John Calvin, like many Reformers, recounted how God reached out to him in grace and took him from a life of religiosity.
In his article "Through African Eyes", John Azumah relates how North American churches can embody cultural imperialism with a very paternalistic attitude to spiritually healthy, vibrant and doctrinally orthodox African churches.
As the CRCNA faces the changing winds of doctrine, one might wonder if a bit of contextualization theory might help it to ascertain the big picture behind some of the issues of the day?
Behind the scenes of the more visible work of the church is the question, “How do we relate to the realities around us?” A related question is, "What difference does the timeless Gospel make in the time and place where we find ourselves?"
The approach that a missionary or evangelist employs can be greatly influenced by their home culture. Imagine two missionaries: the first from a culture that values respect at all costs, and the second that values success at all costs. How might this show up in their approach? What if the elements of speed and novelty are added to the mix? These questions are not just rhetorical, but occur in real life. This article will examine how Matthew 24:14 has been used to justify the need for speed in missions.
There are a few disturbing trends in some Bible translations, which have been compared to using a Jehovah’s Witness rendition of the Bible in some cultures. How, where, and why is this being done?
"Preach the Gospel at all times. Use words if necessary." This statement has been used as a good excuse not to use words in verbal witness. A closer look at the data, however, suggests that Paul and the apostles may have amended the phrase.
I recently attended a church service and one of its elements communicated the following message: “People all over the world are hungry to hear about the saving grace of Jesus Christ.” Is that statement true?
As we examine the following select 20 Biblical personal interactions we observe that the Bible makes radical distinctions between how different receptors were addressed.
Last year was the 400th anniversary of the Synod of Dordrecht which produced the Canons of Dort. One of the areas it addressed was the question "Did Christ die for everyone?" This question is answered in the blog below.
Vern Poythress, professor of New Testament Interpretation at Westminster Seminary recently published his book The Miracles of Jesus: How the Savior's Mighty Acts Serve as Signs of Redemption.
D.A. Carson responds to the fact that he had written what he called a "restrained critique" of the emerging church movement, and was chided with "white hot" indignation for not having approached the persons named in his critique privately as per the text.
In this article, I will examine how a few contemporary mission thinkers have appealed to the altar to the unknown God in Acts 17:23. We will attempt to answer the question “Does the apostle Paul actually affirm the religiosity of the Athenians via the altar, and by extension, can we affirm the religiosity of adherents of other religions or of the validity of aboriginal/indigenous religion?”
In this article, I hope to sketch out the idea of a balance in Islam which compares the weight of good and bad deeds.
Synod has mandated a study on the area of homosexuality for its 2016 assembly. One of the resources that it has engaged is the material from New Directions Ministry of Canada with Wendy Gritter as its executive director. This blog asks the question if New Directions actually represents all voices in the discussion.
"If you advocate for that position then you are condemning those people to a life of loneliness. That would be cruel and unloving." Just how should one respond to this statement?
In Christianity, if we want to describe Jesus, we use the words prophet, priest, and king to describe who he is, what he did, and what he continues to do. In this article, I will use those three terms to describe the person of Muhammad from Islamic sources.