Mortimer J. Adler
(1941)

In Adler's view of

education, learning is not something one acquires externally
like a new suit. It is, in his own words, "an interior transformation
of a person's mind and character, a transformation which can
be effected only through his own activity." It is as painful, but also as
exhilarating, as any effort human beings make to make themselves better human beings, physically or mentally. The practices of
educators, even if they are well-intentioned, who try
to make learning less painful than it is, not only make it less
exhilarating, but also weaken the will and minds of
those on whom this fraud is perpetrated. The selling and buying of
education all wrapped up in pretty packages is what is going
on, but, Adler tells us, it is not the real thing. This essay was published
in The Journal of Educational Sociology
(February1941.)

G.V.D.
ON E of the reasons why the education given by our schools is so frothy and vapid is that the American people generally-the parent even more than the teacher-wish childhood to be unspoiled by pain. Childhood must be a period of delight, of gay indulgence in impulses. It must be given every avenue for unimpeded expression, which of course is pleasant; and it must not be made to suffer the impositions of discipline or the exactions of duty, which of course are painful. Childhood must be filled with as much play and as little work as possible. What cannot be accomplished educationally through elaborate schemes devised to make learning an exciting game must, of necessity, be forgone. Heaven forbid that learning should ever take on the character of a serious occupation-just as serious as earning money, and perhaps, much more laborious and painful.
The kindergarten spirit of playing at education pervades our colleges. Most college students get their first taste of studying as really hard work, requiring mental  strain and continual labor, only when they enter law school or medical school. Those who do not enter the professions find out what working at anything really means only when they start to earn a living-that is, if four years of college has not softened them to the point which makes them unemployable. But even those who somehow recover from a college loaf and accept the responsibilities and obligations involved in earning a living-even those who may gradually come to realize the connection between work, pain, and earning-seldom if ever make a similar connection of pain and work with learning. "Learning" is what they did in college, and they know that that had very little to do with pain and work.

Now the attitude of the various agencies of adult education is even more softminded-not just softhearted-about the large public they face, a public which has had all sorts and amounts of schooling. The trouble is not simply that this large
public has been spoiled by whatever schooling it has had-spoiled in the double sense that it is unprepared to carry on its own self-education in adult life and that it is disinclined to suffer pains for the sake of learning. The trouble also lies in the fact that agencies of adult education baby the public even more than the schools coddle the children. They have turned the whole nation-so far as education is concerned-into a
kindergarten. It must all be fun. It must all be entertaining. Adult learning must be made as effortless as possible-painless, devoid of oppressive burdens and of irksome tasks. Adult men and women, because they are adult, can be expected to suffer pains of all sorts in the course of their daily occupations, whether domestic or commercial. We do not try to deny the fact that taking care of a household or holding down a job is
necessarily burdensome, but we somehow still believe that the goods to be obtained, the worldly goods of wealth and comfort, are worth the effort. In any case, we know they cannot be obtained without effort. But we try to shut our eyes to the fact that
improving one's mind or enlarging one's spirit is, if anything, more difficult than solving the problems of subsistence; or, maybe, we just do not believe that knowledge and wisdom are worth the effort.

We try to make adult education as exciting as a football game, as relaxing as a motion picture, and as easy on the mind as a quiz program. Otherwise, we will not
be able to draw the big crowds, and the important thing is to draw large numbers of people into this educational game, even if after we get them there we leave them untransformed.

What lies behind my remark is a distinction between two views of education. In one view, education is something externally added to a person, as his clothing and other accoutrements. We cajole him into standing there willingly while we fit him; and in doing this we must be guided by his likes and dislikes, by his own notion of what enhances his appearance. In the other view, education is an interior transformation of a person's mind and character. He is plastic material to be improved not according to his inclinations, but according to what is good for him. But because he is a living thing, and not dead clay, the transformation can be effected only through his own activity.
Teachers of every sort can help, but they can only help in the process of learning that must be dominated at every moment by the activity of the learner. And the fundamental activity that is involved in every kind of genuine learning is intellectual activity, the activity generally known as thinking. Any learning which takes place without thinking is necessarily of the sort I have called external and additive-learning passively acquired, for which the common name is "information." Without thinking, the kind of learning which transforms a mind, gives it new insights, enlightens it,
deepens understanding, elevates the spirit simply cannot occur.

Anyone who has done any thinking, even a little bit, knows that it is painful. It is hard work-in fact the very hardest that human beings are ever called upon to do. It is fatiguing, not refreshing. If allowed to follow the path of least resistance, no one would ever think. To make boys and girls, or men and women, think-and through thinking really undergo the transformation of learning-educational agencies of every sort must work against the grain, not with it. Far from trying to make the whole process painless from beginning to end, we must promise them the pleasure of achievement as a reward to be reached only through travail. I am not here concerned with the oratory that may have to be employed to persuade Americans that wisdom is a greater good than wealth, and hence worthy of greater effort. I am only insisting that there is no royal road, and that our present educational policies, in adult education especially, are fraudulent. We are pretending to give  them something which is described in the advertising as very valuable, but which we promise they can get at almost no expense to them.

Not only must we honestly announce that pain and work are the irremovable and irreducible accompaniments of genuine learning, not only must we leave entertainment to the entertainers and make education a task and not a game, but we must have no fears about what is "over the public's head." Whoever passes by what is over his head condemns his head to its present low altitude; for nothing can elevate a mind except what is over its head; and that elevation is not accomplished by capillary attraction, but only by the hard work of climbing up the ropes, with sore hands and aching muscles. The school system which caters to the median child, or worse, to the lower half of the class; the lecturer before adults-and they are legion-who talks down to his audience; the radio or television program which tries to hit the lowest common denominator of popular receptivity-all these defeat the prime purpose of education by taking people as they are and leaving them just there.

The best adult education program that has ever existed in this country was one which endured for a short time under the auspices of the People's Institute in New York, when Everett Dean Martin was its director, and Scott Buchanan his assistant. It had two parts: one consisted of lectures which, so far as possible, were always aimed over
the heads of the audience; the other consisted of seminars in which adults were helped in the reading of great books-the books that are over everyone's head. The latter part of the program is still being carried on by the staff of St. John's College in the cities near Annapolis; and we are conducting four such groups in the downtown college of the University of Chicago. I say that this is the only adult education that is genuinely educative simply because it is the only kind that requires activity, makes no pretense about avoiding pain and work, and is always working with materials well over
everybody's head.

I do not know whether radio or television will ever be able to do anything genuinely educative. I am sure it serves the public in two ways: by giving them amusement and by giving them information. It may even, as in the case of its very best "educational"
programs, stimulate some persons to do something about their minds by pursuing knowledge and wisdom in the only way possible-the hard way. But what I do not know is whether it can ever do what the best teachers have always done and must now be doing; namely, to present programs which are genuinely educative, as opposed to merely stimulating, in the sense that following them requires the listener to be active not passive, to think rather than remember, and to suffer all the pains of lifting himself up by his own bootstraps. Certainly so long as the so called educational directors of our leading networks continue to operate on their present false principles, we can expect nothing. So long as they confuse education and entertainment, so long as they suppose that learning can be accomplished without pain, so long as they persist in bringing everything and everybody down to the lowest level on which the largest audience can be reached, the educational programs offered on the air will remain what they are today-shams and delusions.

It may be, of course, that the radio and television, for economic reasons must, like the motion picture,reach with certainty so large an audience that the networks cannot afford even to experiment with pro grams which make no pretense to be more palatable and pleasurable than real education can be. It may be that the radio and television cannot be expected to take a sounder view of education and to undertake more substantial programs than now prevail among the country's official leaders in education-the heads of our school system, of our colleges, of our adult education associations. But, in either case, let us not fool ourselves about what we are doing. "Education" all wrapped up in attractive tissue is the gold brick that is being sold in America today on every street corner. Everyone is selling it, everyone is buying it, but no one is giving or getting the real thing because the real thing is always hard to give or get. Yet the real thing can be made generally available if the obstacles to its distribution are honestly recognized. Unless we acknowledge that every invitation to learning can promise pleasure only as the result of pain, can offer achievement only at the expense of work, all of our invitations to learning, in school and out, whether by books, lectures, or radio and television programs will be as much buncombe as the worst patent medicine advertising, or the campaign pledge to put two chickens in every pot.

1. You consider studying for sermons somehing that lib’rals do instead of soul winning.
2. You prepare your sermons on the way to church, which explains why you recently preached against tan lines, energy drinks, and men wearing short sleeve shirts.
3. You actually make fun of preachers who use Greek and Hebrew in their sermons.
4. You consider volume a fine substitute for substance.
5. To you, “exegete the Greek” is a funny rhyme.
6. You decide on what sins to preach against based on who’s in the congregation.
7. You consider a pulpit more of a punching bag rather than a place to rest your Bible.
8. You have 35 sermon outlines prepared and ready to preach – as soon as you find text verses for them.
9. In a 117 minute sermon, you spent 53 minutes telling stories from your childhood, 47 minutes telling stories from your early ministerial days, 15 minutes denigrating men who wear pleated pants, and 2 minutes explaining your text verse.
10. You have actually spent an entire sermon preaching against the evils of Barney the purple dinosaur.
11. You’re favorite illustrations are Darwin’s deathbed conversion, the “microphone in hell” bit, and Spurgeon giving up his cigars.
12. You quote John Gill as supporting your position against Calvinism.
13. You think people who know what “supralapsarianism” means need to get saved.
14. You think its okay to preach a verse out of context, as long as you tell your people that you’re doing it on purpose.
15. You love to apply Messianic prophecies to yourself.
16. When you preach, you can’t help but say “evangelical” effeminately.
17. You think “expositional” is someone who doesn’t take a position on anything.
18. You’re not sure what TULIP stands for, but you know you’re against it.

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"You will know the truth and the truth will set you free." - Jesus Christ

1. Existing fetal homicide laws make a man guilty of manslaughter if he kills the baby in a mother's womb (except in the case of abortion).

2. Fetal surgery is performed on babies in the womb to save them while another child the same age is being legally destroyed.

3. Babies can sometimes survive on their own at 23 or 24 weeks, but abortion is legal beyond this limit.

4. Living on its own is not the criterion of human personhood, as we know from the use of respirators and dialysis.

5. Size is irrelevant to human personhood, as we know from the difference between a one-week-old and a six-year-old.

6. Developed reasoning powers are not the criterion of personhood, as we know from the capacities of three-month-old babies.

7. Infants in the womb are human beings scientifically by virtue of their genetic make up.

8. Ultrasound has given a stunning window on the womb that shows the unborn at eight weeks sucking his thumb, recoiling from pricking, responding to sound. All the organs are present, the brain is functioning, the heart is pumping, the liver is making blood cells, the kidneys are cleaning fluids, and there is a fingerprint. Virtually all abortions happen later than this date.

9. Justice dictates that when two legitimate rights conflict, the limitation of rights that does the least harm is the most just. Bearing a child for adoption does less harm than killing him.

10. Justice dictates that when either of two people must be inconvenienced or hurt to alleviate their united predicament, the one who bore the greater responsibility for the predicament should bear more of the inconvenience or hurt to alleviate it.

11. Justice dictates that a person may not coerce harm on another person by threatening voluntary harm on themselves.

12. The outcast and the disadvantaged and exploited are to be cared for in a special way, especially those with no voice of their own.

13. What is happening in the womb is the unique person-nurturing work of God, who alone has the right to give and take life.

14. There are countless clinics that offer life and hope to both mother and child (and father and parents), with care of every kind lovingly provided by people who will meet every need they can.

15.Jesus Christ can forgive all sins, and will give all who trusts him the help they need to do everything that life requires.

From Al Mohler

Our Father, Lord of all creation, Father of our Lord Jesus Christ:  We pray today with a sense of special urgency and responsibility.  We come before you to pray for our new President, Barack Obama, and for all those in this new administration who now assume roles of such high responsibility.

We know that you and you alone are sovereign; that you rule over all, and that you alone are able to keep and defend us.  We know that our times are in your hands, and that "the king's heart is like channels of water in the hand of the Lord" [Proverbs 21:1].  Our confidence is in you and in you alone.  We come before you as a people who acknowledge our constant need for your provision, wisdom, and protection.

Father, we pray today for Barack Obama as he takes office as President of the United States.  We pray that you will show the glory of your name in our times and in these days, confounding the wisdom of the wise, thwarting the plans of the arrogant, and vindicating those who do justice and practice righteousness.

Father, we pray with thanksgiving for the gift of government and the grace of civic order.  Thank you for giving us rulers and for knowing our need for laws and ordered life together.  Thank you for this nation and the blessings we know as its citizens.  Thank you for freedoms unprecedented in human history.  We understand that these freedoms come with unprecedented opportunities.

Lord, we pray with thanksgiving for the joy and celebration reflected on millions of faces who never expected to look to the President of the United States and see a person who looks like themselves.  Father, thank you for preserving this nation to the moment when an African-American citizen will take the oath of office and become our President.  Thank you for the hope this has given to so many, the pride emerging in hearts that had known no such hope, and the pride that comes to a people who have experienced such pain at the hands of fellow citizens, simply because of the color of their skin.  Father, we rejoice in every elderly face that reflects such long-sought satisfaction and in every young face that expresses such unrestrained joy.  May this become an open door for a vision of race and human dignity that reflects your glory in our differences, and not our corruption of your gift.

Father, protect this president, we pray.  We pray that you will surround this president and his family, along with all our leaders, with your protection and sustenance.  May he be protected from evil acts and evil intentions, and may his family be protected from all evil and harm.

We pray that the Obama family will be drawn together as they move into the White House, and that they will know great joy in their family life.  We are thankful for the example Barack and Michelle Obama have set as parents.  Father, protect those precious girls in every way -- including the protection of their hearts as they see their father often criticized and as he is away from them on business of state.  May their years in the White House bring them all even closer together.

Father, we pray for the safety and security of this nation, even as our new president settles into his role as Commander in Chief.  We know that you and you alone can be our defense.  We do not place our trust in horses or chariots, and we pray that you will give this president wisdom as he fulfills this vital responsibility.

Father, grant him wisdom in every dimension of his vast responsibility.  Grant him wisdom to deal with a global financial crisis and with the swirling complex of vexing problems and challenges at home and abroad.  May he inspire this nation to a higher vision for our common life together, to a higher standard of justice, righteousness, unity, and the tasks of citizenship.

Father, we pray that you will change this president's heart and mind on issues of urgent concern.  We are so thankful for his gifts and talents, for his intellect and power of influence.  Father, bend his heart to see the dignity and sanctity of every single human life, from the moment of conception until natural death.  Father, lead him to see abortion, not as a matter of misconstrued rights, but as a murderous violation of the right to life.  May he come to see every aborted life as a violation of human dignity and every abortion as an abhorrent blight upon this nation's moral witness.  May he pledge himself to protect every human life at every stage of development.  He has declared himself as an energetic defender of abortion rights, and we fear that his election will lead directly to the deaths of countless unborn human beings.  Protect us from this unspeakable evil, we pray.   Most urgently, we pray that you will bring the reign of abortion to an end, even as you are the defender of the defenseless.

Father, may this new president see that human dignity is undermined when human embryos are destroyed in the name of medical progress, and may he see marriage as an institution that is vital to the very survival of civilization.  May he protect all that is right and good.  Father, change his heart where it must be changed, and give him resolve where his heart is right before you.

Father, when we face hard days ahead -- when we find ourselves required by conscience to oppose this president within the bounds of our roles as citizens -- may we be granted your guidance to do so with a proper spirit, with a proper demeanor, and with persuasive arguments.  May we learn anew how to confront without demonizing, and to oppose without abandoning hope.

Father, we are aware that our future is in your hands, and we are fully aware that you and you alone will judge the nations.  Much responsibility is now invested in President Barack Obama, and much will be required.  May we, as Christian citizens, also fulfill what you would require of us.  Even as we pray for you to protect this president and change his heart, we also pray that your church will be protected and that you will conform our hearts to your perfect will.

Father, we pray these things in the name of Jesus Christ our Lord, the ever-reigning once and future King, the Alpha and the Omega, the beginning and the end.  He and he alone can save, and his kingdom is forever.  Above all, may your great name be praised.  Amen.

If you want to build a solid library with books that will help you understand and interpret the New Testament, Denver Seminary\'s NT exegesis bibliography is a very helpful place to start. I\'ve consulted it for years, and they revise it as new works are

Who hasn't experienced doubt at one time or several? Most of us doubt the Lord's promises, the Lord's goodness, the Lord's faithfulness, or even the Lord's existence in small ways every single day.

Here's an edited version of something I wrote in the wee hours of the morning on how to battle doubt in a practical way.

1. Concentrate on the historical fact of the cross.

Then he said to Thomas, "Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe."
-- John 20:27

Press into Jesus. Read the Gospel accounts of the Passion. Read scholarly works about the cross. Reflect intellectually and devotionally on what the man Jesus of Nazareth did and why he did it.

2. Do not seek refuge or advice with those who would shame you for doubting as if they never did.

Be merciful to those who doubt.
-- Jude 1:22

Do not worry that doubt is sin, but view it as a wavering you wish not to have. In other words, acknowledge it is not desirable and refuse to feel victimized by it. Acknowledging that you do not wish to doubt is a big first step in humbling yourself before the gospel.

3. Pray. Or, more specifically, hurl yourself at God.

“I believe; help my unbelief!”
-- Mark 9:24

The apostles said to the Lord, "Increase our faith!"
-- Luke 17:5

Philip Yancey once called this sort of thing "Acting as if." You may doubt God is there or doubt his love for you, but as a combative measure against the discomfort of doubt, push back, and act as if he is there and that he does love you. Throw yourself at him. Cry out to him honestly and humbly.
If you approach the throne boldly, you will find grace there for your time of need.

4. Re-focus your doubts toward your own failings and inability. Doubt yourself, in other words.

For the foolishness of God is wiser than man's wisdom, and the weakness of God is stronger than man's strength.
-- 1 Corinthians 1:25

This is counter-intuitive to some, and it sounds like bad advice in this age of “Believe in yourself” and self-help and the therapeutic gospel of human potential, but we will not believe God more fully until we despair of ourselves more fully.

In this sense, the counter-attack is not to “stop doubting God” – telling someone awash in doubt to simply “stop doubting” is like telling a drowning man to thrash harder – but to start doubting yourself. It is telling a drowning man to stop thrashing, to doubt his own ability to thrash his way into safety. And in fact, when a drowning man relaxes and stops “fighting,” giving up trust in his ability to save himself, his rescuer is better able to swim him to safety.

If you think God can’t be trusted, think about yourself. How together are you? How well do YOU have it figured out? How in control are you? How are your plans coming together for a great life? How is “following your heart,” which is deceitful above al things, working out for you?

If we are honest with ourselves, we will realize our utter dependence and feebleness. And when we doubt ourselves, we are ready to trust God.

He must become greater; I must become less.
-- John 3:30

5. Read your Bible. More specifically, meditate on Scriptural promises related to your area of doubt.

“Promise books” found in the gift section of most Christian bookstores and even big discount stores like Wal-Mart can be helpful in this regard. Or do a key word search in a concordance or an online Bible. Read God’s promises to you in your areas of doubt.

Your doubt will wither and fade, but the word of the Lord lasts forever.

Remember that God is bigger than your doubt, that your "disagreement" with your doubt is an indication you are known by him. Remember that Christ's perfect work even covers our wavering faith. You only need a mustard seed.

Praying for Your Pastor

by lduncan

The Resolutions of Jonathan Edwards (1722-1723)

Being sensible that I am unable to do anything without God's help, I do humbly entreat him by his grace to enable me to keep these Resolutions, so far as they are agreeable to his will, for Christ's sake.

Remember to read over these Resolutions once a week.

1. Resolved, that I will do whatsoever I think to be most to God's glory, and my own good, profit and pleasure, in the whole of my duration, without any consideration of the time, whether now, or never so many myriad's of ages hence. Resolved to do whatever I think to be my duty and most for the good and advantage of mankind in general. Resolved to do this, whatever difficulties I meet with, how many and how great soever.

2. Resolved, to be continually endeavoring to find out some new invention and contrivance to promote the aforementioned things.

3. Resolved, if ever I shall fall and grow dull, so as to neglect to keep any part of these Resolutions, to repent of all I can remember, when I come to myself again.

4. Resolved, never to do any manner of thing, whether in soul or body, less or more, but what tends to the glory of God; nor be, nor suffer it, if I can avoid it.

5. Resolved, never to lose one moment of time; but improve it the most profitable way I possibly can.

6. Resolved, to live with all my might, while I do live.

7. Resolved, never to do anything, which I should be afraid to do, if it were the last hour of my life.

8. Resolved, to act, in all respects, both speaking and doing, as if nobody had been so vile as I, and as if I had committed the same sins, or had the same infirmities or failings as others; and that I will let the knowledge of their failings promote nothing but shame in myself, and prove only an occasion of my confessing my own sins and misery to God.

9. Resolved, to think much on all occasions of my own dying, and of the common circumstances which attend death.

10. Resolved, when I feel pain, to think of the pains of martyrdom, and of hell.

11. Resolved, when I think of any theorem in divinity to be solved, immediately to do what I can towards solving it, if circumstances don't hinder.

12. Resolved, if I take delight in it as a gratification of pride, or vanity, or on any such account, immediately to throw it by.

13. Resolved, to be endeavoring to find out fit objects of charity and liberality.

14. Resolved, never to do anything out of revenge.

15. Resolved, never to suffer the least motions of anger to irrational beings.

16. Resolved, never to speak evil of anyone, so that it shall tend to his dishonor, more or less, upon no account except for some real good.

17. Resolved, that I will live so as I shall wish I had done when I come to die.

18. Resolved, to live so at all times, as I think is best in my devout frames, and when I have clearest notions of things of the gospel, and another world.

19. Resolved, never to do anything, which I should be afraid to do, if I expected it would not be above an hour, before I should hear the last trump.

20. Resolved, to maintain the strictest temperance in eating and drinking.

21. Resolved, never to do anything, which if I should see in another, I should count a just occasion to despise him for, or to think any way the more meanly of him.

22. Resolved, to endeavor to obtain for myself as much happiness, in the other world, as I possibly can, with all the power; might, vigor, and vehemence, yea violence, I am capable of, or can bring myself to exert, in any way that can be thought of.

23. Resolved, frequently to take some deliberate action, which seems most unlikely to be done, for the glory of God, and trace it back to the original intention, designs and ends of it; and if I find it not to be for God's glory, to repute it as a breach of the 4th Resolution.

24. Resolved, whenever I do any conspicuously evil action, to trace it back, till I come to the original cause; and then both carefully endeavor to do so no more, and to fight and pray with all my might against the original of it.

25. Resolved, to examine carefully, and constantly, what that one thing in me is, which causes me in the least to doubt of the love of God; and to direct all my forces against it.

26. Resolved, to cast away such things, as I find do abate my assurance.

27. Resolved, never willfully to omit anything, except the omission be for the glory of God; and frequently to examine my omissions.

28. Resolved, to study the Scriptures so steadily, constantly and frequently, as that I may find, and plainly perceive myself to grow in the knowledge of the same.

29. Resolved, never to count that a prayer, nor to let that pass as a prayer, nor that as a petition of a prayer, which is so made, that I cannot hope that God will answer it; nor that as a confession, which I cannot hope God will accept.

30. Resolved, to strive to my utmost every week to be brought higher in religion, and to a higher exercise of grace, than I was the week before.

31. Resolved, never to say anything at all against anybody, but when it is

perfectly agreeable to the highest degree of Christian honor, and of love to mankind, agreeable to the lowest humility, and sense of my own faults and failings, and agreeable to the golden rule; often, when I have said anything against anyone, to bring it to, and try it strictly by the test of this Resolution.

32. Resolved, to be strictly and firmly faithful to my trust, that that in Prov. 20:6, "A faithful man who can find?" may not be partly fulfilled in me.

33. Resolved, always to do what I can towards making, maintaining, establishing and preserving peace, when it can be without over-balancing detriment in other respects. Dec.26, 1722.

34. Resolved, in narration's never to speak anything but the pure and simple verity.

35. Resolved, whenever I so much question whether I have done my duty, as that my quiet and calm is thereby disturbed, to set it down, and also how the question was resolved. Dec. 18, 1722.

36. Resolved, never to speak evil of any, except I have some particular good call for it. Dec. 19, 1722.

37. Resolved, to inquire every night, as I am going to bed, wherein I have been negligent, what sin I have committed, and wherein I have denied myself: also at the end of every week, month and year. Dec.22 and 26, 1722.

38. Resolved, never to speak anything that is ridiculous, sportive, or matter of laughter on the Lord's day. Sabbath evening, Dec. 23, 1722.

39. Resolved, never to do anything that I so much question the lawfulness of, as that I intend, at the same time, to consider and examine afterwards, whether it be lawful or no; except I as much question the lawfulness of the omission.

40. Resolved, to inquire every night, before I go to bed, whether I have acted in the best way I possibly could, with respect to eating and drinking. Jan. 7, 1723.

41. Resolved, to ask myself at the end of every day, week, month and year, wherein I could possibly in any respect have done better. Jan. 11, 1723.

42. Resolved, frequently to renew the dedication of myself to God, which was made at my baptism; which I solemnly renewed, when I was received into the communion of the church; and which I have solemnly re-made this twelfth day of January, 1722-23.

43. Resolved, never henceforward, till I die, to act as if I were any way my own, but entirely and altogether God's, agreeable to what is to be found in Saturday, January 12. Jan.12, 1723.

44- Resolved, that no other end but religion, shall have any influence at all on any of my actions; and that no action shall be, in the least circumstance, any otherwise than the religious end will carry it. Jan.12, 1723.

45. Resolved, never to allow any pleasure or grief, joy or sorrow, nor any affection at all, nor any degree of affection, nor any circumstance relating to it, but what helps religion. Jan.12 and 13.1723.

46. Resolved, never to allow the least measure of any fretting uneasiness at my father or mother. Resolved to suffer no effects of it, so much as in the least alteration of speech, or motion of my eve: and to be especially careful of it, with respect to any of our family.

47. Resolved, to endeavor to my utmost to deny whatever is not most agreeable to a good, and universally sweet and benevolent, quiet, peaceable, contented, easy, compassionate, generous, humble, meek, modest, submissive, obliging, diligent and industrious, charitable, even, patient, moderate, forgiving, sincere temper; and to do at all times what such a temper would lead me to. Examine strictly every week, whether I have done so. Sabbath morning. May 5,1723.

48. Resolved, constantly, with the utmost niceness and diligence, and the strictest scrutiny, to be looking into the state of my soul, that I may know whether I have truly an interest in Christ or no; that when I come to die, I may not have any negligence respecting this to repent of. May 26, 1723.

49. Resolved, that this never shall be, if I can help it.

50. Resolved, I will act so as I think I shall judge would have been best, and most prudent, when I come into the future world. July 5, 1723.

51. Resolved, that I will act so, in every respect, as I think I shall wish I had done, if I should at last be damned. July 8, 1723.

52. I frequently hear persons in old age say how they would live, if they were to live their lives over again: Resolved, that I will live just so as I can think I shall wish I had done, supposing I live to old age. July 8, 1723.

53. Resolved, to improve every opportunity, when I am in the best and happiest frame of mind, to cast and venture my soul on the Lord Jesus Christ, to trust and confide in him, and consecrate myself wholly to him; that from this I may have assurance of my safety, knowing that I confide in my Redeemer. July 8, 1723.

54. Whenever I hear anything spoken in conversation of any person, if I think it would be praiseworthy in me, Resolved to endeavor to imitate it. July 8, 1723.

55. Resolved, to endeavor to my utmost to act as I can think I should do, if I had already seen the happiness of heaven, and hell torments. July 8, 1723.

56. Resolved, never to give over, nor in the least to slacken my fight with my corruptions, however unsuccessful I may be.

57. Resolved, when I fear misfortunes and adversities, to examine whether ~ have done my duty, and resolve to do it; and let it be just as providence orders it, I will as far as I can, be concerned about nothing but my duty and my sin. June 9, and July 13 1723.

58. Resolved, not only to refrain from an air of dislike, fretfulness, and anger in conversation, but to exhibit an air of love, cheerfulness and benignity. May27, and July 13, 1723.

59. Resolved, when I am most conscious of provocations to ill nature and anger, that I will strive most to feel and act good-naturedly; yea, at such times, to manifest good nature, though I think that in other respects it would be disadvantageous, and so as would be imprudent at other times. May 12, July ii, and July 13.

60. Resolved, whenever my feelings begin to appear in the least out of order, when I am conscious of the least uneasiness within, or the least irregularity without, I will then subject myself to the strictest examination. July 4, and 13, 1723.

61. Resolved, that I will not give way to that listlessness which I find unbends and relaxes my mind from being fully and fixedly set on religion, whatever excuse I may have for it-that what my listlessness inclines me to do, is best to be done, etc. May 21, and July 13, 1723.

62. Resolved, never to do anything but duty; and then according to Eph. 6:6-8, do it willingly and cheerfully as unto the Lord, and not to man; "knowing that whatever good thing any man doth, the same shall he receive of the Lord." June 25 and July 13, 1723.

63. On the supposition, that there never was to be but one individual in the world, at any one time, who was properly a complete Christian, in all respects of a right stamp, having Christianity always shining in its true luster, and appearing excellent and lovely, from whatever part and under whatever character viewed: Resolved, to act just as I would do, if I strove with all my might to be that one, who should live in my time. Jan.14' and July '3' 1723.

64. Resolved, when I find those "groanings which cannot be uttered" (Rom. 8:26), of which the Apostle speaks, and those "breakings of soul for the longing it hath," of which the Psalmist speaks, Psalm 119:20, that I will promote them to the utmost of my power, and that I will not be wear', of earnestly endeavoring to vent my desires, nor of the repetitions of such earnestness. July 23, and August 10, 1723.

65. Resolved, very much to exercise myself in this all my life long, viz. with the greatest openness I am capable of, to declare my ways to God, and lay open my soul to him: all my sins, temptations, difficulties, sorrows, fears, hopes, desires, and every thing, and every circumstance; according to Dr. Manton's 27th Sermon on Psalm 119. July 26, and Aug.10 1723.

66. Resolved, that I will endeavor always to keep a benign aspect, and air of acting and speaking in all places, and in all companies, except it should so happen that duty requires otherwise.

67. Resolved, after afflictions, to inquire, what I am the better for them, what good I have got by them, and what I might have got by them.

68. Resolved, to confess frankly to myself all that which I find in myself, either infirmity or sin; and, if it be what concerns religion, also to confess the whole case to God, and implore needed help. July 23, and August 10, 1723.

69. Resolved, always to do that, which I shall wish I had done when I see others do it. Aug. 11, 1723.

70. Let there be something of benevolence, in all that I speak.

from Between Two Worlds by JT
Tonight I came across a 2001 interview of John Stott by Art Lindsley. It's well worth your time. Here are the questions:

1. What are the top three needs of the church today?
2. What legacy would you like to leave with the leaders, with whom you have been involved?
3. Which is the most important book you have written?
4. What are the top five most influential books in your life?
5. How do you shape your devotional life?
6. How have you been so productive in writing?
7. What advice have you for us in learning to communicate across cultures?

D. A. Carson
Trinity Evangelical Divinity School
Deerfield, Illinois, USA

The three views to which the title refers are upheld, respectively, by Walter C. Kaiser Jr. ("Single Meaning, Unified Referents: Accurate and Authoritative Citations of the Old Testament by the New Testament"), Darrell L. Bock ("Single Meaning, Multiple Contexts and Referents: The New Testament's Legitimate, Accurate, and Multifaceted Use of the Old"), and Peter Enns ("Fuller Meaning, Single Goal: A Christotelic Approach to the New Testament Use of the Old in Its First-Century Interpretive Environment"). The book follows the format now made familiar by other volumes in the series: each writer contributes a major essay and responds to the other two contributors. One editor, Jonathan Lunde, writes an opening chapter introducing the central questions raised by the New Testament use of the Old, and Kenneth Berding, the other editor, offers a concluding analysis of the three views.

Each of the three contributors was asked to comment specifically on five topics (set forth by Lunde and summarized by Berding) that have a bearing on the book's subject:

(1) Sensus plenior: Is there a "fuller meaning" to the Old Testament text than the Old Testament prophet himself understood, a meaning that doubtless God intended and the New Testament author discloses? Kaiser says no. He insists that only "that which stands written in the text" is Scripture. Bock is willing to approve sensus plenior in some limited sense, for God's knowledge of the future contexts and referents was transparently greater than that of the Old Testament writer. Even so, the Old Testament passages reused in the New Testament reflect central ideas that are stable across the Testaments. Sometimes at the narrow exegetical level contemporary interpreters may have difficulty discerning the connections, but the connections become clear at the canonical level of interpretation. Enns holds that sensus plenior is a helpful "theological construct" not only because it deals fairly with the fact that the Old Testament texts in question have both a human and a divine author, but also because this approach handles the instances when there is some sort of "disconnect" between the Old Testament passage and its use by the New Testament. New Testament writers were not limited by "grammatical-historical principles" but broadly mirrored the techniques of other first-century Jews. What made them different was their conviction that "Christ is somehow the end (telos) to which the OT story is heading" (and hence the "Christotelic Approach" of Enns's subtitle).

(2) Typology: Is typology a valid category, and if so how are we to understand it? Kaiser accepts that there are repeatable patterns in the Old Testament that belong to the "promise-plan of God," and that these are sometimes fulfilled in the New Testament. He insists, however, that these are invariably in some way or other designated as such within the Old Testament itself–i.e., it will not do to recognize them as predictive "types" only after the fact, for then they are not properly predictive at all. Bock holds that "typological patterns in history" are central to understanding the relationships between the Old Testament and the New. Some of these are clearly predictive, he says, but in other cases the pattern is not recognized or anticipated until it is fulfilled. This, however, is perfectly acceptable, since God designed the pattern, even if the human authors did not recognize it before its fulfillment. Enns affirms that typology is a helpful way to understand how the New Testament uses the Old, but doubts that typology provides "an adequate hermeneutical explanation for the way New Testament writers actually cite Old Testament texts. Typology, in other words, does not explain their actual usage of Old Testament texts. For this, one must observe how the New Testament writers are simply deploying the commonly shared hermeneutics of Second Temple Judaism, the environment in which they did their work.

(3) Context: Do the New Testament authors observe and respect the contexts of the Old Testament texts they cite, or do they treat them atomistically, ripping them out of their (literary or historical) contexts? Kaiser offers numerous examples to demonstrate his conviction that New Testament writers commonly reckon with the context of the Old Testament texts they cite, but that context includes all divine revelation that precedes the text in question. Bock denies that New Testament authors offer atomistic readings, but argues that they bear in mind two contexts, the exegetical and the canonical. The latter in particular generates "a grand synthetic reading" that shows the New Testament writers do their work "in light of the progress of revelation." Enns asserts that only sometimes do the New Testament writers read Old Testament texts contextually, but even when they do, this must not be seen as a resolution of obvious tensions between the Testaments. The New Testament writers are simply participating in all the exegetical and interpretive practices common to the Judaism at the time of the Second Temple.

(4) Exegetical methods: Do the New Testament authors simply share the interpretive assumptions and methods of their unconverted Jewish contemporaries, or do they deploy distinctive exegetical and interpretive grids? If the latter, what are they? Kaiser holds that it is unwise to appeal to ostensible Jewish parallels. For a start, such approaches would not be apologetically convincing when it comes to proving that Jesus truly is the promised Messiah. Bock provides a list of six "presuppositions" that guide the New Testament authors (a list substantially worked up by Lunde in his opening chapter), but insists that only the three of them are shared with Judaism. In other words, as Berding points, Bock "resists any appeal to Jewish methods that involves a rupture in the essential unity between OT and NT meanings." By contrast, Enns insists that no wedge can legitimately be driven between the New Testament authors' "interpretive practices" and those of Second Temple Judaism; the same could be said for the New Testament's "interpretive traditions." The only thing that distinguishes the interpretation of the New Testament authors is their certainty that all of the Old Testament points to Christ.

(5) Replication: Can contemporary readers of the Bible properly duplicate the exegesis of the Old Testament exemplified by the New Testament writers? All three scholars answer in the affirmative, though what they think we are to replicate varies considerably. Kaiser holds that the New Testament authors' interpretive method is essentially grammatical and historical, and we may safely–indeed, we must–follow their lead in careful reading of the biblical text. Bock claims that we tend to read the Bible the way the apostles did even when we think we do not. In other words, as Christians we adopt a "theological-canonical" reading of Scripture, and so our specific exegeses are worked out within this grid. In principle, then, the apostles become not only the primary witnesses to the gospel but also "our hermeneutical guides." Enns says we should duplicate what the New Testament writers do, but "more in terms of their hermeneutical goal than in terms of their exegetical methods and interpretive traditions."

The book is thoughtfully set out, and the writing is clear. Many more details are evaluated than can show up in this brief review. One wishes that the editors had set the three principal writers not only five questions that they had to answer, but also, say, ten specific instances, of various kinds, where the New Testament cites the Old. One would have had a much better grasp of the outworking of theory in the less forgiving terrain of exegesis. In any case, the volume is useful for students first breaking into these debates, though they should be warned in advance that the three positions advocated here are far from being the only ones. It is doubtful that any informed reader will change his or her mind as a result of reading this book.

Inevitably, I kept wanting to ask my own questions to one writer or another. For example: Even if we accept that (at least some kinds of) types in the Old Testament are clearly predictive, would the human author of the first entry in a series of events/institutions that become a repeated pattern (i.e., a type) have understood that he was laying the cornerstone for a type? Doubtless God would know, and presumably the more discerning of later human authors would sooner or later discern the pattern, but why is it necessary or even plausible to assert that the author of the first entry would be so discerning? Or again: Is it not the case that the more one insists that the New Testament authors' interpretive methods exactly mirror those of Second Temple Judaism, the harder it is to explain why their understanding of what Tanakh (the Hebrew Bible) actually says differs so much from theirs? If one responds that this difference is entirely explained by "Christotelic" commitments that are themselves entirely independent of distinctive exegesis, then neither the Jewish nor the Christian exegesis has much to do with the determination of meaning. More questions spring to mind, but perhaps it is unfair to give the impression the authors should have written a different sort of book.