Podcast appearances and mentions of William Edgar

Francis Schaeffer starb heute vor 40 Jahren. William Edgar hat eine Liste mit interessanten Beobachtungen über sein Leben und seinen Dienst aufgestellt.

William Edgar Stafford was a poet from Hutchinson, Kansas. Some of his most poignant poems are about the simple beauty of nature and appreciating the moment. Today we'll reflect on his poem "Ask Me". 

You've heard of Wedding crashers, but have you heard of Funeral crashing? Sharing secrets that the deceased felt like they couldn't share when they were alive. William Edgar does just that.  But it doesn't stop there, he also does "Home Sweeps", disposing of things that his clients don't want others to find once they've died...   Now he flies around the world delivering secrets at funerals, here his incredible stories in this weeks Bonus Ep (i still have goosebumps)  LINKS . Follow @TheCoffinConfessor on Instagram Purchase Bill's Memoir, 'The Coffin Confessor', HERE Follow @christianhull on Instagram  Follow @listnrentertainment on Instagram   CREDITS Host: Christian HullGuest:  Bill Edgar Producer: Natalie Turner Audio Imager: Nial Fernandes Social Producer: Ben Turner Supervising Producer: Elise Cooper  Find more great podcasts like this at www.listnr.com/Support me!: https://www.patreon.com/christianhullSee omnystudio.com/listener for privacy information.

You've heard of Wedding crashers, but have you heard of Funeral crashing? Sharing secrets that the deceased felt like they couldn't share when they were alive. William Edgar does just that. But it doesn't stop there, he also does "Home Sweeps", disposing of things that his clients don't want others to find once they've died... Now he flies around the world delivering secrets at funerals, here his incredible stories in this weeks Bonus Ep (i still have goosebumps) LINKS . Follow @TheCoffinConfessor on Instagram Purchase Bill's Memoir, 'The Coffin Confessor', HERE Follow @christianhull on Instagram CREDITS Host: Christian HullGuest: Bill Edgar Producer: Natalie Turner Audio Imager: Nial Fernandes Social Producer: Ben Turner Supervising Producer: Elise Cooper Support me!: https://www.patreon.com/christianhull

This episode is a narration of Dewey Dovel's work titled "The Holy Spirit in Christian Education." Here are the sources for his paper: [1] Steven B. Cowan and James S. Spiegel, The Love of Wisdom: A Christian Introduction to Philosophy (Nashville, TN: B&H Academic, 2009), 1-4. [2] Although the disciplines of philosophy, science, and theology are often seen in conflict with one another, Vern S. Poythress demonstrates how this should not be the case on pages 13-31 of Redeeming Science: A God-Centered Approach (Wheaton, IL: Crossway Books, 2006) and pages 13-19 of Redeeming Philosophy: A God-Centered Approach to the Big Questions (Wheaton, IL: Crossway, 2014). [3] “Social Media Statistics Details,” Undiscovered Maine, October 8, 2021, https://umaine.edu/undiscoveredmaine/small-business/resources/marketing-for-small-business/social-media-tools/social-media-statistics-details/. [4] Even secular neurological and psychological studies have disclosed that human cognition is foundational to human experience. Consider the following resource as a sampling of this research: Celeste Kidd and Benjamin Y. Hayden, “The Psychology and Neuroscience of Curiosity,” Neuron 88, no. 3 (November 4, 2015): 449–60. [5] On the basis of recorded human history, Tyrel Eskelson argues for at least 5,000 years of formal education in “How and Why Formal Education Originated in the Emergence of Civilization,” Journal of Education and Learning 9, no. 2 (February 5, 2020): 29–47, https://doi.org/10.5539/jel.v9n2p29. [6] A sample of book length treatments teasing out competing methodologies of formal education are Russell Lincoln Ackoff and Daniel A. Greenberg, Turning Learning Right Side Up: Putting Education Back On Track (Upper Saddle River, NJ: Pearson Education, 2016) and James M. Lang, Small Teaching: Everyday Lessons From the Science of Learning (San Francisco, CA: Jossey-Bass, 2021). [7] James N. Anderson, What's Your Worldview?: An Interactive Approach to Life's Big Questions (Wheaton, IL: Crossway, 2014), 69-70. [8] As defined by John M. Frame in A History of Western Philosophy and Theology (Phillipsburg, NJ: P & R Publishing, 2015): “[Materialism is the belief that] all events can be explained in terms of matter and motion. On this view, there is no immaterial soul. If there is something we can call soul, it is either material (the Stoic view) or an aspect of the body” (10-11). [9] Greg L. Bahnsen, Always Ready: Directions for Defending the Faith, ed. Robert R. Booth (Nacogdoches, TX: Covenant Media Foundation, 2000), 51. [10] George R. Knight, Philosophy & Education: An Introduction in Christian Perspective (Berrien Springs, MI: Andrews University Press, 2006). 224. [11] Unless otherwise noted, all Scripture references are derived from the New American Standard Bible (1995). Furthermore, this paper is not arguing that it is impossible to attend or work for a secular academic institution and be faithful to one's Christian witness. Rather, this paper is observing that at the philosophical level, secular and Christian academic institutions are operating from fundamentally antithetical presuppositions. By definition, secular academic settings seek a neutral/non-religious stance from the outset of formulating curriculum, hiring staff, etc. On the other hand, Christian academic settings seek a positive religious stance from the outset of formulating curriculum, hiring staff, etc. Yet ironically—given the philosophical impossibility of neutrality—the former approach is not only unable to satisfy its own expressed intentions, but it also necessarily sets itself in opposition to biblical Christianity (e.g., Matt. 12:30; Luke 9:50). Therefore, by virtue of being incompatibile with biblical Christianity, secular educational philosophies should be understood as materializing from the god of this age (2 Cor. 4:4). At bottom, Believers who choose to be immersed into secular educational contexts need to be aware of the preceding antithesis from the outset of their involvement. [12] Although all of the triune God's ad extra works in creation are inseparable, many passages of Scripture will appropriate specific works to one person of the Godhead. For more on the “essence-appropriate”—“persons-appropriate” distinction, see Mark Jones, God Is: A Devotional Guide to the Attributes of God (Wheaton, IL: Crossway Books, 2017), 22-23. [13] The inescapability and universality of presuppositions is teased out on page 5 of Cornelius Van Til, Christian Apologetics, ed. William Edgar, 2nd ed. (Phillipsburg, NJ: P & R Publishing, 2003): “Everyone ‘sees' through a lens. There can be no neutrality, because everything in our awareness flows out of some kind of presupposition.” [14] Theologians have historically designated God's revelation in nature as general revelation, and God's revelation in Scripture as special revelation. More expansive definitions of these terms can be found on page 936 of John MacArthur and Richard Mayhue, eds., Biblical Doctrine: A Systematic Summary of Bible Truth (Wheaton, IL: Crossway, 2017). [15] Cornelius Van Til, The Defense of the Faith, ed. K. Scott Oliphint (Phillipsburg, NJ: P & R Publishing, 2008), 176. [16] Lamenting the state of secular education in “What Shall We Feed Our Children?,” Presbyterian Guardian 3 (1936), Cornelius Van Til calls for the people of God to retrieve a distinctly Christian education: “Our child will certainly attend the grade school for several years and that for five days a week. In Sunday school our child has learned the nineteenth psalm. As he goes to school those beautiful words, ‘The heavens declare the glory of God' still reverberate through his mind. But when he enters the school room all this has suddenly changed. There the ‘starry universe above' somehow operates quite independently of God. And what is true of ‘the heavens above' is true of everything else. At home the child is taught that ‘whether we eat or drink or do anything else' we must do all to the glory of God because everything has been created by God and everything is sustained by God. In school the child is taught that everything comes of itself and sustains itself. This much is involved in the idea of ‘neutrality' itself. At best this means that God need not be brought into the picture when we are teaching anything to our children. But is it not a great sin for Christian parents to have their children taught for five days a week by competent teachers that nature and history have nothing to do with God? We have no moral right to expect anything but that our children will accept that in which they have been most thoroughly instructed and will ignore that about which they hear only intermittently” (23-24). [17] On this point, the axiom “all truth is God's truth” is especially applicable. For insights into the utilization of such an axiom, see Frank E. Gaebelein, The Pattern of God's Truth: Problems of Integration in Christian Education (Chicago, IL: Moody Press, 1968), 20. [18] In Reformed Dogmatics: Prolegomena, ed. John Bolt, trans. John Vriend, vol. 1, 4 vols. (Grand Rapids, MI: Baker Academic, 2003), Herman Bavinck argues that the “operation of God's Spirit and of his common grace is discernible not only in science and art, morality and law, but also in [false] religions” (317). Hence, the ability for humanity to know any true things in reality is an extension of God's common grace, with a special appropriation to the Holy Spirit's work in creation. [19] These twin truths were championed by the Dutch Reformed Neo-Calvinists of the nineteenth and early twentieth centuries. A sampling of this observation is portrayed in Cory C. Brock and Nathaniel Gray Sutanto, Neo-Calvinism: A Theological Introduction (Bellingham, WA: Lexham Academic, 2022), 91-92. [20] Upon reflecting on Christian teachers' absolute dependence on the Holy Spirit throughout the educational process, J.T. English offers sage insights in Deep Discipleship: How the Church Can Make Whole Disciples of Jesus (Nashville, TN: B & H Publishing Group, 2020): “There is no path for deep [learning] other than living the Christian life by the power of the Holy Spirit; only he can make us whole again and conform us to the image of the Son. If not for the work of the Holy Spirit, all of our best ministry plans [and efforts] would be laid to nothing” (136). [21] As argued by Stephen Wellum in “From Alpha to Omega: A Biblical-Theological Approach to God the Son Incarnate,” Journal of the Evangelical Theological Society 63, no. 1 (2020): 71–94, the Lord Jesus Christ is both at the center of Scripture and is the goal (telos) of Scripture. [22] By virtue of divine simplicity, and the ensuing doctrine of inseparable operations, the entirety of the Godhead co-equally receives glory through any self-revelation in creation or Scripture. As footnote 12 indicates, “persons-appropriate” language does not undermine the co-equality of God the Father, God the Son, and God the Holy Spirit. [23]  Daniel J. Treier's chapter in Christian Dogmatics: Reformed Theology for the Church Catholic, ed. Michael Allen and Scott R. Swain (Grand Rapids, MI: Baker Academic, 2016), 216-42 is especially helpful in accentuating the lordship of Christ subsequent to His humiliation and exaltation (e.g., Phil. 2:5-11). [24] James D. Bratt, ed., Abraham Kuyper: A Centennial Reader (Grand Rapids, MI: Eerdmans, 1998), 488. [25] The following excerpt from Joel R. Beeke and Paul M. Smalley, Reformed Systematic Theology: Revelation and God, vol. 1, 3 vols. (Wheaton, IL: Crossway, 2019) incisively communicate the unique relationship that Jesus has to God's special revelatory purposes: “Possessing unique intimacy with the Father, the Son is uniquely qualified to make known. Christ is ‘the Word,' the living Revelation of God who has been from the beginning, so that no one has ever known God unless ‘the only begotten Son, which is in the bosom of the Father,' has ‘declared him'” (266). [26] See footnotes 12 and 22 for clarifying comments about “persons-appropriate” language in Scripture. [27]  In Institutes of the Christian Religion, trans. Henry Beveridge (Peabody, MA: Hendrickson Publishers, 2015), John Calvin unpacks how the Old and New Testament authors were guided by the Holy Spirit to divulge the person and work of Jesus Christ: “If what Christ says is true—‘No one sees the Father except the Son and anyone to whom the Son chooses to reveal him' [Matt. 11:27]—surely they who would attain the knowledge of God should always be directed by that eternal Wisdom… Therefore, holy men of old knew God only by beholding him in his Son as in a mirror (cf. 2 Cor. 3:18). When I say this, I mean that God has never manifested himself to men in any other way than through the Son, that is, his sole wisdom, light, and truth. From this fountain Adam, Noah, Abraham, Isaac, Jacob, and others drank all that they had of heavenly teaching” (763). [28] The Holy Spirit's role in bearing witness to the person and work of Christ is summarized on pages 13-14 of Roy B. Zuck, Spirit-Filled Teaching: The Power of the Holy Spirit in Your Ministry (Nashville, TN: Thomas Nelson, 1998). [29] Perhaps the quintessential evidence of global confusion surrounding Christology, and other basic tenets of orthodox Christianity, is encapsulated in the bi-annual State of Theology Survey conducted by Ligonier Ministries and LifeWay Research. To access the results of every survey from its inception in 2014, see “Data Explorer,” The State of Theology, accessed August 30, 2023, https://thestateoftheology.com/. [30]  Chapter 17 (i.e., “The Holy Spirit and Scripture”) of Gregg R. Allison and Andreas J. Köstenberger, The Holy Spirit (Nashville, TN: B&H Academic, 2020), 307-23 supply readers with many helpful insights pertaining to the connection between a believer's reverence for God's written word, and how such a reverence cultivates a posture of submission to Christ's lordship. [31] Although the notion of “thinking God's thoughts after Him” is usually attributed to Johannes Kepler (1571-1630), Jason Lisle provides several practical ways in which believers can “think God's thoughts after Him” on pages 54-61 of The Ultimate Proof of Creation: Resolving the Origins Debate (Green Forest, AR: Master Books, 2022). [32] The definition recorded for education is a paraphrase of the more expansive definition transcribed in Robert B. Costello, ed., Random House Webster's College Dictionary (New York, NY: Random House, 1992), 425. In the technical sense, this definition is a faithful synopsis of what any education experience will offer. [33] Based on the model of Acts 2:37, Lawrence O. Richards and Gary J. Bredfeldt propose that there are three integral dimensions to imparting divine truth to students (or people in general): (1) cognitive; (2) affective; (3) behavioral. The cognitive dimension pertains to exposing others to truth, the affective dimension alludes to the process whereby one explains how attitudes/values should be impacted by the truth, and the behavioral dimension refers to how a lifestyle should be impacted as a result of embracing the newly discovered truth. Each of these insights documented by Richards and Bredfeldt signify a uniform perspective on the relationship between what one knows intellectually and how one applies that particular data. To access the chapter long treatment of these subjects, see Creative Bible Teaching (Chicago, IL: Moody Publishers, 2020), 145-63. [34] Arthur W. Pink, The Holy Spirit (Seaside, OR: Rough Draft Printing, 2016), 107-8. [35] Despite many individuals and institutions who claim the name Christian, and embrace orthodox doctrinal/ideological convictions, an evaluation of their observable lifestyle reveals that they are not Christian in any meaningful (i.e., biblical) sense of the term. Francis Turretin highlights the nature of those who model proper head knowledge, but display no fruit of living it out: “[Unbelievers of this kind possess knowledge that] sticks to the uppermost surface of the soul (to wit, intellect); [but] it does not penetrate to the heart, nor does it have true trust in Christ.” Institutes of Elenctic Theology, ed. James T. Dennison, trans. George M. Giger, vol. 2, 3 vols. (Phillipsburg, NJ: P & R Publishing, 1994), 588. [36] This threefold line of argumentation employed throughout the paper has followed this biblically-based template: Knowledge: Christian Education Must be Shaped by Divine Revelation. Righteousness: Christian Education Must be Shaped by the Lordship of Jesus Christ. Holiness: Christian Education Must be Shaped by Holiness of Living. Incidentally, a synonymous line of reasoning is likewise expressed in Question and Answer 13 of the Baptist Catechism: “Question: How did God create man? Answer: God created man, male and female, after his own image, in knowledge, righteousness, and holiness, with dominion over the creatures (Gen. 1:26-28; Col. 3:10; Eph. 4:24).” An online edition of the Baptist Catechism can be accessed here: “The Baptist Catechism,” Founders Ministries, September 12, 2022, https://founders.org/library/the-baptist-catechism/#:~:text=God%20created%20man%2C%20male%20and,4%3A24).

This episode is a narration of Dewey Dovel's work titled "The Holy Spirit in Christian Education." Here are the sources for his paper: [1] Steven B. Cowan and James S. Spiegel, The Love of Wisdom: A Christian Introduction to Philosophy (Nashville, TN: B&H Academic, 2009), 1-4. [2] Although the disciplines of philosophy, science, and theology are often seen in conflict with one another, Vern S. Poythress demonstrates how this should not be the case on pages 13-31 of Redeeming Science: A God-Centered Approach (Wheaton, IL: Crossway Books, 2006) and pages 13-19 of Redeeming Philosophy: A God-Centered Approach to the Big Questions (Wheaton, IL: Crossway, 2014). [3] “Social Media Statistics Details,” Undiscovered Maine, October 8, 2021, https://umaine.edu/undiscoveredmaine/small-business/resources/marketing-for-small-business/social-media-tools/social-media-statistics-details/. [4] Even secular neurological and psychological studies have disclosed that human cognition is foundational to human experience. Consider the following resource as a sampling of this research: Celeste Kidd and Benjamin Y. Hayden, “The Psychology and Neuroscience of Curiosity,” Neuron 88, no. 3 (November 4, 2015): 449–60. [5] On the basis of recorded human history, Tyrel Eskelson argues for at least 5,000 years of formal education in “How and Why Formal Education Originated in the Emergence of Civilization,” Journal of Education and Learning 9, no. 2 (February 5, 2020): 29–47, https://doi.org/10.5539/jel.v9n2p29. [6] A sample of book length treatments teasing out competing methodologies of formal education are Russell Lincoln Ackoff and Daniel A. Greenberg, Turning Learning Right Side Up: Putting Education Back On Track (Upper Saddle River, NJ: Pearson Education, 2016) and James M. Lang, Small Teaching: Everyday Lessons From the Science of Learning (San Francisco, CA: Jossey-Bass, 2021). [7] James N. Anderson, What's Your Worldview?: An Interactive Approach to Life's Big Questions (Wheaton, IL: Crossway, 2014), 69-70. [8] As defined by John M. Frame in A History of Western Philosophy and Theology (Phillipsburg, NJ: P & R Publishing, 2015): “[Materialism is the belief that] all events can be explained in terms of matter and motion. On this view, there is no immaterial soul. If there is something we can call soul, it is either material (the Stoic view) or an aspect of the body” (10-11). [9] Greg L. Bahnsen, Always Ready: Directions for Defending the Faith, ed. Robert R. Booth (Nacogdoches, TX: Covenant Media Foundation, 2000), 51. [10] George R. Knight, Philosophy & Education: An Introduction in Christian Perspective (Berrien Springs, MI: Andrews University Press, 2006). 224. [11] Unless otherwise noted, all Scripture references are derived from the New American Standard Bible (1995). Furthermore, this paper is not arguing that it is impossible to attend or work for a secular academic institution and be faithful to one's Christian witness. Rather, this paper is observing that at the philosophical level, secular and Christian academic institutions are operating from fundamentally antithetical presuppositions. By definition, secular academic settings seek a neutral/non-religious stance from the outset of formulating curriculum, hiring staff, etc. On the other hand, Christian academic settings seek a positive religious stance from the outset of formulating curriculum, hiring staff, etc. Yet ironically—given the philosophical impossibility of neutrality—the former approach is not only unable to satisfy its own expressed intentions, but it also necessarily sets itself in opposition to biblical Christianity (e.g., Matt. 12:30; Luke 9:50). Therefore, by virtue of being incompatibile with biblical Christianity, secular educational philosophies should be understood as materializing from the god of this age (2 Cor. 4:4). At bottom, Believers who choose to be immersed into secular educational contexts need to be aware of the preceding antithesis from the outset of their involvement. [12] Although all of the triune God's ad extra works in creation are inseparable, many passages of Scripture will appropriate specific works to one person of the Godhead. For more on the “essence-appropriate”—“persons-appropriate” distinction, see Mark Jones, God Is: A Devotional Guide to the Attributes of God (Wheaton, IL: Crossway Books, 2017), 22-23. [13] The inescapability and universality of presuppositions is teased out on page 5 of Cornelius Van Til, Christian Apologetics, ed. William Edgar, 2nd ed. (Phillipsburg, NJ: P & R Publishing, 2003): “Everyone ‘sees' through a lens. There can be no neutrality, because everything in our awareness flows out of some kind of presupposition.” [14] Theologians have historically designated God's revelation in nature as general revelation, and God's revelation in Scripture as special revelation. More expansive definitions of these terms can be found on page 936 of John MacArthur and Richard Mayhue, eds., Biblical Doctrine: A Systematic Summary of Bible Truth (Wheaton, IL: Crossway, 2017). [15] Cornelius Van Til, The Defense of the Faith, ed. K. Scott Oliphint (Phillipsburg, NJ: P & R Publishing, 2008), 176. [16] Lamenting the state of secular education in “What Shall We Feed Our Children?,” Presbyterian Guardian 3 (1936), Cornelius Van Til calls for the people of God to retrieve a distinctly Christian education: “Our child will certainly attend the grade school for several years and that for five days a week. In Sunday school our child has learned the nineteenth psalm. As he goes to school those beautiful words, ‘The heavens declare the glory of God' still reverberate through his mind. But when he enters the school room all this has suddenly changed. There the ‘starry universe above' somehow operates quite independently of God. And what is true of ‘the heavens above' is true of everything else. At home the child is taught that ‘whether we eat or drink or do anything else' we must do all to the glory of God because everything has been created by God and everything is sustained by God. In school the child is taught that everything comes of itself and sustains itself. This much is involved in the idea of ‘neutrality' itself. At best this means that God need not be brought into the picture when we are teaching anything to our children. But is it not a great sin for Christian parents to have their children taught for five days a week by competent teachers that nature and history have nothing to do with God? We have no moral right to expect anything but that our children will accept that in which they have been most thoroughly instructed and will ignore that about which they hear only intermittently” (23-24). [17] On this point, the axiom “all truth is God's truth” is especially applicable. For insights into the utilization of such an axiom, see Frank E. Gaebelein, The Pattern of God's Truth: Problems of Integration in Christian Education (Chicago, IL: Moody Press, 1968), 20. [18] In Reformed Dogmatics: Prolegomena, ed. John Bolt, trans. John Vriend, vol. 1, 4 vols. (Grand Rapids, MI: Baker Academic, 2003), Herman Bavinck argues that the “operation of God's Spirit and of his common grace is discernible not only in science and art, morality and law, but also in [false] religions” (317). Hence, the ability for humanity to know any true things in reality is an extension of God's common grace, with a special appropriation to the Holy Spirit's work in creation. [19] These twin truths were championed by the Dutch Reformed Neo-Calvinists of the nineteenth and early twentieth centuries. A sampling of this observation is portrayed in Cory C. Brock and Nathaniel Gray Sutanto, Neo-Calvinism: A Theological Introduction (Bellingham, WA: Lexham Academic, 2022), 91-92. [20] Upon reflecting on Christian teachers' absolute dependence on the Holy Spirit throughout the educational process, J.T. English offers sage insights in Deep Discipleship: How the Church Can Make Whole Disciples of Jesus (Nashville, TN: B & H Publishing Group, 2020): “There is no path for deep [learning] other than living the Christian life by the power of the Holy Spirit; only he can make us whole again and conform us to the image of the Son. If not for the work of the Holy Spirit, all of our best ministry plans [and efforts] would be laid to nothing” (136). [21] As argued by Stephen Wellum in “From Alpha to Omega: A Biblical-Theological Approach to God the Son Incarnate,” Journal of the Evangelical Theological Society 63, no. 1 (2020): 71–94, the Lord Jesus Christ is both at the center of Scripture and is the goal (telos) of Scripture. [22] By virtue of divine simplicity, and the ensuing doctrine of inseparable operations, the entirety of the Godhead co-equally receives glory through any self-revelation in creation or Scripture. As footnote 12 indicates, “persons-appropriate” language does not undermine the co-equality of God the Father, God the Son, and God the Holy Spirit. [23]  Daniel J. Treier's chapter in Christian Dogmatics: Reformed Theology for the Church Catholic, ed. Michael Allen and Scott R. Swain (Grand Rapids, MI: Baker Academic, 2016), 216-42 is especially helpful in accentuating the lordship of Christ subsequent to His humiliation and exaltation (e.g., Phil. 2:5-11). [24] James D. Bratt, ed., Abraham Kuyper: A Centennial Reader (Grand Rapids, MI: Eerdmans, 1998), 488. [25] The following excerpt from Joel R. Beeke and Paul M. Smalley, Reformed Systematic Theology: Revelation and God, vol. 1, 3 vols. (Wheaton, IL: Crossway, 2019) incisively communicate the unique relationship that Jesus has to God's special revelatory purposes: “Possessing unique intimacy with the Father, the Son is uniquely qualified to make known. Christ is ‘the Word,' the living Revelation of God who has been from the beginning, so that no one has ever known God unless ‘the only begotten Son, which is in the bosom of the Father,' has ‘declared him'” (266). [26] See footnotes 12 and 22 for clarifying comments about “persons-appropriate” language in Scripture. [27]  In Institutes of the Christian Religion, trans. Henry Beveridge (Peabody, MA: Hendrickson Publishers, 2015), John Calvin unpacks how the Old and New Testament authors were guided by the Holy Spirit to divulge the person and work of Jesus Christ: “If what Christ says is true—‘No one sees the Father except the Son and anyone to whom the Son chooses to reveal him' [Matt. 11:27]—surely they who would attain the knowledge of God should always be directed by that eternal Wisdom… Therefore, holy men of old knew God only by beholding him in his Son as in a mirror (cf. 2 Cor. 3:18). When I say this, I mean that God has never manifested himself to men in any other way than through the Son, that is, his sole wisdom, light, and truth. From this fountain Adam, Noah, Abraham, Isaac, Jacob, and others drank all that they had of heavenly teaching” (763). [28] The Holy Spirit's role in bearing witness to the person and work of Christ is summarized on pages 13-14 of Roy B. Zuck, Spirit-Filled Teaching: The Power of the Holy Spirit in Your Ministry (Nashville, TN: Thomas Nelson, 1998). [29] Perhaps the quintessential evidence of global confusion surrounding Christology, and other basic tenets of orthodox Christianity, is encapsulated in the bi-annual State of Theology Survey conducted by Ligonier Ministries and LifeWay Research. To access the results of every survey from its inception in 2014, see “Data Explorer,” The State of Theology, accessed August 30, 2023, https://thestateoftheology.com/. [30]  Chapter 17 (i.e., “The Holy Spirit and Scripture”) of Gregg R. Allison and Andreas J. Köstenberger, The Holy Spirit (Nashville, TN: B&H Academic, 2020), 307-23 supply readers with many helpful insights pertaining to the connection between a believer's reverence for God's written word, and how such a reverence cultivates a posture of submission to Christ's lordship. [31] Although the notion of “thinking God's thoughts after Him” is usually attributed to Johannes Kepler (1571-1630), Jason Lisle provides several practical ways in which believers can “think God's thoughts after Him” on pages 54-61 of The Ultimate Proof of Creation: Resolving the Origins Debate (Green Forest, AR: Master Books, 2022). [32] The definition recorded for education is a paraphrase of the more expansive definition transcribed in Robert B. Costello, ed., Random House Webster's College Dictionary (New York, NY: Random House, 1992), 425. In the technical sense, this definition is a faithful synopsis of what any education experience will offer. [33] Based on the model of Acts 2:37, Lawrence O. Richards and Gary J. Bredfeldt propose that there are three integral dimensions to imparting divine truth to students (or people in general): (1) cognitive; (2) affective; (3) behavioral. The cognitive dimension pertains to exposing others to truth, the affective dimension alludes to the process whereby one explains how attitudes/values should be impacted by the truth, and the behavioral dimension refers to how a lifestyle should be impacted as a result of embracing the newly discovered truth. Each of these insights documented by Richards and Bredfeldt signify a uniform perspective on the relationship between what one knows intellectually and how one applies that particular data. To access the chapter long treatment of these subjects, see Creative Bible Teaching (Chicago, IL: Moody Publishers, 2020), 145-63. [34] Arthur W. Pink, The Holy Spirit (Seaside, OR: Rough Draft Printing, 2016), 107-8. [35] Despite many individuals and institutions who claim the name Christian, and embrace orthodox doctrinal/ideological convictions, an evaluation of their observable lifestyle reveals that they are not Christian in any meaningful (i.e., biblical) sense of the term. Francis Turretin highlights the nature of those who model proper head knowledge, but display no fruit of living it out: “[Unbelievers of this kind possess knowledge that] sticks to the uppermost surface of the soul (to wit, intellect); [but] it does not penetrate to the heart, nor does it have true trust in Christ.” Institutes of Elenctic Theology, ed. James T. Dennison, trans. George M. Giger, vol. 2, 3 vols. (Phillipsburg, NJ: P & R Publishing, 1994), 588. [36] This threefold line of argumentation employed throughout the paper has followed this biblically-based template: Knowledge: Christian Education Must be Shaped by Divine Revelation. Righteousness: Christian Education Must be Shaped by the Lordship of Jesus Christ. Holiness: Christian Education Must be Shaped by Holiness of Living. Incidentally, a synonymous line of reasoning is likewise expressed in Question and Answer 13 of the Baptist Catechism: “Question: How did God create man? Answer: God created man, male and female, after his own image, in knowledge, righteousness, and holiness, with dominion over the creatures (Gen. 1:26-28; Col. 3:10; Eph. 4:24).” An online edition of the Baptist Catechism can be accessed here: “The Baptist Catechism,” Founders Ministries, September 12, 2022, https://founders.org/library/the-baptist-catechism/#:~:text=God%20created%20man%2C%20male%20and,4%3A24).

Monday, July 3, 2023 Today on Point of View, Kerby welcomes Mark Lanier, trial lawyer and founder of the Lanier Law Firm. He joins Kerby to talk about his newest book, Religions on Trial. In the second hour, Kerby's guest is Dr. William Edgar. Professor of Apologetics and Coordinator of the Apologetics Department at Westminster Theological Seminary in Philadelphia, […]

Friday, April 7, 2023 On today's show, Kerby talks with Dr. Tim Elmore founder of Growing Leaders. Tim is passionate about understanding the emerging generation and helping them transition from home to college & teaching them how to become leaders in their schools, their communities, and their careers. He joins Kerby to talk about his new book, A New […]

The rich and sad story of jazz has shaped both its sorrowful sounds and its joyful hope. William Edgar, the author of A Supreme Love: The Music of Jazz and the Hope of the Gospel, discusses the subtle and not-so-subtle ways the Bible has informed the movement and music of jazz throughout its history. William (BA, Harvard University, MDiv, Westminster Theological Seminary, DTh, Université de Genève) is professor of apologetics at Westminster Theological Seminary, Philadelphia. He directs the gospel-jazz band Renewal, which features the legendary singer Ruth Naomi Floyd. He is also currently professeur associé at the Faculté Jean Calvin, Aix-en-Provence (France). He has published more than 20 books and numerous articles in French and in English. His most recent book is A Supreme Love: The Music of Jazz and the Hope of the Gospel (IVP Academic, 2022). He and his wife, Barbara, have two children and three grandchildren. Show notes: 00:25 What is jazz? Is it sinful? 05:08 Joyful with an edge of suffering 10:49 Punk rock, protest music, and intimidating jazz musicians 15:08 Entertaining jazz, delighting audiences, and fighting racism 21:20 Jazz in the trenches—gritty and ineffable 27:12 Parallel between Hebrew poetry and some jazz forms Show notes by Celina Durgin  

Is it the Book of Acts where someone says, "Look, here is patch of flat dirt. What should prevent us from building a pickleball court?" So maybe not. But any of us who have been in Christian leadership for any length of time, if we have our eyes open to surprise, will experience God doing lots of things with the world and inviting us to participate, often in unpredictable ways. And when we follow, the Lord only knows what he will do. How do you know if God is opening a door? If your community is being called to grow into a new ministry or identity? How can you tell when your own vocation might be taking a turn into new territory? Today -- and here's where we get to the jazz -- we will enjoy a case study in John Coltrane and evening prayer, pickleball courts, and an Anglo-Catholic parish on the Pacific coast pastored by someone who never wanted to be a priest in the first place. But he's since gotten used to the idea. The Rev. Doran Stambaugh is rector at St. Michael's by-the-Sea in Carlsbad, California, where he began as curate in 2005 and where he was ordained to the priesthood. He is also a talented musician. He has learned what pickleball is, and he has a robust and ever-growing zeal for jazz and the liturgical life of the church. We talked about the slow game of ministry in a community, embeddedness, building trust, and opening up God's sometimes subtle invitation to our neighbors, and to our common good. Now change out that clarinet reed. Stretch out those hamstrings. And grab your prayer book. We're headed into a beautiful story of creative ministry. We hope you enjoy the conversation. Check out William Edgar's book, A Supreme Love. --- Support this podcast: https://anchor.fm/living-church/support

Support the podcast: patreon.com/thehemingwaylist War & Peace - Ander Louis Translation: Kindle and Amazon Print Host: @anderlouis

Wednesday, January 11, 2023 Like yesterday our host, Kerby Anderson welcomes a new guest. In the first hour, Kerby again shares biblical truth from today's headlines. In the second hour, Kerby's guest, Dr. William Edgar, Professor of Apologetics and Coordinator of the Apologetics Department at Westminster Theological Seminary in Philadelphia, brings us his new book, […]

William "Bill" Edgar is an American apologist and professor of systematic theology at Westminster Theological Seminary. He has been called by Charles Colson "one of evangelicalism's most valued scholars and apologists."

It's a high calling to serve the people of God, and a hard one in today's world. Pastors need wisdom, encouragement, and guidance to serve people living in the context of secularism. In The Pastor and the Modern World, they get exactly that. Three seasoned pastor-scholars―William Edgar, R. Kent Hughes, and Alfred Poirier―come to the aid of today's pastor, bringing their experience to bear on cultural engagement, the craft of preaching, and the care of souls. How has secularism infiltrated culture and the arts, and what is a Christian response to it? How does a pastor prayerfully construct a message that moves the hearts of his congregants? What can we learn from Gregory of Nazianzus about being a “physician of souls”? These questions are answered, with many more, in a volume that's sure to encourage pastors to take up their call with fresh enthusiasm and Spirit-led vigilance.

Jazz has been called the only distinctively American art form. Theologian and musician William Edgar notes that jubilation and beauty of jazz bears witness to a joyful reality of the Christian experience: That while sin leads to death, the Gospel leads to life. Dr. William Edgar is professor of apologetics and coordinator of apologetics at Westminster Theological Seminary in Philadelphia. His latest book is A Supreme Love: The Music of Jazz and the Hope of the Gospel.Listening In is made possible in part by support from Summit Ministries. Now We Live invites and equips Christians to propel faith into action. This free, worldview Bible study will spark rich discussions about some of life's most foundational questions. These six videos from Summit Ministries offer life-on-life discipleship for churches, small groups, and families. Get free access today at summit.org.

Jazz has been called the only distinctively American art form. Theologian and musician William Edgar notes that jubilation and beauty of jazz bears witness to a joyful reality of the Christian experience: That while sin leads to death, the Gospel leads to life. Dr. William Edgar is professor of apologetics and coordinator of apologetics at Westminster Theological Seminary in Philadelphia. His latest book is A Supreme Love: The Music of Jazz and the Hope of the Gospel.Listening In is made possible in part by support from Summit Ministries. Now We Live invites and equips Christians to propel faith into action. This free, worldview Bible study will spark rich discussions about some of life's most foundational questions. These six videos from Summit Ministries offer life-on-life discipleship for churches, small groups, and families. Get free access today at summit.org.

In Episode 1 of this companion series to the book The Pastor and the Modern World, host Peter A. Lillback and guests John Currie, K. Scott Oliphint, and Todd M. Rester discuss chapter 1: “Are We Really Secular?” by William Edgar. https://www.wtsbooks.com/collections/... Code: EVOQLSDDMVZ9RESC

How does jazz relate to the gospel? Might jazz be better appreciated and understood in relation to the Christian faith?Host Dr. Ashley speaks with theologian, jazz pianist, and author William Edgar, who argues that the music of jazz cannot be properly understood apart from the Christian gospel. Courtesy of InterVarsity Press, enter to win a copy of William Edgar's newest book, A Supreme Love: The Music of Jazz and the Hope of the Gospel. Simply subscribe for e-mail updates at mixtapetheology.com by October 31, 2022, and you'll be automatically entered to win.We are part of the NRT Podcast Network. Discover more Christian related podcasts at NewReleaseToday.com

Scholar and Jazz enthusiast William Edgar joins the show to discuss his new book, A Supreme Love: The Music of Jazz and the Hope of the Gospel.

 Not everyone understands Jazz. Author and professor, William Edgar joins Bill to teach that the music of jazz cannot be properly understood apart from the Christian gospel, through his book The Supreme Love: The Music of Jazz and the Hope of the Gospel. Then Economist Anne Bradley and Bill have a candid discussion on whether or not we are in a recession, zero inflation, housing market,  trickle down economy, consumer spending, and much more.

Francis Schaeffer was one of the great Christian thinkers of the 20th century. Who better to talk about Schaeffer then Dr William Edgar, author of Schaeffer on the Christian Life, who knew Schaeffer personally and was converted under his ministry? In this episode we spoke to Dr Edgar about Schaeffer, culture, apologetics and jazz.

About this series: This 11-part series will help us to understand and apply the Bible's teaching on God's plan for us to steward the gifts he has given us and therefore the type of people he is calling us to be in our day. The entire message of the Bible reflects the statement in Psalm 24:1, “The earth is the Lord's, and everything in it, the world, and all who live in it” (cf. Psalm 89:11).  And yet we must balance that with the fact that God has also called mankind to steward his creation: “The highest heavens belong to the Lord, but the earth he has given to the human race” (Psalm 115:16) In making the distinction between God's rule and our delegated rule, John Stott says, ‘Our possession of the earth is leasehold, therefore, not freehold. We are only tenants; God himself remains...the “landlord.”' It's also clear from the creation account in Genesis that mankind was specifically created to bear God's image and to rule on his behalf over his creation: Genesis 1:28: “God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.'” William Edgar defines this mandate given to Adam: ‘The creation mandate is the on-going charge to humanity, in the power and blessing of God, to be fruitful, multiply, and fill the earth and to gently subdue and cultivate the earth.' This mandate relates not only to the physical ‘earth' but also to our physical selves, what we do with the resources God has given us and to the way we care for the rest of mankind. About this talk: Scripture: Genesis 2:15, Romans 8:18-23 According to NASA, climate change, “encompasses global warming, but refers to the broader range of changes that are happening to our planet, including rising sea levels; shrinking mountain glaciers; accelerating ice melt in Greenland, Antarctica and the Arctic; and shifts in flower/plant blooming times.” Likewise, NASA describes global warming as “the long-term heating of the Earth's climate system observed since the pre-industrial period (between 1850 and 1900) due to human activities, primarily fossil fuel burning, which increases heat-trapping greenhouse gas levels in the Earth's atmosphere.” It is perhaps inevitable that in filling the earth, subduing it, working it and taking care of it (Genesis 1:28 and 2:15), it was that some changes would always have happened to the earth. However, it is the lack of care taken over mankind's impact on the climate that is at issue here. Climate change is leading to mass migration and is disproportionately affecting poorer and more vulnerable peoples, where unstable government, conflict and poverty. Climate change is a ‘threat multiplier' (a term coined by the US Military) - the effects of the usual weather threats such as flooding, heatwaves, droughts, hurricanes, wildfires, ‘The warmer it gets, the more frequent or the stronger and more damaging these events are getting' (Katharine Hayhoe, Climate Scientist, Texas Tech University). And then there are long-term changes, such as rising sea level, directly endangering the two-thirds of the world's cities, many in developing countries which lie within a metre of current sea level (Katharine Hayhoe). We look at:  - Giving some examples of the way climate change is a hunger issue, a poverty issue, an inequality issue, an issue disproportionately affecting the world's poorest and most vulnerable. - What are some achievable steps we can suggest people consider to make a small contribution to tackling climate change?

About this series: This 11-part series will help us to understand and apply the Bible's teaching on God's plan for us to steward the gifts he has given us and therefore the type of people he is calling us to be in our day. The entire message of the Bible reflects the statement in Psalm 24:1, “The earth is the Lord's, and everything in it, the world, and all who live in it” (cf. Psalm 89:11).  And yet we must balance that with the fact that God has also called mankind to steward his creation: “The highest heavens belong to the Lord, but the earth he has given to the human race” (Psalm 115:16) In making the distinction between God's rule and our delegated rule, John Stott says, ‘Our possession of the earth is leasehold, therefore, not freehold. We are only tenants; God himself remains...the “landlord.”' It's also clear from the creation account in Genesis that mankind was specifically created to bear God's image and to rule on his behalf over his creation: Genesis 1:28: “God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.'” William Edgar defines this mandate given to Adam: ‘The creation mandate is the on-going charge to humanity, in the power and blessing of God, to be fruitful, multiply, and fill the earth and to gently subdue and cultivate the earth.' This mandate relates not only to the physical ‘earth' but also to our physical selves, what we do with the resources God has given us and to the way we care for the rest of mankind. About this talk: Scripture: Psalm 24:1 One of the central tenets of the Bible is that God is creator, sustainer and owner of all that exists - “The earth is the Lord's, and everything in it” (Psalm 24:1). As Abraham Kuyper said, ‘There is not a square inch over the whole domain of our human existence over which Christ, who is sovereign of all, does not cry: “Mine!”' Clearly, a crucial part of this belief is that God has called mankind to care for the earth, the planet on which we live. The two pairs of instructions given to Adam were: - Genesis 1:28: “fill the earth (bring it to fulness, abundance) and subdue it (bring it into order, submission).” - Genesis 2:15: “work it” (serve, cultivate) and take care of it (keep, preserve, guard).” In fact, there is a clear connection in Genesis 1:26 between being made in God's image and ruling over creation, which the NIV translation brings out: “Then God said, ‘Let us make mankind in our image, in our likeness, so that they may rule over…'” Much of history has demonstrated mankind working this out in harmony with the earth's resources - God, after all, has ensured we have all the resources we need for sustainable life on earth. But in more recent centuries and decades, when we have gained the knowledge to exploit the earth's resources and when population growth has given the need to do so, our care of the earth could not be described so favourably in the terms used in Genesis 1 & 2. From deforestation to the pollution of water sources, from use of fossil fuels to loss of biodiversity, from poor waste management to over-harvesting we have failed to take care of the earth that belongs to God and which he called us to be caretakers of. All of which calls for repentance over our wrongdoing and courageous decisions to reverse this trend. We look at: - What does “The earth is the Lord's and everything in it” mean for each of us in practice? - How mankind is and is not stewarding the earth? - How do we balance our responsibility to take care of God's earth with the belief that, “The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything done in it will be laid bare” as we look forward “to a new heaven and a new earth, where righteousness dwells” (2 Peter 3:10,13)?

About this series: This 11-part series will help us to understand and apply the Bible's teaching on God's plan for us to steward the gifts he has given us and therefore the type of people he is calling us to be in our day. The entire message of the Bible reflects the statement in Psalm 24:1, “The earth is the Lord's, and everything in it, the world, and all who live in it” (cf. Psalm 89:11).  And yet we must balance that with the fact that God has also called mankind to steward his creation: “The highest heavens belong to the Lord, but the earth he has given to the human race” (Psalm 115:16) In making the distinction between God's rule and our delegated rule, John Stott says, ‘Our possession of the earth is leasehold, therefore, not freehold. We are only tenants; God himself remains...the “landlord.”' It's also clear from the creation account in Genesis that mankind was specifically created to bear God's image and to rule on his behalf over his creation: Genesis 1:28: “God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.'” William Edgar defines this mandate given to Adam: ‘The creation mandate is the on-going charge to humanity, in the power and blessing of God, to be fruitful, multiply, and fill the earth and to gently subdue and cultivate the earth.' This mandate relates not only to the physical ‘earth' but also to our physical selves, what we do with the resources God has given us and to the way we care for the rest of mankind. About this talk: Scripture: Ecclesiastes 3:1-2a Dame Cicely Saunders, Founder of the Hospice Movement, famously said, ‘You matter because you are you, and you matter to the end of your life. We will do all we can not only to help you die peacefully, but also to live until you die.' The way old age is viewed in the modern, western world is different from how it has historically been and still is in many parts of the world. While the elderly can be led to feel they are a burden in our society, many eastern societies honour, protect and value their elders. In China, for example, the requirement to respect the elderly is enshrined in law. In one sense, the statement in Ecclesiastes 3, “There is…a time to be born and a time to die” is a statement of the obvious. But it is also a statement recognising God's sovereignty over the time of our birth and our death. It is therefore dangerous for us to impose ourselves on his timing. A lack of general awareness of God's place in life, combined with huge medical advances, has led to many changes in our world; one of which is the way many people now view options around the end of life, especially given our ageing population. Pressure to change the laws on ethanasia, in particular, is strong. Before reacting too quickly against that, it is worth listening to the stories of some who are suffering terribly with incurable and distressing illnesses.  We take a look at: - How does the Bible (and other cultures) encourage us to view older age? - Given that we will all die, how can we help people prepare for facing the difficulties of old age and the end of life in a healthy, faith-filled way? - Are there some practical steps we can encourage people to take to stand up for those facing the end of life or caring for those at the end of life?

About this series: This 11-part series will help us to understand and apply the Bible's teaching on God's plan for us to steward the gifts he has given us and therefore the type of people he is calling us to be in our day. The entire message of the Bible reflects the statement in Psalm 24:1, “The earth is the Lord's, and everything in it, the world, and all who live in it” (cf. Psalm 89:11).  And yet we must balance that with the fact that God has also called mankind to steward his creation: “The highest heavens belong to the Lord, but the earth he has given to the human race” (Psalm 115:16) In making the distinction between God's rule and our delegated rule, John Stott says, ‘Our possession of the earth is leasehold, therefore, not freehold. We are only tenants; God himself remains...the “landlord.”' It's also clear from the creation account in Genesis that mankind was specifically created to bear God's image and to rule on his behalf over his creation: Genesis 1:28: “God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.'” William Edgar defines this mandate given to Adam: ‘The creation mandate is the on-going charge to humanity, in the power and blessing of God, to be fruitful, multiply, and fill the earth and to gently subdue and cultivate the earth.' This mandate relates not only to the physical ‘earth' but also to our physical selves, what we do with the resources God has given us and to the way we care for the rest of mankind. About this talk: Scripture: Psalm 139:13-18 American writer Pearl Buck:  ‘Our society must make it right and possible for old people not to fear the young or be deserted by them, for the test of a civilization is the way that it cares for its helpless members.' Hubert Humphrey, U.S. Vice President from 1965 to 1969, spoke about the treatment of the weakest members of society as a reflection of its government: ‘The moral test of government is how that government treats those who are in the dawn of life, the children; those who are in the twilight of life, the elderly; those who are in the shadows of life; the sick, the needy and the handicapped.' Theology, of course, informs how we view the whole of life, including, crucially, the beginning and the end points. The Bible speaks about human beings as people before birth on many occasions, for example: Psalm 139:13-16; Luke 1:39-45; Jeremiah 1:5; Psalm 51:5-6; Galatians 1:15. This has huge implications for our belief about the unborn. In addressing this, we need to be hugely sensitive towards those for whom that is a sensitive subject - those who knew they were not wanted by their parents or who have experienced miscarriage or had an abortion. The fact that we are all equally made in God's image means we are all equally valuable: ‘People are equal in the same way pennies are equal. Some are bright, others are dull; some are worn smooth, others are sharp and fresh. But all are equal in value for each for each penny bears the image of the sovereign; each person bears the image of the King of kings' (Vaughan Roberts). This has great meaning for our beliefs: - About the inherent value of every single human being. - That it can never be said of someone that they are a ‘mistake.' - That as Christians we have a responsibility to speak up for, and care for, those who cannot speak up for themselves. - About those born with special needs, along with the truths of Psalm 139:13-16. Again, great sensitivity will be needed here. We look at: - How do attitudes to the beginning of life differ across times and cultures? - What does Psalm 139:13-16 have to say, in practical terms to our attitudes to the beginning of life? - Are there some practical steps we can encourage people to take to stand up for those at the beginning of life and those affected by issues they've encountered regarding the beginning of life?

About this series: This 11-part series will help us to understand and apply the Bible's teaching on God's plan for us to steward the gifts he has given us and therefore the type of people he is calling us to be in our day. The entire message of the Bible reflects the statement in Psalm 24:1, “The earth is the Lord's, and everything in it, the world, and all who live in it” (cf. Psalm 89:11).  And yet we must balance that with the fact that God has also called mankind to steward his creation: “The highest heavens belong to the Lord, but the earth he has given to the human race” (Psalm 115:16) In making the distinction between God's rule and our delegated rule, John Stott says, ‘Our possession of the earth is leasehold, therefore, not freehold. We are only tenants; God himself remains...the “landlord.”' It's also clear from the creation account in Genesis that mankind was specifically created to bear God's image and to rule on his behalf over his creation: Genesis 1:28: “God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.'” William Edgar defines this mandate given to Adam: ‘The creation mandate is the on-going charge to humanity, in the power and blessing of God, to be fruitful, multiply, and fill the earth and to gently subdue and cultivate the earth.' This mandate relates not only to the physical ‘earth' but also to our physical selves, what we do with the resources God has given us and to the way we care for the rest of mankind. About this talk: Scripture: 1 Corinthians 6:12-20 Human beings are integrated wholes, unities of body, mind and spirit. Understanding the part that our mind plays in life and in our overall wellbeing has grown enormously over the last few decades; and yet mental health challenges have risen to levels never seen before. It may be helpful to explore some of the ways our minds develop and how different people's mental processes differ - without drawing any simplistic or hard-and-fast rules - as well as highlighting some of the remarkable things our minds can do. It is true, as Paul says in Romans 12:2 that we are transformed by the renewing of our minds - the often used phrase ‘the battle for the mind' is a very real arena of warfare. And here in Philippians 4 we are given various encouragements and instructions: to rejoice, to not be anxious but to take our prayers and petitions to God (with the promise that his peace will guard our hearts and minds), to think about certain things and to follow Paul's example. Some of the mind-challenges we all face centre on fears and anxieties, which would be worth identifying and facing up to, along with bringing some biblical help, particularly with regard to replacing liew with truth. Application could include: - Maintaining a healthy mind is a challenge for every one of us. How does Paul's teaching on “Do not be anxious about anything” equip us for the battle? - What help can we give for people who have developed unhealthy patterns of thinking and how can we encourage them to practise v 8 instead? - If there are areas of your own life where you can be appropriately authentic, that could be extremely helpful.

About this series: This 11-part series will help us to understand and apply the Bible's teaching on God's plan for us to steward the gifts he has given us and therefore the type of people he is calling us to be in our day. The entire message of the Bible reflects the statement in Psalm 24:1, “The earth is the Lord's, and everything in it, the world, and all who live in it” (cf. Psalm 89:11).  And yet we must balance that with the fact that God has also called mankind to steward his creation: “The highest heavens belong to the Lord, but the earth he has given to the human race” (Psalm 115:16) In making the distinction between God's rule and our delegated rule, John Stott says, ‘Our possession of the earth is leasehold, therefore, not freehold. We are only tenants; God himself remains...the “landlord.”' It's also clear from the creation account in Genesis that mankind was specifically created to bear God's image and to rule on his behalf over his creation: Genesis 1:28: “God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.'” William Edgar defines this mandate given to Adam: ‘The creation mandate is the on-going charge to humanity, in the power and blessing of God, to be fruitful, multiply, and fill the earth and to gently subdue and cultivate the earth.' This mandate relates not only to the physical ‘earth' but also to our physical selves, what we do with the resources God has given us and to the way we care for the rest of mankind. About this talk: Scripture: 1 Corinthians 6:12-20 In a world where there is often division between spiritual and physical, the Christian faith affirms the value of both. Most of the modern, western world emphasises physical over spiritual - experiencing all the physical pleasure you can is what matters. In contrast, much of the eastern world has traditionally emphasised spiritual over physical, seeing the physical as unimportant, even illusory. However, physical matter matters - which we see in God's physical creation being repeatedly declared as “good” in Genesis 1. We also see this in Jesus taking on flesh and his resurrection to physical life, as we will be raised too. It is in a physical body and in the physical world that we see and experience the spiritual life of God - we are physical temples of the Holy Spirit (1 Corinthians 6). The body is a remarkable thing, displaying the wisdom of an almighty creator. It could be helpful to give some physical facts about the body to illustrate this. We will also want to address the twin errors that people can fall into with regard to the body: - Overvaluing the body: focussing on it more than we should, finding our identity in appearance, working too hard to shape it, etc. - Undervaluing the body: neglecting the physical gift God has given us, eating poorly, failing to exercise, etc. We look at: - How can we steward the gift of our body, neither neglecting it or becoming enslaved to it, especially in our image-obsessed culture? - What help can we offer to those who suffer ill-health, whose body is a source of distress and frustration? - What does 1 Corinthians 6 teach us: “your bodies are temples of the Holy Spirit”? 

About this series: This 11-part series will help us to understand and apply the Bible's teaching on God's plan for us to steward the gifts he has given us and therefore the type of people he is calling us to be in our day. The entire message of the Bible reflects the statement in Psalm 24:1, “The earth is the Lord's, and everything in it, the world, and all who live in it” (cf. Psalm 89:11).  And yet we must balance that with the fact that God has also called mankind to steward his creation: “The highest heavens belong to the Lord, but the earth he has given to the human race” (Psalm 115:16) In making the distinction between God's rule and our delegated rule, John Stott says, ‘Our possession of the earth is leasehold, therefore, not freehold. We are only tenants; God himself remains...the “landlord.”' It's also clear from the creation account in Genesis that mankind was specifically created to bear God's image and to rule on his behalf over his creation: Genesis 1:28: “God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.'” William Edgar defines this mandate given to Adam: ‘The creation mandate is the on-going charge to humanity, in the power and blessing of God, to be fruitful, multiply, and fill the earth and to gently subdue and cultivate the earth.' This mandate relates not only to the physical ‘earth' but also to our physical selves, what we do with the resources God has given us and to the way we care for the rest of mankind. About this talk: Scripture: Genesis 2:1-3 ‘If you rest you rust,' wrote American actress Helen Hayes. Virgin Media's most recent advert uses the line ‘Faster brings us closer' (a previous strapline was ‘Faster, faster, faster). The pressure to be do more, whether physically or digitally, is relentless. The result, according to a 2018 article in the Independent newspaper, is that, ‘Millions of Brits are ‘overwhelmed' by mounting work pressures, busy social calendars and financial worries…Research revealed two thirds feel a constant sense of dread caused by the stress of their day-to-day lives.' Many of us are very poor at resting because we fear missing out, we feel guilty when not being ‘productive' and we see being busy as a positive reflection on our self worth - when did you last hear a working person confidently say they were getting plenty of rest or happy to say they weren't very busy. However: - God built the need for regular rest into his creation - Sabbath (how does this command apply to us today?) and sleep. - The discipline of rest is an indicator of being able to trust God. - The positive effects of rest are considerable in terms of physical, mental and relational wellbeing. Rest, and feeling refreshed, looks very different for different people. For one person, it may be an evening in front of the television, for another it's an energetic session at the gym. Reading a book may refresh some, while for others reading could be extremely frustrating and stressful! Though many people feel they have too many demands to be able to rest, it is a discipline we all need to take responsibility for. Knowing what refreshes you and finding ways to engage with that is very important. We look at: - Most people will say they can't find the time to rest as much as they should? What are some of the reasons we struggle to get sufficient rest (and refreshing) and what do those things say about us? - Different people rest and feel refreshed in different ways. And different people have different limitations. Can we make some suggestions and help people to understand themselves better? - What does it mean to find rest in God (Psalm 62:1, 5)? How do we do that?

About this series: This 11-part series will help us to understand and apply the Bible's teaching on God's plan for us to steward the gifts he has given us and therefore the type of people he is calling us to be in our day. The entire message of the Bible reflects the statement in Psalm 24:1, “The earth is the Lord's, and everything in it, the world, and all who live in it” (cf. Psalm 89:11).  And yet we must balance that with the fact that God has also called mankind to steward his creation: “The highest heavens belong to the Lord, but the earth he has given to the human race” (Psalm 115:16) In making the distinction between God's rule and our delegated rule, John Stott says, ‘Our possession of the earth is leasehold, therefore, not freehold. We are only tenants; God himself remains...the “landlord.”' It's also clear from the creation account in Genesis that mankind was specifically created to bear God's image and to rule on his behalf over his creation: Genesis 1:28: “God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.'” William Edgar defines this mandate given to Adam: ‘The creation mandate is the on-going charge to humanity, in the power and blessing of God, to be fruitful, multiply, and fill the earth and to gently subdue and cultivate the earth.' This mandate relates not only to the physical ‘earth' but also to our physical selves, what we do with the resources God has given us and to the way we care for the rest of mankind. About this talk: Scripture: Genesis 2:15 By work we mean someone's primary occupation, whether that is being a businessman, a hairdresser or a parent. Mankind was formed with the capacity to be creative (in the image of a creative God), with the task of ruling, working and taking care of God's creation. Work is therefore not part of the curse of the Fall; it is a foundational part of God's good creation, as is clear from Genesis 1 & 2. God intended that Adam and Eve be fruitful in that task and it is only after the Fall that work becomes “toil” (Genesis 3:17) - laborious, wearisome, painful. Not that work wouldn't have been hard, but that it would not have been characterised by curse, painful toil (v 17), opposition (v 18) and sweat (v 19). We could say that we all tend to see our work either as treasure or toil. For some it is their treasure - people who live-to-work, finding their life's central meaning in their work. For others, it's just toil - those who work-to-live - seeing the purpose for the toil of work as being to pay the bills and help them enjoy the rest of their lives. Others talk of a work-life balance, as though working is not really living. Both of these ways of viewing work are flawed. Instead, God gives us reasons for working, without making it the reason. Work, then, becomes an avenue for using the creative opportunities God has given, to serve other people and to love him - all of which we do for his glory (see 1 Corinthians 10:31; Colossians 3:23). We look at: - In what ways are we tempted to adopt an ungodly, unbalanced view of work: living-to-work or working-to-live. In what ways does the concept of stewardship help to redeem the gift of work? - Which elements of our primary occupation do we find rewarding and which are full of toil? How does a healthy theology of work address these? - How can we find the God-given opportunities in our work, especially those we may easily miss?

About this series: This 11-part series will help us to understand and apply the Bible's teaching on God's plan for us to steward the gifts he has given us and therefore the type of people he is calling us to be in our day. The entire message of the Bible reflects the statement in Psalm 24:1, “The earth is the Lord's, and everything in it, the world, and all who live in it” (cf. Psalm 89:11).  And yet we must balance that with the fact that God has also called mankind to steward his creation: “The highest heavens belong to the Lord, but the earth he has given to the human race” (Psalm 115:16) In making the distinction between God's rule and our delegated rule, John Stott says, ‘Our possession of the earth is leasehold, therefore, not freehold. We are only tenants; God himself remains...the “landlord.”' It's also clear from the creation account in Genesis that mankind was specifically created to bear God's image and to rule on his behalf over his creation: Genesis 1:28: “God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.'” William Edgar defines this mandate given to Adam: ‘The creation mandate is the on-going charge to humanity, in the power and blessing of God, to be fruitful, multiply, and fill the earth and to gently subdue and cultivate the earth.' This mandate relates not only to the physical ‘earth' but also to our physical selves, what we do with the resources God has given us and to the way we care for the rest of mankind. About this talk: Scripture: Genesis 2:15 By work we mean someone's primary occupation, whether that is being a businessman, a hairdresser or a parent. Mankind was formed with the capacity to be creative (in the image of a creative God), with the task of ruling, working and taking care of God's creation. Work is therefore not part of the curse of the Fall; it is a foundational part of God's good creation, as is clear from Genesis 1 & 2. God intended that Adam and Eve be fruitful in that task and it is only after the Fall that work becomes “toil” (Genesis 3:17) - laborious, wearisome, painful. Not that work wouldn't have been hard, but that it would not have been characterised by curse, painful toil (v 17), opposition (v 18) and sweat (v 19). We could say that we all tend to see our work either as treasure or toil. For some it is their treasure - people who live-to-work, finding their life's central meaning in their work. For others, it's just toil - those who work-to-live - seeing the purpose for the toil of work as being to pay the bills and help them enjoy the rest of their lives. Others talk of a work-life balance, as though working is not really living. Both of these ways of viewing work are flawed. Instead, God gives us reasons for working, without making it the reason. Work, then, becomes an avenue for using the creative opportunities God has given, to serve other people and to love him - all of which we do for his glory (see 1 Corinthians 10:31; Colossians 3:23). We look at: - In what ways are we tempted to adopt an ungodly, unbalanced view of work: living-to-work or working-to-live. In what ways does the concept of stewardship help to redeem the gift of work? - Which elements of our primary occupation do we find rewarding and which are full of toil? How does a healthy theology of work address these? - How can we find the God-given opportunities in our work, especially those we may easily miss?

About this series: This 11-part series will help us to understand and apply the Bible's teaching on God's plan for us to steward the gifts he has given us and therefore the type of people he is calling us to be in our day. The entire message of the Bible reflects the statement in Psalm 24:1, “The earth is the Lord's, and everything in it, the world, and all who live in it” (cf. Psalm 89:11).  And yet we must balance that with the fact that God has also called mankind to steward his creation: “The highest heavens belong to the Lord, but the earth he has given to the human race” (Psalm 115:16) In making the distinction between God's rule and our delegated rule, John Stott says, ‘Our possession of the earth is leasehold, therefore, not freehold. We are only tenants; God himself remains...the “landlord.”' It's also clear from the creation account in Genesis that mankind was specifically created to bear God's image and to rule on his behalf over his creation: Genesis 1:28: “God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.'” William Edgar defines this mandate given to Adam: ‘The creation mandate is the on-going charge to humanity, in the power and blessing of God, to be fruitful, multiply, and fill the earth and to gently subdue and cultivate the earth.' This mandate relates not only to the physical ‘earth' but also to our physical selves, what we do with the resources God has given us and to the way we care for the rest of mankind. About this talk: Scripture: 1 Peter 4:7-11 There are certain things that are true of every single person - they are created in God's image, they are mortal until God breathes his life into them, they are loved by God, etc. And every single person has been created with abilities and capacities for the good of other people. Paul makes this clear in terms of the church family when he writes, “Now to each one the manifestation of the Spirit is given for the common good” (1 Corinthians 12:7) and here Peter tells us that, “Each of you should use whatever gift you have received to serve others, as faithful stewards of God's grace in its various forms.” In both passages it is clear that what God has given to us is not for us, but for the purpose of serving others, for the common good. We can apply this to all that we've received by God's common grace, including our time, talents and treasure. Peter encourages us that it is God who provides the gift, the grace and the goal of serving others. We look at: - Time: all of us use what has given us to serve people in a variety of ways. How can we ensure that our ‘work' In a time-poor culture like ours. - Talents: how can we identify and deploy our talents for the benefit of others? - Treasure: in a treasure-rich society like ours, how can we grow in generosity towards other people through understanding that we are stewards of those treasures, not owners of them?

About this series: This 11-part series will help us to understand and apply the Bible's teaching on God's plan for us to steward the gifts he has given us and therefore the type of people he is calling us to be in our day. The entire message of the Bible reflects the statement in Psalm 24:1, “The earth is the Lord's, and everything in it, the world, and all who live in it” (cf. Psalm 89:11).  And yet we must balance that with the fact that God has also called mankind to steward his creation: “The highest heavens belong to the Lord, but the earth he has given to the human race” (Psalm 115:16) In making the distinction between God's rule and our delegated rule, John Stott says, ‘Our possession of the earth is leasehold, therefore, not freehold. We are only tenants; God himself remains...the “landlord.”' It's also clear from the creation account in Genesis that mankind was specifically created to bear God's image and to rule on his behalf over his creation: Genesis 1:28: “God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.'” William Edgar defines this mandate given to Adam: ‘The creation mandate is the on-going charge to humanity, in the power and blessing of God, to be fruitful, multiply, and fill the earth and to gently subdue and cultivate the earth.' This mandate relates not only to the physical ‘earth' but also to our physical selves, what we do with the resources God has given us and to the way we care for the rest of mankind. About this talk: Scripture: Genesis 1 & 2 This will be an introduction to the series and help to set the scene for all that's to come within the framework of the mandate outlined above. It is important to note that in giving this mandate, God was blessing Adam & Eve. This is part of what it means to be made in God's image and to be blessed by him. In order to fulfil God's intention for humanity and for his creation we need to take hold of this calling. Essentially, three things are commanded: - “Be fruitful and increase in number; fill the earth” - “Subdue it” - “Work it and take care of it” We should beware any division of spiritual and physical, a distinction not made by the Bible or the Judaism of Jesus' time. He declared his physical creation good; Jesus was/is a fully physical human; it is on a newly created earth in resurrected bodies that we will enjoy the new heaven - God's presence will finally and fully inhabit the physical, as Isaiah and Revelation picture for us. God is the Lord of all of life; his blessings include both spiritual and physical; we serve and worship him in our physical bodies and the call remains on us to do all we can to appreciate his gifts and to care for them to the best of our ability. Hence in this series we'll look at various areas related to that. We look at: - What does it mean to be a steward? - What do the three commands (above) actually mean (check words in the original language). - In what ways might we be in danger of counting the spiritual ahead of the physical?

This is a supplemental class to chapters 9 and 10 just covered of the Westminster Confession addressing a distinctive of our church- denying -Common Grace- and the -Well Meant Offer-. Resources partially shared in class---1. https---www.trinityfoundation.org-PDF-The-20Trinity-20Review-200055a-20TheMythofCommonGrace.pdf--2. https---www.opc.org-GA-free-offer.html-Minority--3. Quote shared during the meeting- -Nevertheless, great as he was, I consider Kuyper's movement to be a dead end for American Reformed Christians for both theological and political reasons. Politically, Kuyper worked within the bounds of a small continental European nation, with a homogeneous society and a political tradition that have little in common with the American Empire, an offspring of the British Empire. Theologically, Kuyper's movement used a flawed concept of -common grace- as the basis for cooperation between believers and nonbelievers in the public arena, a concept that continues to bear bad fruit both in the Netherlands and in churches of Dutch descent in this country, because it has been used to blur the antithesis between believer and unbeliever, and between Revelation and human efforts to grope for the truth.-----William Edgar, -Reformed Systematic Theology Textbooks- Handmaid to the Enlightenment Privatization of Faith-, in Reformed Presbyterian Theological Journal -Pittsburgh- RPTS,-Spring 2016, Vol. 2, Issue 2- , 8- Online--http---www.rpts.edu-pdf-Reformed-20Presbyterian-20Theological-20Journal-20-28Vol.-202,-20Iss.-202,-20Spring-202016-29.pdf--4. rpcga.org-wp-content-uploads-2016-03-RPCGA-BCO-2016.pdf--5. PRPC presentation for Presbytery relations on these topics -see attached pdf-.

Pastors Brandon and Zac don their apologetics hat in today's episode and discuss the common arguments for the existence of God that have been used throughout church history. In this episode, they discuss the cosmological, teleological, ontological, moral, and transcendental arguments for God's existence. If those titles look too daunting, fear not! Zac and Brandon break them down to their simplest levels.  For more information, see:  [Introductory Level] Know Why You Believe by K. Scott Oliphint  Why Should I Believe Christianity? By James Anderson  Covenantal Apologetics: Principles and Practice in Defense of Our Faith by K. Scott Oliphint  The Faithful Apologist: Rethinking the Role of Persuasion in Apologetics by K. Scott Oliphint  [Intermediate Level] Christian Apologetics: Past and Present (Vol. 1 & 2) ed. by William Edgar and K. Scott Oliphint  Christian Apologetics by Cornelius Van Til Van Til's Apologetic: Readings and Analysis by Greg Bahnsen  Revelation and Reason: New Essays in Reformed Apologetics ed. by K. Scott Oliphint and Lane G. Tipton  The Trinity and the Vindication of Christian Paradox: An Interpretation and Refinement of the Theological Apologetic of Cornelius Van Til  by B.A. Bosserman 

Pastors Brandon and Zac don their apologetics hat in today's episode and discuss the common arguments for the existence of God that have been used throughout church history. In this episode, they discuss the cosmological, teleological, ontological, moral, and transcendental arguments for God's existence. If those titles look too daunting, fear not! Zac and Brandon break them down to their simplest levels.  For more information, see:  [Introductory Level] Know Why You Believe by K. Scott Oliphint  Why Should I Believe Christianity? By James Anderson  Covenantal Apologetics: Principles and Practice in Defense of Our Faith by K. Scott Oliphint  The Faithful Apologist: Rethinking the Role of Persuasion in Apologetics by K. Scott Oliphint  [Intermediate Level] Christian Apologetics: Past and Present (Vol. 1 & 2) ed. by William Edgar and K. Scott Oliphint  Christian Apologetics by Cornelius Van Til Van Til's Apologetic: Readings and Analysis by Greg Bahnsen  Revelation and Reason: New Essays in Reformed Apologetics ed. by K. Scott Oliphint and Lane G. Tipton  The Trinity and the Vindication of Christian Paradox: An Interpretation and Refinement of the Theological Apologetic of Cornelius Van Til  by B.A. Bosserman 

To support this ministry financially, visit: https://www.oneplace.com/donate/581/29 On this Event Friday, we remember the 2010 Westminster Conference into the 21st Century from RPTS. The audio from this event, and countless others, is available at ReformedResources.org.

Christians are to be salt and light, but how much mixing with the world are we really called to do? Dr. William Edgar joins me to talk about it and his book, "Created and Creating: A Biblical Theology of Culture." Plus: Darwinian evolution rests on a racist premise, so what does the Bible have to say about human beings created in His image? I'll talk it over with Dr. Charles Ware, president of Crossroads Bible College and author of "One Race One Blood." That's next time on Monday's JANET MEFFERD TODAY.

Si le Dieu trinitaire de la Bible n’existe pas, alors aucune connaissance humaine n’a de sens ni de fiabilité. Le croyez-vous ? Cette semaine encore, Yannick Imbert est l’invité de Memento Mori. Professeur d’apologétique passionnant, il nous explique les grands principes de l’apologétique présupositionnaliste, une manière de démontrer la pertinence de la foi chrétienne. Dans cet épisode, Raph et Matt répondent aux questions suivantes: * Comment définir l'apologétique présuppositionnaliste? En quoi est-elle différente d'autres types d'apologétique? Est-ce la même chose que l'apologétique alliancielle? * Sur quels présupposés repose cette apologétique? * Quels sont les grands principes de l'apologétique présup? (Seigneurie de Christ, nécessité de la foi, autorité de l'Écriture, non-autonomie de la pensée humaine, effets noétiques du péché, capital emprunté, etc.) * L'apologétique présup. parait circulaire, est-ce un problème? * Que vise-t-on dans l'apologétique présup? Y'a-t-il un schéma que l'on retrouve? * En quoi Memento Mori nous aide dans notre apologétique présup? * BONUS: des ressources à conseiller? Ils ont parlé de: * Le livre de Yannick: "Croire, expliquer, vivre: une introduction à l'apologétique" : https://www.xl6.com/articles/9782755002096-croire-expliquer-vivre-introduction-a-l-apologetique * The Lutheran Satire avec Dawkins: https://lutheransatire.org/media/donall-and-conall-meet-richard-dawkins/ * Le suicide de la pensée de Chesterton: http://viateurbeaupre.com/wp-content/uploads/pdfs/Orthodoxie.pdf * Le cours d'apologétique de la Faculté Jean Calvin: https://www.facultejeancalvin.com/apologetique/ Yannick conseille de lire: * pour ceux qui s'intéressent à Dieu: "Pourquoi je crois en Dieu" de Van Til et "La foi a ses raisons" de Guillaume Bignon. * pour les chrétiens qui voudraient creuser: "La raison est pour Dieu" de Tim Keller; "Plaidoyer pour la foi chrétienne" de Raymond Perron; "Le cœur a ses raisons" de William Edgar. * pour ceux qui comprennent l'anglais: les ressources de Monergism www.monergism.com; les podcasts de Lane Tipton sur Reformed Forum; "Covenantal Apologetics" de Scott Oliphint; "Every Thought Captive" de Richard Pratt. Retrouvez le podcast sur: *Itunes: https://itunes.apple.com/fr/podcast/memento-mori/id1365711634?mt=2 *Youtube: https://www.youtube.com/channel/UCrKnko2g-jSeueSw-rqCdJw/ *Stitcher: https://www.stitcher.com/podcast/memento-mori Retrouvez nos derniers articles sur https://toutpoursagloire.com

Have you ever wished to have the last word in an argument? Like actually the definitive last word, where nobody can ever come back at you. Well, a private investigator in Queensland Australia called William Edgar believes he has the answer. (Find video teasers on andrewgold_ok on Insta and Twitter)If you hire him, when you die – he’ll turn up at your funeral and give everyone a piece of your late mind. To lend his voice to the departed, he charges around $10,000 Australian dollars a pop for the service and makes sure to look into your claims, so that he’s not just spouting rubbish at a funeral. He’ll also rummage through your belongings after you pass, hiding anything you don’t want your loved ones to see. I don’t want to give too much away right now, but we’ll talk about a pensioner’s sex dungeon, a secretly gay biker and some pretty crazy funeral clashes.You’ll find him @thecoffinconfessor on Instagram and the same on Facebook. His website is thecoffinconfessor.com.au. Despite the gloomy topic, he’s actually a lot of fun, and I love talking to such colourful characters, it’s sort of the whole point of the podcast, so I hope you enjoy being transported now to his world. Warning to my father, and all of our fathers and mothers – I think about 30% of his words are of the swearing variety. It does get a little serious too – about halfway through, he brought up something I didn’t know about – his childhood abuse, which sounds horrific. Look up the Lost Boy of TSS to know more about that – but it’s interesting how that sparked his enthusiasm for his current career.At the end of the pod, I’ll be reading out a couple reviews and promoting the video of this pod for its most enthusiastic fans. But for now, we’re in Queensland Australia to speak to the Coffin Confessor Bill Edgar. See acast.com/privacy for privacy and opt-out information.

William Edgar Jones is a writer and the youngest son of Arthur Jones. He has worked alongside his father in building the Nautilus and MedX empire. Check out Williams published books Nautilus: The Lost Empire of Arthur Jones, which is a biography of his years with Nautilus, and Tales of Frozen Sleep Volume 1: The First Family, his first fictional novel. Besides working for Nautilus and writing, William’s work experience includes programming, working for a group of doctors and freelance photography for sports. In this episode, William shares about his life and book, memories with his father (Arthur Jones), his experiences working with Nautilus, and much more. For all of the show notes, links and resources - Click Here

Francis Schaeffer was a Christian apologist whose remarkable breadth of cultural interest and penetrating insights into modern life, led many to a profound spiritual reality. Hans Rookmaaker was an art historian whose Christian insights in art, music and culture had widespread influence. Both had vibrant personalities, striking charisma, and focused on how to engage with reality while creatively living out a relationship with God.   For further reading: William Edgar, Schaeffer on the Christian Life Bryan A. Follis, Truth with Love: The Apologetics of Francis Schaeffer Colin Duriez, Francis Schaeffer: An Authentic Life Linette Martin, Hans Rookmaaker: A Biography Laurel Gasque, Art and the Christian Mind: The Life and Work of H.R.Rookmaaker

Raph et Matt reçoivent leur premier invité, David Charrier, pour parler ensemble la place de la musique dans leur vie. Dans cet épisode, Raph et Matt répondent aux questions suivantes: *Pourquoi est-ce qu’on aime tant la musique ? *On sait que lié de la musique, il y a souvent des dérives (drogues, sensualité, etc…). Dav, en tant que passionné de musique et musicien pro, quel est ton regard sur la chose? *Qu’est-ce que ça vous évoque la perspective que la musique fasse partie de l’éternité Dans cet épisode on a parlé de: * Notre épisode sur l’Écclésiaste: https://toutpoursagloire.com/podcast/mm8-ecclesiaste/ *Clés pour la musique de William Edgar: https://www.xl6.com/articles/9782735002863-cles-pour-la-musique *La culture et le monde à venir de Richard Mouw: https://www.amazon.fr/culture-monde-venir-Richard-Mouw/dp/2735002012 *Un chrétien peut-il écouter n’importe quelle musique? http://leboncombat.fr/musique-non-chretienne/ Retrouvez le podcast sur: *Itunes: https://itunes.apple.com/fr/podcast/memento-mori/id1365711634?mt=2 *Youtube: https://www.youtube.com/channel/UCrKnko2g-jSeueSw-rqCdJw/ *Stitcher: https://www.stitcher.com/podcast/memento-mori Retrouvez nos derniers articles sur https://toutpoursagloire.com

William Edgar owns Edgar Motorsport and he has been an automotive photographer, journalist, and author since 1968. Born the son of a 1930s outboard hydroplane pilot and legendary sports car racing team owner, John Edgar, William was on-the-ground in time to witness the Fabulous Fifties’ golden age of sports car races that included Palm Springs, Santa Barbara, Torrey Pines, Golden Gate Park, and the GP track his father’s financing built, Riverside International Raceway. William has made historical films and worked in live action television documentaries with racers including Mario Andretti, Sam Posey, David Hobbs, and many others. He earned the Dean Batchelor Award for his book American Sports Car Racing in the 1950’s, co-authored by Michael T. Lynch, a past Cars Yeah guest, and Ron Parravano. No doubt you’ve read his prize-winning stories and seen his photographs featured in hundreds of magazines around the world.

"If you have to ask what jazz is, you'll never know" - Louis Armstrong.Well, if ever there was someone to ask about jazz in our circles, it's Dr. William Edgar, Apologetics Professor at Westminster Theological Seminary, President of the Huguenot Fund, and gifted jazz pianist. Dr. Edgar's interests extend far beyond the walls of Van Til Hall to French culture and the arts. But we have more to chat about than berets, baguettes, and piano keys. He recently published a book, Does Christianity Really Work?, as part of a series that asks the "big" questions of the faith. Dr. Edgar offers helpful insights into the common barriers of the skeptic and the Christian seeking the unsaved. One of his boldest critiques: "many Christians enjoy life inappropriately", weakening an otherwise bold witness for Christ.The Alliance has a few of copies of "Does Christianity Really Work?" by Bill Edgar that we are giving away. Sign up for your chance to win.

We introduce two new books from InterVarsity Press: Created and Creating: A Biblical Theology of Culture by William Edgar and Contours of the Kuyperian Tradition: A Systematic Introduction by Craig Barthlomew. A Special Offer from IVP Through the end of October 2016, visit ivpress.com and use the code 40556 for 40% off on volumes in the Reformation Commentary […]

We introduce two new books from InterVarsity Press: Created and Creating by William Edgar and Contours of the Kuyperian Tradition by Craig Barthlomew.

C'est l'une des questions les plus courantes que nous recevons via le formulaire de contact de notre blog : un chrétien peut-il écouter n'importe quelle musique ? Doit-il se limiter à écouter de la “musique chrétienne” ? Dans l'épisode #30 de “Que dit la Bible ?”, le professeur William Edgar mettait déjà en garde contre une distinction trop radicale entre musique chrétienne et musique non chrétienne dans le cadre du culte. Mais qu'en est-il pour notre vie de tous les jours ? Pouvons-nous écouter, par exemple, des oeuvres artistes qui ne sont clairement pas chrétiens ? Y-a-t-il des styles de musique qu'il nous faut proscrire ? Nous avons demandé à Matthieu Giralt, pasteur, blogueur, et spécialiste de l'art, de nous donner son point de vue sur le sujet. Et le moins que l'on puisse dire est que nous n'avons pas été déçus ! Ecoutez donc cette analyse pénétrante de la culture qui nous entoure. Mention spéciale pour les 6 questions à se poser avant d'écouter n'importe quelle musique. :) -- Matthieu Giralt est marié à Alexandra. Il a fait 10 ans d’études dans l’Art avant d’étudier à l’Institut biblique de Genève. Matthieu est administrateur du site Toutpoursagloire.com. Il travaille également pour le site Evangile21.org et fait partie du collectif Majestart. ---- “Que dit la Bible?” est l'émission hebdomadaire du blog Le Bon Combat. + de ressources : www.leboncombat.fr

Depuis quelques années, une expression controversée est utilisée dans les milieux évangéliques anglo-saxon : “racheter la culture” (redeeming cuture), une idée utilisant le concept de rédemption pour parler de l'influence que le chrétien devrait avoir sur le monde qui l'environne. Nombreux sont ceux qui ont fait remarquer l'ambiguïté sémantique, notamment de l'appel à la notion de rédemption. Il n'en reste pas moins que la question du mandat culturel subsiste. Adam, après tout, devait se multiplier et remplir la terre d'hommes faits à l'image de Dieu. Devrions-nous, en tant que chrétiens, chercher à faire de même ? William Edgar, professeur d'apologétique à Westminster Theological Seminary et à la faculté Jean Calvin, rédige actuellement une grande théologie biblique de la culture. Nous lui avons demandé son avis sur cette question très controversée. + de ressources : www.leboncombat.fr

Invités: William Edgar & Guillaume Bourin Description: Survole historique de la Réforme française du 16e siècle à aujourd'hui.

Tout ceux qui partagent leur foi pratiquent d'une certaine manière l'apologétique : il s'agit du champ d'études théologiques visant à défendre de façon cohérente une position ou un faisceau de positions. En d'autres termes, tous ceux qui veulent défendre l'ensemble des croyances sur lesquelles se base leur foi font appel tôt ou tard à une démarche apologétique. Cette discipline a ses stars : par exemple Van Til ou William Lane Craig pour les contemporains, Thomas d'Aquin ou Anselme pour les anciens. Il existe également différentes approches. Peut-être avez-vous déjà entendu parler de “présupositionalisme" ou encore "d'évidentialisme". Facile de se perdre dans les méandres de toutes ces positions... Nous avons donc demandé au Dr William Edgar, professeur d'apologétique à la Faculté Westminster (Philadelphie, USA) et professeur associé à la Faculté Jean Calvin (Aix-en-Provence), de nous aider à y voir plus clair. Bonne écoute de cette 29ème émission de “Que dit la Bible ?” :) + de ressources : www.leboncombat.fr

Dr. William Edgar details the French Reformation and the Huguenots, connecting it through history in order to teach us about God's plan for his church amidst struggle.

Dr. William Edgar gives the 12th Commencement Address at RTS Washington.

Dr. William Edgar gives the 12th Commencement Address at RTS Washington.

Veteran attorney and columnist Ken Klukowski talks with Frank Sontag about the Supreme Court's decision in the Hobby Lobby case (1:22).• Matt Lewis of the Daily Caller discusses religious liberty with David Stokes (5:00).•Abby Johnson explains how Planned Parenthood celebrates the increase in abortions and misleads the public with their creative accounting (8:40).•Russell Moore, the president of the Ethics and Religious Liberty Commission, says that Christians need to stay engaged with the culture (12:50).•What is evil? Westminster Seminary's William Edgar weighs in on the Janet Mefferd Show (19:00).•Tim Goeglein served the Bush administration until he was caught in an act of plagiarism. The mercy and grace that he received from President George W. Bush in the wake of the controversy will move you (27:45).See omnystudio.com/listener for privacy information.

• Biblical Data on Evil - Dr. William Edgar

• The Problem of Evil by Dr. William Edgar

Lecture by Dr. William Edgar

Lecture by Dr. William Edgar

Lecture by Dr. William Edgar

Lecture by Dr. William Edgar

Lecture by Dr. William Edgar

Lecture by Dr. William Edgar

Lecture by Dr. William Edgar

Lecture by Dr. William Edgar

Lecture by Dr. William Edgar

Lecture by Dr. William Edgar

Lecture by Dr. William Edgar

Lecture by Dr. William Edgar

Lecture by Dr. William Edgar

Lecture by Dr. William Edgar

Lecture by Dr. William Edgar

Lecture by Dr. William Edgar

Lecture by Dr. William Edgar

Lecture by Dr. William Edgar

Weekly JourneywithJesus.net postings, read by Daniel B. Clendenin. Essay: *Human Decision and Divine Destiny: Judas and Matthias*, for Sunday, 24 May 2009; book review: *William Edgar, Reasons of the Heart; Recovering Christian Persuasion* by William Edgar (1996, 2003); film review: *Planet Earth: As You've Never Seen It Before* (2007); poem review: *Christ Has No Body* by Teresa of Avila.