scholars about the New Testament as a reliable source on the historical Jesus. Bart Ehrman, an agnostic New Testament scholar, debates Craig Evans, an evangelical New Testament scholar, about the historical Jesus and what constitutes “history.” Their interaction includes such compelling questions as: What are sound methods of historical investigation? What are reliable criteria for determining the authenticity of an ancient text? What roles do reason and inference play? And, of course, interpretation? Readers of this debate—regardless of their interpretive inclinations and biases—are sure to find some confirmation of their existing beliefs, but they will surely also find an honest and well-informed challenge to the way they think about the historical Jesus. The result? A more open, better informed, and questioning mind, which is better prepared for discovering both truth and contrivance. The debate between Ehrman and Evans along with Stewart’s introductory framework make this book an excellent primer to the study of the historical Jesus, and readers will come away with a deeper appreciation for the ongoing quest for the historical Jesus.
  • Peter Kreeft. Socrates Meets Jesus: History’s Greatest Questioner Confronts the Claims of Christ. What would happen if Socrates–yes, the Socrates of ancient Athens–suddenly showed up on the campus of a major university and enrolled in its divinity school?; What would he think of human progress since his day?; How would he react to our values?; To our culture?; And what would he think of Jesus? Peter Kreeft, A Catholic philosopher and longtime admirer of the historic Socrates, imagines the result. In this drama Socrates meets such fellow students as Bertha Broadmind, Thomas Keptic and Molly Mooney. Throughout, Kreeft weaves an intriguing web as he brings Socrates closer and closer to a meeting with Jesus. Here is a startling and provocative portrayal of reason in search of truth. In a new introduction to this revised edition, Kreeft also highlights the inspiration for this book and the key questions of truth and faith it addresses.
  • Michael R. Licona. Paul Meets Muhammad: A Christian-Muslim Debate On The Resurrection. Imagine if the Apostle Paul were alive to defend the truth of Jesus’s resurrection only to be countered by none other than the prophet Muhammad himself. In an approach as creative as any scholar has taken, Michael R. Licona describes an invention that can make historical figures appear alive and present. Imagining an audience of both Christians and Muslims, Licona crafts a lively debate between Paul and Muhammad, each speaking on and analyzing the validity of the Qur’an, the gospel accounts, and both Christian and Muslim doctrine.Intriguing and entertaining, Paul Meets Muhammad uniquely offers evangelism advice for Christians who want to speak the gospel to Muslim friends and neighbors. This fictional scenario presents a powerful, comprehensive defense of Jesus’s resurrection and of Christianity itself.
  • Robert B. Stewart, ed. The Message of Jesus: John Dominic Crossan and Ben Witherington III in Dialogue. Several respected evangelical scholars interact with liberal scholars on issues related to the Historical Jesus.
  • Benjamin B. Warfield, Benjamin W. Bacon, Andrew C. Zenos, & Rush Rhees. The Supernatural Birth of Jesus: Four Perspectives on the Historicity and Meaning of the Virgin Birth of Jesus. In 1906 The American Journal of Theology commissioned four scholars to write on the question of the ‘Supernatural Birth of Jesus and whether belief in the same is essential for Christianity. These contributions have been reformatted to make it more readily accessible to readers using e-readers. This book reproduces their contributions. In it Benjamin W Bacon and Andrew C Zenos, respectively from Yale Divinity School and McCormick Theological Seminary address the question of whether the supernatural birth of Jesus can be historically established. Also contributing are Rush Rhees and Benjamin B Warfield, respectively from the University of Rochester and Princeton Theological Seminary address the theological question of whether the supernatural birth of Jesus is an essential doctrine of Christianity. 
  • Peter S. Williams. Resurrection: Faith or Fact?: A Scholars’ Debate Between a Skeptic and a Christian. Is there enough evidence to believe Jesus rose from the dead, or must such a judgment be based only on faith? Can the resurrection story be considered a fact of history, or should it be viewed as an ahistorical account? Two renowned professors, atheist Carl Stecher and Christian Craig Blomberg, engage in a groundbreaking new debate on these very questions. Other experts on the resurrection, atheist Richard Carrier and Christian Peter S. Williams, comment on the outcome. Presenting new approaches to these centuries-old questions and taking into account the latest scholarly research, Resurrection: Faith or Fact? is a must-have not only for all those following the resurrection question—but also for those skeptics and Christians alike who are interested in determining for themselves the truth behind this foundational doctrine of the Christian faith.

COMMUNION – Understanding, preparing for, and participating in the Lord’s Supper

  • John H. Armstrong, ed. Understanding Four Views on the Lord’s Supper (Counterpoints Church Life). Who should participate in the Lord’s Supper? How frequently should we observe it? What does this meal mean? What happens when we eat the bread and drink from the cup? What do Christians disagree about and what do they hold in common? These and other questions are explored in this thought-provoking book.This new volume in the Counterpoints: Church Life series allows four contributors to make a case for the following views: “The Baptist View: Memorialism” defended by Russell D. Moore; “The Reformed View: Spiritual Presence” defended by  I. John Hesselink; “The Lutheran View: Consubstantiation” defended by David P. Scaer; and Roman Catholic View: Transubstantiation” defended by Thomas A. Baima. All contributors use Scripture to present their views, and each responds to the others’ essays. This book helps readers arrive at their own conclusions. It includes resources such as a listing of statements on the Lord’s Supper from creeds and confessions, quotations from noted Christians, a resource listing of books on the Lord’s Supper, and discussion questions for each chapter to facilitate small group and classroom use.
  • Peter Kreeft. Symbol or Substance?: A Dialogue on the Eucharist with C.S. Lewis, Billy Graham, and J.R.R. Tolkien. An entertaining fictional dialogue using the socratic method by a supporter of “Mere Christianity” – Kreeft is a staunch Roman Catholic Philosopher at Boston College.
  • Gordon T. Smith, ed. The Lord’s Supper: Five Views (Spectrum Multiview Book). Lord’s Supper. Eucharist. Communion. Sacrament. Ordinance. While it’s the meal that should unite us as followers of Christ, it sometimes appears we can’t even agree on what to call it, let alone how we might share a common theological view of its significance. Even if we cannot reach full agreement, how can we better understand one another and this central observance of the Christian faith? Gordon Smith has invited five representatives of differing views within Christian tradition. Each holds his or her views with conviction and makes the case for that tradition. Each responds to the other views with charity, highlighting significant areas of agreement and disagreement. The views and contributors include: “The Roman Catholic View”–Brother Jeffrey Gros, F.S.C., Professor of Church History, Memphis Theological Seminary, Memphis, Tennessee; “The Lutheran View”–John R. Stephenson, Professor of Historical Theology, Concordia Lutheran Theological Seminary, St. Catherines, Ontario; “The Reformed View”–Leanne Van Dyk, Academic Dean and Professor of Reformed Theology, Western Theological Seminary, Holland, Michigan; “The Baptist View”–Roger E. Olson, Professor of Theology, George W. Truett Theological Seminary, Waco, Texas; “The Pentecostal View”–Veli-Matti Kärkkäinen, Professor of Systematic Theology, Fuller Theological Seminary, Pasadena, California. Here’s a book that offers more light than heat on an important topic.

CONFLICT and PEACEMAKING – How to interact with those you disagree with

  • Ronald H. Nash. Great Divides: Understanding the Controversies That Come Between Christians. Great Divides addresses the following ten issues on which many Christians disagree: The Health and Wealth Gospel; The End Times; Divorce and Remarriage; Reconstructionism; Political Involvement; Lordship Salvation; Radical Feminism; Abortion; and Women in Church Leadership. By examining the major positions held by other Christians today, it will encourage you to articulate your own position, understand the positions of others, and act upon the issues faithfully.
  • Gavin Ortlund. Finding the Right Hills to Die On: The Case for Theological Triage. In theology, just as in battle, some hills are worth dying on. But how do we know which ones? When should doctrine divide, and when should unity prevail? Pastor Gavin Ortlund makes the case that while all doctrines matter, some are more essential than others. He considers how and what to prioritize in doctrine and ministry, encouraging humility and grace along the way. Using four basic categories of doctrine in order of importance, this book helps new and seasoned church leaders alike wisely labor both to uphold doctrine and to preserve unity.

ECCLESIOLOGY  – The Study of the Church and It’s Nature and Practices

  • Paul A. Basden, ed. Exploring The Worship Spectrum: 6 Views ((Zondervan Counterpoints Series). Paul F.M. Zahl prescribes the “Formal-Liturgical  Worship View”; Harold M. Best prescribes the “Traditional Hymn-Based Worship View”; Joe Horness prescribes the “Contemporary Music-Driven Worship View”; Don Williams prescribes the “Charismatic Worship View”; Robert Webber prescribes the “Blended Worship View”; and Sally Morgenthaler articulates the “Emerging Worship View.”
  • James R. Beck, ed. Two Views on Women in Ministry (Counterpoints: Bible and Theology). The views presented are as follows: “Women In Ministry: An Egalitarian Perspective” by Linda L. Belleville; ““Women In Ministry: A Complementarian Perspective” by Craig L. Blomberg; “Women In Ministry: Another Egalitarian Perspective” by Craig S. Keener; and “Women In Ministry: Another Complementarian Perspective” by Thomas R. Schreiner.
  • Chad Brand, ed. Perspectives on Church Governance: Five Views Of Church Polity. “The Single-Elder-Led Church: The Bible’s Witness to a Congregational/Single-Elder-Led Polity View” is defended by Daniel L. Akin; “The Presbyterian-Led Church: Presbyterian Church Government View” is defended by Robert L. Reymond; “The Congregation-Led Church: Congrgational Polity View” is defended by James Leo Garret, Jr.; “The Bishop-Led Church: The Episcopal or Anglican Polity View” is defended by Paul F.M. Zahl; and “The Plural-Elder-Led Church: Sufficient as Established—The Plurality of Elders as Christ’s Ordained Means of Church Governance View” is defended by James R. White.
  • Bonnidell Clouse and Robert G. Clouse, eds. Women in Ministry: Four Views (Spectrum Multiview Series). Should women teach men? Should they exercise authority over men? What about ordaining women? Even those who agree that Scripture must determine our answers do not agree on what it teaches. And too often differing sides have not been willing to listen to one another. Here in one volume are the views of four deeply committed evangelicals that focus the discussion on the issues. Robert Culver argues for what might be called the “traditional view” that women should not exercise authority over or teach men. Susan Foh suggests a “modified view” which would allow for women to teach but not to hold positions of authority. Walter Liefeld presents a case for “plural ministry” that questions ordination as a means of conferring authority. Alvera Mickelsen defends the “full equality of men and women in the church.” What makes this book especially helpful is that the writers all respond to the other essays, pointing out weaknesses and hidden assumptions.
  • Steven B. Cowan, ed. Who Runs The Church? 4 Views on Church Government (Counterpoints Church Life). Churches have split and denominations have formed over the issue of church government. Yet while many Christians can explain their particular church’s form of rule and may staunchly uphold it, few have a truly biblical understanding of it. What model for governing the church does the Bible provide? Is there room for different methods? Or is just one way the right way? In Who Runs the Church? Four predominant approaches to church government are presented by respected proponents: “Episcopalianism” articulated by Peter Toon; “Presbyterianism articulated by L. Roy Taylor;  “Single-Elder Congregationalism” articulated by Paige Patterson; and “Plural-Elder Congregationalism” articulated by Samuel E. Waldron.
  • David A. Croteau, ed. Perspectives On Tithing: 4 Views. Was the tithe just for Israel, or is it also applicable to Christians? Must a tithe go only to your local church, or can it be received by any Christian organization? Do we tithe on the net or the gross amount? Perspectives on Tithing presents in point-counterpoint format the most common views about how Christians are to give of their financial resources, addressing the myriad of questions that surround the complex issue. Ken Hemphill (Empowering Kingdom Growth) and Bobby Eklund (Eklund Stewardship Ministries) contribute “The Foundations of Giving” while the book’s editor, David A. Croteau (Liberty University), writes “The Post-Tithing View: Giving in the New Covenant.” A chapter by Reggie Kidd (Reformed Theological Seminary) is called “Tithing in the New Covenant? ‘Yes’ as Principle, ‘No’ as Casuistry.” Finally, Gary North (Institute for Christian Economics) looks directly at “The Covenantal Tithe,” and Scott Preissler (Southwestern Baptist Theological Seminary) provides the epilogue.
  • Christopher John Donato, ed. Perspectives on the Sabbath. Perspectives on the Sabbath presents in point-counterpoint form the four most common views of the Sabbath commandment that have arisen throughout church history, representing the major positions held among Christians today. Skip MacCarty (Andrews University) defends the Seventh-day view which argues the fourth commandment is a moral law of God requiring us to keep the seventh day (Saturday) holy. It must therefore remain the day of rest and worship for Christians. Jospeh A Pipa (Greenville Presbyterian Theological Seminary) backs the Christian Sabbath view which reasons that ever since the resurrection of Christ, the one day in seven to be kept holy is the first day of the week. Craig L. Blomberg (Denver Seminary) supports the Fulfillment view which says that since Christ has brought the true Sabbath rest into the present, the Sabbath commands of the Old Testament are no longer binding on believers. Charles P. Arand (Concordia Seminary) upholds the Lutheran view that the Sabbath commandment was given to Jews alone and does not concern Christians. Rest and worship are still required but not tied to a particular day.
  • Gary L. McIntosh, ed. Evaluating the Church Growth Movement: 5 Views (Zondervan Counterpoints Series). Gaining form and momentum over the second half of the 20th century, the Church Growth movement has become an enormous shaping force on the Western church today. You may love it, you may hate it, but you can’t deny its impact. But what exactly is Church Growth? In what ways has the movement actually brought growth to the church, and how effective has it been in doing so? What are its strengths and weaknesses? This timely book addresses such questions. After providing a richly informative history and overview, it explores—in a first-ever roundtable of their leading voices—five main perspectives, both pro and con, on the classic Church Growth movement: “Effective Evangelism View” presented by Elmer Towns; “The Gospel in Our Culture View” presented by Craig Van Gelder; “The Centrist View” presented by Charles Van Engen; “The Reformist View” presented by  Gailyn Van Rheenan; and “The Renewal View” presented by Howard Snyder.
  • J. Matthew Pinson, ed. Perspectives On Christian Worship: 5 Views. Perspectives on Christian Worship presents in counterpoint form five basic common beliefs on Christian worship that have developed over the course of church history with a view toward determining which is most faithful to Scripture. Each chapter is written by a prominent person within each tradition, and each writer has the opportunity to respond to each differing view. The views presented are “Liturgical Worship” by Timothy C.J. Quin; “Traditional Evangelical Worship” by Ligon Duncan; “Contemporary Worship” by Dan Wilt; “Blended Worship” by Michael Lawrence and Mark Dever; and “Emerging Worship” by Dan Kimball.
  • Robert Saucy and Judith TenElshof, eds. Women and Men in Ministry: A Complementary Perspective. The role of women in the church is a debate that has raged within the church for much of the twentieth century. On one side are those who say there is no difference between men and women. On the other side are those who severely limit women who want to offer ministry to the church. Judith TenElshof and Robert Saucy take the middle approach. Believing that the modern views have denied the distinctions between men and women, the authors adopt a view called complementarianism. TenElshof and Saucy argue that while men and women are equal, God has given different roles to each and that these roles rely on each other to be fully effective.
  • Jason S. Sexton, ed. Four Views On The Church’s Mission ((Zondervan Counterpoints Series). This book articulates various evangelical views regarding the church’s mission and provides a healthy, vigorous, and gracious debate on this controversial topic. In a helpful Counterpoints format, this volume demonstrates the unique theological frameworks, doctrinal convictions, and missiological conclusions that inform and distinguish the views: “Soteriological Mission”:  presented by Jonathan Leeman; “Participatory Mission”: presented by Christopher Wright; “Contextual Mission”: presented by John Franke; and “Ecumenical-Political Mission”: presented by Peter Leithart. Each of the four contributors is to answer the same key questions based on their biblical interpretations and theological convictions. What is your biblical-theological framework for mission? How does your definition of mission inform your understanding of the church’s mission? How does the Mission of God and Kingdom of God relate to the mission of the church? What is the gospel? How does your view on the gospel inform the mission of the church? How do verbal proclamation of the gospel, discipleship, corporate worship, caring for the poor, social justice, restoring shalom, developing culture, and international missions fit into the church’s mission? The interaction between the contributors will help readers get a clearer picture of where the differences lie and why different conclusions are drawn and provide a fresh starting point for discussion and debate of the church’s mission.
  • Robert Webber, ed. Listening to the Beliefs of Emerging Churches: Five Perspectives. What are the beliefs of the new movement known as the emerging church? In thought-provoking debate, prominent emerging leaders John Burke, Mark Driscoll, Dan Kimball, Doug Pagitt, and Karen Ward discuss their sometimes controversial views under the editorship of author and educator Robert Webber. Hear what they say about their views of Scripture, Christ, the atonement, other world religions, and other important doctrines, so you can come to your own conclusions about the emerging church.

EDUCATION – How To Best Make Disciples among children, youth & families

  • Michael J. Anthony, ed. Perspectives on Children’s Spiritual Formation: Four Views. Scott May argues for “The Contemplative-Reflective Model”; Gregory C. Carlson and John K. Crupper argues for “The Instructional-Analytic Model”; Trisha Graves argues for “The Pragmatic-Participatory Model”; and Tim Ellis, Bill Baumgart, and Greg Carper argue for “The Media-Driven Active-Engagement Model.”
  • Chap Clark, ed. Youth Ministry in the 21st Century (Youth, Family, and Culture): Five Views. Bestselling author Chap Clark is one of the leading voices in youth ministry today. In this multiview work, he brings together a diverse group of leaders to present major views on youth ministry. Chapters are written in essay/response fashion by Fernando Arzola Jr., Greg Stier, Ron Hunter Jr., Brian Cosby, and Chap Clark. As the contributors present their views and respond to each of the other views, they discuss their task and calling, giving readers the resources they need to develop their own approach to youth ministry. Offering a model of critical thinking and respectful dialogue, this volume provides a balanced, irenic approach to a topic with which every church wrestles.
  • Adam Harwood and Kevin E. Lawson. Infants and Children in the Church: Five Views on Theology and Ministry. A congregation rejoices when a new child is added to its midst, yet the church often wrestles—in both theology and practice—with how to best receive and minister to infants and children entrusted to her care. Frequent questions arise like: How are infants and children impacted by sin?; How does God treat people who die in their infancy or childhood?; When and how are children considered members of the church?; and When and how are children instructed in Christian doctrine? Infants and Children in the Church addresses these critical and sensitive questions from a variety of rich traditions, including Eastern Orthodox (jason Foster), Roman Catholic (David Liberto), Lutheran (David P. Scaer), Reformed (Gregg Strawbridge), and Baptist (Adam Harwood), so that Christians can make the most of every opportunity as they minister to children.
  • Timothy Paul Jones, ed. Perspectives on Family Ministry: Three Views. Every church is called to some form of family ministry, but this calling requires far more than adding another program to an already-packed schedule. The most effective family ministries refocus every church process to engage parents in discipling their children and to draw family members together instead of pulling them apart. In this second edition, Jones expands the definition of family ministry, and broadens the book’s focus to address urban perspectives and family ministry in diverse settings. 
  • Timothy Paul Jones, ed. Perspectives on Your Child’s Education: Four Views. In Perspectives on a Child’s Education, proponents of four very different learning options present their faith-based positions on how a parent should answer the question, “Where should I send my child to school?” Troy Temple (International Center for Youth Ministry) is convinced every Christian parent should consider public schooling. G. Tyler Fischer (Veritas Academy) believes open admission Christian schools are best for Christians and non-Christians alike. Mark Eckel (Mahseh Center) favors covenantal Christian schools that don’t enroll non-Christians. Michael Wilder (Southern Baptist Theological Seminary) advocates homeschooling. For each contributor’s chapter, a counterpoint chapter from the other contributors follows with a goal of determining which view is most in line with what the Bible teaches.
  • Mark H. Senter III, ed. Four Views of Youth Ministry and the Church: Inclusive Congregational, Preparatory, Missional, and Strategic. Join the conversation as experts propose, defend, and explore Four Views of Youth Ministry and the Church. In a dialog that often gets downright feisty, four youth ministry academicians delineate their distinct philosophical and ecclesiological views regarding how youth ministry relates to the church at large–and leave a taste of what’s profound and what’s not in these four typologies: “Inclusive congregational” (Malan Nel). What happens when a church thoroughly integrates its adolescents, making them full partners in every aspect of congregational life? “Preparatory” (Wesley Black). Why and how should a church consider its teenagers as disciples-in-training and its youth ministry a school of preparation for future participation in church life? “Missional “ (Chap Clark). What does a church look like, whose youth ministry does not necessarily nurture “church kids” but is essentially evangelistic? Whose youths and youth workers are considered missionaries? “Strategic” (Mark Senter). How feasible is it for a youth ministry to become a new church on its own–the youth pastor becoming the pastor, and the new church planted with the blessing of the mother church? In Four View of Your Ministry and the Church, solid academic writing and an inviting tone and design create a compelling text for both in-the-field, practicing youth workers and undergraduates and graduate student

ESCHATOLOGY – The Study of Last Things

  • Darrell L. Bock, ed. Three Views on the Millennium and Beyond. Craig A. Blaising defends the “Premillennial View;” Kenneth L. Gentry defends the “Postmillennial View”; and Robert B. Strimple defends the “Amillennial View.”
  • Chad Brand, ed. Perspectives on Israel and the Church: 4 Views. Robert L. Raymond presents the “Traditional Covenantal View”; Robert L. Thomas presents the “Traditional Dispensational View”; Robert L. Saucy presents the “Progressive Dispensational View”; and Tom Pratt presents the “Progressive Covenantal View.”
  • Robert G. Clouse, ed. The Meaning of the Millennium: Four Views. George Eldon Ladd defends the “Historic Premillennialism View”; Herman A. Hoyt defends the “Dispensational Premillennial View”; Loraine Boettner defends the “Postmillennial View”; and Anthony A Hoekema defends the “Amillennial View.”
  • Jared Compton, ed. Three Views on Israel and the Church: Perspectives on Romans 9-11. Michael J. Vlach defends “A Non-Typological Future Mass Conversion View”; Fred G. Zaspel and James M. Hamilton defend “A Typological Future Mass Conversion View”; Benjamin L. Merkle defends “A Typological Non-Future Mass Conversion View.”
  • John S. Feinberg, ed. Continuity and Discontinuity. Essays in Honor of S. Lewis Johnson, Jr.: Perspectives on the Relationship Between the Old and New Testaments. Evangelicals agree that the Bible is God’s inerrant word. But we sometimes differ on how to relate the messages of the Old and New Testaments. Without a basic understanding of this crucial matter, it is difficult to know how to use the Testaments to formulate either doctrine or practice. For example: Was Israel the OT Church—are OT promises to God’s national people fulfilled in the church today? Or, is Mosaic Law binding on believers now—are twentieth-century Christians to obey the Ten Commandments, including sabbath observance? In this book, thirteen noted evangelical theologians discuss, fairly but clearly, the continuity/discontinuity debate in regard to six basic categories: theological systems, hermeneutics, salvation, the Law of God, the people of God, and kingdom promises. Covering much more than the differences between Covenant Theology and Dispensationalism, this work of distinguished evangelical scholarship will fuel much profitable study and discussion.
  • Steve Gregg. Revelation: A Parallel Commentary Four Views(Revised and Updated). Gregg quotes from various sources representing the four primary ways that evangelicals interpret the book of Revelation: Historical, Idealist, Futurist, and Eclectic.
  • Steve Gregg. All Your Want To Know About Hell: Three Christian Views of God’s Final Solution to the Problem of Sin. Covers the Case for “Traditionalism”; “Conditionalism”; and “Restorationism.”
  • Alan Hultberg, ed. Three Views on the Rapture: Pretribulational, Prewrath, or Posttribulational. Craig Baising presents the “Pretribulational View”; Alan Hultberg presents the “Pre-Wrath View”; Douglas Moo presents the “Posttribulational View.”
  • Thomas Ice and Kenneth L. Gentry. The Great Tribulation: Past or Future? Two Evangelicals Debate The Question. Thomas Ice defends the “Futuristic View,” and Kenneth L. Gentry defends the “Preterist View.”
  • Timothy Paul Jones. Four Views of the End Times. A brief overview of the four main ways scholars interpret Eschatology – pros and cons of each view.
  • Robert M. McKenzie. Identifying the Seed: An Examination and Evaluation of the Differences between Dispensationalism and Covenant Theology. This book has one goal in mind, to try and bring greater understanding between two dedicated groups of Christians. Dispensationalists and Reformed Christians have a very different understanding of how God has worked in this world as well as how God will continue to work. There is a theological divide that has developed after many years of discussion and stems from a mixture of ignorance; misunderstanding and actual disagreement. Robert McKenzie seeks to examine what each side believes, fleshing out the differences and misunderstandings. He takes a look at the history of each system as well as their theological developments. The author seeks to be faithful to each system pointing out their strengths and weaknesses all the while citing the Scriptures that are used to support each side’s belief. It is hoped that with greater understanding the two groups will be able to engage in conversation with a clearer view of why a doctrine is believed and how the different doctrines build into the system. Whether you are a Dispensationalist, believe in Covenant theology or you aren’t quite sure if you fall in either camp this book can be tremendously helpful.
  • Benjamin L. Merkle. Discontinuity to Continuity: A Survey of Dispensational and Covenantal Theologies. Outstanding resource that involves the author interacting with all the key players in the debate over this important debate.
  • Brent E. Parker and Richard J. Lucas, eds. Covenantal and Dispensational Theologies: Four Views on the Continuity of Scripture (Spectrum Multiview Book Series). With contributions by Michael Horton and Stephen Wellum (Covenantal perspectives) and Darrel Bock and Mark Snoeberger (Dispensational perspectives).
  • C. Marvin Pate, ed. Four Views on The Book of Revelation. Kenneth Gentry defends the “Preterist View”; Sam Hamster defends the “Idealist View”; C. Marvin Pate defends the “Progressive Dispensationist View”; and Robert L. Thomas defends the “Classical Dispensationalist View.”
  • Richard R. Reiter, ed. Three Views on the Rapture. Paul D. Feinberg presents the Pretribulational View”; Gleason L. Archer presents the “Midtribulational View”; Douglas Moo presents the “Posttribulational View.”
  • Ron Rhodes. The 8 Great Debates of Bible Prophecy: Understanding the Ongoing Controversies. Thoroughly covers the following debates in eschatology: (1) Should Prophecy Be Interpreted Literally or Allegorically? (2) Are Israel and the Church Distinct in Bible Prophecy? (3) What Can We Know About the Signs of the Times? (4) Which View of the Rapture is Correct? (5) How Are We To Understand the Book of Revelation? (6) How Are We To Understand The Antichrist? (7) Which view of the Millennium is Correct? (8) Is it Okay to set prophetic dates?
  • Stephen J. Wellum and Brent E. Parker, eds. Progressive Covenantalism: Charting a Course between Dispensational and Covenantal Theologies. Building on the foundation of Kingdom through Covenant (Crossway, 2012), Stephen J. Wellum and Brent E. Parker have assembled a team of scholars who offer a fresh perspective regarding the interrelationship between the biblical covenants. Each chapter seeks to demonstrate how the covenants serve as the backbone to the grand narrative of Scripture. For example, New Testament scholar Thomas Schreiner writes on the Sabbath command from the Old Testament and thinks through its applications to new covenant believers. Christopher Cowan wrestles with the warning passages of Scripture, texts which are often viewed by covenant theologians as evidence for a “mixed” view of the church. Jason DeRouchie provides a biblical theology of “seed” and demonstrates that the covenantal view is incorrect in some of its conclusions. Jason Meyer thinks through the role of law in both the old and new covenants. John Meade unpacks circumcision in the OT and how it is applied in the NT, providing further warrant to reject covenant theology’s link of circumcision with (infant) baptism. Oren Martin tackles the issue of Israel and land over against a dispensational reading, and Richard Lucas offers an exegetical analysis of Romans 9-11, arguing that it does not require a dispensational understanding. From issues of ecclesiology to the warning passages in Hebrews, this book carefully navigates a mediating path between the dominant theological systems of covenant theology and dispensationalism to offer the reader a better way to understand God’s one plan of redemption.

ETHICS – How Should I live Morally as a Christian?

  • Paul Chamberlain. Can We Be Good Without God? A Conversation about Truth, Morality, Culture & a Few Other Things That Matter. In Paul Chamberlain’s intriguing, inventive book, the pivotal questions of ethics and morality are explored by a cast of five: a Christian joins an atheist, a moral relativist, an evolutionist, and a secular humanist.
  • Robert G. Clouse, ed. War: Four Christian Views. Have you ever wondered….. Should Christians ever go to war? If so, under what conditions? Here are four modern expressions of four classical views. Dr. Herman Hoyt explains the Biblical Nonresistance view. Christian Pacificism is discussed by Myron S. Augsburger. Arthur F. Holmes explains the Just War view. Preventive War is explained by Harold O.J. Brown.
  • Steven B. Cowan. Problems in Value Theory: An Introduction to Contemporary Debates. Problems in Value Theory takes a pro and con approach to central topics in aesthetics, ethics and political theory. Each chapter begins with a question: What Makes Actions Right or Wrong? Does Morality Depend on God? Do We Need Government? Contemporary philosophers with opposing viewpoints are then paired together to argue their position and raise problems with conflicting standpoints. Alongside an up-to-date introduction to a core philosophical stance, each contributor provides a critical response to their opponent and clear explanation of their view. Discussion questions are included at the end of each chapter to guide further discussion. With chapters ranging from why the government should never wage war to what is art and does morality depend on God, this introduction covers questions lying at the heart of debates about what does and does not have value.
  • Robert K. Garcia and Nathan L. King, eds. Is Goodness without God Good Enough? A Debate on Faith, Secularism, and Ethics. Morality and religion: intimately wed, violently opposed, or something else? Discussion of this issue appears in pop culture, the academy, and the media—often generating radically opposed views. At one end of the spectrum are those who think that unless God exists, ethics is unfounded and the moral life is unmotivated. At the other end are those who think that religious belief is unnecessary for—and even a threat to—ethical knowledge and the moral life. This volume provides an accessible, charitable discussion that represents a range of views along this spectrum. The book begins with a lively debate between Paul Kurtz and William Lane Craig on the question, Is goodness without God good enough? Kurtz defends the affirmative position and Craig the negative. Following the debate are new essays by prominent scholars. These essays comment on the debate and advance the broader discussion of religion and morality. The book closes with final responses from Kurtz and Craig.
  • H. Wayne House, ed. Divorce and Remarriage: Four Christian Views (Spectrum Multiview Series). Divorce. No one likes it, but it doesn’t go away. Even among Christians, the divorce rate continues to climb. How should Christians approach this issue? May Christians ever legitimately divorce? If they divorce legitimately, may they remarry? Not everyone who appeals to Scripture agrees on how we should understand what it says about divorce and remarriage. In this book, four authors present their distinct perspectives. Carl Laney argues that the Bible indicates that marriages are always intended to be permanent, that there is never a need for divorce and that remarriage is never permissible after divorce. William Heth contends that while there are legitimate biblical grounds for divorce, there are no legitimate grounds for remarriage after divorce. Thomas Edgar defends the position that Scripture allows for divorce and remarriage in cases of adultery or desertion. Larry Richards holds that Scripture, while decrying divorce and the pain it causes, points to a God of grace who will not condemn those who divorce and remarry. Such a sensitive debate cannot remain abstract, so a case study accompanies each position, followed by critical responses from each essayist. The result is a thoughtful, helpful resource for all who wish to think biblically about a crucial issue confronting the church.
  • Douglas S. Huffman, ed. How Then Should We Choose?: Three Views on God’s Will and Decision Making. The three-views approach is an effective and succinct means of introducing theological subjects to readers of all levels. How Then Should We Choose? applies this proven format to the vital topic of decision making and the Christian’s search for the will of God. Garry Friesen of Multnomah Bible College, Henry and Richard Blackaby of Blackaby Ministries International, and Gordon T. Smith of Regent College each contribute summaries of their perspectives on God’s will and their approaches to decision making. Friesen discusses the “wisdom” view, Henry and Richard Blackaby delineate the “specific will” view, and Smith champions the “relationship” view of God’s will. In an effort to make this discussion reader friendly, the contributors have applied their beliefs regarding God’s will and decision making to three practical, concrete topics: career, relationships, and stewardship. Using three hypothetical stories, the authors illustrate how their respective views would influence decisions in these common areas of concern.
  • Adam Lloyd Johnson, ed. A Debate on God and Morality: What is the Best Account of Objective Moral Values and Duties? In 2018, William Lane Craig and Erik J. Wielenberg participated in a debate at North Carolina State University, addressing the question: “God and Morality: What is the best account of objective moral values and duties?” Craig argued that theism provides a sound foundation for objective morality whereas atheism does not. Wielenberg countered that morality can be objective even if there is no God. This book includes the full debate, as well as endnotes with extended discussions that were not included in the debate. It also includes five chapters by other philosophers who have written substantive responses to the debate – J. P. Moreland, David Baggett, Mark Linville, Wes Morriston, and Michael Huemer. The book provides crucial resources for better understanding moral realism and its dependence on, or independence from, theistic foundations. 
  • Nathan L. King and Robert K. Garcia. Is Goodness without God Good Enough?: A Debate on Faith, Secularism, and Ethics. Morality and religion: intimately wed, violently opposed, or something else? Discussion of this issue appears in pop culture, the academy, and the media―often generating radically opposed views. At one end of the spectrum are those who think that unless God exists, ethics is unfounded and the moral life is unmotivated. At the other end are those who think that religious belief is unnecessary for―and even a threat to―ethical knowledge and the moral life. This volume provides an accessible, charitable discussion that represents a range of views along this spectrum. The book begins with a lively debate between Paul Kurtz and William Lane Craig on the question, Is goodness without God good enough? Kurtz defends the affirmative position and Craig the negative. Following the debate are new essays by prominent scholars. These essays comment on the debate and advance the broader discussion of religion and morality. The book closes with final responses from Kurtz and Craig.
  • Peter Kreeft. A Refutation Of Moral Relativism: Interviews With an Absolutist. No issue is more fateful for civilization than moral relativism. History knows not one example of a successful society which repudiated moral absolutes. Yet most attacks on relativism have been either pragmatic (looking at its social consequences) or exhorting (preaching rather than proving), and philosophers’ arguments against it have been specialized, technical, and scholarly. In his typical unique writing style, Peter Kreeft lets an attractive, honest, and funny relativist interview a “Muslim fundamentalist” absolutist so as not to stack the dice personally for absolutism. In an engaging series of personal interviews, every conceivable argument the “sassy  feminist” reporter Libby gives against absolutism is simply and clearly refuted, and none of the many arguments for moral absolutism is refuted.
  • Peter Kreeft. The Best Things in Life: A Contemporary Socrates Looks at Power, Pleasure, Truth the Good Life. What are the best things in life? Questions like that may boggle your mind. But they don’t boggle Socrates. The indomitable old Greek brings his unending questions to Desperate State University. With him come the same mind-opening and spirit-stretching challenge that disrupted ancient Athens. What is the purpose of education?; Why do we make love?; What good is money? Can computers think like people?; Is there a difference between Capitalism and Communism?; What is the greatest good?; Is belief in God like belief in Santa Claus?In twelve short, Socratic dialogues Peter Kreeft explodes contemporary values like success, power and pleasure. And he bursts the modern bubbles of agnosticism and subjectivism. He leaves you richer, wiser and more able to discern what the best things in life actually are. A supporter of “Mere Christianity” – Kreeft is a staunch Roman Catholic Philosopher at Boston College yet evangelicals share much common ground with him.
  • Peter Kreeft. The Unaborted Socrates: A dramatic debate on the issues surrounding abortion. An entertaining fictional dialogue using the socratic method by a supporter of “Mere Christianity” – Kreeft is a staunch Roman Catholic Philosopher at Boston College yet evangelicals share much common ground with him.
  • R. Keith Loftin, ed. God & Morality: Four Views (Spectrum Multiview Book Series). Is morality dependent upon belief in God? Is there more than one way for Christians to understand the nature of morality? Is there any agreement between Christians and atheists or agnostics on this heated issue? In God and Morality: Four Views four distinguished voices in moral philosophy ariticulate and defend their place in the current debate between naturalism and theism. Christian philosophers Keith Yandell and Mark Linville and two self-identified atheist/agnostics, Evan Fales and Michael Ruse, clearly and honestly represent their differing views on the nature of morality. Important differences as well as areas of overlap emerge as each contributor states their case, receives criticism from the others and responds. Of particular value for use as an academic text, these four essays and responses, covering the naturalist moral non-realist, naturalist moral realist, moral essentialist and moral particularist views, will foster critical thinking and contribute to the development of a well-informed position on this very important issue.
  • Mark L. Strauss, ed. Remarriage After Divorce in Today’s Church: 3 Views (Counterpoint: Church Life). A biblical and practical case for three main evangelical views on remarriage after divorce among born-again Christians, 27 percent have experienced divorce as compared to 24 percent in the general population. Yet no consensus exists among evangelicals on their views of remarriage, leaving many Christians confused. This single volume summarizes and explores three main evangelical views: “No Remarriage After Divorce”, presented by William A. Heth; “Remarriage After Adultery or Desertion”, presented by Gordon J. Wenham; and “Remarriage for a Variety of Reasons” presented by Craig S. Keener.
  • Steve Wilkins, ed.Christian Ethics: Four Views (Spectrum Multiview Book Series). Brad J. Kallenberg presents, “Virtue Ethics”; John Hare presents, “Divine Command Ethics”; Claire Peterson presents, “Natural Law Ethics”; and Peter Heltzel presents, “Prophetic Ethics.”

HAMARTIOLOGY – The Study of Sin

  • W. Paul Franks, ed. Explaining Evil: Four Views. In Explaining Evil four prominent philosophers, two theists and two non-theists, present their arguments for why evil exists. Taking a “position and response” format, in which one philosopher offers an account of evil and three others respond, this book guides readers through the advantages and limitations of various philosophical positions on evil, making it ideal for classroom use as well as individual study. Divided into four chapters, Explaining Evil covers Theistic Libertarianism (Richard Brian Davis), Theistic Compatibilism (Paul Helm), Atheistic Moral Realism (Michael Ruse) and Atheistic Moral Non-realism (Eric J. Wielenberg). It features topics including free will, theism, atheism, goodness, Calvinism, evolutionary ethics, and pain, and demonstrates some of the dominant models of thinking within contemporary philosophy of religion and ethics. Written in accessible prose and with an approachable structure, this book provides a clear and useful overview of the central issues of the philosophy of evil.
  • Chad Meister, ed. God and The Problem of Evil: Five Views (Spectrum Multiview Series). Evil abounds. And so do the attempts to understand God in the face of such evil. The problem of evil is a constant challenge to faith in God. How can we believe in a loving and powerful God given the existence of so much suffering in the world? Philosophers and theologians have addressed this problem countless times over the centuries. New explanations have been proposed in recent decades drawing on resources in Scripture, theology, philosophy, and science. God and the Problem of Evil stages a dialogue between the five key positions in the current debate: Phillip Cary: “A Classic View”; William Lane Craig: “A Molinist View”; William Hasker: “An Open Theist View”; Thomas Jay Oord: “An Essential Kenosis View”; and Stephen Wykstra: “A Skeptical Theism View.” According to the classic position, associated especially with the Augustinian tradition, God permits evil and suffering as part of the grand narrative of divine providence to bring about the redemption of creation. Molinism modifies the classic view by adding God’s middle knowledge to the picture, in which God has knowledge of what creatures would do in all possible worlds. Open theism rejects the determinism of the classic view in favor of an account of God as a risk-taker who does not know for sure what the future holds. Essential kenosis goes further in providing a comprehensive theodicy by arguing that God cannot control creatures and thus cannot unilaterally prevent evil. Skeptical theism rejects the attempt to provide a theodicy and instead argues that, if God exists, we should not expect to understand God’s purposes. Edited and with an introduction by Chad Meister and James K. Dew Jr., God and the Problem of Evil hosts a generous and informative conversation on one of the most pressing issues in the Christian life.
  • J.B. Stump, ed. Original Sin and the Fall: Five Views (Spectrum Multiview Series). “What is this that you have done?” Throughout the church’s history, Christians have largely agreed that God’s good creation of humanity was marred by humanity’s sinful rebellion, resulting in our separation from God and requiring divine intervention in the saving work of Christ. But Christians have disagreed over many particular questions surrounding humanity’s fall, including the extent of original sin, the nature of the fall, the question of guilt, how to interpret the narratives from Genesis, and how these questions relate to our understanding of human origins and modern science. Views and Contributors: “An Augustinian-Reformed View” by Hans Madueme, Covenant College; “A Moderate Reformed View” by Oliver Crisp, The University of St. Andrews; “A Wesleyan View” by Joel B. Green, Fuller Theological Seminary; “An Eastern Orthodox View” by Andrew Louth, Durham University; and “A Reconceived View” by Tatha Wiley, University of St. Thomas.
  • Terry L. Wilder, ed. Perspectives on Our Struggle with Sin: Three Views of Romans 7. Perspectives on Our Struggle with Sin presents in point-counterpoint form three differing views of a Christian’s relationship with the law, flesh, and spirit as illustrated through Paul’s often-debated words in Romans 7. Stephen Chester (North Park Theological Seminary) writes “The Retrospective View of Romans 7: Paul’s Past in Present Perspective,” suggesting the apostle’s description of his struggle speaks more to his pre-Christian self. Grant Osborne (Trinity Evangelical Divinity School) offers “The Flesh Without the Spirit: Romans 7 and Christian Experience,” perceiving Romans 7 as an accurate representation of what believers go through even after their conversion. Mark Seifrid (The Southern Baptist Theological Seminary), in “The Voice of the Law, the Cry of Lament, and the Shout of Thanksgiving,” asserts that Paul is not speaking of his past or his present Christian experience in Romans 7, but more fundamentally and simply about “the human being confronted with the Law.”Chad Owen Brand (The Southern Baptist Theological Seminary) writes a conclusion on the theological and pastoral implications of Romans 7.

HOMOSEXUALITY & LBGTQ & SEX – What Does The Bible Teach?

  • James K. Beilby and Paul Rhodes Eddy. Understanding Transgender Identities: Four Views. One of the most pressing issues facing the evangelical church today involves dramatic shifts in our culture’s perceptions regarding human sexuality. While homosexuality and same-sex marriage have been at the forefront, there is a new cultural awareness of sexual diversity and gender dysphoria. The transgender phenomenon has become a high-profile battleground issue in the culture wars. This book offers a full-scale dialogue on transgender identities from across the Christian theological spectrum. It brings together contributors with expertise and platforms in the study of transgender identities to articulate and defend differing perspectives on this contested topic. After an introductory chapter surveys key historical moments and current issues, four views are presented by Owen Strachan, “Transition or Transformation? A Moral-Theological Exploration of Christianity and Gender Dysphoria”; Mark A. Yarhouse and Julia Sadusky, “The Complexities of Gender Identity: Toward a More Nuanced Response to the Transgender Experience”; Megan K. DeFranza, “Good News for Gender Minorities” and Justin Sabia-Tanis, “Holy Creation, Wholly Creation: God’s Intention for Gender Diversity.” The authors respond to one another’s views in a respectful manner, modeling thoughtful dialogue around a controversial theological issue. The book helps readers understand the spectrum of views among Christians and enables Christian communities to establish a context where conversations can safely be held.
  • Preston Sprinkle, ed. Two Views On Homosexuality, The Bible, and The Church (Zondervan Counterpoints Series). No issue is more divisive or more pressing for the church today than homosexuality. Two Views on Homosexuality, the Bible, and the Church brings a fresh perspective to a well-worn debate. While Christian debates about homosexuality are most often dominated by biblical exegesis, this book seeks to give much-needed attention to the rich history of received Christian tradition, bringing the Bible into conversation with historical and systematic theology. To that end, both theologians and biblical scholars—well accomplished in their fields and conversant in issues of sexuality and gender—articulate and defend each of the two views: “Affirming View”: William Loader and Megan K. DeFranza; and the “Traditional View”: articulated by Wesley Hill and Stephen R. Holmes. Unique among most debates on homosexuality, this book presents a constructive dialogue between people who disagree on significant ethical and theological matters, and yet maintain a respectful and humanizing posture toward one another. Even as these scholars articulate pointed arguments for their position with academic rigor and depth, they do so cordially, clearly, and compassionately, without demeaning the other. The main essays are followed by exceptionally insightful responses and rejoinders that interact with their fellow essayists with convicted civility. Holding to a high view of Scripture, a commitment to the gospel and the church, and a love for people—especially those most affected by this topic—the contributors wrestle deeply with the Bible and theology, especially the prohibition texts, the role of procreation, gender complementarity, and pastoral accommodation. The book concludes with general editor Preston Sprinkle’s reflections on the future of discussions on faith and sexuality.
  • Dan O. Via and Robert J. Gagnon. Homosexuality and the Bible: Two Views. Few recent issues have sparked such debate in the churches as homosexuality, same-sex unions, and ordination of gays and lesbians. A key point of contention is the meaning and authority of the biblical witness. In this brief book, two New Testament scholars discuss the relevant biblical texts on the subject of homosexual behavior and orientation. Discussing both Old Testament and New Testament texts, each author also raises important interpretive and moral questions and then offers a response to the other’s main assertions. Chief questions examined by each include what the Bible has to say about homosexuality and homosexual behavior, the meaning of those texts in their cultural contexts, and the larger hermeneutical dilemma of what kind of authority the Bible’s teaching, if recoverable, has for Christians today. A thoughtful and irenic dialogue, this volume can facilitate reflection and discussion among church members on a vital and contentious issue in American church life.

MIRACLES – A Miracle is a less common kind of God’s activity in which He arouses people’s awe and wonder and bears witness to Himself

  • Wayne Grudem, ed. Are Miraculous Gifts For Today? Four Views. (Zondervan Counterpoints Series). Robert B. Gaffin Jr. defends the “Cessationist View”; Robert L. Saucy defends the “Open But Cautious View”; C. Samuel Storms defends the “Third Wave View”; and Douglas A. Oss defends the “Pentecostal/Charismatic View.”

PHILOSOPHY – The study of the fundamental nature of knowledge, reality, & existence

  • Steven B. Cowan, ed. Problems in Epistemology and Metaphysics: An Introduction to Contemporary Debates. Problems in Epistemology and Metaphysics takes a pro and con approach to two central philosophical topics. Each chapter begins with a question: Can We Have Knowledge? How are Beliefs Justified? What is the mind? Contemporary philosophers with opposing viewpoints are then paired together to argue their position and raise problems with conflicting standpoints. Alongside an up-to-date introduction to a core philosophical stance, each contributor provides a critical response to their opponent and clear explanation of their view. Discussion questions are included at the end of each chapter to guide further discussion. With chapters covering core questions surrounding religious beliefs, scientific knowledge, truth, being and reality, this is a comprehensive introduction to debates lying at the heart of what we know, how we know it and the nature of the world we live in.
  • Paul M. Gould, ed. Four Views On Christianity and Philosophy (Counterpoints: Bible and Theology). Philosophy and Christianity make truth claims about many of the same things. They both claim to provide answers to the deep questions of life. But how are they related to one another? Four Views on Christianity and Philosophy introduces readers to four predominant views on the relationship between philosophy and the Christian faith and their implications for life. Each author identifies the propositional relation between philosophy and Christianity along with a section devoted to the implications for living a life devoted to the pursuit of wisdom. The contributors and views include: Graham Oppy—“Conflict: Philosophy Trumps Christianity”; K. Scott Oliphint—“Covenant: Christianity Trumps Philosophy”; Timothy McGrew—“Convergence: Philosophy Confirms Christianity”; and Paul Moser—“Conformation: Philosophy Reconceived Under Christianity.” General editors Paul M. Gould and Richard Davis explain the background to the discussion and provide some historical background in the introduction, as well as helpful summaries of each position in the conclusion.
  • Joel B. Green and Stuart L. Palmer. In Search of the Soul: Four Views of the Mind-Body Problem. Honored in 2006 as a “Year’s Best Book for Preachers” by Preaching magazine. Why a search for the soul? Many Christians assume that it is biblically faithful and theologically noncontroversial to speak of humans having a soul. Yet a wide range of biblical scholars are questioning whether we have correctly understood what the Bible means when it speaks of the “soul.” And contemporary neuroscience is laying more and more questions at the doorstep of the church, asking whether our human sense of self is intelligible on the basis of soul. But for thoughtful Christians, following science on this point looks like caving in to reductionism, while denying science gives off the odor of obscurantism. In Search of the Soul provides a rare opportunity to listen in as four Christian philosophers set forth their best arguments for their distinct views and then respond to each other. While each of these views calls for careful framing and patient exposition, they are labeled as follows: “Substance Dualism (Stewart Goetz); “Emergent Dualism” (William Hasker); “Nonreductive Physicalism” (Nancey Murphy); and “Constitution View of Persons” (Kevin Corcoran). Editors Joel B. Green and Stuart L. Palmer introduce the debate by laying out the critical issues at stake, and wrap it up by considering the implications for the Christian life, particularly hospitality and forgiveness. This is a book of timely interest to philosophers, theologians, psychologists and pastors. Whatever conclusions readers may draw, they will find here an instructive and engaging discussion of a controversy that will not go away any time soon.
  • Anthony C. Thiselton. Approaching Philosophy of Religion: An introduction to key thinkers, concepts, methods and debates. The book opens with an engaging history of the subject, mapping the major landmarks and outlining the main issues of current debate. The rest of the book falls into three parts: Part 1: Approaches. Descriptions of the main approaches developed by scholars to study the subject, with lively case histories and working examples showing the approaches in action, and assessing their lasting value. Part 2: Concepts and Issues. Brief introductions to their origins and evolution, highlighting their significance in the work of major thinkers. Part 3 Key Terms. Concise explanations of all the words and phrases that readers need to know in order to fully grasp the subject.
  • Steve Wilkins, ed. Faith and Reason: Three Views (Spectrum Multiview Series). In Faith and Reason, Steve Wilkens edits a debate between three different understandings of the relationship between faith and reason, between theology and philosophy. The first viewpoint, “Faith and Philosophy in Tension,” articulated by Carl A. Raschke proposes faith and reason as hostile, exclusive opposites, each dangerous to the integrity of the other. The second, “Faith Seeking Understanding,” articulated by Alan G. Padget suggests that faithful Christians are called to make full use of their rational faculties to aid in the understanding and interpretation of what they believe by faith. In the third stance, “Thomistic Synthesis,” articulated by Craig A. Boyd natural reason acts as a handmaiden to theology by actively pointing people toward salvation and deeper knowledge of spiritual truths. Bringing together multiple views on the relationship between faith, philosophy and reason, this introduction to a timeless quandary will help you navigate, with rigor and joy, one of the most significant discussions of the Christian community. Steve Wilkins concludes the book with a helpful essay on how we can disagree Christianly.

POLITICS  – How A Christian Should Respond To and Be Involved in Society

  • Amy E. Black, ed. Five Views On The Church and Politics (Counterpoints: Bible and Theology). Thomas W. Heilke defends the “Anabaptist Separationist View”; Robert Benne defends the “Lutheran Paradoxical View”; Bruce L. Fields defends the “Black Church Prophetic View”; James K. A. Smith defends the “Reformed Transformationist View”; and Brian Benestad defends the “Catholic Synthetic View.”
  • P.C. Kemneny, ed. Church, State and Public Justice: Five Views (Spectrum Multiview Series). Abortion. Physician-assisted suicide. Same-sex marriages. Embryonic stem-cell research. Poverty. Crime. What is a faithful Christian response? The God of the Bible is unquestionably a God of justice. Yet Christians have had their differences as to how human government and the church should bring about a just social order. Although Christians share many deep and significant theological convictions, differences that threaten to divide them have often surrounded the matter of how the church collectively and Christians individually ought to engage the public square. What is the mission of the church? What is the purpose of human government? How ought they to be related to each other? How should social injustice be redressed? The five noted contributors to this volume answer these questions from within their distinctive Christian theological traditions, as well as responding to the other four positions. Through the presentations and ensuing dialogue we come to see more clearly what the differences are, where their positions overlap and why they diverge. The contributors and the positions taken include Clarke E. Cochran: “A Catholic Perspective”; Derek H. Davis: “A Classical Separation Perspective”; Ronald J. Sider: “An Anabaptist Perspective”; Corwin F. Smidt: “A Principled Pluralist Perspective”; and J. Philip Wogaman: “A Social Justice Perspective.”

PSYCHOLOGY – How To Counsel People From a Christian Perspective

  • Stephen P. Greggo and Timothy A. Sisemore, eds. Counseling and Christianity: Five Approaches (Christian Association for Psychological Studies). What does authentic Christian counseling look like in practice? This volume explores how five major perspectives on the interface of Christianity and psychology would each actually be applied in a clinical setting. Respected experts associated with each of the perspectives depict how to assess, conceptualize, counsel and offer aftercare to Jake, a hypothetical client with a variety of complex issues. In each case the contributors seek to explain how theory can translate into real-life counseling scenarios. This book builds on the framework of Eric L. Johnson’s Psychology Christianity: Five Views. These include the Levels-of-Explanation Approach, the Integration Approach, the Christian Psychology Approach, the Transformational Approach and the Biblical Counseling Approach. While Counseling and Christianity can be used independently of Johnson’s volume, the two can also function as useful companions. Christians who counsel, both those in practice and those still in training, will be served by this volume as it strengthens the connections between theory and practice in relating our faith to the mental health disciplines. They will finally get an answer to their persistent but unanswered question: “What would that counseling view look like behind closed doors?”
  • Eric L. Johnson, ed. Psychology and Christianity: Five Views (Spectrum Multiview Series). How are Christians to understand and undertake the discipline of psychology? This question has been of keen interest (and sometimes concern) to Christians because of the importance we place on a correct understanding of human nature. Psychology can sometimes seem disconnected from, if not antithetical to, Christian perspectives on life. How are we to understand our Christian beliefs about persons in relation to secular psychological beliefs? This revised edition of a widely appreciated text now presents five models for understanding the relationship between psychology and Christianity. All the essays and responses have been reworked and updated with some new contributors including the addition of a new perspective, the transformative view from John Coe and Todd Hall (Biola University). Also found here is David Powlison (Westminster Theological Seminary) who offers the biblical counseling model. The levels-of-explanation model is advanced by David G. Myers (Hope College), while Stanton L. Jones (Wheaton College) offers an entirely new chapter presenting the integration model. The Christian psychology model is put forth by Robert C. Roberts (Baylor University) now joined by Paul J. Watson (University of Tennesee, Chattanooga). Each of the contributors responds to the other essayists, noting points of agreement as well as problems they see. Eric L. Johnson provides a revised introduction that describes the history of Christians and psychology, as well as a conclusion that considers what might unite the five views and how a reader might evaluate the relative strengths and weaknesses of each view. Psychology and Christianity: Five Views has become a standard introductory textbook for students and professors of Christian psychology. This revision promises to keep it so.

SANCTIFICATION – How does one grow as a Christian?

  • Donald Alexander, ed. Christian Spirituality: Five Views On Christian Sanctification (Spectrum Multiview Series). How can we grow closer to God? Is there a secret to spiritual life? Do we need a second blessing? Is sanctification God’s work or ours? Is it instantaneous or is it a process? The nature of Christian spirituality has been widely debated throughout the history of the church. The doctrine of sanctification was one of the main fissures separating Luther from the Catholic Church. Even today different groups of Protestants disagree on how we draw closer to God. What distinguishes the different positions and what exactly is at stake in these recurring debates? To answer these questions Donald L. Alexander, professor of biblical theology at Bethel College, has brought together five scholars that represent each of the main historical Protestant traditions: Gerhard O. Forde on the “Lutheran View”; Sinclair B. Ferguson on the “Reformed View”; Laurence W. Wood on the “Wesleyan View”; Russell P. Spittler on the “Pentecostal View”; and E. Glenn Hinson on the “Contemplative View.” With an introduction by Alexander and responses to each of the main essays by the other contributors, this book provides a helpful and stimulating introduction to an important doctrine Christianity.
  • Chad Owen Brand, ed. Perspectives On Spirit Baptism: 5 Views. Perspectives on Spirit Baptism presents in counterpoint form the basic common beliefs on spirit baptism which have developed over the course of church history with a view toward determining which is most faithful to Scripture. Each chapter will be written by a prominent person from within each tradition—with specific guidelines dealing with the biblical, historical, and theological issues within each tradition. In addition, each writer will have the opportunity to give a brief response to the other traditions.
  • Bruce A. Demarest, ed. Four Views on Christian Spirituality (Counterpoints: Bible and Theology). The Views articulated in this book are as followed: “Orthodox Spirituality: A Quest For Transfigured Humanity” by Bradley Nassie; “Come To The Father: The Fact At The Foundation of Catholic Spirituality” by Scott Hahn; “The Progressive Face of Mainlain Protestant Spirituality” by Joseph Driskill; and “Evangelical Spirituality” by Evan Howard. The views presented are as following: “The Baptism in the Holy Spirit as the Promise of the Father: A Reformed Perspective” by Walter C. Kaiser, Jr.; “Spirit Baptism: A Pentecostal Perspective” by Stanley M. Horton; “Spirit Baptism: A Dimensional Charismatic Perspective” by Larry Hart; “A Wesleyan Perspective on Spirit Baptism” by H. Ray Dunning; and “Spirit Baptism: Catholic Perspective” by Ralph Del Colle.
  • Stanley N Gundry, ed. Five Views on Sanctification (Counterpoints: Bible and Theology). Christians generally recognize the need to live a holy, or sanctified, life. But they differ on what sanctification is and how it is achieved. Five Views on Sanctification brings together in one easy-to-understand volume five major Protestant views on sanctification. Writing from a solid evangelical stance, each author describes and defends his own understanding of the doctrine, and responds as well to the views of the other authors. This book addresses such practical questions as: How does one achieve sanctification in this life? How much success in sanctification is possible? Is a crisis experience following one’s conversion normal―or necessary? If so, what kind of experience, and how is it verified?  The following views are presented and defended: “The Wesleyan View” by Melvin E. Dieter; “The Reformed View” by Anthony A. Hoekema; “The Pentecostal View” by Stanley M. Horton; “The Keswick View” by J. Roberson McQuilkin; and “The Augustinian-Dispensational View” by John F. Walvoord.
  • Alan P. Stanley, ed. Four Views on The Role of Works at the Final Judgement (Counterpoints: Bible and Theology).Views Presented: “Christians Will Be Judged According To Their Works At The Rewards Judgement, But Not The Final Judgement” by Robert N. Wilkin; “Justification Apart From And By Works: At The Final Judgment Works Will Confirm Justification” by Thomas R. Schreiner; “If Paul Could Believe Both In Justification By Faith And Judgment According To Works, Why Should That Be A Problem For Us?” by James D.G. Dunn; and “A Catholic Perspective: Our Works Are Meritorious At The Final Judgment Because Of Our Union With Christ By Grace” by Michael P. Barber.

SCIENCE – Science and the Bible

  • Michael J. Behe and T.D. Singh. God, Intelligent Design and Fine-Tuning: A Dialogue between T. D. Singh and Michael J. Behe. Is God no longer necessary in a world that is increasingly influenced by a scientific temper? Or, on the contrary, have the findings of modern sciences forced us to approach the question of the existence of God in new ways? The scientific enterprise has gifted us the ability to examine and contemplate deeply the mysterious and beautiful order behind nature. Over the past four decades modern biochemistry has uncovered the secrets of cells and has revealed us the marvelous design even at the molecular level. Advancements in science have also shown us some of the precise laws and unique fundamental constants in the universe. All these facts and observations point to a fine-tuned and specially designed universe with a purpose by a Supreme Being or God. As one journey through the newly discovered marvels of the cosmos and life discussed in this volume, one will be compelled to reexamine his opinion concerning the origins, evolution and essence of this wonderful world in which we live.
  • Ardel B. Caneday, ed. Four Views on the Historical Adam (Counterpoints: Bible and Theology). Denis O. Lamoureus articulates the “No Historical Adam: Evolutionary Creation View”; John H. Walton articulates “A Historical Adam: Archetypal Creation View”; C. John Collins articulates “A Historical Adam: Old-Earth Creation View”; and William D. Barrick articulates “A Historical Adam: Young-Earth Creation View.”
  • Richard F. Carlson, ed. Science & Christianity: Four Views (Spectrum Multiview Series). Wayne Frair and Gary D. Patterson argue for “Creationism: An Inerrant Bible and Effective Science View”; Jean Pond argues for ”Independence: Mutual Humility in the Relationship Between Science and Christian Theology View”; Stephen C. Meyer argues for a “Qualified Agreement: Modern Science and the Return of the God Hypothesis View”; and Howard J. Van Till articulates the view called “Partnership: Science and Theology As Partners.”
  • Paul Copan and Christopher L. Reese, eds. Three Views on Christianity and Science. (Counterpoints: Bible and Theology). Michael Ruse writes the “Independence View”; Alister McGrath writes the “Dialogue View”; and Bruce Gordon writes the “Constrained Integration View.”
  • William A. Dembski and Michael Ruse. Debating Design: From Darwin to DNA. In this book, first published in 2004, William Dembski, Michael Ruse, and other prominent philosophers provide a comprehensive balanced overview of the debate concerning biological origins – a controversial dialectic since Darwin published The Origin of Species in 1859. Invariably, the source of controversy has been ‘design’. Is the appearance of design in organisms (as exhibited in their functional complexity) the result of purely natural forces acting without prevision or teleology? Or, does the appearance of design signify genuine prevision and teleology, and, if so, is that design empirically detectable and thus open to scientific inquiry? Four main positions have emerged in response to these questions: Darwinism, self-organization, theistic evolution, and intelligent design. The contributors to this volume define their respective positions in an accessible style, inviting readers to draw their own conclusions. Two introductory essays furnish a historical overview of the debate.
  • David G. Hagopian, ed. The Genesis Debate: Three Views on the Days of Creation. J. Ligon Duncan III and David W. Hall argue for “The 24-Hour View”; Hugh Ross and Gleason L. Archer argue for the “Day-Age View”; and Lee Irons and Meredith G. Kline argue for “The Framework View.”
  • Preston Jones, ed. Is Belief in God Good, Bad or Irrelevant?: A Professor and a Punk Rocker Discuss Science, Religion, Naturalism Christianity. Greg Graffin is frontman, singer and songwriter for the punk band Bad Religion. He also happens to have a Ph.D. in zoology and wrote his dissertation on evolution, atheism and naturalism. Preston Jones is a history professor at a Christian college and a fan of Bad Religion’s music. One day, on a whim, Preston sent Greg an appreciative e-mail. That was the start of an extraordinary correspondence. For several months, Preston and Greg sent e-mails back and forth on big topics like God, religion, knowledge, evil, evolution, biology, destiny and the nature of reality. Preston believes in God; Greg sees insufficient evidence for God’s existence. Over the course of their friendly debate, they tackle such cosmic questions as: Is religion rational or irrational? Does morality require belief in God? Do people only believe in God because they are genetically predisposed toward religion? How do you make sense of suffering in the world? Is this universe all there is? And what does it all matter? In this engaging book, Preston and Greg’s actual e-mail correspondence is reproduced, along with bonus materials that provide additional background and context. Each makes his case for why he thinks his worldview is more compelling and explanatory. While they find some places to agree, neither one convinces the other. They can’t both be right. So which worldview is more plausible? You decide.
  • Kenneth Keathley, J.B. Stump and Joe Aguirre, eds. Old Earth or Evolutionary Creation? Discussing Origins With Reason To Believe and Biologos. Various issues are addressed from several scholars belonging to the Two Largest Old Earth organizations: Reason to Believe (Hugh Ross, founder) and Biologos (Francis Collins, founder). Note: there is very little discussion of a “Young Earth” position in this book.
  • J.P. Moreland, Stephen C. Meyer, Christopher Shaw, Ann K. Gauger and Wayne Grudem, eds. Theistic Evolution: A Scientific, Philosophical, and Theological Critique. Thirty-One chapters by top Scientists, Philosophers, and Theologians who critique the primary sources and articulators of Theistic Evolution in the 20th-21st Century – a landmark book – approximately 1000 pages of material!
  • Alister McGrath, John Wilson, et. al. The Origins Debate: Evangelical perspectives on creation, evolution, and intelligent design (Christianity Today Essentials). For centuries, Christians have argued exactly what God did “in the beginning.” If this were only a question of science, it would not be so contentious. But theology and science shape one another, and there are few easy answers. This key collection of essays presents the current state of the debate, showing how faithful evangelicals have come to their respective views, and what is at stake for the church. Contents: Chapter 1: The Search for the Historical Adam – Richard N. Ostling; Chapter 2: A Tale of Two Scientists: A Young-Earth Creationist and an Evolutionary Creationist – Tim Stafford; Chapter 3: Augustine’s Origin of Species: How the Great Theologian Might Weigh In on the Darwin Debate – Alister McGrath; Chapter 4: We’re Not in Kansas Anymore: The Furor Over Intelligent Design – Nancy Pearcey; Chapter 5: God by the Numbers: Math and the Theology of Origins – Charles Edward White; Chapter 6: What Good is Stardust?: The Remarkably Equipped Universe – Howard J. Van Till; Chapter 7: Your Darwin Is Too Large: Evolution’s Exaggerated Significance for Theology – John Wilson; Chapter 8: Living with the Darwin Fish: Another ‘Missing Link’ Won’t Destroy My Faith – Stan Guthrie; Chapter 9: The Evolution of Darwin: The Scientist’s Problem with God – Dinesh D’Souza; and Chapter 10: Science in Wonderland: Perspective (250 Million Years’ Worth) on the Evolution Controversy – John Wilson 
  • J.P. Moreland and John Mark Reynolds, eds. Three Views on Creation and Evolution (Counterpoints: Bible and Theology). Paul Nelson and John Mark Reynolds defend the view of “Young Earth Creationism”; Robert C. Newman defends the view of  “Old Earth Progressive Creationism”; and Howard J. Van Till defends the view called “Theistic Evolution.”
  • Gerald Rau. Mapping the Origins Debate: Six Models of the Beginning. The debate over evolution and creation has raged for decades and shows no signs of letting up. Many promote one view as the only reasonable solution. But what are the main viewpoints, and just why do they disagree? In the midst of an increasingly intense dispute, Gerald Rau answers the important questions with level-headed clarity and evenhanded analysis. Rau lays out six models of origins, ranging from naturalistic evolution to young-earth creation. He shows how each model presupposes an underlying philosophy that adherents take on faith. With the sensitivity of a seasoned educator, Rau demonstrates how each model assesses the scientific evidence in relation to four different kinds of origins: the universe, life, species and humans. In an age of specialists, Rau sees the big picture. Mapping the Origins Debate cuts through the cacophony and the complexity to provide a lucid and charitable contribution to the conversation.
  • James Stump, ed. Four Views on Creation, Evolution, and Intelligent Design  (Counterpoints: Bible and Theology). Ken Ham’s view is “Young Earth Creationism”; Hugh Ross gives the “Old Earth (Progressive) Creationism View”; Deborah B. Haarsma articulates the “Evolutionary Creation View”; and Stephen C. Meyer presents the “intelligent Design View.”
  • Todd Charles Wood and Darrel R. Falk. The Fool and the Heretic: How Two Scientists Moved Beyond Labels to a Christian Dialogue About Creation and Evolution. The Fool and the Heretic is a deeply personal story told by two respected scientists who hold opposing views on the topic of origins, share a common faith in Jesus Christ, and began a sometimes-painful journey to explore how they can remain in Christian fellowship when each thinks the other is harming the church. To some in the church, anyone who accepts the theory of evolution has rejected biblical teaching and is therefore thought of as a heretic. To many outside the church, as well as a growing number of evangelicals, anyone who accepts the view that God created the Earth in six days a few thousand years ago must be poorly educated and ignorant – a fool. Todd Wood and Darrel Falk know what it’s like to be thought of, respectively, as a fool and a heretic. This audiobook shares their pain in wearing those labels, but more important, provides a model for how faithful Christians can hold opposing views on deeply divisive issues yet grow deeper in their relationship to each other and to God.

SOTERIOLOGY – The Study of Salvation in the Bible

  • David Basinger and Randall Basinger, eds. Predestination & Free Will: Four Views of Divine Sovereignty and Human Freedom (Spectrum Multiview Book Series). If God is in control, are people really free? This question has bothered Christians for centuries. And answers have covered a wide spectrum. Today Christians still disagree. Those who emphasize human freedom view it as a reflection of God’s self-limited power. Others look at human freedom in the order of God’s overall control. David and Randall Basinger have put this age-old question to four scholars trained in theology and philosophy. John Feinberg of Trinity Evangelical Divinity School and Norman Geisler of Dallas Theological Seminary focus on God’s specific sovereignty. Bruce Reichenbach of Augsburg College and Clark Pinnock of McMaster Divinity College insist that God must limit his control to ensure our freedom. Each writer argues for his perspective and applies his theory to two practical case studies. Then the other writers respond to each of the major essays, exposing what they see as fallacies and hidden assumptions.
  • Herbert W. Bateman IV., ed. Four Views on the Warning Passages in Hebrews. Using the popular four-views format, this volume explores the meaning of the five warning passages in the book of Hebrews to both the original readers and us today. Each of the four New Testament scholars present and defend their view and critique the view of their interlocutors. This unique volume will help readers better understand some of the most difficult passages in all of Scripture. Contributors include Grant R. Osborne, Buist M. Fanning, Gareth L. Cockerill, and Randall C. Gleason.
  • James K. Beilby and Paul R. Eddy, eds. Divine Foreknowledge: Four Views (Spectrum Multiview Series). Gregory A. Boyd defends the view called “Open-Theism”; David Hunt defends “The Simple Foreknowledge View”; William Land Craig defends “The Middle-Knowledge View”; and Paul Helm defends the “Augustinian-Calvinist View.”
  • James K. Beilby and Paul R. Eddy, eds. Justification: Five Views (Spectrum Multiview Series). “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom 5:1). When Paul wrote these words he seemed confident he had made himself clear. But for centuries the Pauline doctrine of justification has been a classic point of interpretation and debate in Christian exegesis and theology. And while in recent decades there have been moments of hopeful convergence among the various traditions of the Western church, the fine print often reveals more facets and distinctions than ever before. This volume focuses on five views of justification and calls on representative proponents to set forth their case and then respond to each other. The five views are: “Traditional Reformed” defended by Michael S. Horton;  “Progressive Reformed” by Michael F. Bird; “The New Perspective” by James D. G. Dunn;  “Deification, or Theosis” by Veli-Matti Kärkkäinen; and  “Roman Catholic” by Gerald O. Collins and Oliver Rafferty. In addition, editors James Beilby, Paul R. Eddy and Steven E. Enderlein provide an extensive introduction to the issues informing this important debate. This distinguished forum of biblical interpreters and theologians offers a lively and informative engagement with the biblical, historical and contemporary understandings of justification. Justification: Five Views is not only a fascinating probe into Paul?s meaning, it is also a case book in theological method.
  • James K. Beilby and Paul R. Eddy, eds. The Nature of the Atonement: Four Views (Spectrum Multiview Series). A long history of biblical exegesis and theological reflection has shaped our understanding of the atonement today. The more prominent highlights of this history have acquired familiar names for the household of faith: Christus Victor, penal substitutionary, subjective, and governmental. Recently the penal substitutionary view, and particularly its misappropriations, has been critiqued, and a lively debate has taken hold within evangelicalism. This book offers a “panel” discussion of four views of atonement maintained by four evangelical scholars. The proponents and their views are: Gregory A. Boyd: “Christus Victor View”; Joel B. Green: “Kaleidescopic View”; Bruce R. Reichenbach: “Healing View”; and Thomas R. Schreiner: “Penal Substitutionary View.” Following an introduction written by the editors, each participant first puts forth the case for their view. Each view is followed by responses from the other three participants, noting points of agreement as well as disagreement. This is a book that will help Christians understand the issues, grasp the differences and proceed toward a clearer articulation of their understanding of the atonement.
  • Chad Brand, ed. Perspectives on Election: Five Views. Perspectives on Election presents in counterpoint form five basic common beliefs on the doctrine of spiritual election (for example, predestination) that have developed over the course of church history with a view toward determining which is most faithful to Scripture. Each chapter is written by a prominent person within each tradition, and each writer has the opportunity to respond to each differing view. Despite the focus upon a topic that divides many people, editor Chad Brand says, “The goal of this book is to add clarity to the discussion and to further the discussion, insofar as it is possible, in an amiable manner.” Contributors and their views are the following: “Divine Election to Salvation” presented by Bruce A. Ware; “The Classical Arminian View of Election” by Jack W. Cottrell; “A Consistent Supralapsarian Perspective on Election” presented by RobertL. Reymond; “Universal Reconciliation and the Inclusive Nature of Election” presented by Thomas B. Talbot; and “Divine Election as Corporate, Open, and Vocational” by Clark Pinnock.
  • Gabriel J. Fackre, ed. What About Those Who Have Never Heard?  Three Views on The Destiny of the Unevangelized (Spectrum Multiview Series). What is the fate of those who die never hearing the gospel? Do Hindus, Jews, agnostics and others who do not profess faith in Christ really suffer damnation after death? These and similar questions have long been contemplated by people from every religious persuasion and every walk of life. But in a culture of increasing diversity and growing doubt in the existence of “objective truth,” it seems ever more pressing. In this book three scholars present the span of evangelical conviction on the destiny of the unevangelized. Ronald Nash argues the restrictivist position, that receptive knowledge of Jesus Christ in this life is necessary to salvation. Gabriel Fackre advocates divine perseverance, with the expectation that those who die unevangelized receive an opportunity for salvation after death. And John Sanders sets forth the inclusivist case–asserting that though God saves people only through the work of Jesus Christ, some may be saved even if they do not know about Christ. As each scholar presents his own case and responds to strengths and weaknesses of differing positions, readers are treated to a lively and informative debate. What About Those Who Have Never Heard? is a truly helpful book on one of today’s–and every day’s–most crucial questions.
  • Dave Hunt and James White. Debating Calvinism: Five Points, Two Views. A centuries-old belief system is put to the test as two prominent authors examine and debate the subject of Calvinism from opposing viewpoints. James White, author of The Potter’s Freedom, takes the Calvinist position. Dave Hunt, author of What Love Is This, opposes him. The exchange is lively and at times intense as these two articulate men wrestle over what the Scriptures tell us about God’s sovereignty and man’s free will. This thought-provoking, challenging book provides potent responses to the most frequently asked questions about Calvinism.
  • Adam J. Johnson, ed. Five Views on the Extent of the Atonement (Counterpoints: Bible and Theology). For whom did Christ die? Who may be saved? are questions of perennial interest and importance for the Christian faith. In a familiar Counterpoints format, this book explores the question of the extent of Christ’s atonement, going beyond simple Reformed vs. non-Reformed understandings. This volume elevates the conversation to a broader plane, including contributors who represent the breadth of Christian tradition: “Eastern Orthodox”: expounded by Andrew Louth; “Roman Catholic”: expounded by Matthew Levering; “Traditional Reformed”: expounded by Michael Horton; “Wesleyan”: expounded by Fred Sanders; and “Barthian Universalism”: expounded by Tom Greggs.
  • R.T. Kendall and Rabbi David Rosen. The Christian and the Pharisee: Two Outspoken Religious Leaders Debate the Road to Heaven. The book reproduces a candid exchange of letters between two leading religious figures: an evangelical preacher and a senior Jewish rabbi. This groundbreaking publication is a rare opportunity to read the heartfelt correspondence of two prolific and acclaimed theologians, as they both seek to vigorously defend their own beliefs and allow themselves to be challenged by the claims of the other. As the discussion continues we see mutual respect grow and a strong friendship forged before the relationship is inevitably tested as they encounter points of seemingly irreconcilable differences. Though there are issues and beliefs which separate the two theological camps, this book shows how they share enough to not only get along, but form strong alliances.
  • John D. Laing, Kirk R. MacGregor, Greg Welty, et al. Calvinism and Middle Knowledge: A Conversation. Calvinism and Middle Knowledge is an anthology of essays that moves the discussion of Molinism/middle knowledge out of the philosophical arena, where it has almost exclusively remained, and into the broader theological community. In particular, it sparks a conversation between Calvinists and Molinists regarding the fruitfulness or deficiencies of middle knowledge and the feasibility or infeasibility of Calvinist use of middle knowledge without acceptance of libertarian human freedom. To this end, nine distinguished experts address such topics as the history of the doctrine of middle knowledge, the potential role of Molinism in discussions of evolution and intelligent design, Calvinist concerns with Molinism, and Calvinist appropriation of middle knowledge. This book empowers theologians, historians, biblical scholars, and pastors to join the ongoing conversation and to judge for themselves what explanatory role middle knowledge may or may not play in accounts of providence and practical theology.
  • Dennis L. Okholm and Timothy R. Phillips, eds. Four Views On Salvation In A Pluralistic World (Counterpoints: Bible and Theology). John Hick proposes the “Pluralist View”; Clark Pinnock proposes the “Inclusivist View”; Alister McGrath proposes “A Particularist View: A Post-Enlightenment Approach”; and R. Douglas Geivett and W. Gary Phillips present “A Particularist View: An Evidentialist Approach.”
  • Kirk R. MacGregor and Kevaughn Mattis, eds. Perspectives on Eternal Security: Biblical, Historical, and Philosophical Perspectives. Eternal security, or personal assurance of final salvation, constitutes the single most important matter of practical theology in the Christian tradition. For the past twenty centuries, no other doctrine has exerted such a direct impact on the lives of lay Christians, driving their daily actions, guiding their permanent choices, and shaping their psychology. From the New Testament period onward, a diversity of views on biblical interpretation, anthropology, and divine sovereignty have produced numerous models of eternal security. However, due to the early modern fracturing of Protestant thought along Reformed and Arminian lines, today most evangelicals equate eternal security with Calvin’s perseverance of the saints. In an ecumenical vein, this collection of essays aims to remedy the knowledge gap by bringing a breadth of biblical, historical, and philosophical perspectives to bear on the question of eternal security. These essays comprise the first print anthology from the online theological journal Testamentum Imperium, an international forum founded and edited by Kevaughn Mattis featuring scores of first-rate articles from Christian thinkers worldwide on the topic of eternal security. This book therefore analyzes Calvin’s model of perseverance alongside views on eternal security ranging historically from Clement of Rome to contemporary developments in philosophical theology and process theology. Furthermore, this book explores and strengthens the biblical roots of eternal security through an illuminating host of thematic studies on whole books and exegetical studies on particular passages. Hence this volume will profit all who are interested in the scriptural foundations and historical outworkings of eternal security.
  • Andrew David Naselli and Mark A. Snoeberger, eds. Perspectives on the Extent of the Atonement: 3 Views. Perspectives on the Extent of the Atonement presents a point-counterpoint exchange concerning God’s intention in sending Christ to die on the cross. All three contributors recognize a substitutionary element in the atoning work of Christ, but disagree over the nature and objects of that substitution. Carl Trueman (Westminster Theological Seminary) argues that Christ’s atoning work secured the redemption of his elect alone. While infinite in value, Christ’s death was intended for and applied strictly to those whom the Father had elected unconditionally in eternity past. John Hammett (Southeastern Baptist Theological Seminary) argues that Christ’s atoning work had multiple intentions. Of these intentions two rise to the fore: (1) the intention to accomplish atonement for God’s elect and (2) the intention to provide atonement for all mankind. Grant Osborne (Trinity Evangelical Divinity School) argues that Christ’s atoning work provided atonement generally for all mankind. The application of that atoning work is conditioned, however, on each person’s willingness to receive it.
  • J. Matthew Pinson, ed. Four Views On Eternal Security (Counterpoints: Bible and Theology). Does the Bible support the concept of “once saved, always saved,” or can a person lose his or her salvation? How do the Scriptures portray the complex interplay between grace and free will? These and related questions are explored from different angles in this thought-provoking Counterpoints volume. The contributors each state their case for one of four prominent views on eternal security: “Classical Calvinist” (Michael Horton), “Moderate Calvinist” (Norman L. Geisler), “Reformed Arminian” (Stephen M. Ashby),  and “Wesleyan Arminian” (Steve Harper). In keeping with the forum approach of the Counterpoints series, each view is first presented by its proponent, then critiqued and defended. This fair and respectful approach allows you to weigh for yourself the strengths and weaknesses of the different doctrinal stances. By furnishing you with scholarly and thoughtful perspectives on the topic of eternal security, this book helps you sift through opposing views to arrive at your own informed conclusions. 
  • James R. White. The Potter’s Freedom: A Defense of the Reformation and the Rebuttal of Norman Geisler’s Chosen But Free. Norman L. Geisler’s Chosen but Free sparked a firestorm of controversy when he labeled Calvinism “theologically inconsistent, philosophically insufficient, and morally repugnant.” White steps into the breach with his cogent response. His systematic refutation of Geisler’s argument will help you understand what the Reformed faith really teaches about divine election and how Reformed thought conforms to the gospel.

SPIRITUAL WARFARE – How to Practically Do Battle with the Enemy 

  • James K. Beilby and Paul Rhodes Eddy, editors. Understanding Spiritual Warfare: Four Views. Walter Wink, “The World Systems Model”; David Powlison, “The Classical Model”; Greg Boyd, “The Ground-Level Deliverance Model”; C. Peter Wagner and Rebecca Greenwood, “The Strategic-Level Deliverance Model.”

THEOLOGICAL METHOD – How to Do Theology and Communal Expressions of It

  • Paul L. Allen. Theological Method: A Guide for the Perplexed (Guides for the Perplexed). Theological Method: A Guide for the Perplexed is a book that introduces the reader to the practice of doing theology. It provides a historical survey of key figures and concepts that bear on an understanding of difficult methodological issues in Christian theology. Beginning with a description of philosophical themes that affect the way theology is done today, it summarizes the various theological methods deployed by theologians and churches over two millennia of Christian thought. The book uncovers patterns in the theological task of relating biblical texts with beliefs and doctrines, according to historically conditioned theological and cultural priorities. The book’s highlights include a discussion of Augustine’s epoch-making De doctrina Christiana. Also receiving close attention is the relationship between philosophy and theology during the Middle Ages, the meaning of sola scriptura for the Protestant Reformers, the methods of key interpreters of doctrine in the nineteenth century and the theological priorities of the ‘Radical Orthodoxy’ movement.
  • Kenneth Berding, ed. Three Views on the New Testament Use of the Old Testament (Counterpoints: Bible and Theology). Walter C. Kaiser defends the view: “Single Meaning, Unified Referents”; Darrel L. Bock defends the view: “Single Meaning, Multiple Contexts and Referents”; and Peter Enns defends the view: “Fuller Meaning, Single Goal. 
  • Gregory Boyd and Paul Rhodes Eddy. Across The Spectrum: Understanding Issues In Evangelical Theology (Second Edition). This new edition of a popular text presents an accessible yet comprehensive primer that helps readers understand the breadth of viewpoints on major issues in evangelical theology, with chapters using the popular three- or four-views book format. The authors carefully examine thirty-four positions taken by evangelical scholars on seventeen seminal issues. They lay out the biblical, theological, and philosophical arguments for each position in point-counterpoint fashion and discuss possible objections. The second edition retains the helpful features of the first edition–end-of-chapter “For Further Reading” sections and an extensive glossary–and adds an appendix that addresses thirteen peripheral issues in contemporary evangelicalism.
  • Ronnie Campbell, ed. Do Christians, Muslims, and Jews Worship the Same God? Four Views (Counterpoints Theology and Life).During a time of global conflict, the theological question of whether Muslims, Jews, and Christians worship the same God carries political baggage. Is the God of ISIS the same as the God of Israel? Do Sunni Muslims and Protestant Christians pray to the same Creator and Sustainer of the universe? In this Counterpoints volume, edited by Ronnie P. Campbell, Jr., and Christopher Gnanakan, five leading scholars present the main religious perspectives on this question, demonstrating how to think carefully about an issue where opinions differ and confusion abounds. They examine related subtopics such as the difference between God being referentially the same and essentially the same, what “the same” means when referring to God, the significance of the Trinity in this discussion, whether religious inclusivism is inferred by certain understandings of God’s sameness, and the appropriateness of interfaith worship.The four main views, along with the scholars presenting them, are: “All Worship the Same God: Religious Pluralist View” presented by Wm. Andrew Schwartz and John B. Cobb, Jr.; “All Worship the Same God: Referring to the Same God View” presented by Francis J. Beckwith; “Jews and Christians Worship the Same God: Shared Revelation View” presented by  Gerald R. McDermott; and “None Worship the Same God: Different Conceptions View” presented by Jerry L. Walls) Additionally, essays by Joseph Cumming and David W. Shenk explore the implications of this question specifically for Christians wanting to minister among and build relationships with Muslims. Cumming stresses that finding common ground is key, while Shenk advocates for a respectful focus on differences.
  • John Jefferson Davis. Handbook of Basic Bible Texts: Every Key Passage for the Study of Doctrine & Theology. This volume provides the complete text of key Scripture passages that form the basis for theological study. The text used is the highly readable and modern New International Version. The verses listed are grouped by the classical categories of systematic theology (e.g., God, Christ, Salvation); on disputed points, verses from which the major theological views derive are given. Footnotes provide clarification and brief commentary on verses as appropriate. This work is intended to assist the theological student who might not take the time to look up the verses cited in systematic theologies, but it will also be useful to anyone seeking to better understand the major themes of Scripture.
  • Louis Goldberg, ed. How Jewish Is Christianity? 2 Views On The Messianic Movement (Counterpoints: Bible and Theology). Diverse perspectives about the messianic movement ― from six contributors. Are Messianic congregations necessary or should Jewish believers be incorporated into the Gentile church? This is the topic of the latest volume in the Counterpoints series. The question of how Christian Jews relate their Jewish practices and customs to the church has been an issue within Christianity since the first century. Contemporary contributors who have lived and wrestled with this issue present informed arguments and counter-arguments. The book concludes with a chapter on the future for Messianic Jews and a directory of messianic movement organizations. Contributors include: John Fischer (ThD, California Graduate School of Theology, PhD, University of South Florida) is a rabbi of Congregation Ohr Chadash and Chairman of Judaic Studies at St. Petersburg Theological Seminary. Arnold G. Fruchtenbaum (ThM, PhD, New York University) has served with the Chosen People Ministries and Christian Jew Foundation in the past and is now the founder and director of Ariel Ministries. Gershon Nerel (PhD, Hebrew University, Jerusalem) has served as “Israel Secretary” for the International Messianic Jewish Alliance and has also been a member of the executive committee for the Messianic Jewish Alliance of Israel. David Stern (PhD, MDiv) is the translator of the Jewish New Testament from Greek to English to express its Jewishness; his version of the Tanak is the Complete Jewish Bible. Will Varner (EdD, Temple University) servers as professor of biblical studies at the Master’s College, CA, and the director of the Israel Bible Extension campus of this college in Israel.
  • Stanley N. Gundry, ed. Five Views On Law and Gospel (Counterpoints: Bible and Theology). “The Non-Theonomic View” is presented by Willem A. VanGemeren; “The Theonomic Reformed View” is presented by Greg L. Bahnsen; “The Law As God’s Gracious Guidance For The Promotion of Holiness View” is presented by Walter C. Kaiser; “A Dispensational View” is presented by Wayne G. Strickland; and “A Modified Lutheran View” is presented by Douglas J. Moo.
  • Collin Hansen and Andrew David Naselli, eds. Four Views On The Spectrum Of Evangelicalism (Counterpoints: Bible and Theology). The following views are presented in this dialogue: “Fundamentalism” by Kevin T. Bauder; “Confessional Evangelicalism” by R. Albert Mohler Jr.; “Generic Evangelicalism” by John G. Stackhuse Jr.; and “Postconservative Evangelicalism” by Roger E. Olson.
  • Glenn R. Kreider and Michael J. Svigel. A Practical Primer on Theological Method: Table Manners for Discussing God, His Works, and His Ways. Around a table sit men and women with distinct roles: the interpreter, the theologian, the virtuous, the philosopher, the scientist, the artist, the minister, and the historian. Each is ready to engage in a passionate discussion centered on God, his works, and his ways. Regardless of which role you play at the same table, you’re invited. You simply need to pull up a chair and join the conversation. But how? What do you say when you take your seat? Where do you start? What are the “rules” of the dialogue? A Practical Primer on Theological Method will help you answer these questions. This primer is not only a “how-to” manual for doing theology, but a handbook of etiquette for doctrinal discussions with other believers. This popular-level introductory text presents the proper manner, mode, and means of engaging fruitfully in theology.
  • Gordon R. Lewis. Decide For Yourself: A Theological Workbook. The great Christian doctrines are worth thinking through for ourselves. That’s why Gordon Lewis has provided this concise and complete survey of the major truths of the Christian faith. But rather than just telling us what he has discovered in Scripture, he offers a theological workbook that helps us explore the evidence itself and to draw our own conclusions. He has organized the material around the main themes of God, Christ, the Holy Spirit, humanity, creation, the church, and the end times. This unique text has been used by students of the Bible over the last three decades in the classroom, in the home and in the church. Its enduring quality continues to make it a valuable tool for all who want to develop a systematic theology for themselves.
  • Erwin W. Lutzer. The Doctrines That Divide: A Fresh Look at the Historical Doctrines That Separate Christians. Lutzer examines various controversies that exist within the broad spectrum of Christianity, presenting the historical background of the issue and the biblical understanding of the doctrine. Chapters include “Predestination or Free Will?”; “Why Can’t We Agree about Baptism”?; and “Justification by Faith.”
  • Gary T, Meadors, ed. Four Views on Moving Beyond The Bible To Theology (Counterpoints: Bible and Theology). The following models of methods are proposed: “A Principlizing Model” by Walter C. Kaiser Jr.; “A Redemptive-Historical Model” by Daniel M. Doriani; “A Drama of Redemption Model” by Kevin J. Vanhoozer; and “A Redemptive-Movement Model” by William J. Webb.
  • Stanley E. Porter, ed. Evangelical Theological Method: Five Views (Spectrum Multiview Series). How should one approach the task of theology? The question of methodology is increasingly one of interest among theologians, who recognize that the very manner in which we approach theology informs both the questions we ask and the conclusions we reach. This volume in IVP’s Spectrum Multiview series brings together five evangelical theologians with distinctly different approaches to the theological task. After presenting the approaches―which include appeals to Scripture, context, missions, interdisciplinary studies, and dogmatics―each contributor responds to the other views. Emerging from this theological conversation is an awareness of our methodological commitments and the benefits that each approach can bring to the theological task. Contributors:Sung Wook Chung, “Bible Doctines Conservative Theology: Codifying God’s Word”;  John R. Franke, “Missional Theology: Living God’s Love”; Telford C. Work, “An Interdisciplinary Theology Response”; Victor Ifeanyi Ezigbo, “A Contextual Theology Response”; and Paul Louis Metzger, “A Trinitarian Dogmatic Theology Response.”
  • James Stamoolis, ed. Three Views On Eastern Orthodoxy and Evangelicalism (Counterpoints: Bible and Theology). Bradley Nassif answers the question, “Are Eastern Orthodoxy and Evangelicalism Compatible? Yes”; Michael Horton answers the question, “Are Eastern Orthodoxy and Evangelicalism Compatible? No”; Vladimir Berzonsky answers the question, “Are Eastern Orthodoxy and Evangelicalism Compatible? No”; George Hancock-Stefan answers the question, “Are Eastern Orthodoxy and Evangelicalism Compatible? Maybe”; And Edward Rommen answers the question, “Are Eastern Orthodoxy and Evangelicalism Compatible? Maybe.”
  • Mary M. Veeneman. Introducing Theological Method: A Survey of Contemporary Theologians and Approaches. Sound theological method is a necessary prerequisite for good theological work. This accessible introduction surveys contemporary theological methodology by presenting leading thinkers of the 20th and 21st centuries as models. The book presents the strengths and weaknesses in each of the major options. Rather than favoring one specific position, it helps students of theology think critically so they can understand and develop their own theological method.

THEOLOGY PROPER – The Study of God: 

The Trinity, His Nature, Character & Activity in Our World 

  • John M. DePoe and Tyler Dalton McNabb. Debating Christian Religious Epistemology: An Introduction to Five Views on the Knowledge of God. Debating Christian Religious Epistemology introduces core questions in the philosophy of religion by bringing five competing viewpoints on the knowledge of God into critical dialogue with one another. Each chapter introduces an epistemic viewpoint, providing an overview of its main arguments and explaining why it justifies belief. The validity of that viewpoint is then explored and tested in a critical response from an expert in an opposing tradition. Featuring a wide range of different philosophical positions, traditions and methods, this introduction: Covers classical evidentialism, phenomenal conservatism, proper functionalism, covenantal epistemology and traditions-based perspectivalism; Draws on MacIntyre’s account of rationality and ideas from the Analytic and Conservatism traditions; Addresses issues in social epistemology; and Considers the role of religious experience and religious texts. Packed with lively debates, this is an ideal starting point for anyone interested in understanding the major positions in contemporary religious epistemology and how religious concepts and practices relate to belief and knowledge.
  • Dennis Jowers, ed. Four Views on Divine Providence (Counterpoints: Bible and Theology). Paul Kjoss Helseth propounds the view that “God Causes All Things”; William Lane Craig propounds the view that “God Directs All Things”; Ron Highfield propounds the view that “God Controls By Liberating”; and Gregory A. Boyd propounds that “God Limits Control.”
  • Gregory E. Ganssle, ed. God & Time: Four Views (Spectrum Multiview Series). Paul Helm proclaims the “Divine Timeless Eternity View”; Alan G. Padgett proclaims the “Eternity As Relative Timelessness View”; William Lane Craig proclaims the “Timelessness & Omnitemporality View”; and Nicholas Wolterstorff proclaims the “Unqualified Divine Temporality View.”
  • Stephen R. Holmes, ed. Two Views on the Doctrine of the Trinity (Counterpoints: Bible and Theology). The doctrine of the Trinity stands front and center of the Christian faith and its articulation. After a sustained drought of trinitarian engagement, the doctrine of the Trinity has increasingly resurged to the forefront of Evangelical confession. The second half of the twentieth century, however, saw a different kind of trinitarian theology developing, giving way to what has commonly been referred to as the “social Trinity.” Social—or better, relational—trinitarianism has garnered a steady reaction from those holding to a classical doctrine of the Trinity, prompting a more careful and thorough re-reading of sources and bringing about not only a much more coherent view of early trinitarian development but also a strong critique of relational trinitarian offerings. Yet confusion remains. As Evangelicals get better at articulating the doctrine of the Trinity, and as the current and next generation of believers in various Christian traditions seek to be more trinitarian, the way forward for trinitarian theology has to choose between the relational and classical model, both being legitimate options.In this volume, leading contributors—one evangelical and one mainline/catholic representing each view—establish their models and approaches to the doctrine of the Trinity, each highlighting the strengths of his view in order to argue how it best reflects the orthodox perspective. In order to facilitate a genuine debate and to make sure that the key issues are teased out, each contributor addresses the same questions regarding their trinitarian methodology, doctrine, and its implications. Contributors include: Stephen R. Holmes; Paul D. Molnar; Thomas H. McCall; and Paul S. Fiddes.
  • John W. Loftus and Randal Rauser. God or Godless? One Atheist. One Christian. Twenty Controversial Questions. In this unique book, atheist John Loftus and theist Randal Rauser engage in twenty short debates that consider Christianity, the existence of God, and unbelief from a variety of angles. Each concise debate centers on a proposition to be resolved, with either John or Randal arguing in the affirmative and the opponent the negative, and can be read in short bits or big bites. This is the perfect book for Christians and their atheist or agnostic friends to read together, and encourages honest, open, and candid debate on the most important issues of life and faith.
  • Robert J. Matz, ed. Divine Impassability: Four Views of God’s Emotions and Suffering (Spectrum Multiview Series). Does God suffer? Does God experience emotions? Does God change? How should we interpret passages of Scripture that seem to support one view or the other? And where does the incarnation and Christ’s suffering on the cross fit into this? The lively but irenic discussion that takes place in this conversation demonstrates not only the diversity of opinion among Christians on this theological conundrum but also its ongoing relevance for today. Views and Contributors: “Strong Impassibility” by James E. Dolezal, assistant professor in the School of Divinity at Cairn University; “Qualified Impassibility” by Daniel Castelo, professor of dogmatic and constructive theology at Seattle Pacific University; “Qualified Passibility” by John C. Peckham, professor of theology and Christian philosophy at Andrews University; and “Strong Passibility” by Thomas Jay Oord, professor of theology and philosophy at Northwest Nazarene University.
  • J.P. Moreland, Khaldoun A. Sweis, and Chad V. Meister, eds. Debating Christian Theism. Comprising groundbreaking dialogues by many of the most prominent scholars in Christian apologetics and the philosophy of religion, this volume offers a definitive treatment of central questions of Christian faith. The essays are ecumenical and broadly Christian, in the spirit of C.S. Lewis’s Mere Christianity, and feature lucid and up-to-date material designed to engage readers in contemporary theistic and Christian issues. Beginning with dialogues about God’s existence and the coherence of theism and then moving beyond generic theism to address significant debates over such specifically Christian doctrines as the Trinity and the resurrection of Jesus, Debating Christian Theism provides an ideal starting point for anyone seeking to understand the current debates in Christian theology.
  • Anthony C. Thiselton. Approaching the Study of Theology: An Introduction to Key Thinkers, Concepts, Methods & Debates. From the opening pages of the Bible, we learn of God as one who communicates with humankind―offering us first steps toward knowledge of the divine, the very foothold of theology. On this basis, Approaching the Study of Theology presents an engaging introduction to the breadth and depth of the study of theology, mapping the significant landmarks as well as the main areas of debate. The book is divided into three parts: Part I (Approaches) describes the major approaches to theology that have emerged and developed over time. Part II (Concepts and Issues) explains the major concepts and issues, identifying theologians associated with each. Part III (Key Terms) provides a helpful glossary of all the key terms that readers need to understand in order to better understand theology. Written by the eminent theologian Anthony Thiselton, here is an accessible resource for both those in the midst of a theological course or program as well as those contemplating the field.
  • Bruce A. Ware, ed. Perspectives on the Doctrine of God: Four Views. Perspectives on the Doctrine of God presents in counterpoint form four basic common beliefs on the doctrine of God that have developed over the course of church history with a goal of determining which view is most faithful to Scripture. Contributors to this fifth book in the PERSPECTIVES series are Regent College J.I. Packer chair in Theology and Philosophy Paul Helm (Classical Calvinist perspective), editor Bruce Ware (Modified Calvinist perspective), Baylor University professor of Theology Roger Olson (Classical Arminian perspective), and Hendrix College assistant professor of Religion John Sanders (Open Theist perspective).

WORLDVIEW – A particular philosophy of life or conception of the world

  • Ronnie P. Campbell Jr. Worldviews and the Problem of Evil: A Comparative Approach. How does the Christian response to the problem of evil contrast with that of other worldviews? Most attempts at answering the problem of evil either present a straightforward account of the truth claims of Christianity or defend a minimalist concept of God. This book is different. Inside, you’ll examine four worldviews’ responses to the problem of evil. Then, you’ll hear the author’s argument that Christian theism makes better sense of the phenomenon of evil in the world equipping you to reach an informed conclusion. This book’s unique approach integrating worldviews with apologetics with theology will give you a better understanding of the debate surrounding the problem of evil, in both philosophy and theology. Learn to think cogently and theologically about the problem of evil and Christianity’s ability to answer its challenges with Worldviews and the Problem of Evil as your guide.
  • Myron B. Penner, ed. Christianity and the Postmodern Turn (Six Views). R. Douglas Geivett, writes, “Is God a Story? Postmodernity and the Task of Theology”; R. Scott Smith writes, “Christian Postmodernism and the Linguistic Turn”; Kevin J. Vanhoozer writes, “Pilgrim’s Digress: Christian Thinking on and about the Post Modern Way”; John R. Franke writes, “Christian Faith and Postmodern Theory: Theology and the Nonfoundationalist Turn”; James K. A. Smith writes, “A Little Story about Metanarratives: Lyotard, Religion, and Postmodernism Revisited.” 

THEOLOGICAL RESOURCES: DEBATE & DIALOGUE – MULTIPLE VIEWS & PERSPECTIVES

Compiled by David P. Craig, August, 2021

AFTERLIFE – Death, Intermediate State, Heaven and Hell

  • William V. Crockett, ed. Four Views on Hell. Counterpoints first edition: John F. Walvoord defends the “Literal View”; William V. Crockett defends the “Metaphorical View”; Zachary J. Hays defends the “Purgatorial View”; and Clark H Pinnock defends the “Conditional View.”
  • Edward William Fudge. Two Views of Hell: A biblical Theological Dialogue. Edward Fudge gives the case for “Conditionalism” and Robert A. Person gives the case for “Traditionalism.”
  • Steve Gregg. All Your Want To Know About Hell: Three Christian Views of God’s Final Solution to the Problem of Sin. Covers the Case for “Traditionalism”; “Conditionalism”; and “Restorationism.”
  • Peter Kreeft. Between Heaven and Hell: A Dialog Somewhere Beyond Death with John F. Kennedy, C.S. Lewis & Aldous Huxley. An entertaining fictional dialogue using the socratic method by a supporter of “Mere Christianity” – Kreeft is a staunch Roman Catholic Philosopher at Boston College, who shares much in common with evangelicals. 
  • Preston Sprinkle, ed. Four Views on Hell (Second Edition with New Contributors: Denny Burk defends the Eternal Conscious Torment view; John G. Stackhouse defends the Terminal Punishment view; Robin A. Parry defends the Universalist view; Jerry L. Walls defends the Hell and Purgatory view).
  • Michael E. Wittmer, ed. Four Views On Heaven. Zondervan Counterpoints Series: John S. Feinberg, “The Traditional View”; J. Richard Middleton, “Platonic Earthly View”; Michael Allen, “Heavenly Earth View”; Peter Kreeft, “Roman Catholic Beatific Vision View”.

APOLOGETICS – Giving Good Evidence for the Truth of Christianity 

  • James K. Beilby. Thinking About Christian Apologetics: What It Is and Why We Do It. Most introductions to apologetics begin with the “how to” of defending the faith, diving right into the major apologetic arguments and the body of evidence. For those who want a more foundational look at this contested theological discipline, this book examines Christian apologetics in its nature, history, approaches, objections and practice. What is apologetics?; How has apologetics developed?; What are the basic apologetic approaches?; Why should we practice apologetics? Countless Christians today are seeking a responsible way to defend and commend their faith. If you are one them, Thinking About Christian Apologetics is a good place to start.
  • Kenneth D. Boa & Robert M. Bowman Jr. Faith Has Its Reasons: Integrative Approaches to Defending the Christian Faith. Ever since the apostle Paul addressed the Stoic and Epicurean philosophers in Athens, relating the Christian worldview to a non-Christian world has been a challenge. And despite Peter’s charge to be ready to make a defense to everyone who asks you to give an account for the hope that is in you (1 Peter 3:15), most Christian laypeople have left apologetics―the defense of the faith―to the ecclesiastical pros. Faith Has Its Reasons is a study of four different models of how apologetics should be done, an assessment of their strengths and weaknesses, and a proposal for integrating the best insights of each. Kenneth Boa and Robert Bowman have assembled a wealth of information about what Christians believe and how to present that faith to an unbelieving world. Remarkable both in its depth of content and ease of accessibility, Faith Has Its Reasons gives Christian laypeople the tools to address such critical questions as: Why is belief in God rational despite the prevalence of evil in the world?; What facts support the church’s testimony that Jesus rose from the dead?; Can we be certain Christianity is true?; and How can our faith in Christ be based on something more secure than our own understanding without descending into an irrational emotionalism?
  • Scott R. Burson & Jerry L. Walls. C. S. Lewis & Francis Schaeffer: Lessons for a New Century from the Most Influential Apologists of Our Time. In some ways, they could not be more different: the pipe-smoking, Anglican Oxford don and the blue-collar scion of conservative Presbyterianism. But C. S. Lewis and Francis Schaeffer, each in his unique way, fashioned Christian apologetics that influenced millions in their lifetimes. And the work of each continues to be read and studied today. In this book Scott Burson and Jerry Walls compare and contrast for the first time the thought of Lewis and Schaeffer. With great respect for the legacy of each man, but with critical insight as well, they suggest strengths and weaknesses of their apologetics. All the while they consider what Lewis and Schaeffer still have to offer in light of postmodernism and other cultural currents that, since their deaths, have changed the apologetic landscape. This incisive book stands as both an excellent introduction to the work of these two important figures and a fresh proposal for apologetics at the dawn of a new century.
  • Steven B. Cowan, ed. Five Views on Apologetics (Zondervan Counterpoints Series). William Lane Craig presents the “Classical Method”; Gary R. Habermas presents the “Evidential Method”; Paul D. Feinberg presents the “Cumulative Case Method”; John Frame presents the “Presuppositional Method”; and Kelly James Clark presents the “Reformed Epistemological Method.”
  • William Lane Craig and Walter Sinnott-Armstrong. God? A Debate Between A Christian and An Atheist. The question of whether or not God exists is profoundly fascinating and important. Now two articulate spokesmen–one a Christian, the other an atheist–duel over God’s existence in an illuminating battle of ideas. In God? A Debate between a Christian and an Atheist, William Lane Craig and Walter Sinnott-Armstrong bring to the printed page two debates they held before live audiences, preserving all the wit, clarity, and immediacy of their public exchanges. Avoiding overly esoteric arguments, they directly address issues such as religious experience, the Bible, evil, eternity, the origin of the universe, design, and the supposed connection between morality and the existence of God. Employing sharp and humorous arguments, each philosopher strikes quickly to the heart of his opponent’s case. For example, Craig claims that we must believe in God in order to explain objective moral values, such as why rape is wrong. Sinnott-Armstrong responds that what makes rape wrong is the harm to victims of rape, so rape is immoral even if there is no God. By assuming a traditional concept of God in their discussion, the authors ensure that they are truly addressing each other’s viewpoints and engaging in a disagreement over a unified issue. The book is composed of six chapters that alternate between Craig and Sinnott-Armstrong, so that each separate point can be discussed as it arises.
  • Gary R. Habermas, Antony G.N. Flew, & Terry L. Mieth. Did Jesus Rise From The Dead? The Resurrection Debate. This is the most important question regarding the claims of the Christian faith. Certainly no question in modern religious history demands more attention or interest, as witnessed by the vast body of literature dealing with the Resurrection. James I. Packer says it well in his response to this debate: ‘When Christians are asked to make good their claim that this scheme is truth, they point to Jesus’ resurrection. The Easter event, so they affirm, demonstrated Jesus’ deity; validated his teaching; attested to the completion of his work of atonement for sin; confirms his present cosmic dominion and coming reappearance as Judge; assures us that his personal pardon, presence, and power in people’s lives today is fact; and guarantees each believer’s own reembodiment by Resurrection in the world to come’ The Apostle Paul considered the Resurrection to be the cornerstone of the Christian faith. If Jesus did not rise from the dead, the whole structure, Christianity, collapses. Paul tells us in 1 Corinthians 15:14-17, ‘And if Christ has not been raised, ‘our preaching is useless and so is you faith’ More than that, we are then found to be false witnesses about God. . . . And if Christ has not been raised, your faith is futile [emphasis added]’ The Christian faith-and its claim to be Truth-exists only if Jesus rose from the dead. The heart of Christianity is a living Christ.
  • J.P. Moreland and Kai Nielsen. Does God Exist? The Debate Between Theists and Atheists. Is there a God? What is the evidence for belief in such a being? What is God like? Or, is God a figment of human inspiration? How do we know that such a being might not exist? Should belief or disbelief in God’s existence make a difference in our opinions and moral choices, in the way we see ourselves and relate to those around us? These are fundamental questions, and their answers have shaped individual lives, races, and nations throughout history. On March 24, 1988, at the University of Mississippi, J.P. Moreland, a leading Christian philosopher and ethicist, and Kai Nielsen, one of today’s best-known atheist philosophers, went head-to-head over these questions. Does God Exist? records their entire lively debate and includes questions from the audience, the debaters’ answers, and the responses of four recognized scholars – William Lane Craig, Antony Flew, Dallas Willard, and Keith Parsons. Noted author and philosopher Peter Kreeft has written an introduction, concluding chapter, and appendix – all designed to help readers decide for themselves whether God is fact or fantasy.
  • Armand M. Nicholi Jr. The Question of God: C.S. Lewis and Sigmund Freud Debate God, Love, Sex, and the Meaning of Life. Renowned psychiatrist and educator Armand Nicholi here presents a fascinating comparison of the beliefs of Sigmund Freud and C. S. Lewis. For all the variety of specific religious beliefs, there are fundamentally only two kinds of people: believers and nonbelievers. In the 20th century, no spokesman was more prominent for nonbelief than Sigmund Freud, and no one argued for belief more successfully than C. S. Lewis. From pain and suffering to love and sex, from God to morality, Lewis and Freud carefully argued opposing positions and even considered the chief objections to their positions. Based on Nicholi’s years of studying both men, including wide access to Freud’s letters, this debate on the greatest of subjects strikes at the deepest chords in our souls.

BAPTISM – One of two essential ordinances of the Christian Faith.

  • John H. Armstrong, ed. Understanding Four Views on Baptism (Counterpoints: Church Life). What is the significance of water baptism? Who should be baptized? Is infant baptism scriptural? Which is the proper baptismal mode: sprinkling, pouring, or immersion? Should people be rebaptized if they join a church that teaches a different form of baptism? Should baptism be required for church membership? These and other questions are explored in this thought-provoking book. Four historic views on baptism are considered in depth: “Baptism of the professing regenerate by immersion: Baptist View” presented by Thomas J. Nettles; “Believers’ baptism on the occasion of regeneration by immersion: Christian Churches/Churches of Christ View” presented by Hohn D. Castelein;  “Infant baptism by sprinkling as a regenerative act: Lutheran View” presented by Robert Kolb; and “Infant baptism of children of the covenant: Reformed View” presented by Richard L. Pratt Jr. Each view is presented by its proponent, then critiqued and defended in dialogue with the book’s other contributors. Here is an ideal setting in which you can consider the strengths and weaknesses of each stance and arrive at your own informed conclusion.
  • David F. Wright, ed. Baptism: Three Views. Bruce A. Ware presents the “Believers’ Baptism View”; Sinclair B. Ferguson presents the “Infant Baptism View”; Anthony N.S. Lane presents the “Dual-Practice View.”

BIBLIOLOGY – A Defense of the Bible and Controversies in the Bible, about the Bible, and its People and Books

  • Michael F. Bird, ed. Four Views On The Apostle Paul (Counterpoints: Bible and Theology). The apostle Paul was a vital force in the development of Christianity. Paul’s historical and religious context affects the theological interpretation of Paul’s writings, no small issue in the whole of Christian theology. Recent years have seen much controversy about the apostle Paul, his religious and social context, and its effects on his theology. In the helpful Counterpoints format, four leading scholars present their views on the best framework for describing Paul’s theological perspective, including his view of salvation, the significance of Christ, and his vision for the churches. Contributors and views include: “The Reformed View”:  presented by Thomas R. Schreiner; “The Catholic View”: presented by Luke Timothy Johnson; “The Post-New Perspective View”: presented by Douglas Campbell; and “The Jewish View”: presented by Mark D. Nanos. Like other titles in the Counterpoints: Bible and Theology collection, Four Views on the Apostle Paul gives theology students the tools they need to draw informed conclusions on debated issues. General editor and New Testament scholar Michael F. Bird covers foundational issues and provides helpful summaries in his introduction and conclusion.
  • David Alan Black, ed. Perspectives On The Ending of Mark: Four Views. Because it is conspicuously absent from more than one early Greek manuscript, the final section of the gospel of Mark (16:9-20) that details Christ’s resurrection remains a constant source of debate among serious students of the New Testament. Perspectives on the Ending of Mark presents in counterpoint form the split opinions about this difficult passage with a goal of determining which is more likely. Southeastern Baptist Theological Seminary professors Maurice Robinson and David Alan Black argue for the verses’ authenticity. Keith Elliott (University of Leeds) and Daniel Wallace (Dallas Theological Seminary) contend that they are not original to Mark’s gospel. Darrell Bock (Dallas Theological Seminary) responds to each view and summarizes the state of current research on the entire issue.
  • D.A. Carson. The King James Version Debate: A Plea for Realism. The author addresses laypeople and pastors with a concise explanation of the science of textual criticism and refutes the proposition that the King James Version is superior to contemporary translations.
  • Steven B. Cowan and Terry L. Wilder. In Defense of the Bible: A Comprehensive Apologetic for the Authority of Scripture. In Defense of the Bible gathers exceptional articles by accomplished scholars (Paul Copan, William A. Dembski, Mary Jo Sharp, Darrell L. Bock, etc.), addressing and responding to all of the major contemporary challenges to the divine inspiration and authority of Scripture. The book begins by looking at philosophical and methodological challenges to the Bible—questions about whether or not it is logically possible for God to communicate verbally with human beings; what it means to say the Bible is true in response to postmodern concerns about the nature of truth; defending the clarity of Scripture against historical skepticism and relativism. Contributors also explore textual and historical challenges—charges made by Muslims, Mormons, and skeptics that the Bible has been corrupted beyond repair; questions about the authorship of certain biblical books; allegations that the Bible borrows from pagan myths; the historical reliability of the Old and New Testaments. Final chapters take on ethical, scientific, and theological challenges— demonstrating the Bible’s moral integrity regarding the topics of slavery and sexism; harmonizing exegetical and theological conclusions with the findings of science; addressing accusations that the Christian canon is the result of political and theological manipulation; ultimately defending the Bible as not simply historically reliable and consistent, but in fact the Word of God.
  • F. David Farnell and Norman L. Geisler, eds. Vital Issues in the Inerrancy Debate. The inerrancy of God’s Word has been attacked throughout church history. Today’s assaults are unique since neo-evangelicals now surrender to post-modernistic ideas of history and historical-critical ideologies that assault this vital doctrine. They seek to redefine the orthodox meaning of inerrancy. Since the signing of the Chicago Statements, troubling signs have once again appeared in recent years among many who either did not fight the battles for the inerrancy of Scripture as did the International Council on Biblical Inerrancy, or who do not remember the troubling times that caused their development. The nature and definition of “inerrancy” are now being changed to include ideas of fallibility. History is forgotten. The need arises for sounding the alarm for Vital Issues in Inerrancy. Evangelical schools and churches that broke away earlier to defend inerrancy surrender now to academic prestige and scholarly fads instead of faithfulness to God’s inerrant Word. The contributors pray that the Lord will raise up a new generation with the spiritual fervency of the International Council on Biblical Inerrancy to uphold the inerrancy of God’s Word: Isaiah 40:8–“The grass withers, the flower fades, But the word of our God stands forever.”
  • Scott M. Gibson and Matthew D. Kim. Homiletics and Hermeneutics: Four Views on Preaching Today. Scott Gibson and Matthew Kim, both experienced preachers and teachers, have brought together four preaching experts–Bryan Chapell, Kenneth Langley, Abraham Kuruvilla, and Paul Scott Wilson–to present and defend their approach to homiletics. Reflecting current streams of thought in homiletics, the book offers a robust discussion of theological and hermeneutical approaches to preaching and encourages pastors and ministry students to learn about preaching from other theological traditions. It also includes discussion questions for direct application to one’s preaching.
  • Stanley N. Gundry, ed. Show Them No Mercy: 4 Views On God and Canaanite Genicide (Counterpoints: Bible and Theology). A discussion of various contemporary evangelical views of genocide in the Old Testament. Christians are often shocked to read that Yahweh, the God of the Israelites, commanded the total destruction―all men, women, and children―of the ethnic group know as the Canaanites. This seems to contradict Jesus’ command in the New Testament to love your enemies and do good to all people. How can Yahweh be the same God as the Father of our Lord Jesus Christ? What does genocide in the Bible have to do with the politics of the 21st century? This book explores, in typical Counterpoints format, the Old Testament command of God to exterminate the Canaanite population and what that implies about continuity between the Old and New Testaments. The four points of view presented on the continuity of the Testaments are: “Strong Discontinuity” presented by C . S. Cowles; “Moderate Discontinuity” presented by Eugene H. Merrill; “Spiritual Continuity” presented by Tremper Longman III; and “Eschatological Continuity” presented by Daniel L. Gard.
  • Charles Halton, ed. Genesis: History, Fiction, or Neither?: Three Views on the Bible’s Earliest Chapters (Counterpoints: Bible and Theology). James K. Hoffmeier writes about “Genesis 1-11 As History and Theology”; Gordon J. Wenham writes about “Genesis 1-11 As ProtoHistory”; and Kenton L. Sparks writes about “Genesis 1-11 As Ancient Hisoriography.”
  • Mark D. Janzen, ed. Five Views on the Exodus: Historicity, Chronology, and Theological Implications (Counterpoints: Bible and Theology). Five Views on the Exodus looks at competing views on the historicity, chronology, and theological implications of the exodus. The biblical account of the Israelite exodus from Egypt is one of the most enduring narratives ever told and is a foundational event for several world religions. It resonates across cultures with its timeless themes of redemption and deliverance. It is also the only explanation the Bible gives for Israel’s origin. Despite its unique legacy, many scholars regard the exodus as fictitious or a cultural memory that may not be a historical event. Even among those who believe the exodus happened, there is no consensus regarding its date. Five Views on the Exodus brings together experts in the fields of biblical studies, Egyptology, and archaeology to discuss and debate the most vexing questions about the exodus. Each offers their own view and offer constructive responses to other leading views on the exodus. The five views presented here include: “The Early Date: The Exodus Took Place in the Fifteenth Century BC” by Scott Stripling; “The Late Date: A Historical Exodus in the Thirteenth Century BC” by James K. Hoffmeier; “A Hyksos Levite Led Exodus in the Time of Ramesses II” by Peter Feinman; “The Alternative Late Date: The Exodus Took Place in the Twelfth Century BC” by Gary A. Rendsburg; and “The Exodus as Cultural Memory: A Transformation of Historical Events” by Ronald Hendel.
  • Scot McKnight and Joseph B. Modica, eds. Romans: Four Perspectives. There are several top notch evangelical scholars that participate in this book that interact with various issues in dialogue: Stephen Westerholm writes about “Romans and the ‘Lutheran’ Paul”; Scot McKnight writes about “Romans and the New Perspective”; Douglas A. Campbell writes “Romans and the Apocalyptic Reading of Paul”; and Michael J. Gorman writes “Romans and the Participationist Perspective.” There are significant passages and issues in Romans dealt with by Michael F. Bird; Thomas R. Schreiner; Carl R. Trueman; James D.G. Dunn; and others.
  • J. Merrick and Stephen M. Garrett, eds. Five Views on Biblical Inerrancy (Counterpoints: Bible and Theology). The following five views are presented: “When The Bible Speaks, God Speaks: The Classic Doctrine of Biblical Inerrancy” by R. Albert Mohler Jr.; “Inerrancy, However Defined, Does Not Describe What The Bible Does” by Peter Enns; “Inerrancy Is Not Necessary For Evangelicalism Outside the USA” by Michael F. Bird; “Augustinian Inerrancy: Literary Meaning, Literal Truth, And Literate Interpretation In the Economy of Biblical Doctrine” by Kevin J. Vanhoozer; and “Recasting Inerrancy: The Bible As Witness To Missional Plurality” by John R. Franke.
  • Stanley E. Porter and Beth M. Stovell, eds. Biblical Hermeneutics: Five Views. Craig L. Blomberg presents the “Historical-Critical/Grammatical View”; F. Scott Spencer presents the “Literary/Postmodern View”; Merold Westphal presents the “Philosophical View”; Richard B. Gaffin Jr. presents the “Redemptive-Historical View”; and Robert W. Wall presents the “Canonical View.”
  • Stanley E. Porter and Bryan R. Dyer. The Synoptic Problem: Four Views. The relationship between Matthew, Mark, and Luke is one of the most contested topics in Gospel studies. How do we account for the close similarities–and differences–in the Synoptic Gospels? In the last few decades, the standard answers to the typical questions regarding the Synoptic Problem have come under fire, while new approaches have surfaced. Following an overview of the issues, leading proponents of each view set forth their positions and respond to each of the other views. This up-to-date introduction articulates and debates the four major views: “The Two Source Hypothesis” presented by Craig A. Evans;  “The Farrer Hypothesis” presented by Mark Goodacre; “The Two Gospel Hypothesis” presented by David Barrett Peabody; and “Orality and Memory Hypothesis” presented by Rainer Riesner.  A concluding chapter summarizes the discussion and charts a direction for further study.
  • Robert B. Stewart, ed. The Reliability of the New Testament: Bart D. Ehrman & Daniel B. Wallace in Dialogue. Several renowned evangelical scholars tackle the many and varied objections of liberal scholar Bart D. Ehrman.
  • Robert L. Thomas. Three Views On The Origins of the Synoptic Gospels. While secular critics and liberal religious scholars have discounted the historicity and integrity of the first three Gospels, evangelicals maintain that the Synoptic Gospels fully support a high view of inspiration and historicity, despite varying views among evangelicals on Gospel origins. Four evangelical scholars join together in a presentation/response format to examine the three dominant views on Gospel origins. Grant Osborne and Matthew Williams present the “Two-Source or Markian Priority View”; John H. Niemelä presents the “Two Gospel or Matthewan Priority View”; and F. David Farnell presents the “Independence View”. Robert Thomas provides a helpful introduction to the issues and a final summary of the discussion.
  • James R. White. Scripture Alone: Exploring the Bible’s Accuracy, Authority, and Authenticity. A denial of the sufficiency of Scripture is at the core of almost every form of opposition to the Christian faith today. Scripture Alone is written to instill a passionate love for and understanding of the Bible. In this defense of God’s inspired Word, readers will comprehend what “God’s Word” is, the nature of Scripture, the relationship of the Bible to tradition, how to apply Scripture to today’s issues, and much more. Included is a faith-inspiring study of the canon–what it is and where it came from.

CHRISTOLOGY – The Doctrine of Jesus – His Historicity, Person, and Nature

  • W. David Beck and Michael R. Licona, eds. Raised on the Third Day: Defending the Historicity of the Resurrection of Jesus. Raised on the Third Day approaches these questions with critical and believing eyes. A variety of contributors―including J. P. Moreland, William Lane Craig, Craig A. Evans, Beth M. Sheppard, and Sean McDowell―evaluate scriptural, historical, moral, and apologetic issues related to Christ’s death and resurrection. Readers will better appreciate how Gary Habermas has shaped the discussion and how scholarship can be moved forward. Study of Christ’s resurrection is far from exhausted. Gary R. Habermas is one of the most influential Christian philosophers and apologists of the later twentieth and early twenty-first centuries. His life’s work has focused on matters pertaining to the historicity of the resurrection of Jesus, and it is widely agreed that Habermas is the foremost authority on the subject. This festschrift is a tribute to that work.
  • James K. Beilby and Paul R. Eddy, eds. The Historical Jesus: Five Views (Spectrum Multiview Series). The scholarly quest for the historical Jesus has a distinguished pedigree in modern Western religious and historical scholarship, with names such as Strauss, Schweitzer and Bultmann highlighting the story. Since the early 1990s, when the Jesus quest was reawakened for a third run, numerous significant books have emerged. And the public’s attention has been regularly arrested by media coverage, with the Jesus Seminar or the James ossuary headlining the marquee. The Historical Jesus: Five Views provides a venue for readers to sit in on a virtual seminar on the historical Jesus. Beginning with a scene-setting historical introduction by the editors, prominent figures in the Jesus quest set forth their views and respond to their fellow scholars. On the one end Robert M. Price lucidly maintains that the probability of Jesus’ existence has reached the “vanishing point,” and on the other Darrell Bock ably argues that while critical method yields only a “gist” of Jesus, it takes us in the direction of the Gospel portraits. In between there are numerous avenues to explore, questions to be asked and “assured results” to be weighed. And John Dominic Crossan, Luke Timothy Johnson and James D. G. Dunn probe these issues with formidable knowledge and honed insight, filling out a further range of options. The Historical Jesus: Five Views offers a unique entry into the Jesus quest. For both the classroom and personal study, this is a book that fascinates, probes and engages.
  • Paul Copan and Ronald K. Taccelli. Resurrection: Fact or Figment? A Debate Between William Lane Craig & Gerd Ludemann. Was the resurrection of Jesus a fact of history or a figment of imagination? Was it an event that entailed a raised and transformed body and an empty tomb? Or was it a subjective, visionary experience–a collective delusion? In the view of many, the truth of Christianity hangs on the answer to this question. Jesus’ Resurrection: Fact or Figment? is a lively and provocative debate between Christian philosopher and apologist William Lane Craig and New Testament scholar and atheist Gerd LÜdemann. This published version of a debate originally set at Boston College is edited by Paul Copan and Ronald K. Tacelli, who invite the responses of four additional scholars. Robert Gundry, a New Testament scholar, and Stephen Davis, a philosopher, argue in support of a historical and actual resurrection. Michael Goulder and Roy Hoover, both New Testament scholars, offer their support for Gerd LÜdemann’s view that the “resurrection” was based on the guilt-induced visionary experience of the disciples. The book concludes with a final response from LÜdemann and Craig.
  • Paul Copan, ed. Will The Real Jesus Please Stand Up? A Debate between William Lane Craig and John Dominic Crossan. Offers readers a clarifying and insightful comparison and contrast between the Jesus Seminar (Crossan), on the one hand, and evangelical theologians (Craig), on the other.
  • John Dominic Crossan and N.T. Wright. The Resurrection of Jesus: John Crossan and N.T. Wright in Dialogue. Two of today’s most important and popular New Testament scholars–John Dominic Crossan and N.T. Wright–air their very different understandings of the many historical realities and theological meanings of Jesus’ Resurrection.
  • Bart D. Ehrman, Craig A. Evans, and Robert B. Stewart. Can We Trust on the Historical Jesus? This book features a learned and fascinating debate between two great Bible scholars about the New Testament as a reliable source on the historical Jesus. Bart Ehrman, an agnostic New Testament scholar, debates Craig Evans, an evangelical New Testament scholar, about the historical Jesus and what constitutes “history.” Their interaction includes such compelling questions as: What are sound methods of historical investigation? What are reliable criteria for determining the authenticity of an ancient text? What roles do reason and inference play? And, of course, interpretation? Readers of this debate—regardless of their interpretive inclinations and biases—are sure to find some confirmation of their existing beliefs, but they will surely also find an honest and well-informed challenge to the way they think about the historical Jesus. The result? A more open, better informed, and questioning mind, which is better prepared for discovering both truth and contrivance. The debate between Ehrman and Evans along with Stewart’s introductory framework make this book an excellent primer to the study of the historical Jesus, and readers will come away with a deeper appreciation for the ongoing quest for the historical Jesus.
  • Peter Kreeft. Socrates Meets Jesus: History’s Greatest Questioner Confronts the Claims of Christ. What would happen if Socrates–yes, the Socrates of ancient Athens–suddenly showed up on the campus of a major university and enrolled in its divinity school?; What would he think of human progress since his day?; How would he react to our values?; To our culture?; And what would he think of Jesus? Peter Kreeft, A Catholic philosopher and longtime admirer of the historic Socrates, imagines the result. In this drama Socrates meets such fellow students as Bertha Broadmind, Thomas Keptic and Molly Mooney. Throughout, Kreeft weaves an intriguing web as he brings Socrates closer and closer to a meeting with Jesus. Here is a startling and provocative portrayal of reason in search of truth. In a new introduction to this revised edition, Kreeft also highlights the inspiration for this book and the key questions of truth and faith it addresses.
  • Michael R. Licona. Paul Meets Muhammad: A Christian-Muslim Debate On The Resurrection. Imagine if the Apostle Paul were alive to defend the truth of Jesus’s resurrection only to be countered by none other than the prophet Muhammad himself. In an approach as creative as any scholar has taken, Michael R. Licona describes an invention that can make historical figures appear alive and present. Imagining an audience of both Christians and Muslims, Licona crafts a lively debate between Paul and Muhammad, each speaking on and analyzing the validity of the Qur’an, the gospel accounts, and both Christian and Muslim doctrine.Intriguing and entertaining, Paul Meets Muhammad uniquely offers evangelism advice for Christians who want to speak the gospel to Muslim friends and neighbors. This fictional scenario presents a powerful, comprehensive defense of Jesus’s resurrection and of Christianity itself.
  • Robert B. Stewart, ed. The Message of Jesus: John Dominic Crossan and Ben Witherington III in Dialogue. Several respected evangelical scholars interact with liberal scholars on issues related to the Historical Jesus.
  • Peter S. Williams. Resurrection: Faith or Fact?: A Scholars’ Debate Between a Skeptic and a Christian. Is there enough evidence to believe Jesus rose from the dead, or must such a judgment be based only on faith? Can the resurrection story be considered a fact of history, or should it be viewed as an ahistorical account? Two renowned professors, atheist Carl Stecher and Christian Craig Blomberg, engage in a groundbreaking new debate on these very questions. Other experts on the resurrection, atheist Richard Carrier and Christian Peter S. Williams, comment on the outcome. Presenting new approaches to these centuries-old questions and taking into account the latest scholarly research, Resurrection: Faith or Fact? is a must-have not only for all those following the resurrection question—but also for those skeptics and Christians alike who are interested in determining for themselves the truth behind this foundational doctrine of the Christian faith.

COMMUNION – Understanding, preparing for, and participating in the Lord’s Supper

  • John H. Armstrong, ed. Understanding Four Views on the Lord’s Supper (Counterpoints Church Life). Who should participate in the Lord’s Supper? How frequently should we observe it? What does this meal mean? What happens when we eat the bread and drink from the cup? What do Christians disagree about and what do they hold in common? These and other questions are explored in this thought-provoking book.This new volume in the Counterpoints: Church Life series allows four contributors to make a case for the following views: “The Baptist View: Memorialism” defended by Russell D. Moore; “The Reformed View: Spiritual Presence” defended by  I. John Hesselink; “The Lutheran View: Consubstantiation” defended by David P. Scaer; and Roman Catholic View: Transubstantiation” defended by Thomas A. Baima. All contributors use Scripture to present their views, and each responds to the others’ essays. This book helps readers arrive at their own conclusions. It includes resources such as a listing of statements on the Lord’s Supper from creeds and confessions, quotations from noted Christians, a resource listing of books on the Lord’s Supper, and discussion questions for each chapter to facilitate small group and classroom use.
  • Peter Kreeft. Symbol or Substance?: A Dialogue on the Eucharist with C.S. Lewis, Billy Graham, and J.R.R. Tolkien. An entertaining fictional dialogue using the socratic method by a supporter of “Mere Christianity” – Kreeft is a staunch Roman Catholic Philosopher at Boston College.
  • Gordon T. Smith, ed. The Lord’s Supper: Five Views (Spectrum Multiview Book). Lord’s Supper. Eucharist. Communion. Sacrament. Ordinance. While it’s the meal that should unite us as followers of Christ, it sometimes appears we can’t even agree on what to call it, let alone how we might share a common theological view of its significance. Even if we cannot reach full agreement, how can we better understand one another and this central observance of the Christian faith? Gordon Smith has invited five representatives of differing views within Christian tradition. Each holds his or her views with conviction and makes the case for that tradition. Each responds to the other views with charity, highlighting significant areas of agreement and disagreement. The views and contributors include: “The Roman Catholic View”–Brother Jeffrey Gros, F.S.C., Professor of Church History, Memphis Theological Seminary, Memphis, Tennessee; “The Lutheran View”–John R. Stephenson, Professor of Historical Theology, Concordia Lutheran Theological Seminary, St. Catherines, Ontario; “The Reformed View”–Leanne Van Dyk, Academic Dean and Professor of Reformed Theology, Western Theological Seminary, Holland, Michigan; “The Baptist View”–Roger E. Olson, Professor of Theology, George W. Truett Theological Seminary, Waco, Texas; “The Pentecostal View”–Veli-Matti Kärkkäinen, Professor of Systematic Theology, Fuller Theological Seminary, Pasadena, California. Here’s a book that offers more light than heat on an important topic.

CONFLICT and PEACEMAKING – How to interact with those you disagree with

  • Ronald H. Nash. Great Divides: Understanding the Controversies That Come Between Christians. Great Divides addresses the following ten issues on which many Christians disagree: The Health and Wealth Gospel; The End Times; Divorce and Remarriage; Reconstructionism; Political Involvement; Lordship Salvation; Radical Feminism; Abortion; and Women in Church Leadership. By examining the major positions held by other Christians today, it will encourage you to articulate your own position, understand the positions of others, and act upon the issues faithfully.
  • Gavin Ortlund. Finding the Right Hills to Die On: The Case for Theological Triage. In theology, just as in battle, some hills are worth dying on. But how do we know which ones? When should doctrine divide, and when should unity prevail? Pastor Gavin Ortlund makes the case that while all doctrines matter, some are more essential than others. He considers how and what to prioritize in doctrine and ministry, encouraging humility and grace along the way. Using four basic categories of doctrine in order of importance, this book helps new and seasoned church leaders alike wisely labor both to uphold doctrine and to preserve unity.

ECCLESIOLOGY  – The Study of the Church and It’s Nature and Practices

  • Paul A. Basden, ed. Exploring The Worship Spectrum: 6 Views ((Zondervan Counterpoints Series). Paul F.M. Zahl prescribes the “Formal-Liturgical  Worship View”; Harold M. Best prescribes the “Traditional Hymn-Based Worship View”; Joe Horness prescribes the “Contemporary Music-Driven Worship View”; Don Williams prescribes the “Charismatic Worship View”; Robert Webber prescribes the “Blended Worship View”; and Sally Morgenthaler articulates the “Emerging Worship View.”
  • James R. Beck, ed. Two Views on Women in Ministry (Counterpoints: Bible and Theology). The views presented are as follows: “Women In Ministry: An Egalitarian Perspective” by Linda L. Belleville; ““Women In Ministry: A Complementarian Perspective” by Craig L. Blomberg; “Women In Ministry: Another Egalitarian Perspective” by Craig S. Keener; and “Women In Ministry: Another Complementarian Perspective” by Thomas R. Schreiner.
  • Chad Brand, ed. Perspectives on Church Governance: Five Views Of Church Polity. “The Single-Elder-Led Church: The Bible’s Witness to a Congregational/Single-Elder-Led Polity View” is defended by Daniel L. Akin; “The Presbyterian-Led Church: Presbyterian Church Government View” is defended by Robert L. Reymond; “The Congregation-Led Church: Congrgational Polity View” is defended by James Leo Garret, Jr.; “The Bishop-Led Church: The Episcopal or Anglican Polity View” is defended by Paul F.M. Zahl; and “The Plural-Elder-Led Church: Sufficient as Established—The Plurality of Elders as Christ’s Ordained Means of Church Governance View” is defended by James R. White.
  • Bonnidell Clouse and Robert G. Clouse, eds. Women in Ministry: Four Views (Spectrum Multiview Series). Should women teach men? Should they exercise authority over men? What about ordaining women? Even those who agree that Scripture must determine our answers do not agree on what it teaches. And too often differing sides have not been willing to listen to one another. Here in one volume are the views of four deeply committed evangelicals that focus the discussion on the issues. Robert Culver argues for what might be called the “traditional view” that women should not exercise authority over or teach men. Susan Foh suggests a “modified view” which would allow for women to teach but not to hold positions of authority. Walter Liefeld presents a case for “plural ministry” that questions ordination as a means of conferring authority. Alvera Mickelsen defends the “full equality of men and women in the church.” What makes this book especially helpful is that the writers all respond to the other essays, pointing out weaknesses and hidden assumptions.
  • Steven B. Cowan, ed. Who Runs The Church? 4 Views on Church Government (Counterpoints Church Life). Churches have split and denominations have formed over the issue of church government. Yet while many Christians can explain their particular church’s form of rule and may staunchly uphold it, few have a truly biblical understanding of it. What model for governing the church does the Bible provide? Is there room for different methods? Or is just one way the right way? In Who Runs the Church? Four predominant approaches to church government are presented by respected proponents: “Episcopalianism” articulated by Peter Toon; “Presbyterianism articulated by L. Roy Taylor;  “Single-Elder Congregationalism” articulated by Paige Patterson; and “Plural-Elder Congregationalism” articulated by Samuel E. Waldron.
  • David A. Croteau, ed. Perspectives On Tithing: 4 Views. Was the tithe just for Israel, or is it also applicable to Christians? Must a tithe go only to your local church, or can it be received by any Christian organization? Do we tithe on the net or the gross amount? Perspectives on Tithing presents in point-counterpoint format the most common views about how Christians are to give of their financial resources, addressing the myriad of questions that surround the complex issue. Ken Hemphill (Empowering Kingdom Growth) and Bobby Eklund (Eklund Stewardship Ministries) contribute “The Foundations of Giving” while the book’s editor, David A. Croteau (Liberty University), writes “The Post-Tithing View: Giving in the New Covenant.” A chapter by Reggie Kidd (Reformed Theological Seminary) is called “Tithing in the New Covenant? ‘Yes’ as Principle, ‘No’ as Casuistry.” Finally, Gary North (Institute for Christian Economics) looks directly at “The Covenantal Tithe,” and Scott Preissler (Southwestern Baptist Theological Seminary) provides the epilogue.
  • Christopher John Donato, ed. Perspectives on the Sabbath. Perspectives on the Sabbath presents in point-counterpoint form the four most common views of the Sabbath commandment that have arisen throughout church history, representing the major positions held among Christians today. Skip MacCarty (Andrews University) defends the Seventh-day view which argues the fourth commandment is a moral law of God requiring us to keep the seventh day (Saturday) holy. It must therefore remain the day of rest and worship for Christians. Jospeh A Pipa (Greenville Presbyterian Theological Seminary) backs the Christian Sabbath view which reasons that ever since the resurrection of Christ, the one day in seven to be kept holy is the first day of the week. Craig L. Blomberg (Denver Seminary) supports the Fulfillment view which says that since Christ has brought the true Sabbath rest into the present, the Sabbath commands of the Old Testament are no longer binding on believers. Charles P. Arand (Concordia Seminary) upholds the Lutheran view that the Sabbath commandment was given to Jews alone and does not concern Christians. Rest and worship are still required but not tied to a particular day.
  • Gary L. McIntosh, ed. Evaluating the Church Growth Movement: 5 Views (Zondervan Counterpoints Series). Gaining form and momentum over the second half of the 20th century, the Church Growth movement has become an enormous shaping force on the Western church today. You may love it, you may hate it, but you can’t deny its impact. But what exactly is Church Growth? In what ways has the movement actually brought growth to the church, and how effective has it been in doing so? What are its strengths and weaknesses? This timely book addresses such questions. After providing a richly informative history and overview, it explores—in a first-ever roundtable of their leading voices—five main perspectives, both pro and con, on the classic Church Growth movement: “Effective Evangelism View” presented by Elmer Towns; “The Gospel in Our Culture View” presented by Craig Van Gelder; “The Centrist View” presented by Charles Van Engen; “The Reformist View” presented by  Gailyn Van Rheenan; and “The Renewal View” presented by Howard Snyder.
  • J. Matthew Pinson, ed. Perspectives On Christian Worship: 5 Views. Perspectives on Christian Worship presents in counterpoint form five basic common beliefs on Christian worship that have developed over the course of church history with a view toward determining which is most faithful to Scripture. Each chapter is written by a prominent person within each tradition, and each writer has the opportunity to respond to each differing view. The views presented are “Liturgical Worship” by Timothy C.J. Quin; “Traditional Evangelical Worship” by Ligon Duncan; “Contemporary Worship” by Dan Wilt; “Blended Worship” by Michael Lawrence and Mark Dever; and “Emerging Worship” by Dan Kimball.
  • Robert Saucy and Judith TenElshof, eds. Women and Men in Ministry: A Complementary Perspective. The role of women in the church is a debate that has raged within the church for much of the twentieth century. On one side are those who say there is no difference between men and women. On the other side are those who severely limit women who want to offer ministry to the church. Judith TenElshof and Robert Saucy take the middle approach. Believing that the modern views have denied the distinctions between men and women, the authors adopt a view called complementarianism. TenElshof and Saucy argue that while men and women are equal, God has given different roles to each and that these roles rely on each other to be fully effective.
  • Jason S. Sexton, ed. Four Views On The Church’s Mission ((Zondervan Counterpoints Series). This book articulates various evangelical views regarding the church’s mission and provides a healthy, vigorous, and gracious debate on this controversial topic. In a helpful Counterpoints format, this volume demonstrates the unique theological frameworks, doctrinal convictions, and missiological conclusions that inform and distinguish the views: “Soteriological Mission”:  presented by Jonathan Leeman; “Participatory Mission”: presented by Christopher Wright; “Contextual Mission”: presented by John Franke; and “Ecumenical-Political Mission”: presented by Peter Leithart. Each of the four contributors is to answer the same key questions based on their biblical interpretations and theological convictions. What is your biblical-theological framework for mission? How does your definition of mission inform your understanding of the church’s mission? How does the Mission of God and Kingdom of God relate to the mission of the church? What is the gospel? How does your view on the gospel inform the mission of the church? How do verbal proclamation of the gospel, discipleship, corporate worship, caring for the poor, social justice, restoring shalom, developing culture, and international missions fit into the church’s mission? The interaction between the contributors will help readers get a clearer picture of where the differences lie and why different conclusions are drawn and provide a fresh starting point for discussion and debate of the church’s mission.
  • Robert Webber, ed. Listening to the Beliefs of Emerging Churches: Five Perspectives. What are the beliefs of the new movement known as the emerging church? In thought-provoking debate, prominent emerging leaders John Burke, Mark Driscoll, Dan Kimball, Doug Pagitt, and Karen Ward discuss their sometimes controversial views under the editorship of author and educator Robert Webber. Hear what they say about their views of Scripture, Christ, the atonement, other world religions, and other important doctrines, so you can come to your own conclusions about the emerging church.

EDUCATION – How To Best Make Disciples among children, youth & families

  • Michael J. Anthony, ed. Perspectives on Children’s Spiritual Formation: Four Views. Scott May argues for “The Contemplative-Reflective Model”; Gregory C. Carlson and John K. Crupper argues for “The Instructional-Analytic Model”; Trisha Graves argues for “The Pragmatic-Participatory Model”; and Tim Ellis, Bill Baumgart, and Greg Carper argue for “The Media-Driven Active-Engagement Model.”
  • Chap Clark, ed. Youth Ministry in the 21st Century (Youth, Family, and Culture): Five Views. Bestselling author Chap Clark is one of the leading voices in youth ministry today. In this multiview work, he brings together a diverse group of leaders to present major views on youth ministry. Chapters are written in essay/response fashion by Fernando Arzola Jr., Greg Stier, Ron Hunter Jr., Brian Cosby, and Chap Clark. As the contributors present their views and respond to each of the other views, they discuss their task and calling, giving readers the resources they need to develop their own approach to youth ministry. Offering a model of critical thinking and respectful dialogue, this volume provides a balanced, irenic approach to a topic with which every church wrestles.
  • Adam Harwood and Kevin E. Lawson. Infants and Children in the Church: Five Views on Theology and Ministry. A congregation rejoices when a new child is added to its midst, yet the church often wrestles—in both theology and practice—with how to best receive and minister to infants and children entrusted to her care. Frequent questions arise like: How are infants and children impacted by sin?; How does God treat people who die in their infancy or childhood?; When and how are children considered members of the church?; and When and how are children instructed in Christian doctrine? Infants and Children in the Church addresses these critical and sensitive questions from a variety of rich traditions, including Eastern Orthodox (jason Foster), Roman Catholic (David Liberto), Lutheran (David P. Scaer), Reformed (Gregg Strawbridge), and Baptist (Adam Harwood), so that Christians can make the most of every opportunity as they minister to children.
  • Timothy Paul Jones, ed. Perspectives on Family Ministry: Three Views. Every church is called to some form of family ministry, but this calling requires far more than adding another program to an already-packed schedule. The most effective family ministries refocus every church process to engage parents in discipling their children and to draw family members together instead of pulling them apart. In this second edition, Jones expands the definition of family ministry, and broadens the book’s focus to address urban perspectives and family ministry in diverse settings. 
  • Timothy Paul Jones, ed. Perspectives on Your Child’s Education: Four Views. In Perspectives on a Child’s Education, proponents of four very different learning options present their faith-based positions on how a parent should answer the question, “Where should I send my child to school?” Troy Temple (International Center for Youth Ministry) is convinced every Christian parent should consider public schooling. G. Tyler Fischer (Veritas Academy) believes open admission Christian schools are best for Christians and non-Christians alike. Mark Eckel (Mahseh Center) favors covenantal Christian schools that don’t enroll non-Christians. Michael Wilder (Southern Baptist Theological Seminary) advocates homeschooling. For each contributor’s chapter, a counterpoint chapter from the other contributors follows with a goal of determining which view is most in line with what the Bible teaches.
  • Mark H. Senter III, ed. Four Views of Youth Ministry and the Church: Inclusive Congregational, Preparatory, Missional, and Strategic. Join the conversation as experts propose, defend, and explore Four Views of Youth Ministry and the Church. In a dialog that often gets downright feisty, four youth ministry academicians delineate their distinct philosophical and ecclesiological views regarding how youth ministry relates to the church at large–and leave a taste of what’s profound and what’s not in these four typologies: “Inclusive congregational” (Malan Nel). What happens when a church thoroughly integrates its adolescents, making them full partners in every aspect of congregational life? “Preparatory” (Wesley Black). Why and how should a church consider its teenagers as disciples-in-training and its youth ministry a school of preparation for future participation in church life? “Missional “ (Chap Clark). What does a church look like, whose youth ministry does not necessarily nurture “church kids” but is essentially evangelistic? Whose youths and youth workers are considered missionaries? “Strategic” (Mark Senter). How feasible is it for a youth ministry to become a new church on its own–the youth pastor becoming the pastor, and the new church planted with the blessing of the mother church? In Four View of Your Ministry and the Church, solid academic writing and an inviting tone and design create a compelling text for both in-the-field, practicing youth workers and undergraduates and graduate student

ESCHATOLOGY – The Study of Last Things

  • Darrell L. Bock, ed. Three Views on the Millennium and Beyond. Craig A. Blaising defends the “Premillennial View;” Kenneth L. Gentry defends the “Postmillennial View”; and Robert B. Strimple defends the “Amillennial View.”
  • Chad Brand, ed. Perspectives on Israel and the Church: 4 Views. Robert L. Raymond presents the “Traditional Covenantal View”; Robert L. Thomas presents the “Traditional Dispensational View”; Robert L. Saucy presents the “Progressive Dispensational View”; and Tom Pratt presents the “Progressive Covenantal View.”
  • Robert G. Clouse, ed. The Meaning of the Millennium: Four Views. George Eldon Ladd defends the “Historic Premillennialism View”; Herman A. Hoyt defends the “Dispensational Premillennial View”; Loraine Boettner defends the “Postmillennial View”; and Anthony A Hoekema defends the “Amillennial View.”
  • Jared Compton, ed. Three Views on Israel and the Church: Perspectives on Romans 9-11. Michael J. Vlach defends “A Non-Typological Future Mass Conversion View”; Fred G. Zaspel and James M. Hamilton defend “A Typological Future Mass Conversion View”; Benjamin L. Merkle defends “A Typological Non-Future Mass Conversion View.”
  • John S. Feinberg, ed. Continuity and Discontinuity. Essays in Honor of S. Lewis Johnson, Jr.: Perspectives on the Relationship Between the Old and New Testaments. Evangelicals agree that the Bible is God’s inerrant word. But we sometimes differ on how to relate the messages of the Old and New Testaments. Without a basic understanding of this crucial matter, it is difficult to know how to use the Testaments to formulate either doctrine or practice. For example: Was Israel the OT Church—are OT promises to God’s national people fulfilled in the church today? Or, is Mosaic Law binding on believers now—are twentieth-century Christians to obey the Ten Commandments, including sabbath observance? In this book, thirteen noted evangelical theologians discuss, fairly but clearly, the continuity/discontinuity debate in regard to six basic categories: theological systems, hermeneutics, salvation, the Law of God, the people of God, and kingdom promises. Covering much more than the differences between Covenant Theology and Dispensationalism, this work of distinguished evangelical scholarship will fuel much profitable study and discussion.
  • Steve Gregg. Revelation: A Parallel Commentary Four Views(Revised and Updated). Gregg quotes from various sources representing the four primary ways that evangelicals interpret the book of Revelation: Historical, Idealist, Futurist, and Eclectic.
  • Steve Gregg. All Your Want To Know About Hell: Three Christian Views of God’s Final Solution to the Problem of Sin. Covers the Case for “Traditionalism”; “Conditionalism”; and “Restorationism.”
  • Alan Hultberg, ed. Three Views on the Rapture: Pretribulational, Prewrath, or Posttribulational. Craig Baising presents the “Pretribulational View”; Alan Hultberg presents the “Pre-Wrath View”; Douglas Moo presents the “Posttribulational View.”
  • Thomas Ice and Kenneth L. Gentry. The Great Tribulation: Past or Future? Two Evangelicals Debate The Question. Thomas Ice defends the “Futuristic View,” and Kenneth L. Gentry defends the “Preterist View.”
  • Timothy Paul Jones. Four Views of the End Times. A brief overview of the four main ways scholars interpret Eschatology – pros and cons of each view.
  • Robert M. McKenzie. Identifying the Seed: An Examination and Evaluation of the Differences between Dispensationalism and Covenant Theology. This book has one goal in mind, to try and bring greater understanding between two dedicated groups of Christians. Dispensationalists and Reformed Christians have a very different understanding of how God has worked in this world as well as how God will continue to work. There is a theological divide that has developed after many years of discussion and stems from a mixture of ignorance; misunderstanding and actual disagreement. Robert McKenzie seeks to examine what each side believes, fleshing out the differences and misunderstandings. He takes a look at the history of each system as well as their theological developments. The author seeks to be faithful to each system pointing out their strengths and weaknesses all the while citing the Scriptures that are used to support each side’s belief. It is hoped that with greater understanding the two groups will be able to engage in conversation with a clearer view of why a doctrine is believed and how the different doctrines build into the system. Whether you are a Dispensationalist, believe in Covenant theology or you aren’t quite sure if you fall in either camp this book can be tremendously helpful.
  • Benjamin L. Merkle. Discontinuity to Continuity: A Survey of Dispensational and Covenantal Theologies. Outstanding resource that involves the author interacting with all the key players in the debate over this important debate.
  • Brent E. Parker and Richard J. Lucas, eds. Covenantal and Dispensational Theologies: Four Views on the Continuity of Scripture (Spectrum Multiview Book Series). With contributions by Michael Horton and Stephen Wellum (Covenantal perspectives) and Darrel Bock and Mark Snoeberger (Dispensational perspectives).
  • C. Marvin Pate, ed. Four Views on The Book of Revelation. Kenneth Gentry defends the “Preterist View”; Sam Hamster defends the “Idealist View”; C. Marvin Pate defends the “Progressive Dispensationist View”; and Robert L. Thomas defends the “Classical Dispensationalist View.”
  • Richard R. Reiter, ed. Three Views on the Rapture. Paul D. Feinberg presents the Pretribulational View”; Gleason L. Archer presents the “Midtribulational View”; Douglas Moo presents the “Posttribulational View.”
  • Ron Rhodes. The 8 Great Debates of Bible Prophecy: Understanding the Ongoing Controversies. Thoroughly covers the following debates in eschatology: (1) Should Prophecy Be Interpreted Literally or Allegorically? (2) Are Israel and the Church Distinct in Bible Prophecy? (3) What Can We Know About the Signs of the Times? (4) Which View of the Rapture is Correct? (5) How Are We To Understand the Book of Revelation? (6) How Are We To Understand The Antichrist? (7) Which view of the Millennium is Correct? (8) Is it Okay to set prophetic dates?
  • Stephen J. Wellum and Brent E. Parker, eds. Progressive Covenantalism: Charting a Course between Dispensational and Covenantal Theologies. Building on the foundation of Kingdom through Covenant (Crossway, 2012), Stephen J. Wellum and Brent E. Parker have assembled a team of scholars who offer a fresh perspective regarding the interrelationship between the biblical covenants. Each chapter seeks to demonstrate how the covenants serve as the backbone to the grand narrative of Scripture. For example, New Testament scholar Thomas Schreiner writes on the Sabbath command from the Old Testament and thinks through its applications to new covenant believers. Christopher Cowan wrestles with the warning passages of Scripture, texts which are often viewed by covenant theologians as evidence for a “mixed” view of the church. Jason DeRouchie provides a biblical theology of “seed” and demonstrates that the covenantal view is incorrect in some of its conclusions. Jason Meyer thinks through the role of law in both the old and new covenants. John Meade unpacks circumcision in the OT and how it is applied in the NT, providing further warrant to reject covenant theology’s link of circumcision with (infant) baptism. Oren Martin tackles the issue of Israel and land over against a dispensational reading, and Richard Lucas offers an exegetical analysis of Romans 9-11, arguing that it does not require a dispensational understanding. From issues of ecclesiology to the warning passages in Hebrews, this book carefully navigates a mediating path between the dominant theological systems of covenant theology and dispensationalism to offer the reader a better way to understand God’s one plan of redemption.

ETHICS – How Should I live Morally as a Christian?

  • Robert G. Clouse, ed. War: Four Christian Views. Have you ever wondered….. Should Christians ever go to war? If so, under what conditions? Here are four modern expressions of four classical views. Dr. Herman Hoyt explains the Biblical Nonresistance view. Christian Pacificism is discussed by Myron S. Augsburger. Arthur F. Holmes explains the Just War view. Preventive War is explained by Harold O.J. Brown.
  • Robert K. Garcia and Nathan L. King, eds. Is Goodness without God Good Enough? A Debate on Faith, Secularism, and Ethics. Morality and religion: intimately wed, violently opposed, or something else? Discussion of this issue appears in pop culture, the academy, and the media—often generating radically opposed views. At one end of the spectrum are those who think that unless God exists, ethics is unfounded and the moral life is unmotivated. At the other end are those who think that religious belief is unnecessary for—and even a threat to—ethical knowledge and the moral life. This volume provides an accessible, charitable discussion that represents a range of views along this spectrum. The book begins with a lively debate between Paul Kurtz and William Lane Craig on the question, Is goodness without God good enough? Kurtz defends the affirmative position and Craig the negative. Following the debate are new essays by prominent scholars. These essays comment on the debate and advance the broader discussion of religion and morality. The book closes with final responses from Kurtz and Craig.
  • H. Wayne House, ed. Divorce and Remarriage: Four Christian Views (Spectrum Multiview Series). Divorce. No one likes it, but it doesn’t go away. Even among Christians, the divorce rate continues to climb. How should Christians approach this issue? May Christians ever legitimately divorce? If they divorce legitimately, may they remarry? Not everyone who appeals to Scripture agrees on how we should understand what it says about divorce and remarriage. In this book, four authors present their distinct perspectives. Carl Laney argues that the Bible indicates that marriages are always intended to be permanent, that there is never a need for divorce and that remarriage is never permissible after divorce. William Heth contends that while there are legitimate biblical grounds for divorce, there are no legitimate grounds for remarriage after divorce. Thomas Edgar defends the position that Scripture allows for divorce and remarriage in cases of adultery or desertion. Larry Richards holds that Scripture, while decrying divorce and the pain it causes, points to a God of grace who will not condemn those who divorce and remarry. Such a sensitive debate cannot remain abstract, so a case study accompanies each position, followed by critical responses from each essayist. The result is a thoughtful, helpful resource for all who wish to think biblically about a crucial issue confronting the church.
  • Douglas S. Huffman, ed. How Then Should We Choose?: Three Views on God’s Will and Decision Making. The three-views approach is an effective and succinct means of introducing theological subjects to readers of all levels. How Then Should We Choose? applies this proven format to the vital topic of decision making and the Christian’s search for the will of God. Garry Friesen of Multnomah Bible College, Henry and Richard Blackaby of Blackaby Ministries International, and Gordon T. Smith of Regent College each contribute summaries of their perspectives on God’s will and their approaches to decision making. Friesen discusses the “wisdom” view, Henry and Richard Blackaby delineate the “specific will” view, and Smith champions the “relationship” view of God’s will. In an effort to make this discussion reader friendly, the contributors have applied their beliefs regarding God’s will and decision making to three practical, concrete topics: career, relationships, and stewardship. Using three hypothetical stories, the authors illustrate how their respective views would influence decisions in these common areas of concern.
  • Adam Lloyd Johnson, ed. A Debate on God and Morality: What is the Best Account of Objective Moral Values and Duties? In 2018, William Lane Craig and Erik J. Wielenberg participated in a debate at North Carolina State University, addressing the question: “God and Morality: What is the best account of objective moral values and duties?” Craig argued that theism provides a sound foundation for objective morality whereas atheism does not. Wielenberg countered that morality can be objective even if there is no God. This book includes the full debate, as well as endnotes with extended discussions that were not included in the debate. It also includes five chapters by other philosophers who have written substantive responses to the debate – J. P. Moreland, David Baggett, Mark Linville, Wes Morriston, and Michael Huemer. The book provides crucial resources for better understanding moral realism and its dependence on, or independence from, theistic foundations. 
  • Nathan L. King and Robert K. Garcia. Is Goodness without God Good Enough?: A Debate on Faith, Secularism, and Ethics. Morality and religion: intimately wed, violently opposed, or something else? Discussion of this issue appears in pop culture, the academy, and the media―often generating radically opposed views. At one end of the spectrum are those who think that unless God exists, ethics is unfounded and the moral life is unmotivated. At the other end are those who think that religious belief is unnecessary for―and even a threat to―ethical knowledge and the moral life. This volume provides an accessible, charitable discussion that represents a range of views along this spectrum. The book begins with a lively debate between Paul Kurtz and William Lane Craig on the question, Is goodness without God good enough? Kurtz defends the affirmative position and Craig the negative. Following the debate are new essays by prominent scholars. These essays comment on the debate and advance the broader discussion of religion and morality. The book closes with final responses from Kurtz and Craig.
  • Peter Kreeft. A Refutation Of Moral Relativism: Interviews With an Absolutist. No issue is more fateful for civilization than moral relativism. History knows not one example of a successful society which repudiated moral absolutes. Yet most attacks on relativism have been either pragmatic (looking at its social consequences) or exhorting (preaching rather than proving), and philosophers’ arguments against it have been specialized, technical, and scholarly. In his typical unique writing style, Peter Kreeft lets an attractive, honest, and funny relativist interview a “Muslim fundamentalist” absolutist so as not to stack the dice personally for absolutism. In an engaging series of personal interviews, every conceivable argument the “sassy  feminist” reporter Libby gives against absolutism is simply and clearly refuted, and none of the many arguments for moral absolutism is refuted.
  • Peter Kreeft. The Best Things in Life: A Contemporary Socrates Looks at Power, Pleasure, Truth the Good Life. What are the best things in life? Questions like that may boggle your mind. But they don’t boggle Socrates. The indomitable old Greek brings his unending questions to Desperate State University. With him come the same mind-opening and spirit-stretching challenge that disrupted ancient Athens. What is the purpose of education?; Why do we make love?; What good is money? Can computers think like people?; Is there a difference between Capitalism and Communism?; What is the greatest good?; Is belief in God like belief in Santa Claus?In twelve short, Socratic dialogues Peter Kreeft explodes contemporary values like success, power and pleasure. And he bursts the modern bubbles of agnosticism and subjectivism. He leaves you richer, wiser and more able to discern what the best things in life actually are. A supporter of “Mere Christianity” – Kreeft is a staunch Roman Catholic Philosopher at Boston College yet evangelicals share much common ground with him.
  • Peter Kreeft. The Unaborted Socrates: A dramatic debate on the issues surrounding abortion. An entertaining fictional dialogue using the socratic method by a supporter of “Mere Christianity” – Kreeft is a staunch Roman Catholic Philosopher at Boston College yet evangelicals share much common ground with him.
  • R. Keith Loftin, ed. God & Morality: Four Views (Spectrum Multiview Book Series). Is morality dependent upon belief in God? Is there more than one way for Christians to understand the nature of morality? Is there any agreement between Christians and atheists or agnostics on this heated issue? In God and Morality: Four Views four distinguished voices in moral philosophy ariticulate and defend their place in the current debate between naturalism and theism. Christian philosophers Keith Yandell and Mark Linville and two self-identified atheist/agnostics, Evan Fales and Michael Ruse, clearly and honestly represent their differing views on the nature of morality. Important differences as well as areas of overlap emerge as each contributor states their case, receives criticism from the others and responds. Of particular value for use as an academic text, these four essays and responses, covering the naturalist moral non-realist, naturalist moral realist, moral essentialist and moral particularist views, will foster critical thinking and contribute to the development of a well-informed position on this very important issue.
  • Mark L. Strauss, ed. Remarriage After Divorce in Today’s Church: 3 Views (Counterpoint: Church Life). A biblical and practical case for three main evangelical views on remarriage after divorce among born-again Christians, 27 percent have experienced divorce as compared to 24 percent in the general population. Yet no consensus exists among evangelicals on their views of remarriage, leaving many Christians confused. This single volume summarizes and explores three main evangelical views: “No Remarriage After Divorce”, presented by William A. Heth; “Remarriage After Adultery or Desertion”, presented by Gordon J. Wenham; and “Remarriage for a Variety of Reasons” presented by Craig S. Keener.
  • Steve Wilkins, ed.Christian Ethics: Four Views (Spectrum Multiview Book Series). Brad J. Kallenberg presents, “Virtue Ethics”; John Hare presents, “Divine Command Ethics”; Claire Peterson presents, “Natural Law Ethics”; and Peter Heltzel presents, “Prophetic Ethics.”

HAMARTIOLOGY – The Study of Sin

  • W. Paul Franks, ed. Explaining Evil: Four Views. In Explaining Evil four prominent philosophers, two theists and two non-theists, present their arguments for why evil exists. Taking a “position and response” format, in which one philosopher offers an account of evil and three others respond, this book guides readers through the advantages and limitations of various philosophical positions on evil, making it ideal for classroom use as well as individual study. Divided into four chapters, Explaining Evil covers Theistic Libertarianism (Richard Brian Davis), Theistic Compatibilism (Paul Helm), Atheistic Moral Realism (Michael Ruse) and Atheistic Moral Non-realism (Eric J. Wielenberg). It features topics including free will, theism, atheism, goodness, Calvinism, evolutionary ethics, and pain, and demonstrates some of the dominant models of thinking within contemporary philosophy of religion and ethics. Written in accessible prose and with an approachable structure, this book provides a clear and useful overview of the central issues of the philosophy of evil.
  • Chad Meister, ed. God and The Problem of Evil: Five Views (Spectrum Multiview Series). Evil abounds. And so do the attempts to understand God in the face of such evil. The problem of evil is a constant challenge to faith in God. How can we believe in a loving and powerful God given the existence of so much suffering in the world? Philosophers and theologians have addressed this problem countless times over the centuries. New explanations have been proposed in recent decades drawing on resources in Scripture, theology, philosophy, and science. God and the Problem of Evil stages a dialogue between the five key positions in the current debate: Phillip Cary: “A Classic View”; William Lane Craig: “A Molinist View”; William Hasker: “An Open Theist View”; Thomas Jay Oord: “An Essential Kenosis View”; and Stephen Wykstra: “A Skeptical Theism View.” According to the classic position, associated especially with the Augustinian tradition, God permits evil and suffering as part of the grand narrative of divine providence to bring about the redemption of creation. Molinism modifies the classic view by adding God’s middle knowledge to the picture, in which God has knowledge of what creatures would do in all possible worlds. Open theism rejects the determinism of the classic view in favor of an account of God as a risk-taker who does not know for sure what the future holds. Essential kenosis goes further in providing a comprehensive theodicy by arguing that God cannot control creatures and thus cannot unilaterally prevent evil. Skeptical theism rejects the attempt to provide a theodicy and instead argues that, if God exists, we should not expect to understand God’s purposes. Edited and with an introduction by Chad Meister and James K. Dew Jr., God and the Problem of Evil hosts a generous and informative conversation on one of the most pressing issues in the Christian life.
  • J.B. Stump, ed. Original Sin and the Fall: Five Views (Spectrum Multiview Series). “What is this that you have done?” Throughout the church’s history, Christians have largely agreed that God’s good creation of humanity was marred by humanity’s sinful rebellion, resulting in our separation from God and requiring divine intervention in the saving work of Christ. But Christians have disagreed over many particular questions surrounding humanity’s fall, including the extent of original sin, the nature of the fall, the question of guilt, how to interpret the narratives from Genesis, and how these questions relate to our understanding of human origins and modern science. Views and Contributors: “An Augustinian-Reformed View” by Hans Madueme, Covenant College; “A Moderate Reformed View” by Oliver Crisp, The University of St. Andrews; “A Wesleyan View” by Joel B. Green, Fuller Theological Seminary; “An Eastern Orthodox View” by Andrew Louth, Durham University; and “A Reconceived View” by Tatha Wiley, University of St. Thomas.
  • Terry L. Wilder, ed. Perspectives on Our Struggle with Sin: Three Views of Romans 7. Perspectives on Our Struggle with Sin presents in point-counterpoint form three differing views of a Christian’s relationship with the law, flesh, and spirit as illustrated through Paul’s often-debated words in Romans 7. Stephen Chester (North Park Theological Seminary) writes “The Retrospective View of Romans 7: Paul’s Past in Present Perspective,” suggesting the apostle’s description of his struggle speaks more to his pre-Christian self. Grant Osborne (Trinity Evangelical Divinity School) offers “The Flesh Without the Spirit: Romans 7 and Christian Experience,” perceiving Romans 7 as an accurate representation of what believers go through even after their conversion. Mark Seifrid (The Southern Baptist Theological Seminary), in “The Voice of the Law, the Cry of Lament, and the Shout of Thanksgiving,” asserts that Paul is not speaking of his past or his present Christian experience in Romans 7, but more fundamentally and simply about “the human being confronted with the Law.”Chad Owen Brand (The Southern Baptist Theological Seminary) writes a conclusion on the theological and pastoral implications of Romans 7.

HOMOSEXUALITY & LBGTQ & SEX – What Does The Bible Teach?

  • James K. Beilby and Paul Rhodes Eddy. Understanding Transgender Identities: Four Views. One of the most pressing issues facing the evangelical church today involves dramatic shifts in our culture’s perceptions regarding human sexuality. While homosexuality and same-sex marriage have been at the forefront, there is a new cultural awareness of sexual diversity and gender dysphoria. The transgender phenomenon has become a high-profile battleground issue in the culture wars. This book offers a full-scale dialogue on transgender identities from across the Christian theological spectrum. It brings together contributors with expertise and platforms in the study of transgender identities to articulate and defend differing perspectives on this contested topic. After an introductory chapter surveys key historical moments and current issues, four views are presented by Owen Strachan, “Transition or Transformation? A Moral-Theological Exploration of Christianity and Gender Dysphoria”; Mark A. Yarhouse and Julia Sadusky, “The Complexities of Gender Identity: Toward a More Nuanced Response to the Transgender Experience”; Megan K. DeFranza, “Good News for Gender Minorities” and Justin Sabia-Tanis, “Holy Creation, Wholly Creation: God’s Intention for Gender Diversity.” The authors respond to one another’s views in a respectful manner, modeling thoughtful dialogue around a controversial theological issue. The book helps readers understand the spectrum of views among Christians and enables Christian communities to establish a context where conversations can safely be held.
  • Preston Sprinkle, ed. Two Views On Homosexuality, The Bible, and The Church (Zondervan Counterpoints Series). No issue is more divisive or more pressing for the church today than homosexuality. Two Views on Homosexuality, the Bible, and the Church brings a fresh perspective to a well-worn debate. While Christian debates about homosexuality are most often dominated by biblical exegesis, this book seeks to give much-needed attention to the rich history of received Christian tradition, bringing the Bible into conversation with historical and systematic theology. To that end, both theologians and biblical scholars—well accomplished in their fields and conversant in issues of sexuality and gender—articulate and defend each of the two views: “Affirming View”: William Loader and Megan K. DeFranza; and the “Traditional View”: articulated by Wesley Hill and Stephen R. Holmes. Unique among most debates on homosexuality, this book presents a constructive dialogue between people who disagree on significant ethical and theological matters, and yet maintain a respectful and humanizing posture toward one another. Even as these scholars articulate pointed arguments for their position with academic rigor and depth, they do so cordially, clearly, and compassionately, without demeaning the other. The main essays are followed by exceptionally insightful responses and rejoinders that interact with their fellow essayists with convicted civility. Holding to a high view of Scripture, a commitment to the gospel and the church, and a love for people—especially those most affected by this topic—the contributors wrestle deeply with the Bible and theology, especially the prohibition texts, the role of procreation, gender complementarity, and pastoral accommodation. The book concludes with general editor Preston Sprinkle’s reflections on the future of discussions on faith and sexuality.
  • Dan O. Via and Robert J. Gagnon. Homosexuality and the Bible: Two Views. Few recent issues have sparked such debate in the churches as homosexuality, same-sex unions, and ordination of gays and lesbians. A key point of contention is the meaning and authority of the biblical witness. In this brief book, two New Testament scholars discuss the relevant biblical texts on the subject of homosexual behavior and orientation. Discussing both Old Testament and New Testament texts, each author also raises important interpretive and moral questions and then offers a response to the other’s main assertions. Chief questions examined by each include what the Bible has to say about homosexuality and homosexual behavior, the meaning of those texts in their cultural contexts, and the larger hermeneutical dilemma of what kind of authority the Bible’s teaching, if recoverable, has for Christians today. A thoughtful and irenic dialogue, this volume can facilitate reflection and discussion among church members on a vital and contentious issue in American church life.

MIRACLES – A Miracle is a less common kind of God’s activity in which He arouses people’s awe and wonder and bears witness to Himself

  • Wayne Grudem, ed. Are Miraculous Gifts For Today? Four Views. (Zondervan Counterpoints Series). Robert B. Gaffin Jr. defends the “Cessationist View”; Robert L. Saucy defends the “Open But Cautious View”; C. Samuel Storms defends the “Third Wave View”; and Douglas A. Oss defends the “Pentecostal/Charismatic View.”

PHILOSOPHY – The study of the fundamental nature of knowledge, reality, & existence

  • Paul M. Gould, ed. Four Views On Christianity and Philosophy (Counterpoints: Bible and Theology). Philosophy and Christianity make truth claims about many of the same things. They both claim to provide answers to the deep questions of life. But how are they related to one another? Four Views on Christianity and Philosophy introduces readers to four predominant views on the relationship between philosophy and the Christian faith and their implications for life. Each author identifies the propositional relation between philosophy and Christianity along with a section devoted to the implications for living a life devoted to the pursuit of wisdom. The contributors and views include: Graham Oppy—“Conflict: Philosophy Trumps Christianity”; K. Scott Oliphint—“Covenant: Christianity Trumps Philosophy”; Timothy McGrew—“Convergence: Philosophy Confirms Christianity”; and Paul Moser—“Conformation: Philosophy Reconceived Under Christianity.” General editors Paul M. Gould and Richard Davis explain the background to the discussion and provide some historical background in the introduction, as well as helpful summaries of each position in the conclusion.
  • Joel B. Green and Stuart L. Palmer. In Search of the Soul: Four Views of the Mind-Body Problem. Honored in 2006 as a “Year’s Best Book for Preachers” by Preaching magazine. Why a search for the soul? Many Christians assume that it is biblically faithful and theologically noncontroversial to speak of humans having a soul. Yet a wide range of biblical scholars are questioning whether we have correctly understood what the Bible means when it speaks of the “soul.” And contemporary neuroscience is laying more and more questions at the doorstep of the church, asking whether our human sense of self is intelligible on the basis of soul. But for thoughtful Christians, following science on this point looks like caving in to reductionism, while denying science gives off the odor of obscurantism. In Search of the Soul provides a rare opportunity to listen in as four Christian philosophers set forth their best arguments for their distinct views and then respond to each other. While each of these views calls for careful framing and patient exposition, they are labeled as follows: “Substance Dualism (Stewart Goetz); “Emergent Dualism” (William Hasker); “Nonreductive Physicalism” (Nancey Murphy); and “Constitution View of Persons” (Kevin Corcoran). Editors Joel B. Green and Stuart L. Palmer introduce the debate by laying out the critical issues at stake, and wrap it up by considering the implications for the Christian life, particularly hospitality and forgiveness. This is a book of timely interest to philosophers, theologians, psychologists and pastors. Whatever conclusions readers may draw, they will find here an instructive and engaging discussion of a controversy that will not go away any time soon.
  • Steve Wilkins, ed. Faith and Reason: Three Views (Spectrum Multiview Series). In Faith and Reason, Steve Wilkens edits a debate between three different understandings of the relationship between faith and reason, between theology and philosophy. The first viewpoint, “Faith and Philosophy in Tension,” articulated by Carl A. Raschke proposes faith and reason as hostile, exclusive opposites, each dangerous to the integrity of the other. The second, “Faith Seeking Understanding,” articulated by Alan G. Padget suggests that faithful Christians are called to make full use of their rational faculties to aid in the understanding and interpretation of what they believe by faith. In the third stance, “Thomistic Synthesis,” articulated by Craig A. Boyd natural reason acts as a handmaiden to theology by actively pointing people toward salvation and deeper knowledge of spiritual truths. Bringing together multiple views on the relationship between faith, philosophy and reason, this introduction to a timeless quandary will help you navigate, with rigor and joy, one of the most significant discussions of the Christian community. Steve Wilkins concludes the book with a helpful essay on how we can disagree Christianly.

POLITICS  – How A Christian Should Respond To and Be Involved in Society

  • Amy E. Black, ed. Five Views On The Church and Politics (Counterpoints: Bible and Theology). Thomas W. Heilke defends the “Anabaptist Separationist View”; Robert Benne defends the “Lutheran Paradoxical View”; Bruce L. Fields defends the “Black Church Prophetic View”; James K. A. Smith defends the “Reformed Transformationist View”; and Brian Benestad defends the “Catholic Synthetic View.”
  • P.C. Kemneny, ed. Church, State and Public Justice: Five Views (Spectrum Multiview Series). Abortion. Physician-assisted suicide. Same-sex marriages. Embryonic stem-cell research. Poverty. Crime. What is a faithful Christian response? The God of the Bible is unquestionably a God of justice. Yet Christians have had their differences as to how human government and the church should bring about a just social order. Although Christians share many deep and significant theological convictions, differences that threaten to divide them have often surrounded the matter of how the church collectively and Christians individually ought to engage the public square. What is the mission of the church? What is the purpose of human government? How ought they to be related to each other? How should social injustice be redressed? The five noted contributors to this volume answer these questions from within their distinctive Christian theological traditions, as well as responding to the other four positions. Through the presentations and ensuing dialogue we come to see more clearly what the differences are, where their positions overlap and why they diverge. The contributors and the positions taken include Clarke E. Cochran: “A Catholic Perspective”; Derek H. Davis: “A Classical Separation Perspective”; Ronald J. Sider: “An Anabaptist Perspective”; Corwin F. Smidt: “A Principled Pluralist Perspective”; and J. Philip Wogaman: “A Social Justice Perspective.”

PSYCHOLOGY – How To Counsel People From a Christian Perspective

  • Stephen P. Greggo and Timothy A. Sisemore, eds. Counseling and Christianity: Five Approaches (Christian Association for Psychological Studies). What does authentic Christian counseling look like in practice? This volume explores how five major perspectives on the interface of Christianity and psychology would each actually be applied in a clinical setting. Respected experts associated with each of the perspectives depict how to assess, conceptualize, counsel and offer aftercare to Jake, a hypothetical client with a variety of complex issues. In each case the contributors seek to explain how theory can translate into real-life counseling scenarios. This book builds on the framework of Eric L. Johnson’s Psychology Christianity: Five Views. These include the Levels-of-Explanation Approach, the Integration Approach, the Christian Psychology Approach, the Transformational Approach and the Biblical Counseling Approach. While Counseling and Christianity can be used independently of Johnson’s volume, the two can also function as useful companions. Christians who counsel, both those in practice and those still in training, will be served by this volume as it strengthens the connections between theory and practice in relating our faith to the mental health disciplines. They will finally get an answer to their persistent but unanswered question: “What would that counseling view look like behind closed doors?”
  • Eric L. Johnson, ed. Psychology and Christianity: Five Views (Spectrum Multiview Series). How are Christians to understand and undertake the discipline of psychology? This question has been of keen interest (and sometimes concern) to Christians because of the importance we place on a correct understanding of human nature. Psychology can sometimes seem disconnected from, if not antithetical to, Christian perspectives on life. How are we to understand our Christian beliefs about persons in relation to secular psychological beliefs? This revised edition of a widely appreciated text now presents five models for understanding the relationship between psychology and Christianity. All the essays and responses have been reworked and updated with some new contributors including the addition of a new perspective, the transformative view from John Coe and Todd Hall (Biola University). Also found here is David Powlison (Westminster Theological Seminary) who offers the biblical counseling model. The levels-of-explanation model is advanced by David G. Myers (Hope College), while Stanton L. Jones (Wheaton College) offers an entirely new chapter presenting the integration model. The Christian psychology model is put forth by Robert C. Roberts (Baylor University) now joined by Paul J. Watson (University of Tennesee, Chattanooga). Each of the contributors responds to the other essayists, noting points of agreement as well as problems they see. Eric L. Johnson provides a revised introduction that describes the history of Christians and psychology, as well as a conclusion that considers what might unite the five views and how a reader might evaluate the relative strengths and weaknesses of each view. Psychology and Christianity: Five Views has become a standard introductory textbook for students and professors of Christian psychology. This revision promises to keep it so.

SANCTIFICATION – How does one grow as a Christian?

  • Donald Alexander, ed. Christian Spirituality: Five Views On Christian Sanctification (Spectrum Multiview Series). How can we grow closer to God? Is there a secret to spiritual life? Do we need a second blessing? Is sanctification God’s work or ours? Is it instantaneous or is it a process? The nature of Christian spirituality has been widely debated throughout the history of the church. The doctrine of sanctification was one of the main fissures separating Luther from the Catholic Church. Even today different groups of Protestants disagree on how we draw closer to God. What distinguishes the different positions and what exactly is at stake in these recurring debates? To answer these questions Donald L. Alexander, professor of biblical theology at Bethel College, has brought together five scholars that represent each of the main historical Protestant traditions: Gerhard O. Forde on the “Lutheran View”; Sinclair B. Ferguson on the “Reformed View”; Laurence W. Wood on the “Wesleyan View”; Russell P. Spittler on the “Pentecostal View”; and E. Glenn Hinson on the “Contemplative View.” With an introduction by Alexander and responses to each of the main essays by the other contributors, this book provides a helpful and stimulating introduction to an important doctrine Christianity.
  • Chad Owen Brand, ed. Perspectives On Spirit Baptism: 5 Views. Perspectives on Spirit Baptism presents in counterpoint form the basic common beliefs on spirit baptism which have developed over the course of church history with a view toward determining which is most faithful to Scripture. Each chapter will be written by a prominent person from within each tradition—with specific guidelines dealing with the biblical, historical, and theological issues within each tradition. In addition, each writer will have the opportunity to give a brief response to the other traditions.
  • Bruce A. Demarest, ed. Four Views on Christian Spirituality (Counterpoints: Bible and Theology). The Views articulated in this book are as followed: “Orthodox Spirituality: A Quest For Transfigured Humanity” by Bradley Nassie; “Come To The Father: The Fact At The Foundation of Catholic Spirituality” by Scott Hahn; “The Progressive Face of Mainlain Protestant Spirituality” by Joseph Driskill; and “Evangelical Spirituality” by Evan Howard. The views presented are as following: “The Baptism in the Holy Spirit as the Promise of the Father: A Reformed Perspective” by Walter C. Kaiser, Jr.; “Spirit Baptism: A Pentecostal Perspective” by Stanley M. Horton; “Spirit Baptism: A Dimensional Charismatic Perspective” by Larry Hart; “A Wesleyan Perspective on Spirit Baptism” by H. Ray Dunning; and “Spirit Baptism: Catholic Perspective” by Ralph Del Colle.
  • Stanley N Gundry, ed. Five Views on Sanctification (Counterpoints: Bible and Theology). Christians generally recognize the need to live a holy, or sanctified, life. But they differ on what sanctification is and how it is achieved. Five Views on Sanctification brings together in one easy-to-understand volume five major Protestant views on sanctification. Writing from a solid evangelical stance, each author describes and defends his own understanding of the doctrine, and responds as well to the views of the other authors. This book addresses such practical questions as: How does one achieve sanctification in this life? How much success in sanctification is possible? Is a crisis experience following one’s conversion normal―or necessary? If so, what kind of experience, and how is it verified?  The following views are presented and defended: “The Wesleyan View” by Melvin E. Dieter; “The Reformed View” by Anthony A. Hoekema; “The Pentecostal View” by Stanley M. Horton; “The Keswick View” by J. Roberson McQuilkin; and “The Augustinian-Dispensational View” by John F. Walvoord.
  • Alan P. Stanley, ed. Four Views on The Role of Works at the Final Judgement (Counterpoints: Bible and Theology).Views Presented: “Christians Will Be Judged According To Their Works At The Rewards Judgement, But Not The Final Judgement” by Robert N. Wilkin; “Justification Apart From And By Works: At The Final Judgment Works Will Confirm Justification” by Thomas R. Schreiner; “If Paul Could Believe Both In Justification By Faith And Judgment According To Works, Why Should That Be A Problem For Us?” by James D.G. Dunn; and “A Catholic Perspective: Our Works Are Meritorious At The Final Judgment Because Of Our Union With Christ By Grace” by Michael P. Barber.

SCIENCE – Science and the Bible

  • Michael J. Behe and T.D. Singh. God, Intelligent Design and Fine-Tuning: A Dialogue between T. D. Singh and Michael J. Behe. Is God no longer necessary in a world that is increasingly influenced by a scientific temper? Or, on the contrary, have the findings of modern sciences forced us to approach the question of the existence of God in new ways? The scientific enterprise has gifted us the ability to examine and contemplate deeply the mysterious and beautiful order behind nature. Over the past four decades modern biochemistry has uncovered the secrets of cells and has revealed us the marvelous design even at the molecular level. Advancements in science have also shown us some of the precise laws and unique fundamental constants in the universe. All these facts and observations point to a fine-tuned and specially designed universe with a purpose by a Supreme Being or God. As one journey through the newly discovered marvels of the cosmos and life discussed in this volume, one will be compelled to reexamine his opinion concerning the origins, evolution and essence of this wonderful world in which we live.
  • Ardel B. Caneday, ed. Four Views on the Historical Adam (Counterpoints: Bible and Theology). Denis O. Lamoureus articulates the “No Historical Adam: Evolutionary Creation View”; John H. Walton articulates “A Historical Adam: Archetypal Creation View”; C. John Collins articulates “A Historical Adam: Old-Earth Creation View”; and William D. Barrick articulates “A Historical Adam: Young-Earth Creation View.”
  • Richard F. Carlson, ed. Science & Christianity: Four Views (Spectrum Multiview Series). Wayne Frair and Gary D. Patterson argue for “Creationism: An Inerrant Bible and Effective Science View”; Jean Pond argues for ”Independence: Mutual Humility in the Relationship Between Science and Christian Theology View”; Stephen C. Meyer argues for a “Qualified Agreement: Modern Science and the Return of the God Hypothesis View”; and Howard J. Van Till articulates the view called “Partnership: Science and Theology As Partners.”
  • Paul Copan and Christopher L. Reese, eds. Three Views on Christianity and Science. (Counterpoints: Bible and Theology). Michael Ruse writes the “Independence View”; Alister McGrath writes the “Dialogue View”; and Bruce Gordon writes the “Constrained Integration View.”
  • William A. Dembski and Michael Ruse. Debating Design: From Darwin to DNA. In this book, first published in 2004, William Dembski, Michael Ruse, and other prominent philosophers provide a comprehensive balanced overview of the debate concerning biological origins – a controversial dialectic since Darwin published The Origin of Species in 1859. Invariably, the source of controversy has been ‘design’. Is the appearance of design in organisms (as exhibited in their functional complexity) the result of purely natural forces acting without prevision or teleology? Or, does the appearance of design signify genuine prevision and teleology, and, if so, is that design empirically detectable and thus open to scientific inquiry? Four main positions have emerged in response to these questions: Darwinism, self-organization, theistic evolution, and intelligent design. The contributors to this volume define their respective positions in an accessible style, inviting readers to draw their own conclusions. Two introductory essays furnish a historical overview of the debate.
  • David G. Hagopian, ed. The Genesis Debate: Three Views on the Days of Creation. J. Ligon Duncan III and David W. Hall argue for “The 24-Hour View”; Hugh Ross and Gleason L. Archer argue for the “Day-Age View”; and Lee Irons and Meredith G. Kline argue for “The Framework View.”
  • Preston Jones, ed. Is Belief in God Good, Bad or Irrelevant?: A Professor and a Punk Rocker Discuss Science, Religion, Naturalism Christianity. Greg Graffin is frontman, singer and songwriter for the punk band Bad Religion. He also happens to have a Ph.D. in zoology and wrote his dissertation on evolution, atheism and naturalism. Preston Jones is a history professor at a Christian college and a fan of Bad Religion’s music. One day, on a whim, Preston sent Greg an appreciative e-mail. That was the start of an extraordinary correspondence. For several months, Preston and Greg sent e-mails back and forth on big topics like God, religion, knowledge, evil, evolution, biology, destiny and the nature of reality. Preston believes in God; Greg sees insufficient evidence for God’s existence. Over the course of their friendly debate, they tackle such cosmic questions as: Is religion rational or irrational? Does morality require belief in God? Do people only believe in God because they are genetically predisposed toward religion? How do you make sense of suffering in the world? Is this universe all there is? And what does it all matter? In this engaging book, Preston and Greg’s actual e-mail correspondence is reproduced, along with bonus materials that provide additional background and context. Each makes his case for why he thinks his worldview is more compelling and explanatory. While they find some places to agree, neither one convinces the other. They can’t both be right. So which worldview is more plausible? You decide.
  • Kenneth Keathley, J.B. Stump and Joe Aguirre, eds. Old Earth or Evolutionary Creation? Discussing Origins With Reason To Believe and Biologos. Various issues are addressed from several scholars belonging to the Two Largest Old Earth organizations: Reason to Believe (Hugh Ross, founder) and Biologos (Francis Collins, founder). Note: there is very little discussion of a “Young Earth” position in this book.
  • J.P. Moreland, Stephen C. Meyer, Christopher Shaw, Ann K. Gauger and Wayne Grudem, eds. Theistic Evolution: A Scientific, Philosophical, and Theological Critique. Thirty-One chapters by top Scientists, Philosophers, and Theologians who critique the primary sources and articulators of Theistic Evolution in the 20th-21st Century – a landmark book – approximately 1000 pages of material!
  • Alister McGrath, John Wilson, et. al. The Origins Debate: Evangelical perspectives on creation, evolution, and intelligent design (Christianity Today Essentials). For centuries, Christians have argued exactly what God did “in the beginning.” If this were only a question of science, it would not be so contentious. But theology and science shape one another, and there are few easy answers. This key collection of essays presents the current state of the debate, showing how faithful evangelicals have come to their respective views, and what is at stake for the church. Contents: Chapter 1: The Search for the Historical Adam – Richard N. Ostling; Chapter 2: A Tale of Two Scientists: A Young-Earth Creationist and an Evolutionary Creationist – Tim Stafford; Chapter 3: Augustine’s Origin of Species: How the Great Theologian Might Weigh In on the Darwin Debate – Alister McGrath; Chapter 4: We’re Not in Kansas Anymore: The Furor Over Intelligent Design – Nancy Pearcey; Chapter 5: God by the Numbers: Math and the Theology of Origins – Charles Edward White; Chapter 6: What Good is Stardust?: The Remarkably Equipped Universe – Howard J. Van Till; Chapter 7: Your Darwin Is Too Large: Evolution’s Exaggerated Significance for Theology – John Wilson; Chapter 8: Living with the Darwin Fish: Another ‘Missing Link’ Won’t Destroy My Faith – Stan Guthrie; Chapter 9: The Evolution of Darwin: The Scientist’s Problem with God – Dinesh D’Souza; and Chapter 10: Science in Wonderland: Perspective (250 Million Years’ Worth) on the Evolution Controversy – John Wilson 
  • J.P. Moreland and John Mark Reynolds, eds. Three Views on Creation and Evolution (Counterpoints: Bible and Theology). Paul Nelson and John Mark Reynolds defend the view of “Young Earth Creationism”; Robert C. Newman defends the view of  “Old Earth Progressive Creationism”; and Howard J. Van Till defends the view called “Theistic Evolution.”
  • Gerald Rau. Mapping the Origins Debate: Six Models of the Beginning. The debate over evolution and creation has raged for decades and shows no signs of letting up. Many promote one view as the only reasonable solution. But what are the main viewpoints, and just why do they disagree? In the midst of an increasingly intense dispute, Gerald Rau answers the important questions with level-headed clarity and evenhanded analysis. Rau lays out six models of origins, ranging from naturalistic evolution to young-earth creation. He shows how each model presupposes an underlying philosophy that adherents take on faith. With the sensitivity of a seasoned educator, Rau demonstrates how each model assesses the scientific evidence in relation to four different kinds of origins: the universe, life, species and humans. In an age of specialists, Rau sees the big picture. Mapping the Origins Debate cuts through the cacophony and the complexity to provide a lucid and charitable contribution to the conversation.
  • James Stump, ed. Four Views on Creation, Evolution, and Intelligent Design  (Counterpoints: Bible and Theology). Ken Ham’s view is “Young Earth Creationism”; Hugh Ross gives the “Old Earth (Progressive) Creationism View”; Deborah B. Haarsma articulates the “Evolutionary Creation View”; and Stephen C. Meyer presents the “intelligent Design View.”
  • Todd Charles Wood and Darrel R. Falk. The Fool and the Heretic: How Two Scientists Moved Beyond Labels to a Christian Dialogue About Creation and Evolution. The Fool and the Heretic is a deeply personal story told by two respected scientists who hold opposing views on the topic of origins, share a common faith in Jesus Christ, and began a sometimes-painful journey to explore how they can remain in Christian fellowship when each thinks the other is harming the church. To some in the church, anyone who accepts the theory of evolution has rejected biblical teaching and is therefore thought of as a heretic. To many outside the church, as well as a growing number of evangelicals, anyone who accepts the view that God created the Earth in six days a few thousand years ago must be poorly educated and ignorant – a fool. Todd Wood and Darrel Falk know what it’s like to be thought of, respectively, as a fool and a heretic. This audiobook shares their pain in wearing those labels, but more important, provides a model for how faithful Christians can hold opposing views on deeply divisive issues yet grow deeper in their relationship to each other and to God.

SOTERIOLOGY – The Study of Salvation in the Bible

  • David Basinger and Randall Basinger, eds. Predestination & Free Will: Four Views of Divine Sovereignty and Human Freedom (Spectrum Multiview Book Series). If God is in control, are people really free? This question has bothered Christians for centuries. And answers have covered a wide spectrum. Today Christians still disagree. Those who emphasize human freedom view it as a reflection of God’s self-limited power. Others look at human freedom in the order of God’s overall control. David and Randall Basinger have put this age-old question to four scholars trained in theology and philosophy. John Feinberg of Trinity Evangelical Divinity School and Norman Geisler of Dallas Theological Seminary focus on God’s specific sovereignty. Bruce Reichenbach of Augsburg College and Clark Pinnock of McMaster Divinity College insist that God must limit his control to ensure our freedom. Each writer argues for his perspective and applies his theory to two practical case studies. Then the other writers respond to each of the major essays, exposing what they see as fallacies and hidden assumptions.
  • Herbert W. Bateman IV., ed. Four Views on the Warning Passages in Hebrews. Using the popular four-views format, this volume explores the meaning of the five warning passages in the book of Hebrews to both the original readers and us today. Each of the four New Testament scholars present and defend their view and critique the view of their interlocutors. This unique volume will help readers better understand some of the most difficult passages in all of Scripture. Contributors include Grant R. Osborne, Buist M. Fanning, Gareth L. Cockerill, and Randall C. Gleason.
  • James K. Beilby and Paul R. Eddy, eds. Divine Foreknowledge: Four Views (Spectrum Multiview Series). Gregory A. Boyd defends the view called “Open-Theism”; David Hunt defends “The Simple Foreknowledge View”; William Land Craig defends “The Middle-Knowledge View”; and Paul Helm defends the “Augustinian-Calvinist View.”
  • James K. Beilby and Paul R. Eddy, eds. Justification: Five Views (Spectrum Multiview Series). “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom 5:1). When Paul wrote these words he seemed confident he had made himself clear. But for centuries the Pauline doctrine of justification has been a classic point of interpretation and debate in Christian exegesis and theology. And while in recent decades there have been moments of hopeful convergence among the various traditions of the Western church, the fine print often reveals more facets and distinctions than ever before. This volume focuses on five views of justification and calls on representative proponents to set forth their case and then respond to each other. The five views are: “Traditional Reformed” defended by Michael S. Horton;  “Progressive Reformed” by Michael F. Bird; “The New Perspective” by James D. G. Dunn;  “Deification, or Theosis” by Veli-Matti Kärkkäinen; and  “Roman Catholic” by Gerald O. Collins and Oliver Rafferty. In addition, editors James Beilby, Paul R. Eddy and Steven E. Enderlein provide an extensive introduction to the issues informing this important debate. This distinguished forum of biblical interpreters and theologians offers a lively and informative engagement with the biblical, historical and contemporary understandings of justification. Justification: Five Views is not only a fascinating probe into Paul?s meaning, it is also a case book in theological method.
  • James K. Beilby and Paul R. Eddy, eds. The Nature of the Atonement: Four Views (Spectrum Multiview Series). A long history of biblical exegesis and theological reflection has shaped our understanding of the atonement today. The more prominent highlights of this history have acquired familiar names for the household of faith: Christus Victor, penal substitutionary, subjective, and governmental. Recently the penal substitutionary view, and particularly its misappropriations, has been critiqued, and a lively debate has taken hold within evangelicalism. This book offers a “panel” discussion of four views of atonement maintained by four evangelical scholars. The proponents and their views are: Gregory A. Boyd: “Christus Victor View”; Joel B. Green: “Kaleidescopic View”; Bruce R. Reichenbach: “Healing View”; and Thomas R. Schreiner: “Penal Substitutionary View.” Following an introduction written by the editors, each participant first puts forth the case for their view. Each view is followed by responses from the other three participants, noting points of agreement as well as disagreement. This is a book that will help Christians understand the issues, grasp the differences and proceed toward a clearer articulation of their understanding of the atonement.
  • Chad Brand, ed. Perspectives on Election: Five Views. Perspectives on Election presents in counterpoint form five basic common beliefs on the doctrine of spiritual election (for example, predestination) that have developed over the course of church history with a view toward determining which is most faithful to Scripture. Each chapter is written by a prominent person within each tradition, and each writer has the opportunity to respond to each differing view. Despite the focus upon a topic that divides many people, editor Chad Brand says, “The goal of this book is to add clarity to the discussion and to further the discussion, insofar as it is possible, in an amiable manner.” Contributors and their views are the following: “Divine Election to Salvation” presented by Bruce A. Ware; “The Classical Arminian View of Election” by Jack W. Cottrell; “A Consistent Supralapsarian Perspective on Election” presented by RobertL. Reymond; “Universal Reconciliation and the Inclusive Nature of Election” presented by Thomas B. Talbot; and “Divine Election as Corporate, Open, and Vocational” by Clark Pinnock.
  • Gabriel J. Fackre, ed. What About Those Who Have Never Heard?  Three Views on The Destiny of the Unevangelized (Spectrum Multiview Series). What is the fate of those who die never hearing the gospel? Do Hindus, Jews, agnostics and others who do not profess faith in Christ really suffer damnation after death? These and similar questions have long been contemplated by people from every religious persuasion and every walk of life. But in a culture of increasing diversity and growing doubt in the existence of “objective truth,” it seems ever more pressing. In this book three scholars present the span of evangelical conviction on the destiny of the unevangelized. Ronald Nash argues the restrictivist position, that receptive knowledge of Jesus Christ in this life is necessary to salvation. Gabriel Fackre advocates divine perseverance, with the expectation that those who die unevangelized receive an opportunity for salvation after death. And John Sanders sets forth the inclusivist case–asserting that though God saves people only through the work of Jesus Christ, some may be saved even if they do not know about Christ. As each scholar presents his own case and responds to strengths and weaknesses of differing positions, readers are treated to a lively and informative debate. What About Those Who Have Never Heard? is a truly helpful book on one of today’s–and every day’s–most crucial questions.
  • Dave Hunt and James White. Debating Calvinism: Five Points, Two Views. A centuries-old belief system is put to the test as two prominent authors examine and debate the subject of Calvinism from opposing viewpoints. James White, author of The Potter’s Freedom, takes the Calvinist position. Dave Hunt, author of What Love Is This, opposes him. The exchange is lively and at times intense as these two articulate men wrestle over what the Scriptures tell us about God’s sovereignty and man’s free will. This thought-provoking, challenging book provides potent responses to the most frequently asked questions about Calvinism.
  • Adam J. Johnson, ed. Five Views on the Extent of the Atonement (Counterpoints: Bible and Theology). For whom did Christ die? Who may be saved? are questions of perennial interest and importance for the Christian faith. In a familiar Counterpoints format, this book explores the question of the extent of Christ’s atonement, going beyond simple Reformed vs. non-Reformed understandings. This volume elevates the conversation to a broader plane, including contributors who represent the breadth of Christian tradition: “Eastern Orthodox”: expounded by Andrew Louth; “Roman Catholic”: expounded by Matthew Levering; “Traditional Reformed”: expounded by Michael Horton; “Wesleyan”: expounded by Fred Sanders; and “Barthian Universalism”: expounded by Tom Greggs.
  • R.T. Kendall and Rabbi David Rosen. The Christian and the Pharisee: Two Outspoken Religious Leaders Debate the Road to Heaven. The book reproduces a candid exchange of letters between two leading religious figures: an evangelical preacher and a senior Jewish rabbi. This groundbreaking publication is a rare opportunity to read the heartfelt correspondence of two prolific and acclaimed theologians, as they both seek to vigorously defend their own beliefs and allow themselves to be challenged by the claims of the other. As the discussion continues we see mutual respect grow and a strong friendship forged before the relationship is inevitably tested as they encounter points of seemingly irreconcilable differences. Though there are issues and beliefs which separate the two theological camps, this book shows how they share enough to not only get along, but form strong alliances.
  • Dennis L. Okholm and Timothy R. Phillips, eds. Four Views On Salvation In A Pluralistic World (Counterpoints: Bible and Theology). John Hick proposes the “Pluralist View”; Clark Pinnock proposes the “Inclusivist View”; Alister McGrath proposes “A Particularist View: A Post-Enlightenment Approach”; and R. Douglas Geivett and W. Gary Phillips present “A Particularist View: An Evidentialist Approach.”
  • Andrew David Naselli and Mark A. Snoeberger, eds. Perspectives on the Extent of the Atonement: 3 Views. Perspectives on the Extent of the Atonement presents a point-counterpoint exchange concerning God’s intention in sending Christ to die on the cross. All three contributors recognize a substitutionary element in the atoning work of Christ, but disagree over the nature and objects of that substitution. Carl Trueman (Westminster Theological Seminary) argues that Christ’s atoning work secured the redemption of his elect alone. While infinite in value, Christ’s death was intended for and applied strictly to those whom the Father had elected unconditionally in eternity past. John Hammett (Southeastern Baptist Theological Seminary) argues that Christ’s atoning work had multiple intentions. Of these intentions two rise to the fore: (1) the intention to accomplish atonement for God’s elect and (2) the intention to provide atonement for all mankind. Grant Osborne (Trinity Evangelical Divinity School) argues that Christ’s atoning work provided atonement generally for all mankind. The application of that atoning work is conditioned, however, on each person’s willingness to receive it.
  • J. Matthew Pinson, ed. Four Views On Eternal Security (Counterpoints: Bible and Theology). Does the Bible support the concept of “once saved, always saved,” or can a person lose his or her salvation? How do the Scriptures portray the complex interplay between grace and free will? These and related questions are explored from different angles in this thought-provoking Counterpoints volume. The contributors each state their case for one of four prominent views on eternal security: “Classical Calvinist” (Michael Horton), “Moderate Calvinist” (Norman L. Geisler), “Reformed Arminian” (Stephen M. Ashby),  and “Wesleyan Arminian” (Steve Harper). In keeping with the forum approach of the Counterpoints series, each view is first presented by its proponent, then critiqued and defended. This fair and respectful approach allows you to weigh for yourself the strengths and weaknesses of the different doctrinal stances. By furnishing you with scholarly and thoughtful perspectives on the topic of eternal security, this book helps you sift through opposing views to arrive at your own informed conclusions. 
  • James R. White. The Potter’s Freedom: A Defense of the Reformation and the Rebuttal of Norman Geisler’s Chosen But Free. Norman L. Geisler’s Chosen but Free sparked a firestorm of controversy when he labeled Calvinism “theologically inconsistent, philosophically insufficient, and morally repugnant.” White steps into the breach with his cogent response. His systematic refutation of Geisler’s argument will help you understand what the Reformed faith really teaches about divine election and how Reformed thought conforms to the gospel.

SPIRITUAL WARFARE – How to Practically Do Battle with the Enemy 

  • James K. Beilby and Paul Rhodes Eddy, editors. Understanding Spiritual Warfare: Four Views. Walter Wink, “The World Systems Model”; David Powlison, “The Classical Model”; Greg Boyd, “The Ground-Level Deliverance Model”; C. Peter Wagner and Rebecca Greenwood, “The Strategic-Level Deliverance Model.”

THEOLOGICAL METHOD – How to Do Theology and Communal Expressions of It

  • Kenneth Berding, ed. Three Views on the New Testament Use of the Old Testament (Counterpoints: Bible and Theology). Walter C. Kaiser defends the view: “Single Meaning, Unified Referents”; Darrel L. Bock defends the view: “Single Meaning, Multiple Contexts and Referents”; and Peter Enns defends the view: “Fuller Meaning, Single Goal. 
  • Gregory Boyd and Paul Rhodes Eddy. Across The Spectrum: Understanding Issues In Evangelical Theology (Second Edition). This new edition of a popular text presents an accessible yet comprehensive primer that helps readers understand the breadth of viewpoints on major issues in evangelical theology, with chapters using the popular three- or four-views book format. The authors carefully examine thirty-four positions taken by evangelical scholars on seventeen seminal issues. They lay out the biblical, theological, and philosophical arguments for each position in point-counterpoint fashion and discuss possible objections. The second edition retains the helpful features of the first edition–end-of-chapter “For Further Reading” sections and an extensive glossary–and adds an appendix that addresses thirteen peripheral issues in contemporary evangelicalism.
  • Ronnie Campbell, ed. Do Christians, Muslims, and Jews Worship the Same God? Four Views (Counterpoints Theology and Life).During a time of global conflict, the theological question of whether Muslims, Jews, and Christians worship the same God carries political baggage. Is the God of ISIS the same as the God of Israel? Do Sunni Muslims and Protestant Christians pray to the same Creator and Sustainer of the universe? In this Counterpoints volume, edited by Ronnie P. Campbell, Jr., and Christopher Gnanakan, five leading scholars present the main religious perspectives on this question, demonstrating how to think carefully about an issue where opinions differ and confusion abounds. They examine related subtopics such as the difference between God being referentially the same and essentially the same, what “the same” means when referring to God, the significance of the Trinity in this discussion, whether religious inclusivism is inferred by certain understandings of God’s sameness, and the appropriateness of interfaith worship.The four main views, along with the scholars presenting them, are: “All Worship the Same God: Religious Pluralist View” presented by Wm. Andrew Schwartz and John B. Cobb, Jr.; “All Worship the Same God: Referring to the Same God View” presented by Francis J. Beckwith; “Jews and Christians Worship the Same God: Shared Revelation View” presented by  Gerald R. McDermott; and “None Worship the Same God: Different Conceptions View” presented by Jerry L. Walls) Additionally, essays by Joseph Cumming and David W. Shenk explore the implications of this question specifically for Christians wanting to minister among and build relationships with Muslims. Cumming stresses that finding common ground is key, while Shenk advocates for a respectful focus on differences.
  • John Jefferson Davis. Handbook of Basic Bible Texts: Every Key Passage for the Study of Doctrine & Theology. This volume provides the complete text of key Scripture passages that form the basis for theological study. The text used is the highly readable and modern New International Version. The verses listed are grouped by the classical categories of systematic theology (e.g., God, Christ, Salvation); on disputed points, verses from which the major theological views derive are given. Footnotes provide clarification and brief commentary on verses as appropriate. This work is intended to assist the theological student who might not take the time to look up the verses cited in systematic theologies, but it will also be useful to anyone seeking to better understand the major themes of Scripture.
  • Louis Goldberg, ed. How Jewish Is Christianity? 2 Views On The Messianic Movement (Counterpoints: Bible and Theology). Diverse perspectives about the messianic movement ― from six contributors. Are Messianic congregations necessary or should Jewish believers be incorporated into the Gentile church? This is the topic of the latest volume in the Counterpoints series. The question of how Christian Jews relate their Jewish practices and customs to the church has been an issue within Christianity since the first century. Contemporary contributors who have lived and wrestled with this issue present informed arguments and counter-arguments. The book concludes with a chapter on the future for Messianic Jews and a directory of messianic movement organizations. Contributors include: John Fischer (ThD, California Graduate School of Theology, PhD, University of South Florida) is a rabbi of Congregation Ohr Chadash and Chairman of Judaic Studies at St. Petersburg Theological Seminary. Arnold G. Fruchtenbaum (ThM, PhD, New York University) has served with the Chosen People Ministries and Christian Jew Foundation in the past and is now the founder and director of Ariel Ministries. Gershon Nerel (PhD, Hebrew University, Jerusalem) has served as “Israel Secretary” for the International Messianic Jewish Alliance and has also been a member of the executive committee for the Messianic Jewish Alliance of Israel. David Stern (PhD, MDiv) is the translator of the Jewish New Testament from Greek to English to express its Jewishness; his version of the Tanak is the Complete Jewish Bible. Will Varner (EdD, Temple University) servers as professor of biblical studies at the Master’s College, CA, and the director of the Israel Bible Extension campus of this college in Israel.
  • Stanley N. Gundry, ed. Five Views On Law and Gospel (Counterpoints: Bible and Theology). “The Non-Theonomic View” is presented by Willem A. VanGemeren; “The Theonomic Reformed View” is presented by Greg L. Bahnsen; “The Law As God’s Gracious Guidance For The Promotion of Holiness View” is presented by Walter C. Kaiser; “A Dispensational View” is presented by Wayne G. Strickland; and “A Modified Lutheran View” is presented by Douglas J. Moo.
  • Collin Hansen and Andrew David Naselli, eds. Four Views On The Spectrum Of Evangelicalism (Counterpoints: Bible and Theology). The following views are presented in this dialogue: “Fundamentalism” by Kevin T. Bauder; “Confessional Evangelicalism” by R. Albert Mohler Jr.; “Generic Evangelicalism” by John G. Stackhuse Jr.; and “Postconservative Evangelicalism” by Roger E. Olson.
  • Gordon R. Lewis. Decide For Yourself: A Theological Workbook. The great Christian doctrines are worth thinking through for ourselves. That’s why Gordon Lewis has provided this concise and complete survey of the major truths of the Christian faith. But rather than just telling us what he has discovered in Scripture, he offers a theological workbook that helps us explore the evidence itself and to draw our own conclusions. He has organized the material around the main themes of God, Christ, the Holy Spirit, humanity, creation, the church, and the end times. This unique text has been used by students of the Bible over the last three decades in the classroom, in the home and in the church. Its enduring quality continues to make it a valuable tool for all who want to develop a systematic theology for themselves.
  • Erwin W. Lutzer. The Doctrines That Divide: A Fresh Look at the Historical Doctrines That Separate Christians. Lutzer examines various controversies that exist within the broad spectrum of Christianity, presenting the historical background of the issue and the biblical understanding of the doctrine. Chapters include “Predestination or Free Will?”; “Why Can’t We Agree about Baptism”?; and “Justification by Faith.”
  • Gary T, Meadors, ed. Four Views on Moving Beyond The Bible To Theology (Counterpoints: Bible and Theology). The following models of methods are proposed: “A Principlizing Model” by Walter C. Kaiser Jr.; “A Redemptive-Historical Model” by Daniel M. Doriani; “A Drama of Redemption Model” by Kevin J. Vanhoozer; and “A Redemptive-Movement Model” by William J. Webb.
  • Stanley E. Porter, ed. Evangelical Theological Method: Five Views (Spectrum Multiview Series). How should one approach the task of theology? The question of methodology is increasingly one of interest among theologians, who recognize that the very manner in which we approach theology informs both the questions we ask and the conclusions we reach. This volume in IVP’s Spectrum Multiview series brings together five evangelical theologians with distinctly different approaches to the theological task. After presenting the approaches―which include appeals to Scripture, context, missions, interdisciplinary studies, and dogmatics―each contributor responds to the other views. Emerging from this theological conversation is an awareness of our methodological commitments and the benefits that each approach can bring to the theological task. Contributors:Sung Wook Chung, “Bible Doctines Conservative Theology: Codifying God’s Word”;  John R. Franke, “Missional Theology: Living God’s Love”; Telford C. Work, “An Interdisciplinary Theology Response”; Victor Ifeanyi Ezigbo, “A Contextual Theology Response”; and Paul Louis Metzger, “A Trinitarian Dogmatic Theology Response.”
  • James Stamoolis, ed. Three Views On Eastern Orthodoxy and Evangelicalism (Counterpoints: Bible and Theology). Bradley Nassif answers the question, “Are Eastern Orthodoxy and Evangelicalism Compatible? Yes”; Michael Horton answers the question, “Are Eastern Orthodoxy and Evangelicalism Compatible? No”; Vladimir Berzonsky answers the question, “Are Eastern Orthodoxy and Evangelicalism Compatible? No”; George Hancock-Stefan answers the question, “Are Eastern Orthodoxy and Evangelicalism Compatible? Maybe”; And Edward Rommen answers the question, “Are Eastern Orthodoxy and Evangelicalism Compatible? Maybe.”

THEOLOGY PROPER – The Study of God: 

The Trinity, His Nature, Character & Activity in Our World 

  • Dennis Jowers, ed. Four Views on Divine Providence (Counterpoints: Bible and Theology). Paul Kjoss Helseth propounds the view that “God Causes All Things”; William Lane Craig propounds the view that “God Directs All Things”; Ron Highfield propounds the view that “God Controls By Liberating”; and Gregory A. Boyd propounds that “God Limits Control.”
  • Gregory E. Ganssle, ed. God & Time: Four Views (Spectrum Multiview Series). Paul Helm proclaims the “Divine Timeless Eternity View”; Alan G. Padgett proclaims the “Eternity As Relative Timelessness View”; William Lane Craig proclaims the “Timelessness & Omnitemporality View”; and Nicholas Wolterstorff proclaims the “Unqualified Divine Temporality View.”
  • Stephen R. Holmes, ed. Two Views on the Doctrine of the Trinity (Counterpoints: Bible and Theology). The doctrine of the Trinity stands front and center of the Christian faith and its articulation. After a sustained drought of trinitarian engagement, the doctrine of the Trinity has increasingly resurged to the forefront of Evangelical confession. The second half of the twentieth century, however, saw a different kind of trinitarian theology developing, giving way to what has commonly been referred to as the “social Trinity.” Social—or better, relational—trinitarianism has garnered a steady reaction from those holding to a classical doctrine of the Trinity, prompting a more careful and thorough re-reading of sources and bringing about not only a much more coherent view of early trinitarian development but also a strong critique of relational trinitarian offerings. Yet confusion remains. As Evangelicals get better at articulating the doctrine of the Trinity, and as the current and next generation of believers in various Christian traditions seek to be more trinitarian, the way forward for trinitarian theology has to choose between the relational and classical model, both being legitimate options.In this volume, leading contributors—one evangelical and one mainline/catholic representing each view—establish their models and approaches to the doctrine of the Trinity, each highlighting the strengths of his view in order to argue how it best reflects the orthodox perspective. In order to facilitate a genuine debate and to make sure that the key issues are teased out, each contributor addresses the same questions regarding their trinitarian methodology, doctrine, and its implications. Contributors include: Stephen R. Holmes; Paul D. Molnar; Thomas H. McCall; and Paul S. Fiddes.
  • Robert J. Matz, ed. Divine Impassability: Four Views of God’s Emotions and Suffering (Spectrum Multiview Series). Does God suffer? Does God experience emotions? Does God change? How should we interpret passages of Scripture that seem to support one view or the other? And where does the incarnation and Christ’s suffering on the cross fit into this? The lively but irenic discussion that takes place in this conversation demonstrates not only the diversity of opinion among Christians on this theological conundrum but also its ongoing relevance for today. Views and Contributors: “Strong Impassibility” by James E. Dolezal, assistant professor in the School of Divinity at Cairn University; “Qualified Impassibility” by Daniel Castelo, professor of dogmatic and constructive theology at Seattle Pacific University; “Qualified Passibility” by John C. Peckham, professor of theology and Christian philosophy at Andrews University; and “Strong Passibility” by Thomas Jay Oord, professor of theology and philosophy at Northwest Nazarene University.
  • Bruce A. Ware, ed. Perspectives on the Doctrine of God: Four Views. Perspectives on the Doctrine of God presents in counterpoint form four basic common beliefs on the doctrine of God that have developed over the course of church history with a goal of determining which view is most faithful to Scripture. Contributors to this fifth book in the PERSPECTIVES series are Regent College J.I. Packer chair in Theology and Philosophy Paul Helm (Classical Calvinist perspective), editor Bruce Ware (Modified Calvinist perspective), Baylor University professor of Theology Roger Olson (Classical Arminian perspective), and Hendrix College assistant professor of Religion John Sanders (Open Theist perspective).

WORLDVIEW – A particular philosophy of life or conception of the world

  • Ronnie P. Campbell Jr. Worldviews and the Problem of Evil: A Comparative Approach. How does the Christian response to the problem of evil contrast with that of other worldviews? Most attempts at answering the problem of evil either present a straightforward account of the truth claims of Christianity or defend a minimalist concept of God. This book is different. Inside, you’ll examine four worldviews’ responses to the problem of evil. Then, you’ll hear the author’s argument that Christian theism makes better sense of the phenomenon of evil in the world equipping you to reach an informed conclusion. This book’s unique approach integrating worldviews with apologetics with theology will give you a better understanding of the debate surrounding the problem of evil, in both philosophy and theology. Learn to think cogently and theologically about the problem of evil and Christianity’s ability to answer its challenges with Worldviews and the Problem of Evil as your guide.
  • Myron B. Penner, ed. Christianity and the Postmodern Turn (Six Views). R. Douglas Geivett, writes, “Is God a Story? Postmodernity and the Task of Theology”; R. Scott Smith writes, “Christian Postmodernism and the Linguistic Turn”; Kevin J. Vanhoozer writes, “Pilgrim’s Digress: Christian Thinking on and about the Post Modern Way”; John R. Franke writes, “Christian Faith and Postmodern Theory: Theology and the Nonfoundationalist Turn”; James K. A. Smith writes, “A Little Story about Metanarratives: Lyotard, Religion, and Postmodernism Revisited.” 

CONTRASTS BETWEEN ISRAEL AND THE CHURCH

Adapted From: Lewis Sperry Chafer (Systematic Theology: Vol. IV; C3)

24 CON-TRASTSISRAELTHE CHURCH
BIB-LICAL REVELA-TIONWith respect to primary application, Israel occupies nearly four-fifths of the text of the Bible.The Church with respect to primary application, occupies slightly more than one-fifth.
(2) THE DIVINE PUR-POSEEvery covenant, promise, and provision for Israel is earthly.Every covenant or promise for the Church is for a heavenly reality, and she continues in heavenly citizenship when the heavens are recreated.
(3) THE SEED OF AB- RAHAM In view of the fact that Abraham is not only the progenitor of the nation of promise but is also the pattern of a Christian under, it is significant that there are two figures employed by Jehovah respecting Abraham’s seed—the dust of the earth (Gen. 13:16), and the stars (Gen. 15:5; cf. Heb. 11:12). The extent of this Abrahamic covenant is expressed in Romans 4:16: “That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring—not only to the adherent of the law but also to the one who shares the faith of Abraham, who is the father of us all.” Aside from Ishmael’s line and the children of Kiturah concerning whom there is no revealed divine purpose, the children of Jacob, or Israel, and without reference to Esau, are counted as the physical seed (cf. Gen. 22:2; Heb. 11:17) of Abraham; for with these God has made covenants respecting their earthly privilege.Contrariwise, the heavenly seed of Abraham are not progenerated by Abraham, but are generated by God on the efficacious principle of faith; and, because of the truth that this faith was exercised specifically by Abraham (Gen. 15:6; Rom. 4:1-3, 17-24), those of like faith are Abraham’s spiritual seed. It is written, “So then, those who are of faith are blessed along with Abraham, the man of faith” (Gal. 3:9). A vital distinction is drawn by the the Apostle between Israel after the flesh and that portion of Israel within Israel who are saved.Those who are saved are styled “the Israel of God” (Gal. 6:16), and the statement that “they are not all all Israel, which are of Israel” ( Rom. 9:6) is a reference to the same distinction. The use of these passages to prove Israel and and the Church to be the same is deplored in the light of the truth which these Scriptures declare.
(4) BIRTHIsraelites become what they are by physical birth. They are each one begotten by parents and their inheritance is transmitted by human generation.Christians become what they are by spiritual birth. They are begotten directly by God and are therefore His legitimate offspring. Their inheritance is immediate in that each is a child of God.
(5) HEAD-SHIPAbraham is the head of the Jewish race, and they are properly designated as “the seed of Abraham.” Though born of Gentile stock, Abraham was set apart by God to the high honor of being the progenitor of the elect earthly people.Over against this it may be said of Christians, though when magnifying the element of faith they are called “Abraham’s seed” (Gal. 3:29), God is their Father and by the Spirit they are joined to Christ and He, the resurrected Lord, is their new federal Head.
(6) COVE-NANTSGod has made unconditional covenants with His earthly people. He will yet make a new covenant with them when they enter their kingdom. That new covenant will govern their conduct and will supersede the Mosaic covenant of the Law (cf. Jer. 31:31-33; Deut. 30:8). This new covenant for Israel will be in four parts.These four features are the present blessings of the Church. This heavenly people are sheltered under a new covenant made in His blood. It is individual in its application and everlasting. It is individual in its application and everlasting. It guarantees every divine grace upon those who believe in Christ in Christ as Savior.
(7) NATION-ALITYIsrael belongs to the earth and to the world-stem. Though above all nations in Jehovah’s reckoning, they are still in the world as one of its nations.Over against this and forming the strongest contrast is the fact that the Church is composed of all nations, including Israel, and sustains no citizenship here, but instead the believers are strangers and pilgrims.
(8) DIVINE DEAL -INGThe fact that, in the present age, Israelites, like Gentiles, are shut up to their individual responsibility respecting claims of the gospel, doubtless misleads those who do not consider the wide range of human history which the Bible covers. They fail to realize that the present divine arrangement is exceptional and that God has in other ages dealt with nations—especially Israel—as a whole. The present arrangement is restricted to the one age in which responsibility is altogether personal.
(9) DISPEN-SA-TIONSThe earthly people, though their estate may vary, are present in the earth in all ages from the beginning in Abraham on into eternity to come.The Church is restricted to the present dispensation. The dispensation now operative itself is characterized by her presence in the world. It was introduced for her sake; and is therefore unrelated to that which goes before or that which follows.
(10) MINIS-TRYIsrael was appointed to exercise an influence over the nations of the earth (cf. Ps. 67:1-7), and this will yet do perfectly in the coming age; nevertheless there was no missionary undertaking and no gospel proclaimed. Israel maintained her self-centered worship. She faced inward toward the tabernacle or temple and all her benevolence was consumed on her own worship.Immediately upon her formation, the Church is constituted a foreign missionary society. It is her obligation to face outward and to those of her company is given the task of evangelizing the people of the earth in each generation. 
(11) THE DEATH OF CHRISTThat nation which demanded the death of Christ and who said by their officials, “His blood be on us, and on our children,” is guilty of that death; yet they will be saved as a nation on the ground of that sacrifice.A present and perfect salvation to the praise of God is the portion of the Church through the offering of the Lamb of God.
(12) THE FATHERTo Israel God is known by His primary titles, but not as Father of the individual Israelite.In distinction to this, the Christian is actually begotten of God and has every right to address Him as Father.
(13) CHRISTTo Israel, Christ is Messiah, Immanuel, and King with all that those appellations imply.To the Church, Christ is Savior, Lord, Bridegroom, and Head.
(14) THE HOLY SPIRITOnly in exceptional instances and for unusual service did the Holy Spirit come upon an Israelite, and the Spirit withdrew as freely as He came, when the purpose was accomplished.The strongest contrast is to be seen here, in that the Christian is indwelt by the Spirit; in truth, he is not saved apart from this relation to the Spirit (Rom. 8:9).
(15) A GOVER-NING PRINCI-PLEFor fifteen centuries the Law was Moses was Israel’s rule of daily life. It is written: But the steadfast love of the Lord is from everlasting to everlasting on those who fear him, and his righteousness to children’s children, to those who keep his covenant and remember to do his commandments” (Ps. 103:17-18).
Unlike this, the members of Christ’s Body, being wholly perfected in Him, are under the beseechings and directions which grace provides.
(16) DIVINE ENABLE-MENTThe law system provided no enabling power for its achievement. That system is declared to have failed because of the weakness of “the flesh” to which it was evidently addressed (Rom. 8:3).To the Church, however, as certainly as superhuman requirements are laid on her members, so certainly as superman requirements are laid on her members, so certainly supernatural power is provided for every demand. It is on this account the Apostle could say “Sin shall not have dominion over you.” The reason, of course, is that “ye are not under the law, but under grace” (Rom. 6:14).
(17) TWO FARE-WELL DIS-COUR-SESSeveral days before His departure from the world, Christ addressed a farewell discourse to the nation of Israel which contemplated her future and that in its relation to His return (Matt. 23:37-25:46).Quite removed from this snd wholly different in all its features, Christ, the night before He was put to death, gave His parting message to the Christians. When these two addresses are contemplated side by side, it is seen that the widest distinction are indicated between Israel and the Church.
(18) THE PRO-MISE OF JESUS’ RETURNAs seen in His words specifically addressed to Israel, Christ returns as her King in power and great glory, at which time she will be gathered from every part of the earth by angelic migration into her own land (Deut. 30:1-8; Jer. 23:7-8; Matt. 23:31). Over against these great events promised to Israel is the return of Christ for His own Bride, when He takes her with Him into heaven’s glory (John 14:1-3). The contrasts between these two situations may be drawn out to great lengths and with equally great profit.
(19) POSI-TIONIsaiah declares, But you, Israel, my servant, Jacob, whom I have chosen, the offspring of Abraham, my friend; you whom I took from the ends of the earth, and called from its farthest corners, saying to you, “You are my servant, I have chosen you and not cast you off”; fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you, I will help you, I will uphold you with my righteous right hand (41:8-10). Though individuals in Israel attained to great usefulness, as did the prophets, priests, and kings, yet they never reached a higher distinction than when they were servants of Jehovah.
Contrariwise, the individuals who compose the Church are forever in Christ and are members in the family and household of God.
(20) Christ’s Earthly ReignThose of the elect nation are appointed to be subjects of the King in His earthly kingdom (Ezek. 37:21-28).Those who comprise the Church are to reign with the King as His Consort in that kingdom (Rev. 20:6).
(21) PRIEST- HOODThe nation of Israel had a priesthood.The Church is a priesthood.
(22) MARRI-AGEAs a nation, Israel is likened by Jehovah to His wife—a wife untrue and yet to be restored (Jer. 3:1, 14, 20; Ezek. 16:1-59; Hos. 2:1-23; Isa. 54:1-17; cf. Gal. 4:27).In marked distinction to this situation respecting Israel, is the revelation that the Church is to Christ as one espoused and to be married in Heaven (2 Cor. 11:2; Rev. 19:7-9).
(23) JUDG-MENTSIt is clearly predicted that Israel must come into judgment (Ezek. 20:33-44; Matt. 25:1-13).It is clearly declared that the Church will not come into judgment (John 5:24; Romans 8:1).
(24) POSI-TION  IN ETER-NITYIn his enumeration of the inhabitants of the new Jerusalem the writer to the Hebrews asserts that there shall be those present who are identified as “the spirits made perfect.” Such can easily refer to the saints of the OT who, while in this life, were styled just men. This designation occurs upwards of 30 times in the OT and always with reference to those who were in right relation to God.In this same enumeration of the inhabitants of the new Jerusalem there is recognition also of the “church of the firstborn” (Heb. 12:22-24).
CON- CLU- SIONIn concluding this extended series of contrasts between Israel and the Church, it should be observed that, in certain respects, there are similarities between these two groups of elect people. Each, in turn, has its peculiar relation to God, to righteousness, to sin, to redemption, to salvation, to human responsibility, and human destiny.They are each witnesses to the Word of God; each claim the same Shepherd; they have doctrines in common; the death of Christ avails in its own way for each; they are alike loved with an everlasting love; and each, as determined by God, will be glorified.

“Affliction, Friend or Foe?” A Sermon by Albert N. Martin

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One of the common experiences of all the people of God is this matter of affliction. In this study we will look at Second Corinthians 1: 3– 11 under the general theme of affliction, friend or foe?

2nd Corinthians 1:1-11

(1) Paul, an Apostle of Christ Jesus through the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints that are in the whole of Achaia: (2) Grace to you and peace from God our Father and the Lord Jesus Christ. (3) Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort; (4) Who comforts us in all our affliction, that we may be able to comfort them that are in any affliction, through the comfort wherewith we ourselves are comforted of God. (5) For as the sufferings of Christ abound unto us, even so our comfort also abounds through Christ. (6) But whether we are afflicted, it is for your comfort and salvation; or whether we are comforted, it is for your comfort, which works in the patient enduring of the same sufferings which we also suffer: (7) and our hope for you is steadfast; knowing that, as you are partakers of the sufferings, so also are you of the comfort. (8) For we would not have you ignorant, brethren, concerning our affliction which befell us in Asia, that we were weighed down exceedingly, beyond our power, insomuch that we despaired even of life: (9) yea, we ourselves have had the sentence of death within ourselves, that we should not trust in ourselves, but in God Who raises the dead: (10) Who delivered us out of so great a death, and will deliver: on Whom we have set our hope that He will also still deliver us; (11) you also helping together on our behalf by your supplication; that, for the gift bestowed upon us by means of many, thanks may be given by many persons on our behalf.

It is obvious that the theme of this passage is the subject of affliction. For the very thing which triggers this eulogy, this blessing of God the Father, is that the Apostle and his companion, Timothy, have experienced a peculiar measure of the consolation and comfort of God in the midst of affliction. So the Apostle begins with those words, “Blessed be the God and Father of our Lord Jesus Christ, The Father of mercies, The God of all comfort, Who comforts us in all our affliction.” It opens up the whole subject of affliction in which there are given to us some very helpful perspectives concerning the experience of all the people of God.

Introduction

In introducing our study of the passage, it is necessary to understand several things about affliction.

First of all, the meaning of the word affliction, as it is found here in the passage before us. The word itself literally means, that which is pressing or pressure. Hence it is come to speak of oppression, affliction or tribulation. It refers to distress brought upon men and women, particularly by outward circumstances which in turn create this inward distress. It’s translated numerous ways in the New Testament. In some places it’s translated tribulation, in others, as it is here, affliction; sometimes persecution; other times trouble; but it is that which God reveals is the portion of all of His people. This pressure, this oppression, this tribulation, this inward distress brought about by outward circumstances, our Lord says, will be the portion of all of His people. 

John 16:33 “In the world you shall have [and this is the same word in the original] affliction. You shall have tribulation, but be of good cheer, I have overcome the world.” One of the very elementary messages that the Apostles used to give on their missionary follow up tours, concern the whole subject of affliction. 

We read in Acts 14:21-22, “And when they had preached the gospel to that city, and had made many disciples, they returned to Lystra, and to Iconium, and to Antioch, confirming the souls of the disciples, exhorting them to continue in the faith, and that through many tribulations [afflictions same word in the original] we must enter into the kingdom of God.”

AFFLICTION IS ONE OF THE COMMON DENOMINATOR’S OF THE PEOPLE OF GOD

The Apostles were very, very concerned that believers understand, early in their Christian lives, that affliction and tribulation were part and parcel of normal Christian experience. It is for this reason that our Lord in His parting words spoke the words previously quoted, in the world you shall have tribulation. He had given them some tremendously encouraging promises about the coming of the Holy Spirit. Some promises concerning His ministry of comfort and consolation and illumination; and the impartation of gifts and graces in power, but less they misunderstand this, to think that they would come to some level of experience in the Holy Spirit that would either immunize them from, or totally lift them out of the realm of tribulation and affliction, our Lord says, toward the conclusion of those wonderful words of John 14, 15, and 16, In the world you shall have tribulation. 

John was so confident that tribulation was as much a part of the Christian life as faith in Christ, that when he addresses the believers of Asia Minor in Revelation 1 this is how he addresses them: Revelation 1:9 “I John your brother and partaker with you in the tribulation and kingdom and patience which are in Jesus.” He looks upon all believers as fellow partakers, not only of the kingdom and the steadfastness that are in Christ, but also of the tribulation, the affliction, the persecution, that are in Christ. So it is not surprising that our Lord tells us in the parable of the sower that some apparent converts are caused to wither in their profession, when they come into contact with their first real affliction. In Matthew 13:21 Jesus said, when tribulation, and persecution, when affliction and persecution arise because of the Word, they stumble. It was affliction that caused the consternation of the Psalmist in Psalm 73. He was afflicted and he saw the people of God afflicted, and it didn’t make sense to him, because the people who were not committed to the worship of Jehovah and to the law of God seem to be wonderfully insulated from affliction, and this he could not understand.

And so in the light of the fact that the Scripture teaches, that affliction is one of the common denominator’s of the people of God, and that affliction can be the occasion of stumbling and consternation, it is necessary for every Christian, to learn how to confront affliction.

One of the great problems that we face, as in many other areas, we carry over into the Christian life worldly, carnal views of affliction. You see the unbeliever looks upon affliction as his or her greatest enemy. Every affliction that comes into their life is a roadblock in the pursuit of their carnal and temporal goals, and therefore affliction is always their enemy. They can never hug affliction to themselves and say welcome, my God-sent friend. He looks upon affliction says, “Who are you? My enemy!” They do all within their power to get affliction, out of the way. The unbeliever looks upon it as enemy, all enemy, and nothing but enemy and yet sad to say, many children of God, to some degree or another, have absorbed that mentality and do not understand the purpose of God in affliction. But now, for the child of God, there should be a totally different perspective concerning the subject of affliction.

In this study as we consider this passage in second Corinthians we will seek to layout THE DIVINE PURPOSE OF GOD IN AFFLICTION which, when understood by the child of God, will help them to embrace their afflictions rather than to run from them as an unwanted enemy.

ILLUSTRATION

Let me illustrate the difference that this perspective will make. Try to picture a little child who’s been involved in a serious accident. He’s been knocked unconscious and has a compound fracture. He’s got a bone sticking right through the skin which will demand not only the setting of the bone, but also some sutures, and the first time that he awakes out of his unconsciousness he looks up, and there is a man with a mask on his face, and a skullcap on his head, a big needle in his hand and a scalpel in his other hand, and the poor child coming to consciousness thinks he’s awaken in the midst of a horror movie. He’s scared and he screams out and begins to fight to get himself off that table until he is quieted down. His mom or dad, with a nurse or the doctor, explains to him that the person standing there with the needle is going to put the needle in so that he won’t feel any pain when he takes the scalpel and begins to patch him up and put the arm back in place. Once the child understands, that which in his first reflex looked so foreboding, something to be resisted, then he will welcome that which upon first sight he utterly rejected. In the same way, the child of God many times –when they wake up as it were and see afflictions standing before them with his long needle and with his scalpel– their reaction is one of wanting to run. It’s at that point that they need to be still and to understand what God is saying, “This is the purpose that I have in this affliction for you.” Then the heart of the child of God is stilled to submit to that affliction.

FIVE DIVINE PURPOSES IN AFFLICTION

What then, according to 2 Corinthians 1: 3 – 11 is the divine purpose in affliction?

I would suggest that the Apostle indicates that there are at least five divine purposes in affliction, and we’re limiting our observations just to this passage. We could range far and wide in many other portions of Scripture, but we want to stick with this portion and lay out these aspects of the divine purpose in affliction. Our purpose is that you, as a child of God, may recognize this, so that when affliction comes, and it will come, you may be able to confront it biblically, and not look upon affliction as your foe, but as your friend.

What is the first purpose of God in affliction? It’s set before us in verse 1:3, “Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and the God of all comfort;” As the Apostle Paul breaks out in praise to God, he praises God with specific reference to the revelation of God’s character that has come to him in the context of affliction, therefore:

(1) THE FIRST PURPOSE OF GOD IN AFFLICTION IS TO GIVE US A FULLER REVELATION OF THE CHARACTER OF GOD.

In this text God is called three things: first, He is called the God and Father of our Lord Jesus Christ, secondly, the Father of mercies and thirdly, He is called the God of all comfort.

When the Apostle addresses Him as the God and Father of our Lord Jesus Christ, he is indicating that God has been revealed to him in the saving revelation made, in and through, Jesus Christ the Lord.

In other words, when the Apostle thinks of God, he not only thinks of Him as the God of creation, not only as the God of Providence, but he thinks of Him particularly, as the God and Father of the Lord Jesus Christ. He thinks of Him as the God Who has revealed Himself and His way of salvation in the Person and Work of the Lord Jesus. Therefore, whatever follows in this text, whatever other revelation is made of God, it’s made in the context of that fundamental revelation of God as a saving God, in Jesus Christ, the Lord. That’s the starting point. If you do not stand in a saving relationship to God, through the Person and Work of the Lord Jesus Christ, this message is not for you. This is God’s Word to believers who know God as 

(i) The God and Father of the Lord Jesus Christ, and the Apostle further says in verse five, as the sufferings of Christ abound unto us even, even so our comfort abounds through Christ. All of the consolation of God to His suffering saints is in terms of their vital union with Jesus Christ. But now notice, the Apostle not only knows Him as the God and Father of the Lord Jesus, but he calls Him, in this place, and it’s the only place that I know of in the New Testament where God is addressed in these terms, the Father of mercies, or literally the Father of the mercies, or the compassions and the God of all comforting. Let’s look at those two ascriptions of God for a moment.

(ii) The Father of all compassions or mercies. The word mercy, means pity to those who are in distress. Remember in the life of our Lord and in His ministry needy people would encounter Him and cry out, ‘Son of David, have mercy upon me. Look upon me with Pity.’ In Psalm 103:13, like as a father pities his children, so the Lord pities those that fear Him. The Psalmist addresses God in terms of God’s inward disposition in the face of the afflictions of His people. 

When God beholds the afflictions of His people, ordered by His own divine providence, how does He behold them? He doesn’t behold them with a stoical indifference saying, ‘Well I’ve decreed it, and it’s for their good. Let them work it out.’ No. In all their afflictions, the Scripture says, He was afflicted. He is not only the God of our Lord Jesus Christ, Who’s revealed a way of forgiveness and acceptance through the Lord Jesus, but He’s the God Who, having brought us into His family and given us the Spirit of adoption, is to us the Father of mercies and the God of all comforting. Where the reference to mercy focuses upon the disposition of God’s heart, the reference to comforting points out the activity of God. He not only has an attitude of pity and compassion, but He puts forth that attitude in positive comfort of His people. In the midst of the pressure of their distress, He is the God Who comforts them.

How did the Apostle Paul come to know God as the God and Father of the Lord Jesus Christ? That revelation was made to him in the way that it’s made to all sinful people. He must first of all be brought to a sight of his sin. He must be brought to a sight of the mercy that God extends in the Lord Jesus. You can see that in Romans 7. I had not known sin unless the law said you shall not covet and he details how God dealt with him to show him that in spite of all his external morality and religiosity, he was lost and undone. Then he came to know God as the God and Father of the Lord Jesus Christ. 

You see, just as no one knows God as the God and Father of the Lord Jesus, apart from the experimental knowledge of sin and of grace [inward moral transformation] so you cannot really know God as the Father of mercies and the God of all comfort, unless you are in the experimental crucible of affliction. You don’t have pity upon those who are well off. You don’t need to extend comfort to those who are completely at ease. Pity, is for the afflicted. Comfort, is for the distressed, and the Apostle tells us in this passage, that the first purpose of God in affliction, with reference to His children, is to give them this further unfolding of His Own character. To bring them into an experimental awareness, of the God that He is, and so if you pray as a Christian, ‘O God, help me to know You better.’ Perhaps you find yourself praying in the words of Philippians 3, ‘that I may know Him’. Would you have further revelation of the character of God? Not in the abstract, but in the real stuff of human experience? Then child of God don’t look upon affliction as your enemy. It’s in the context of affliction that you will come to know Him as the God of all mercies and the God of all comfort, and if you’re going to be so self-sparing that you say, God, don’t touch me with affliction what you’re saying is, I want no further revelation, experimentally, of the depth and the breath, the height and the length of Your Infinite Character. So the first purpose of God in affliction is to give us a fuller revelation of His Character.

The second purpose is laid out in verses four through seven of 2nd Corinthians. 1:4 “Who comforts us in all our affliction, that [here’s the purpose] we may be able to comfort them that are in any affliction, through the comfort wherewith we ourselves are comforted of God. 5 For as the sufferings of Christ abound unto us, even so our comfort also abounds through Christ. 6 But whether we are afflicted, it is for your comfort and salvation; or whether we are comforted, it is for your comfort, which works in the patient enduring of the same sufferings which we also suffer: 7 and our hope for you is stedfast; knowing that, as you are partakers of the sufferings, so also are you of the comfort.” The Apostle is saying that:

(2) THE SECOND DIVINE PURPOSE IN AFFLICTION, FOR THE CHILD OF GOD, IS TO EQUIP US FOR A MORE USEFUL MINISTRY TO THE PEOPLE OF GOD.

Notice that thread of thought, God comforts us, that we may be able to comfort others. Sufferings abound in us, comfort abounds through us. If we are afflicted for your sake, if we are comforted for your sake, and you can reduce the basic thought of verses four through seven to this simple equation, all that happens to us happens for your sakes. All that comes to us, issues in blessing to you. In the context, the primary reference to this is to the Apostle and his companion Timothy. 

Whatever particular trials they were passing through by virtue of the problems at the church at Corinth and in the light of their overall ministry, the Apostle wants the Corinthians to know that what is happening to them is for their sake, but in the light of passages like Romans 15:14, in which the Apostle speaks in such broad terms of the ministry that believers have one to another, we cannot give this an exclusive reference to the Apostle. He said, Romans 15:14 “And I myself also am persuaded of you, my brethren, that you yourselves are full of goodness, filled with all knowledge, able also to admonish one another.” 

He says of the Romans, I’m confident that as brethren, you’ve come to sufficient experimental knowledge, that you are able to admonish one another, and so we see the second aspect of the divine purpose in affliction. How is God going to equip you for a more useful ministry to others? I’ll tell you what He is going to do. He’s going to put you into the fires of affliction that in those fires of affliction, as you experimentally become acquainted with the comfort of God, you in turn, may be an instrument of consolation and comfort to others. 

We do not exist in the body of Christ for our own sake. God has placed us in the body of Christ that we might be an instrument of maturity and development in the lives of the other members of that body. 1 Corinthians 12 deals with this very clearly. When one member suffers, all the members suffer with it. When one member is comforted all are comforted with it. Ephesians 4, the body is built up by that which every joint supplies. It makes increase of itself in love. How are we going to be made more useful in our ministry to others? It’s going to be in the midst of affliction. If affliction is the common experience of all the people of God, in all ages, then one of the great needs that they have, is for people to be able to console them and comfort them in their affliction. Who is going to be able to do it? Those who themselves have proven the consolation of God in the midst of affliction. Those who have experimentally learned how to face the needle and the scalpel, and instead of screaming and ranting and raving to get off the operating table, say instead, Lord, put in the needle and do your work with the scalpel. 

May I prove you to be the God of all comfort, the Father of all mercies, to the end that I may have a more useful ministry unto others. There are few things which reveal the depth of our selfhood more clearly than the quickness with which we reject affliction. We complain, ‘Lord, this is doing this, and that, and the other to me.’ 

Instead of just saying, ‘O God, if this is the price that I must pay to be an instrument in Your hands, to be a blessing to others, I am willing to submit to anything that I might be an instrument of consolation to my fellow believers.’ Isn’t that the true mark of divine love? Love seeks not her own. Isn’t that our big problem? The moment affliction comes all we think about is what it’s doing to me, to my name, my comforts, my plans. The Apostle Paul didn’t look upon it this way. When afflictions came tumbling in upon him he said, ‘Well hallelujah, there’s a lot more people out there that are going to be helped!’ As the afflictions abound so the consolations abound and he welcomed affliction knowing that it was going to equip him for a more useful ministry to the people of God. 

So let me encourage you, Child of God, some who may, this very instant, be in the midst of an unusual discipline of affliction and tribulation, and you found it so difficult, you’ve cried out, ‘Lord is there something in me? Is it some chastisement? Is it some sin?’ You’ve been open and honest before God and you’ve drawn a blank. Perhaps this is the perspective that you need to bring into the total picture, ‘Lord there are no accidents with you. You know every single person to whom I must be an instrument and means of grace all along the way from here to glory. Lord I embrace all of your disciplines to me that I might be a source of blessing to others.’

The Apostle goes on to give us a third purpose in affliction that helped him to look upon affliction, not as a foe, but as a friend. 2 Corinthians 1:8-9, “For we would not have you ignorant, brethren, concerning our affliction which befell us in Asia, that we were weighed down exceedingly, beyond our power, insomuch that we despaired even of life: yea, we ourselves have had the sentence of death within ourselves, that we should not trust in ourselves, but in God Who raises the dead:” What was the third divine purpose in affliction according to the Apostle?

(3) THE THIRD DIVINE PURPOSE IN AFFLICTION IS TO SHUT US UP MORE FULLY TO THE POWER OF GOD.

Notice his words; ‘I don’t want you to be ignorant, you Corinthians, concerning this tremendous affliction which came to us in Asia.’ What he’s referring to nobody knows for certain. The commentators all make their guesses and most of them disagree, but whatever it was, it’s not important what the trial was, but what the purpose of God was. Notice, he says here what was God’s purpose. We had this affliction come upon us that brought us to the place where we despaired even of life. He said yes, we had the very sentence of death within ourselves. We were as good as dead. To what purpose? That we should not trust in ourselves, but in God Who raises the dead. In other words, the Apostle Paul says, we were brought to a place, where the only way out of that circumstance of affliction was a manifestation of divine power equal to the power that raises dead men to life. In any other kind of exercise of divine power there may be great divine assistance, but there may be already something there to work with. If a lame man came to the Lord Jesus, He straightened out a leg that was already there. If a blind man came, the Lord gave sight to eyes that were already there. But when the Lord Jesus called Lazarus out of the tomb there was nothing there. There was a direct intrusion of life from without, and Paul said we were brought to the place where our confidence was in an exertion of divine power that was equal to the power that raises men from the dead. Therefore, he says, this affliction was not our foe, but our friend, because it shut us up more fully than ever to confidence in the mighty power of the living God.

We can have a very romantic view of the Apostle Paul as though he didn’t have to wrestle with indwelling sin and corruption, yet Romans 7 is an eloquent testimony to the fact that this was not true. Look at 2 Corinthians 12. Paul had a tendency to be proud and God, seeing that tendency to be proud, said lest you be puffed up beyond measure because the revelations given to you I’m going to allow this messenger of Satan to buffet you. And Paul says, ‘Lord, I can’t complete my ministry with this thing. It hinders me, it cripples me, it weakens me.’ The Lord said, ‘No. If I take it away your pride would weaken and cripple you, therefore, I’m going to allow this affliction so that in the midst of your physical weakness you’ll be conscious of where your dependence is; and in the midst of your weakness the power of Christ will be manifested.’ So the Apostle needed, as we do, to be constantly pushed away from the subtle temptation of self-confidence and to look more upon God’s work as the work of Him assisting us in the exercise of our own cleverness and our own abilities; so when this affliction came, Paul said this was the divine purpose: that we should not trust in ourselves but in God.

If the Apostle Paul needed affliction to shut him up more fully to confidence in the power of God, who are you and who am I to think that we will be shut up by any lesser means? That which God brings upon us that makes us consciously embrace our weakness and comes like scissors to cut the cords and the nerves of creature confidence and carnal confidence, these things, the Apostle says, are the divine purpose in affliction.

Sometimes the Lord has to do it with regards to monetary things. It is pretty hard for some of us to pray ‘Lord give us this day our daily bread’ and really mean it. We’ve collected our check week in and week out, month in month out, until suddenly we are laid off. Affliction comes. And then we begin to know what it is, as we never knew before, to look to God to supply our daily bread. Suddenly those words are no longer pretty words in a prayer that you memorized as a child; they become the experimental petition of our own hearts. ‘Loving Father, look down upon us and our family in our need; give us this day our daily bread.’ And what happens with that affliction? It shuts you up to the power of God and the intervention of God.

Sometimes it comes with health. Some of us know weeks and months and years of getting out of bed with two sound feet and a sound mind and a body that can carry us to our work. Though we halfheartedly say, ‘Lord give me strength for this day’ and at the end of the day thank the Lord, it really doesn’t come from the heart. We pretty well think we can get along on our own steam until God allows that strength to be shriveled. Then we know what it is to lay there on a bed of weakness or sickness and say, ‘Oh God, if I’m to even get through half this day, You must sustain me. You must strengthen me.’ Then we are shut up to the exercise of divine power for our daily strength in a way that we never were before. How did this come about? Affliction was Gods means to shut us up more fully to His power.

So it is with the matter of wisdom or with the matter of patience. God puts us in situations where all of our natural resources are utterly depleted and we say-–as far as that duty is concerned and what I must have to perform it–-I’m as good as a dead man. The sentence of death is upon me. And God says, ‘It’s about time that you understand what I’ve said. All along, without Me, you can do nothing, but you didn’t believe Me. I told you right along, cursed be he that trust in man and makes flesh his arm but you didn’t believe Me.’ Now affliction has come and what has been its effect? To shut us up to the exercise of divine power. Christian, don’t look upon affliction as your enemy. That which shuts you up more fully to the exercise of divine power is your friend.

The fourth divine purpose of affliction is found in 2 Corinthians 1:10. Having spoken of this trust in God Who raises the dead, he goes on to say, 1:10 “Who delivered us out of so great a death, and [now he makes a prophecy] will deliver: on Whom we have set our hope that He will also still deliver us.” Do you see what Paul is doing? He’s left the realm of testimony and now he’s making an affirmation of faith. Looking back upon this circumstance, whatever it was, that shut him up to the exercise of divine power, he says:

(4) THE FOURTH FUNCTION OF AFFLICTION WAS TO INCREASE HIS FAITH IN THE PROMISES OF GOD.

Way back when God called the Apostle Paul, He made a promise to him and we read that promise in Acts 26:16 “Arise and stand on your feet for to this end have I appeared to you, to appoint you a minister and a witness, both of the things wherein you have seen Me and of the things wherein I will appear unto you, delivering you from the people and from the Gentiles unto whom I send you, to open their eyes…” Here was the promise of God: ‘Paul I’m commissioning you with this gospel commission, and in the accomplishment of it I will deliver you from every opposition until my purpose for you is accomplished.’ And again and again the Apostle Paul was brought into circumstances where it seemed his life was going to be snuffed out. One time he was stoned, other times plots were laid to take his life, but again and again when these afflictions came and God fulfilled His promise, what did it do? It increased his faith in the promises of God, for faith is strengthened in two ways: 

1st – IT’S STRENGTHENED BY LOOKING TO THE GREATNESS OF THE GOD WHO MADE THE PROMISE, and

2nd – IT’S STRENGTHENED BY EXPERIENCING THE REALITY OF THE FULFILLMENT OF THAT PROMISE.

Faith is strengthened in those two ways. Beholding the God Who makes the promise. That’s the emphasis of Paul in Romans 4. Abraham waxed strong in faith. How? Being fully persuaded that what God had promised He was able to perform. As he conceived in his mind the character and might and power of God, he could look at his own body that was as good as a dead body and say, this body will yet father a child because the God Who made the promise (in Isaac shall your seed be called). God is able to father a child through the dead body of Abraham. And He’s able to do something with Abraham’s body to make it able to father a child.

But the Apostle in this passage is focusing upon the second way in which faith is strengthened. Faith is also strengthened by the experiencing of the reality and the fulfillment of those promises. So the Apostle says, ‘When we had the sentence of death in ourselves, we despaired of living unless God put forth the mighty arm of resurrection power.’ Once He did, Paul said, ‘We have confidence that the God Who has delivered, will still deliver, and continue to deliver, until His purposes for us are accomplished.’ Notice how that faith became even stronger when, as he’s about to lay down his life in 2 Timothy 4, he makes a similar reference to the delivering power of God. 2 Timothy 4:16-18, “At my first defense no one took my part, but all forsook me: may it not be laid to their account. But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion. The Lord will deliver me from every evil work, and will save me unto His heavenly kingdom: to Whom be the glory forever and ever. Amen.”

Paul said, ‘This past deliverance strengthens my faith to believe the Lord will yet deliver me from every evil work and will save me unto His heavenly kingdom to Whom be glory forever and forever.’ Your faith is not strengthened by pulling your promises out of a promise box. Your faith is strengthened when that promise in the promised box goes with you into the fires of affliction. That’s when your faith is strengthened. You prove God in terms of His promise in the midst of affliction. Then you’re able to come forth with that ringing affirmation, the Lord has delivered, He will deliver, He shall deliver from every evil work. It’s quite easy to pray, ‘Lord increase my faith.’ Then when God begins to put you in the context of affliction you say, ‘Lord this doesn’t have anything to do with my prayer.’ But that’s the very answer to your prayer. It’s by affliction that our faith in the promises of God and the God of the promises is strengthened.

The fifth divine purpose in affliction is found in 2 Corinthians 1:11, “You also helping together on our behalf by your supplication; that, for the gift bestowed upon us by means of many, thanks may be given by many persons on our behalf.” Now, whether the Apostle is referring to the past prayers of the people of God [the grammar in the original is uncertain] or whether he is saying, ‘In the light of what I’ve told you, you will now have a renewed prayer involvement with Timothy and myself in our ministries’–- whether he’s looking to a past deliverance or thinking of future deliverances in which their prayers will have a part–-the end result will be this: Thanks may be given by many persons on our behalf. In other words, as Paul is delivered from affliction, preserved in the midst of affliction:

(5) THE 5TH DIVINE PURPOSE OF AFFLICTION IS TO PROVOKE CORPORATE PRAISE AND THANKSGIVING TO GOD FOR THE DELIVERANCE WROUGHT FOR HIS SERVANTS.

One of the great delights of being a child of God and scripturally identifying oneself with a visible community of God’s people (the visible church) is that when we enter that affliction we do not enter it alone. We have not only the presence of our Lord Jesus by the Spirit, but we have the presence of the Lord Jesus in the members of His body and Christ and His union with His body is not a mere theological concept. That union is so vital that Paul says, if you sin against the weak brother, you sin against Christ. The weak brother is a member of His body like a finger is a member, and Christ is saying, ‘If you touch My finger you touch Me. That’s a part of Me. When you hammered that finger, you hammered Me.’ The Lord Jesus said, to Saul, ‘Saul, why do you persecute Me?’ when Saul was persecuting the church. When he touched the church he was touching the Lord. The concept of this organic life union between Christ and His people was so real in the mind of the Apostle Paul that he says, when we are afflicted and in answer to our prayers deliverance is wrought and we are preserved, then the end result will be corporate praise to God for the comfort and consolation ministered unto us.

The testimony of the people of God who have entered into unusual periods of affliction is almost always at the top of the list. They’ve said this: The concept, the biblical principle of the unity of the body of Christ, has become precious to me in my affliction in a way I’ve never experienced it before that affliction came.

With a couple who lost their little girl, this concept came through so clearly, the sense that when they passed through this trial of their faith, this affliction, they did not pass through alone. There was not only the Lord Jesus ministering His own grace directly by the Spirit to their heart, but there was the Lord Jesus ministering through His body that supportive role of love and intercession and sympathy and understanding. There’s a realization that the body of Christ is not just a theological term. It’s not just that we meet under the same roof to hear the same sermons and sing the same hymns. There is a bond of identification of love and compassion which when God is pleased to undertake, results not just in the person who was afflicted and has received comfort rendering praise to God, but as the whole body of God’s people entered into that affliction, by their supplications. So, now they enter into praise and rejoicing and God is magnified not by just the one, but by the many. Notice how that is the clear emphasis of the text, “You helping together on our behalf by your supplications to this end, that thanks may be given by many persons on our behalf.” This scripture says, ‘Whosoever offers praise glorifies Me, and if God is glorified by the praise of one of His people, He’s glorified more intensely by the whole body of His saints rendering praise onto Him.’

So we learn from this passage that there are at least five distinct divine purposes in our afflictions. In light of these, can that which gives you a fuller revelation of the character of God be your enemy? or is it your friend? Can that which equips you for a more useful ministry to God’s people, can that be your enemy? or is that your friend? Can that which shuts you up more fully to the power of God be your enemy? or your friend? Can that which increases your faith in the promises of God ever be conceived of as your enemy? or your friend? Can that which provokes corporate praise and thanksgiving to God be your enemy? or is it your friend?

Child of God, be done with carnal views of affliction, looking upon affliction as a dreaded enemy. Look beyond the temporal, beyond the immediate and oft times flesh weathering disciplines of affliction, and realize that through affliction you will come to know God experimentally in a way that you could not otherwise know Him. That through affliction you will be made a more fit instrument of blessing to God’s people. That through affliction your faith will be strengthened by your sense of the certainty of the promises of God. Then your involvement with the people of God in praise will be increased. This is the divine purpose in affliction. So, if you are presently in the midst of affliction, may God help you to view that affliction scripturally. If you aren’t presently in the midst of it, don’t breathe too easy, for in the world you shall have affliction that through many afflictions we must enter the kingdom of God. If you’re a child of God, as sure as you sit here, you’re going to pass through affliction. May God help you and may God help me to view our afflictions in the light of divine revelation.

To those who do not know God as the God and Father of our Lord Jesus Christ, then you cannot know Him as the God of comfort. You cannot know Him as the Father of mercies. It will not do in the next affliction to go whimpering to God and say, ‘Oh God, Whoever you are, wherever you are, comfort me!’ No. If you’re indifferent to God’s demands with reference to your sin, to repent and believe the gospel, that you acknowledge yourself to be undone and standing in need of His mercy; if you live in impenitence and unbelief and despise the gospel, do not think you can come crying to God and somehow snatch to yourself the comfort that He has pledged to His children. No. If you would know Him as the Father of mercies, the God of all comfort, I entreat you first of all, to know Him as the God and Father of the Lord Jesus Christ. Repent of your sin. Believe the gospel. Embrace His gracious promise, “Come unto Me all you that labor and are heavy laden and I will give you rest.”

But thank God if, in grace, He has brought us to know Him as the God and Father of the Lord Jesus Christ. He is the God of all mercies and the Father of all comfort to us. May we prove Him to be that in our experience and all of the theory that we have of these things God will make real to us in the crucible of affection.

When we begin to scream and holler and jump off the table when we see the syringe and the knife, may God help us to quiet one another down and remind one another of the principles of this passage, the divine purposes in affliction that we might know that affliction is not our foe, but our friend in the purpose of Almighty God.

Whether it is the death of a loved one, having an unsaved child, marital issues, loss of a job, etc. It’s all made to increase our awareness of the frailty of life and press us further into Him so that when these same things hit others we can understand and help them through with a real compassion and understanding.

About Albert Martin: Pastor Albert N. Martin concluded 46 years of ministry at Trinity Baptist Church in Montville, New Jersey, in June 2008, and he and his second wife Dorothy relocated to Michigan (he lost his first wife Marilyn in 2004 after 48 years of marriage and a six-year battle with cancer). A recognized evangelist, counsellor, pastor and preacher, Al Martin had his first experience of street preaching before the age of eighteen, under the guidance of elders at the Mission Hall he attended. He taught all the courses in Pastoral Theology in the Trinity Ministerial Academy for 20 years until it closed in 1998. He went to be with the Lord in 2017. Al Martin is the author of four booklets published by the Banner of Truth Trust – A Life of Principled Obedience, Living the Christian Life, The Practical Implications of Calvinism, and What’s Wrong with Preaching Today? He has also written several helpful books: The Forgotten Fear: Where Have All the God-Fearers Gone?; You Lift Me Up: Overcoming Ministry Challenges; Preaching in the Holy Spirit; Grieving, Hope and Solace: When a Loved One Dies; and Two Volumes on Pastoral Theology entitled: Vol. 1: The Man of God: His Calling and Godly Life & Vol. 2: The Man of God: His Preaching and Teaching Labors. In a labor of love Pastor Brian Borgman wrote a book on Albert Martin’s Theology of Preaching called: My Heart For Thy Cause.

How To Emulate Jesus in Our Disciple Making

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*Making Disciples Jesus Way: A Few at a Time by Dr. Greg Ogden

Thesis: The church urgently needs to recapture its original mission of making disciples of Jesus by creating intimate, relational environments of multiplication and transformation.

“The crisis at the heart of the church is a crisis of product”, writes Bill Hull (Hull, Bill. The Disciple Making Pastor. Grand Rapids, MI: Fleming H. Revell, 1988, 14.). Is there any more important question for a pastor to answer than, “what kind of people are we growing in our ministries”? According to pollsters such as George Barna and George Gallup, we are not producing people who are a whole lot different in conviction and lifestyle than the rest of society. This has been well documented so I will not bore you with a recitation of the bad news. I will get right to what I consider the solution.

Jesus made it crystal clear that there is to be a singular product which He equates with the mission of the church—“Go and make disciples of all nations.” (Matthew 28:19) Every church’s mission is the same. There is only one mission: making disciples of Jesus. We may prefer to express it in a fresh, contemporary way, such as “to turn irreligious people into fully devoted followers of Christ” (Mission Statement of Willow Creek Community Church , South Barrington , IL), but it will still just be a restatement of the Great Commission.

When I have opportunities to speak to pastors on the subject of disciple-making, I have taken an informal poll, “Raise your hand if you have a few people in your weekly schedule with whom you meet for the purpose of helping them to become reproducing disciples of Jesus?” Sadly, I get minimal response. It would seem to be a natural expectation since Jesus modeled for us the way to grow disciples. He called twelve “to be with him” in order to shape their character and transfer his mission to them. I believe we have a crisis of product in major part because pastors are not following the model that Jesus gave us. And we are missing out on a most joyful and fruitful opportunity.

In this article I will describe an embarrassingly simple, yet reproducible way to grow disciples of Jesus that will leave your practice of ministry forever changed and your church populated with self initiating, reproducing disciples of Christ.

Here is the model: Disciples are made in small, reproducible groups of 3 or 4 (triads or quads) that cultivate an environment of transformation and multiplication.

In my experience, the following three elements form the necessary building blocks to grow disciples, which, in turn, addresses our “crisis of product”:

• The model for multiplication

• The priority of relationships

• The environment for accelerated growth

The Model for Multiplication

I call it my major “ah-ha” moment in ministry. It has shaped my approach to growing disciples more than anything else. Frankly, it was a discovery break-through I stumbled on.

I had been frustrated that I was not seeing a multiplication of disciples. The one-on-one model was the paradigm that I had assumed was the way to make reproducing disciples. After all, wasn’t the Paul-Timothy relationship the biblical pattern? Discipling meant to give myself to one other person for the purpose of seeing the life of Christ built in them, which would then lead them to do the same for another and so on. The only trouble was, I wasn’t seeing “them doing the same for another.” In other words, there was no multiplication.

What was I doing wrong? We have all heard that the definition of insanity is doing the same thing over and over again, while expecting different results. Frustrated, I would redouble my efforts: make sure I had good content; ratchet up my prayer life; teach the skills of bible study, witness, etc; and yet I was not able to instill confidence, pass on the vision, nor empower the other person to disciple others. All my refinements only led to the same results.

Then the break-through came. I had written a disciple-making curriculum (Greg Ogden. Discipleship Essentials: A Guide to Building Your Life in Christ. Downers Grove, IL: InterVarsity Press, 1998), which became the basis for my final project for a Doctor of Ministry degree. My faculty mentor thought it would be a worthy experiment to test the dynamics of this material in a variety of settings. So in addition to the one-on-one, I invited two others to join me on this journey. There was no way I could have anticipated the potency to be unleashed. Just by adding a third person it was as if the Holy Spirit was present to us in a way that was life-giving and transforming and laid the foundation for multiplication.

I have never gone back to the one-on-one model for making disciples because of what I experienced. Now thirty years later, I have had considerable opportunity to reflect on the difference in dynamics between triad and quads, and the one-on-one approach.

What were the limitations of the one-on-one model?

1. In the one-on-one the discipler carries the full weight of responsibility for the spiritual welfare of another. The discipler is like the mother bird that goes out to scavenge for worms to feed to her babies. With their mouths wide open, the babes wait in their nest for the mother bird to return. The discipler is cast in the role of passing on their vast knowledge to the one with limited knowledge.

2. The one-on-one relationship sets up a hierarchy that tends to result in dependency. The one- on-one creates a father-son, teacher-student, mature-immature relationship. As appreciative as the Timothy might be, the one in the receiving position will more often than not, not be able to see themselves in the giving position. The gulf between the Paul and the Timothy is only accentuated when the relationship is between pastor and parishioner. The pastor is the trained professional, who has superior biblical knowledge which the non-professional, ordinary lay person will never see themselves achieving.

3. The one-on-one limits the interchange or dialogue. I liken the one-on-one discourse to playing ping-pong. It is back and forth, with the discipler under continuous pressure to advance the ball. The discipler must keep pressing the interchange on to a higher plane.

4. The one-on-one also creates a one-model approach. The primary influence on a new disciple becomes a single person. The parameters of the discipling experience are defined by the strengths and weaknesses of one individual.

5. Finally, the one-on-one model does not generally reproduce. If it does, it is rare. Only self- confident, inwardly motivated persons can break the dependency and become self-initiating and reproducing (These generalities are in no way meant to demean the positive and powerful experiences that a one-on-one relationship has meant to many. When it comes to the multiplication of disciples my experience teaches me that this generally does not lead to reproduction).

In my opinion we have inadvertently held up a hierarchical, positional model of discipling that is non-transferable. As long as there is the sense that one person is over another by virtue of superior spiritual authority, however that is measured, very few people are going to see themselves as qualified to disciple others. We may tout this is as a multiplication method, but in actuality it contains the seeds of its own destruction.

As a result of my experience, I commend a non-hierarchical model that views discipling as a mutual process of peer mentoring (“Discipling is an intentional relationship in which we walk alongside other disciples in order to encourage, equip and challenge one another in love to grow toward maturity in Christ. This includes equipping the disciple to teach others as well” – Ogden, Discipleship Essentials, 17). In order to avoid the dependency trap, the relationship needs to be seen as side-by-side, rather than one having authority or position over another.

An Alternative Practical Model of Disciple-Making (Triads/Quads)

Here is my best take on why triads/quads are energizing, joy-filled and reproductive:

1. There is a shift from unnatural pressure to the natural participation of the discipler. When a third or fourth person is added, the discipler is no longer the focal point, but they are a part of a group process. The discipler in this setting is a fellow participant. Though the discipler is the convener of the triad/quad, they quickly become one of the group on the journey together toward maturity in Christ.

2. There is a shift from hierarchy to peer relationship. The triad/quad naturally creates more of a come-alongside mutual journey. The focus is not so much upon the discipler as it is upon Christ as the one toward whom all are pointing their lives. Even as a pastor, I found that though the relationship may have started with a consciousness that I was the “Bible answer-man” because of my title and training, within the first few weeks the triad/quad allows me to be another disciple with fellow disciples who are attempting together to follow Jesus.

3. There is a shift from dialogue to dynamic interchange. In my initial experiment with triads, I often came away from those times saying to myself, “What made that interchange so alive and dynamic?” The presence of the Holy Spirit seemed palpable. Life and energy marked the exchange. As I have come to understand group dynamics, one-on-one is not a group. It is only as you add a third that you have the first makings of a group (Think Trinity).

4. There is shift from limited input to wisdom in numbers. The book of Proverbs speaks of the wisdom that comes from many counselors (Proverbs 15:22). It is often those who may be perceived as younger or less mature in the faith from which great wisdom comes, or a fresh spark of life or just great questions. In a current quad, one of the men at our initial gathering announced, “I have never opened the Bible.” I had observed an eagerness and hunger in Mick, so I was sure that I had misunderstood his comment. So I responded, “You mean you have never studied the Bible seriously”. “No, I have never opened a Bible.” Since that first session, Mick has demonstrated a veracious appetite for Scripture. Yet what has been particularly challenging is his perceptive questions that have led to engaging dialogue and deeper exploration.

5. There is a shift from addition to multiplication. For me there is no greater joy than to see a Christian reproduce. All the above adds up to empowerment. For over two decades, I have observed an approximate 75% reproduction rate through the triad/quad model of disciple- making.

In summary, a smaller unit encourages multiplication because it minimizes the hierarchical dimensions and maximizes a peer-mentoring model. By providing a discipleship curriculum specifically designed for this intimate relationship, it creates a simple, reproducible structure, which almost any growing believer can lead. Leadership in these groups can be rotated early on since the size makes for an informal interchange and the curriculum provides a guide to follow.

Anything worthy of the name of discipling must have a way of creating the dynamic of intergenerational multiplication. But this is only one aspect of growing self-intiating, reproducing disciples.

Disciples Are Made In Relationships, Not Programs

Making disciples places priority on an invitation to relationships, not an invitation to a program.

Disciple-making is not a six-week nor a ten-week, nor even a thirty-week program. We have tended to bank our efforts on making disciples through programs, while not keeping a priority on the relational process.

Biblically, though, disciples are made in relationships. When I am forming a new triad/quad, I approach someone personally, eyeball to eyeball in the following way: First, I ask the Lord to put on my heart those to whom He is drawing me. I am looking for those who are hungry and teachable. When there is a settled conviction as to who the Lord would have me approach, here is generally what I say to them, “Will you join me, walk with me as we grow together to become better disciples of Christ? I would like to invite you to meet with me and one or two others weekly for the purpose of becoming all that the Lord intends us to be. As I was praying about this relationship, I sensed the Lord drawing me to you.”

How does this relational approach differ from a program?

(1) Discipling relationships are marked by intimacy, whereas programs tend to be focused on information.

Programs operate with the assumption that if someone has more information that it will automatically lead to transformation. In other words, right doctrine will produce right living. Filling people’s heads with Scripture verses and biblical principles will lead to change in character, values and a heart for God.

Alicia Britt Cole captures this difference between program and relationship, “Program was safer, more controllable, and reproducible—less risky, less messy, less intrusive. It seemed easier to give someone an outline than an hour, a well-worn book than a window into our humanity. How easy it is to substitute informing people for investing in people, to confuse organizing people with actually discipling people. Life is not the offspring of program or paper. Life is the offspring of life. Jesus prioritized shoulder-to-shoulder mentoring because His prize was much larger than information; it was integration” (Alicia Britt Cole, “Purposeful Proximity—Jesus’ Model of Mentoring”, Online Enrichment, A Journal for Pentecostal Ministry).

(2) Discipling relationships involve full, mutual responsibility of the participants, whereas programs have one or a few who do on behalf of the many.

Most programs are built around an individual or a few core people who do the hard work of preparation and the rest come as passive recipients of their work. Of course, this is less true of a more egalitarian small group than it is of a class where one-way communication dominates. Though this may provide tremendous benefit to one who has done the preparation, the result is usually enormous amounts of unprocessed information. As much as I believe in the power of preaching for conviction and decision, I would be naïve to believe that preaching alone produces disciples. If preaching could produce disciples, the job would have been done.

In a discipling relationship the partners share equal responsibility for preparation, self-disclosure, and an agenda of life-change. This is not about one person being the insightful teacher, whereas the others are the learners who are taking in the insights of one whose wisdom far exceeds the others. Certainly maturity levels in Christ will vary, but the basic assumption is that in the give and take of relationships, the one who is the teacher and the one who is taught can vary from moment to moment.

(3) Discipling relationships are customized to the unique growth process of the individuals, whereas programs emphasize synchronization and regimentation.

The very nature of most of our programs is that they cannot take into account the uniqueness of the individual, which is essential to growing disciples. A program usually has a defined length. You commit to ten weeks and you are done. Often churches follow the academic calendar. Start a program in September when school starts and complete it in June in time for summer vacation. Once the cycle is completed, disciples are supposed to pop out the other end of the system. Completing the program is equated with making disciples.

Discipling relationships must necessarily vary in length of time, because no two people grow at the same speed. It is not just a matter of a forced march through the curriculum, but an individualized approach that takes into account the unique growth issues of those involved.

(4) Discipling relationships focus accountability around life-change, where as programs focus accountability around content.

Programs of discipleship give the illusion of accountability. But upon closer look the accountability is more focused on completing the assigned study curriculum than follow through on the changes or transformation into Christlikeness that is expected of a disciple of Jesus.

Growth into Christ-likeness is the ultimate goal. The gauge of accountability in programs tend to be easily measurable, observable behaviors such as Scripture memory, completing the required weekly reading, and practicing spiritual disciplines. In a discipling relationship the accountability focuses on learning to “observe or obey all that [Jesus] has commanded” (Matt. 28:19). For example, there is a huge difference between knowing that Jesus taught that we are to love our enemies, and actually loving our enemies. Discipling relationships are centered on incorporating the life of Jesus in all we are in the context of all that we do.

The Environment of Transformation: The Three Necessary Ingredients

Without question the setting where I have experienced the most accelerated transformation in the lives of believers has been in these triads/quads or small reproducible discipleship groups. I call them the “hot-house” of Christian growth. Hot houses maximize the environmental conditions so that living things can grow at a rate greater than would exist under normal circumstances. The conditions are ripe for accelerated growth. This is what happens in a triad/quad.

Why is this? What are the climatic conditions in a discipleship group of three or four that create the hothouse effect? There are four ingredients when exercised in a balanced way that release the Holy Spirit to bring about a rapid growth toward Christlikeness: This can be summarized in the following Biblical principle: When we (1) open our hearts in transparent trust to each other (2) around the truth of God’s word (3) in the spirit of mutual accountability ,(4) while engaged in our God-designed mission, we are in the Holy Spirit’s hothouse of transformation.

Let’s look at what is contained in each of these three environmental elements that makes for accelerated growth and reproduction.

Climatic Condition #1 – Transparent Trust

We return to the fundamental truth that has been repeated the theme throughout this article: Intimate, accountable relationships with other believers is the foundation for growing in discipleship. Why is transparency a necessary condition for change? The extent to which we are willing to reveal to others those areas of our life that need God’s transforming touch is the extent to which we are inviting the Holy Spirit to make us new. Our willingness to enter into horizontal or relational intimacy is a statement of our true desire before God of our willingness to invite the Lord to do His makeover in our life.

The small size of a triad/quad says that this is going to be close. There is little place to hide. The environment in which self-revelation is drawn out is increasing trust. Certainly trust does not happen instantaneously. Trust is an earned and developed quality. To get to the deep end of the pool we must go through the shallower waters of the affirmation of encouragement, support through life’s difficulties, and prayerful listening in order to help our partners hear God’s voice in life’s decisions. Only then are we likely to venture in over our heads by confessing our patterns of besetting sin to one another.

My experience tells me that few believers either have the regular habit or the safe context in which we can reveal to another human being what lurks inside the recesses of our hearts. Until we get to point where we can articulate to another those things that have a hold on us, then we will live under the tyranny of our own darkness. James admonished his readers, “Confess your sins to another, and pray for one another, so that you may be healed” (James 5:16 ). James makes a direct connection between confession and healing. In this context healing appears to be of a physical nature. Yet James believed that the health of one’s spirit directly affected the health of one’s body.

What is the connection between confession and freedom? Bringing the shame of our guilt into the light before trusted members of the body of Christ can in itself have a liberating effect. Once something is admitted before others, it begins to lose it power to control. Sin loves the darkness, but its power weakens in the light.

To learn to swim in the deep waters of transparent trust is a necessary element for accelerated growth in the Christian. Learning to swim can be a scary experience, especially when you in over your head. But once you learn to trust the water to hold you up, you can relax and experience its refreshment.

Climatic Condition #2 – Truth in Community

The second of four environmental elements that creates the conditions for the hothouse of accelerated growth is the truth of God’s word in community. I started with relationships because I believe that the context in which God’s word should be studied is in community. A great failing today is that we have separated the study of God’s word from transparent relationships. We have been more concerned about getting our doctrine right than our lives right. It is not that knowledge is not important, it is. It is not that right doctrine is not important, it is. It is just not enough. Because the goal is to incorporate truth into our being which happens as we process it with others.

It is particularly important in our day that a disciple has the opportunity to cover the essential teachings of the Christian life in a systematic and sequential fashion. We are living at a time when the average person has minimal foundation for their Christian faith. A generation ago Francis Schaeffer and Elton Trueblood warned us in prophetic voice that we were one generation away from losing the memory of Christian faith in our culture. We are the next generation of which they spoke!

The Tonight Show with Jay Leno is an unlikely place to find evidence for this loss memory. One night Leno took to the streets with microphone in hand asking people questions about their biblical knowledge. He approached two college age women with the question, “Can you name one of the Ten Commandments?” Quizzical and blanks looks led to this reply, “Freedom of speech?” Then Leno turned to a young man, “Who according to the Bible was eaten by a whale?” With confidence and excitement, he blurted out, “I know, I know, Pinnochio!” The memory of Christianity has been lost.

One of the participants in a discipling triad that I led was woman about ten years my senior who had been raised in the home of a congregational pastor. After we had completed our time together, she said to me, “Greg, I have something to confess. When you asked me to join this group, I didn’t think I had a whole lot to learn. After all I had been studying the Scriptures all of my life having been raised in a home where the Bible was central. But I discovered as we covered the faith in a systematic and sequential order, that my understanding was much like a mosaic. I had clusters of tiles with a lot of empty spaces in between. This approach has allowed me to fill in all those places where tiles belong. I now see in a comprehensive fashion how the Christian faith makes sense of it all.”

Climatic Condition #3 – Life-Change Accountability

Life-change accountability is rooted in a covenant. What is a covenant? A covenant is written, mutual agreement between 2 or more parties that clearly states the expectations and commitments in the relationship (Greg Ogden’s Discipleship Essentials, page 14 provides an illustration of what a mutual covenant might look like). Implied in this definition is that the covenantal partners are giving each other authority to hold them to the covenant to which they have all agreed.

Yet there is a rub. To willingly give others authority to hold us accountable to what we said we would do is for most Westerners a violation of what we hold most dear. Robert Bellah’s ground breaking research, Habits of the Heart, is a sociologist’s search for the core of the American character. He found that freedom from obligation defined the center of what it is be to an American. Here it is in a nutshell: We want to do, what we want do to, when we want to do it, and no one better tell us otherwise. We want to be in control of our own choices, life direction, character formation, schedules, etc. Everything in us grates against accountability.

Yet accountability brings us back to the very core of what it means to be a disciple of Jesus. A disciple is one under authority. Disciples of Jesus are who leave no doubt that it is Jesus who is exerting the formative influence over our lives. Jesus said, “If anyone would come after me, let him deny himself, take up his cross daily and follow me.” (Luke 9:23) The way to get serious about this truth is to practice by coming under authority in our covenantal relationships in Christ.

Climatic Condition #4: Engaged in our God-Designed Mission

Micro groups are not designed to be holy huddles. Though we all seek safe environments where our true self can be nurtured, micro groups also need to be springboards from we are sent to serve Christ in all dimensions of our life. In many ways, this fourth dimension, though last in order, is most critical. Without mission, there will be little transformation. It is as we apply our faith in the work place, in our roles in the home, are stewards of our financial resources, exercise or spiritual gifts in ministry the church or addressing an area of brokenness in the world, that we have to come to terms with our fears and limitations.

As we are engaged is mission we are stretched beyond our limited resources. When we are thrown back in reliance on Jesus, waiting for Him to show up because we are beyond our comfort zone, we are just where we need to be. This is where the importance of our micro group takes on even deeper significance. In this group we are refreshed, patched up, encouraged and sent back out to be ambassadors of Jesus.

Conclusion: “The crisis at the heart of the church is a crisis of product.” I would challenge every pastor in America to schedule into his week a 90-minute time slot to meet with two or three others for the express purpose of discipling for multiplication. Can you imagine the impact on the quality and quantity of the product, if we began to see an organic multiplication of these reproducible groups over the next ten years?

*This article is presented here with the written permission of the author – Dr. Greg Ogden. The original article may be found along with many excellent disciple making resources at the website: globaldi.org which stands for the Global Discipleship Initiative of which Greg Ogden is the Chairman of the Board. The Global Discipleship Initiative trains, coaches, and inspires pastors and Christian leaders to establish indigenous, multiplying disciple making movements, both nationally and internationally.

About the Author: Greg Ogden (D.Min, Fuller Theological Seminary) recently retired from professional church leadership and now lives out his passion of speaking, teaching and writing about the disciple-making mission of the church. Most recently Greg served as executive pastor of discipleship at Christ Church of Oak Brook in the Chicago western suburbs. He previously held the positions of director of the Doctor of Ministry Program at Fuller Theological Seminary and associate professor of lay equipping and discipleship. His seminal book Discipleship Essentials: A Guide to Building Your Life in Christ has sold over 250,000 copies and has been a major influence on discipleship in the contemporary church. He is also the author of several other excellent resources that will help you in effectively making disciples who make disciples: Transforming Discipleship; Making Disciples a Few at a Time; The Essential Commandment: A Disciple’s Guide to Loving God and Others;  Leadership Essentials: Shaping Vision, Multiplying Influence, Defining Character (co-authored with Dan Meyer); Essential Guide to Becoming a Disciple: Eight Sessions for Mentoring and Discipleship; and Unfinished Business: Returning the Ministry to the People of God.

An Encouraging Sermon by John Piper on Today’s Mercies for Today’s Troubles

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“Today’s Mercies for Today’s Troubles; Tomorrow’s Mercies for Tomorrow’s Troubles.”

A Sermon By Dr. John Piper

“Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.” ~ Matthew 6:34

“The steadfast love of the LORD never ceases; his mercies never come to an end; they are new every morning; great is your faithfulness.” ~ Lamentations 3:22-23

Sometimes I have reinforced a sermon by following it up with a STAR article (The STAR is Bethlehem Baptist’s weekly newsletter). Today I want to reinforce a STAR article with a following sermon. The STAR article last week was called, “Today’s Mercies for Today’s Troubles; Tomorrow’s Mercies for Tomorrow’s Troubles.” There were several points. One was this: 

(1) Every day God appoints a measure of pleasure and pain for that day—like the old Swedish hymn says:

He whose heart is kind beyond all measure,

Gives unto each day what he deems best—

Lovingly, its part of pain and pleasure,

Mingling toil with peace and rest.

Kind beyond all measure, the Lord gives pain and pleasure to each day as he deems best. We don’t always agree enthusiastically with what God deems best for us. It is hard for us to feel that he is kind beyond all measure when he gives us pain. Causing pain is not generally equated with showing kindness, especially if God’s measure for one day is a lot more than another day. But it’s true, as we will see more fully in a moment. God gives each day his wise and loving measure of pain and pleasure. That was the first point of the STAR article.

(2) The second was that there is fresh mercy from God for each day’s appointed pain. 

Today’s mercies are not designed to carry tomorrow’s burdens. There will be mercies tomorrow for that. Today’s mercies are for today’s burdens. But tomorrow? What about tomorrow? What will become of our children? Will they believe? Or will they forsake the way of righteousness? What will become of our health? Will we go blind or deaf or lose our memories? Who will take care of us? Will we spend the last 10 years of our lives out-living all our friends and family, abandoned, slumped over in a wheel chair at a rural nursing home? What will become of our marriages? Will we ever trust again? Will we laugh and play and pray and talk in peace? Will we be there for the children? Will we be there for each other? Will it be sad and strained and dissatisfying for 30 or 40 more years? What will it be like tomorrow and tomorrow and tomorrow? What will become of our church? What will tomorrow bring? Or Wednesday? Or next Sunday? Or a year from now? Or ten years from now? Will we be together? Will we be winning the lost, and standing for righteousness, and delivering the oppressed, and sending more and more missionaries to the unreached peoples, and resting in the care of 17 district elders, and worshiping with white-hot zeal for the glory and grace of our great God? What about tomorrow? Will we have the strength to live tomorrow when it comes? And to live it well and wisely and even joyfully, no matter what God’s measure of pain and pleasure?

The point of the STAR article was that the strength to live tomorrow will be given tomorrow, not today. And it will be given. Our task today is not to have the strength needed for tomorrow’s burdens. Our task today is to live by the mercies given for today, and to believe that there will be new mercies for tomorrow. Today’s mercies do not include strength for tomorrow; they include faith that tomorrow’s unseen mercies will be sufficient for tomorrow.

I can’t express how important I believe this is for the living of the Christian life—for children, for teenagers, for college students and young adults in the work world, for middle-aged people facing major life changes, for older people with tremendous uncertainties before them, for single people and married people. It’s important because of how natural and strong is the impulse in our hearts to want to feel sufficient today for tomorrow’s challenges. We don’t like it when the gauge reads “empty” at the end of the day, and we have to go to sleep— if we can—not feeling the power for tomorrow’s troubles.

The Christian’s Secret of Dealing with Trouble

There is a secret to the Christian life here that I want you to get a handle on. If you don’t—if you go on desperately needing to feel today the strength for tomorrow, then it seems to me that either you will cave in under the pressure of excessive anxieties, or you will find a worldly strategy for developing immense ego strength and persuade yourself that you really are sufficient for tomorrow’s troubles. Neither of those is God’s way. God’s way is summed up in two passages of scripture. One is Matthew 6:34, “Do not be anxious for tomorrow; for tomorrow will care for itself. Each day has enough trouble of its own.” (The other text is Lamentations 3:22-23. See below.)

Let me tell you what I think that text does not mean. It does not mean: Make no preparations for tomorrow’s needs. If you’re a farmer, the thought about tomorrow’s empty silos should cause you to sow your field with corn months before you need the corn. Almost everything that is worth doing requires some forethought, planning, and preparation. Jesus said, “Which of you desiring to build a tower does not first sit down and count the cost, whether he has enough to complete it?” (Luke 14:28). The point of Matthew 6:34 is not—don’t make wise preparations. The point is—don’t bring the troubles and uncertainties of carrying out those preparations tomorrow into today. “Each day has enough trouble of its own.”

What does Jesus mean by “enough”? Or as the old Authorized Version says, “Sufficient to the day is the evil thereof.” What does he mean by “sufficient”? He means that your sovereign heavenly Father, who is kind and wise beyond all measure, lov- ingly gives unto each day what he deems best, including both its pain and pleasure. Each day’s troubles are “enough”—they are “sufficient”—because God determines their limit. God decides what is enough and what is sufficient (cf. 1 Cor 10:13).

You can know some of the pressures that are coming tomorrow. And part of your job may be to make some preparations for them. Those preparations are part of today’s “sufficient” trouble. But how those preparations will turn out tomorrow, and whether you feel strong enough today to do your part tomorrow—that is not something God wants you to carry today. Those are tomorrow’s burdens. God does not give mercies today for bearing tomorrow’s burdens.

For example, we on the staff must now plan and design worship services ahead of time. It’s like the farmer: we know that if there is going to be a harvest of corporate worship on Sunday, there needs to be some plowing, sowing, and watering earlier in the week. That’s OK. Jesus wants us to do that.

But what about the questions that start to arise from the flesh: How will it go on Sunday? Will the people be there? Will God meet us? Will it be real and deep and earnest and life-changing and soul-winning and Christ-exalting? Will the people be disappointed? With these questions we can cross the line from faithful preparation to unfaithful anxiety. We cross over from dealing with today’s sufficient burden (preparation) and begin to borrow tomorrow’s troubles (how will it be received?). And that is spiritually very dangerous because today’s mercies are given by God for today’s burdens not tomorrow’s.

Or the danger can happen another way. Not only can we start to fret about how our preparations will turn out, but we can start to fret over whether we will have the resources to handle all the preparations after this. What about Palm Sunday and Maundy Thursday and Easter and then April and May and June and July and August? Will the spiritual resources be there? That too can be a crossing over the line between faithful planning and unfaithful anxiety. The strength to plan worship for July 10, will be given on July 5th and 6th. And probably not before.

Now where in scripture do I get this confidence that God not only gives the trouble to each day that is sufficient for that day, but also the mercies which are tailor-made to carry that day’s trouble? I get it from (among other places) Lamentations 3:22-23, “The Lord’s lovingkindnesses indeed never cease, for His compassions never fail. They are new every morning; great is Thy faithfulness.”

It’s the phrase “they are new every morning” that gives me this great confidence that each day’s mercies—each day’s kindnesses—are given specifically for that day. Ponder that with me. Let it sink in. “His mercies . . . are new every morning.”

Why are they new every morning? Why does God do it that way? It’s not because yesterday’s mercies were bad or weak. It’s because they were yesterday’s. Yesterday’s mercies were for yesterday’s burdens. Today’s mercies are for today’s burdens. They are new every morning. They are like the manna in the wilderness: you can’t keep it overnight. Enough comes for each day. You live on God day by day, or you don’t live on God.

The Swedish hymn gets it right again. The second verse says, “Every day the Lord himself is near me, With a special mercy for each hour.” A special mercy for each hour. The mercy to carry you through this hour is given in this hour. This truth will save your life again and again, if you grasp it and live it. Because how many times in life do we come to the end of our resources and say. “There isn’t anything in here anymore. I am depleted. One more straw and this camel’s back will break.” And we despair that tomorrow will just be rolled on to today’s depleted condition. And at that moment we desperately need this truth: God will not expect you to carry one more straw with these present mercies. When the next straw is added the mercies will be new.

So we must not compound today’s load with fretting over tomorrow’s. We must not doubt God and say, “I have no more strength; so tomorrow will be impossible to live.” That’s not true. You will not be asked to live tomorrow on today’s strength. What you need today is not tomorrow’s strength, but today’s faith that tomorrow’s mercies will be new and will be enough.

And there’s something different between the experience of faith for tomorrow’s power, and the actual experience of that power itself. Faith stands on the promise of God and waits and hopes in weakness and peace. And, of course, that waiting and hoping is part of today’s mercy. Part of today’s mercy is the ability to trust that there will be sufficient mercy for tomorrow. And we trust in that because God promises it in Lamentations 3:23 (cf. Phil 4:19; 2 Cor 9:8-11).

But in spite of all the peace that faith can bring about today, it is not yet tomorrow’s mercy or tomorrow’s power. There’s a difference. And that’s why there is such a battle that goes on. We want the feeling of adequacy today for what we will have to go through tomorrow. But God says, “Trust me. I will give it to you when you need it.”

Let me illustrate what I am saying by the following story. In 1931 a missionary named John Vinson was working in North China. An army of bandits swooped down on his village looting, burning, and killing. They took 150 Chinese and Vinson captive. When the government troops pursued, the bandits offered Vinson his freedom if he would write a letter to the commanding officer of the government troops asking him to withdraw.

Vinson said, “Will you let the Chinese prisoners go free?” “Certainly not” was the reply. “Then I refuse to go free,” he said. That night the bandits tried to flee, taking Vinson with them. Many bandits were killed, and many of the captives escaped. Vinson could not run because of a recent surgery. A little Chinese girl later reported that a bandit pointed a gun at Vinson’s head and said, “I’m going to kill you. Aren’t you afraid?”

Now at this point how do you feel? Are you projecting yourself into Vinson’s place? If so, do you feel rising within you the power to respond with great serenity and to die with peace? The point of what I have been saying is this: you don’t have to feel that right now. What God wants from you now as you sit there is not the strength to die that death. That is not today’s trouble for you. It may be tomorrow’s. What God calls you to now is not to have the power to do what Vinson did, but to have the trust in God that when your time comes he will give what you need.

Vinson looked up and said, “No, I am not afraid. If you kill me, I will go straight to God.” Which he did (This story is taken from The Elizabeth Elliot Newsletter, March/April 1994).

Today’s mercies for today’s troubles; tomorrow’s mercies for tomorrow’s troubles. “As your days so shall your strength be” (Deut 33:25). Don’t be anxious about tomorrow. The troubles and the mercies are appointed day by day.

*This sermon as well as all of John Piper’s sermons are available at desiringgod.org 

 Tim Keller’s – Preaching: Communicating Faith in an Age of Skepticism

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A “Must Have” Handbook for the Modern Preacher

Book Review by Dr. David P. Craig

Tim Keller is as Bostonians say “Wicked Smart.” He has also demonstrated humility, wisdom, and faithfulness through much suffering and success in planting one of the most successful and model ministries for City Churches of the world – Redeemer Presbyterian in Manhattan, New York. He has also blessed Christians around the world with wonderful Christ centered and gospel centered resources.

I have read this book twice – in English and Spanish, I am also taking several bi-vocational pastors and elders in my church through this book. In my opinion it is the first go-to handbook for preachers in the 21st Century. Why? Let me give five reasons:

(1) Tim Keller practices what he preaches (a) Tim Keller preaches the Word – he has been preaching for over 45 years in both a semi-rural context and a large city context and knows how to preach to “blue-collar” and “white-collar” congregations; (b) He always preaches the gospel in every sermon; (c) He always preaches Christ whether he’s preaching from the Old or New Testaments; (d) He preaches culturally relevant messages without compromising biblical truth; (e) He preaches so as to help you love Christ with your mind; (f) He preaches so as to stir the soul/heart, which leads to real life change and Christ-like transformation; (g) He preaches with the unction or power of the Holy Spirit.

(2) Tim Keller gives examples, illustrations, principles, and theological reasons for why and how to do all of what he models in his own preaching (see #1 above).

(3) The extensive footnotes are worth gold. Make sure you don’t only read the book – read the footnotes! About 30% of the material in this book is in the notes. There is great stuff in the notes – you will feel like you are sitting with Tim over coffee with what he shares in the notes!

(4) Much of what Tim writes about you will not get in Bible college or Seminary. I didn’t get 80% of what he writes about in Bible college or seminary – I did get about 50% of what he talks about with a month sabbatical I spent taking preaching courses at Westminster Seminary. However, if you didn’t attend a seminary that is reformed you most likely missed how to get to Christ from all of the Scriptures.

(5) The last chapter of the book is also extremely helpful – he gives ample example, principles, and illustrations to help you write and preach an expository sermon.

Tim Keller knows what he’s talking about – when he’s pretty much talking about anything. However, what Keller is best at is preaching. You have the opportunity in reading and studying this book to learn from one of the best preacher’s of our time. 

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