The One on whom we all depend has come in a particular place and time for all places and times – bringing both personal and communal redemption from guilt, shame, and fear – through faith, the forgiveness of sins, and transformation to love.
Can we know anything about God? The deity’s traditional designation as “incomprehensible” is apt to make the unsuspecting nervous that those who talk in such a way mean we cannot. This would be problematic, of course, because Scripture clearly indicates that we do know God, and things about God. As Jesus says in John 17.3, “And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent.”
We live in an era of cynicism and anxiety. And these phenomena are clearly related. As we have progressively replaced face-to-face relationships with a transformed public sphere in which whole embodied persons are reduced to their self-projections in cyber-space, we tend to read such persons in a reductionist way.
The interpreter that undertakes to compare the works of Plato with the gospel must begin somewhere. Here I attempt to set out Plato’s view on gifts and divine dispensation, and would ask that you consider the two following texts:
Benefits of Latin for “regular” pastors? Well, what’s an irregular pastor? While I’d argue Latin is beneficial to all pastors, whether those of mega, medium, or minor congregations, there are certain pastors who may never study Latin—the Irregulars. Their ministries are somewhat restricted, perhaps only to the pulpit, with staff and assistants handling many daily administrative tasks that plague the schedules of mule-pastors who carry many ministry stones on their shoulders: bulletins, frequent visitation and counseling, or unclogging toilets forgotten by the few deacons busy that week anyway.