Have you ever read something in a footnote that was just too good to leave there? If you are like me, you can get “lost in a good footnote.” This post focuses on another great footnote.
Conservative evangelicals share the traditional position of the Church down through the centuries with respect to a literal Hell. Universalism (the belief that all people will be eventually be saved) has had its proponents but has always been a minority position in the Church. The Bible teaches that there is a literal Hell where the unbelieving will endure conscious torment in punishment for their sins. Such torment is never-ending (Matt. 25:46; Mk. 9:43,48; 2 Thess. 1:8-9). While we don’t know exactly what Hell will be like, the pictures painted in Scripture aren’t pretty. And there is little basis for the annihilationist position either (the belief that the lost will have their existence mercifully ended rather than suffer continually). Jesus spoke more of Hell than of Heaven, and evangelicals traditionally have included a warning of Hell along with their appeals to believe in the gospel.
The idea of eternal torment is hard to stomach in our contemporary world, and it seems unjust by human standards. This makes the doctrine of Hell something that believers have always grappled with. Alongside a belief in Hell stands the assumption that the Bible also teaches that the majority of humanity will end up there. Such a belief is widespread in Christian circles, and many former Evangelicals condemn Christianity for it. They rejoice in denouncing as harmful a religion they see as teaching that a spiteful God gleefully consigns most of humanity to Hell.
But does the Bible explicitly teach that most of humanity will ultimately miss out on salvation and an eternity with God in heaven? Many Christians will point to the Sermon on the Mount and Jesus’ explanation that a wide road goes to destruction with many are on that road; but a narrow road leads to life and few are the ones who find it (Matt. 7:13-14). To this is added the common experience of the Church over the years as being a “remnant” and a marginalized slice of society.
Other Reformed theologians have been even more optimistic: on the basis of God’s electing grace, “we have reason to believe…that the number of the finally lost in comparison with the whole number of the saved will be very inconsiderable. Our blessed Lord, when surrounded by the innumerable company of the redeemed, will be hailed as the…Savior of Men, as the Lamb that bore the sins of the world.”17 “In the lack of people is the downfall of a prince” (Prov. 14:28). Will God have such a problem? Will He not be honored by a multitude?
…The diverse and often unexpected ways God has fulfilled past promises “should render us modest in our interpretation of those predictions which remain to be accomplished; satisfied that what we know not now we shall know hereafter.”18
(p. 93-94, bold emphasis added)
This hints that it is possible that more than just a few will be saved. I was interested in hearing more and found the following footnote quite instructive:
17 [Charles] Hodge, Systematic Theology, 3:879–80. B. B. Warfield also affirms that “the number of the saved shall in the end be not small but large, and not merely absolutely but comparatively large; …to speak plainly, it shall embrace the immensely greater part of the human race.” “Are They Few that Be Saved?” in Biblical and Theological Studies, ed. Samuel G. Craig (Philadelphia: Presbyterian and Reformed, 1968), 349. In this essay Warfield argues that the texts (e.g., Matt. 7:13–14) frequently adduced to sustain the argument that the total number elected are few, in fact merely reflect the situation of pervasive unbelief current in Jesus’s day. Most pointedly, they urge the hearers not to prognosticate about the proportion of the elect but that “salvation is difficult and that it is our duty to address ourselves to obtaining it with diligence and earnest effort.” He adds, “We can never learn” from these texts “how many are saved” (338). On a related text, Matthew 22:14, Calvin recognizes that while the apparent ratio of saved to unsaved persons varies throughout the ages, Jesus’s words, “For many are called, but few are chosen” ought not prompt us to “enter… into the question about the eternal election of God.” Commentary on a Harmony of the Evangelists, Matthew, Mark, and Luke (Grand Rapids: Baker, 1989), 2:175. 18 Hodge, Systematic Theology, 3:850–51.
(pg. 94, bold emphasis added)
I then found that the essay from B.B. Warfield is available online. It is a relatively quick read, you can find it here: Are They Few That Be Saved?
Warfield gives a treatment of the three passages most often claimed to support the idea that few are saved: Luke 13:23, Matthew 7:13, and Matthew 22:14. His treatment of Luke 13:23 and its immediate context is quite convincing, and serves to provide the background for his treatment of the other passages. His case is bolstered by appeal to others who agree with his position. His main point in the essay is to point out how weak the basis is for the doctrine that only few will be saved. Such a position “crumbles when subjected to scrutiny” (p. 10).
While Warfield does not make a case for why we should believe that the majority of mankind will be saved, he does offer some brief thoughts: “Christ must reign until He shall have put all His enemies under His feet—by which assuredly spiritual, not physical, conquest is intimated” and Christ came “to save the world [and] nothing less than the world shall be saved by Him” (p. 10). Earlier in the essay he does look to the Kingdom parables of the mustard seed and the leaven as pointing toward a world-wide conquest of the Gospel as well.
Now this doesn’t answer all our questions around Hell, but it does underscore that the question about how many shall be saved has not been explicitly addressed in Scripture. We can trust in God, whose wisdom is exceedingly above our own. He will right all wrongs and settle all scores – and we can trust in His goodness and kindness.
UPDATE: The Gospel Coalition just published an article today (3/13) by William Boekestein on this very subject: Are Only Few People Saved? This is an expanded treatment of the topic I bumped into while reading his footnote. Go read his whole post!
Everyone knows what conversations to avoid at a family gathering: discussing religion or politics will surely cause trouble! When it comes to church potlucks, however, the surest path to controversy is to start talking about your view of eschatology (the study of last things).
In his new book, The Future of Everything: Essential Truths about the End Times, William Boekestein points out three ways that Christians typically go wrong when it comes to end times theology. They “are tempted to engage in speculative eschatology,” they champion “argumentative eschatology,” or they simply avoid eschatology altogether (p. 3-4). As for why people avoid thinking about the end times, many find it complicated while others fear contemplating such weighty matters as death and the hereafter. In contrast, Boekestein sees eschatology as a vital doctrine with very practical benefits:
With God’s help eschatology can chill our blood at the thought of sin and judgment, and it can warm our hearts with God’s gracious work of redemption… The way Scripture and the church’s historic confessions teach eschatology is much more like gazing upon a dazzling sunset than analyzing and describing the chemical properties of the sun. (p. 5)
The Future of Everything is an accessible study on the end times that provides a helpful introduction to eschatology and examines a variety of themes related to the topic. Death and the intermediate state, heaven and hell, the return of Christ and the millennium, the resurrection and the judgment — all these and more are covered. The book wraps up with an application of eschatology to the theme of God’s kingdom, and to the mission of the Church.
The book presents a Reformed amillennial position on the end times. Other views (particularly traditional dispensationalism) are interacted with but there is no extended argument or defense of the position. The bulk of the work offers a conservative evangelical position in its approach to hell, annihilationism and the resurrection.
Practical application abounds in this book, and a wide variety of helpful asides are also provided. Thought is given to contemporary funerals and the question of cremation, for instance. Boekestein also laments that people today don’t speak frankly about death (p. 31). A brief discussion of purgatory (and its roots in the Roman Catholic doctrine of penance) is offered (p. 40), as is a helpful explanation of the Hebrew word sheol. He also presents Warfield’s intriguing position that the saved will outnumber the lost, in his chapter on Hell.
The author is a pastor in a Reformed church and that comes through both in the volume of quotes from Reformed catechisms, confessions and authors, as well as from the quoting of several hymns that the typical evangelical would not be familiar with (p. 30). The following quotations provide a sense of what you will encounter in this helpful book:
[Our] view of the millennium is not our eschatology but merely an aspect of it. Our apprehension of the last things should be much richer and broader than how we understand the relationship of Christ’s return to this thousand years. (p. 57)
[We] must resist the temptation to hyperliteralize the Bible’s descriptions of hell, as if orthodoxy demanded a commitment to the most ghastly interpretation of the verses in question. (p. 91)
Any vision of an intangible heaven ill-suited to fully embodied humans radically underestimates the vision of Scripture. (p. 105)
In Scripture, wrote Richard Baxter, “heaven is set open, as it were, to our daily view” for our encouragement, that we might long for the city of God (Heb. 11:10) and enter therein. This longing for glory does not distract us from godliness but infuses in us the kind of hopeful disposition necessary to follow God and rejoice in the hope of His glory (Rom 5:2). (p. 111)
This book encouraged me to look at eschatology differently. It challenged me to apply the big, indisputable end-time truths to my soul rather than chase after the best arguments for my preferred position on the questionable points. The study questions included for each chapter would make the book ideal for use by a small group or Sunday School. Consider picking up a copy of this book for yourself or as a gift for others. I highly recommend it.
Book Blurbs:
“This is definitely a book I’d give my friends who want to understand the end times from a biblical perspective. Grounded in Scripture, The Future of Everything is immensely practical — at least for everyone who will die one day. I heartily recommend it!” ~ Michael Horton, J. Gresham Machen Professor of Theology, Westminster Seminary California
“A brief simple book on the end times? Is that possible? You have it in your hands, and with just a little effort you can soon have it in your head and heart. It will not only prepare you for the end
but also equip you to prepare others for eternity.” ~ David Murray, professor of Old Testament and practical theology at Puritan Reformed Theological Seminary
“William Boekestein’s The Future of Everything is a gem of a book. This is a ‘once-over’—a survey of the whole field of eschatology — yet it doesn’t treat the topics lightly. In addition to discussing our Lord’s return and the millennium, Boekestein addresses death and dying, the intermediate state, as well as the nature of heaven. He includes a very helpful discussion of the kingdom of God as well when he addresses how our views on eschatology should inform our understanding of the church’s mission. I highly recommend it for personal use (and even devotions) as well as church study groups interested in the topic. Well done, Rev. Boekestein!” ~ Kim Riddlebarger, senior pastor at Christ Reformed Church in Anaheim (URCNA), co-host of the White Horse Inn, and visiting professor of systematic theology at Westminster Seminary California
“This volume succeeds admirably in presenting biblical teaching on the end times for a broad readership yet without sacrificing substance. It rescues ‘eschatology’ from becoming an abstract word by emphasizing throughout the relevance and practical implications of what will take place at Christ’s return for the present life of Christians and the mission of the church in the world. The series of questions that accompany each chapter make it ideal for individual and group study.” ~ Richard B. Gaffin Jr., professor emeritus of biblical and systematic theology, Westminster Theological Seminary, Philadelphia
Spring is in the air. The days are getting longer. Green grass and the hint of leaves on the trees — and is that a flower blooming already?
With the season comes one special holiday: Easter. This is the time that Western culture dedicates to the special remembrance of bunnies and Easter eggs, candies and chocolates — oh, and jelly beans. But once upon a time, we used to remember the real meaning of Easter.
Jesus Christ, his betrayal and mournful death on Good Friday, followed by the brightness of Resurrection Sunday. “He is risen! He is risen indeed!” once sounded on many lips. Sadly the only time we have for Christ now is a documentary or two rehashing old denials of the empty tomb. A religious expert and scholar spins a witty yarn about how gullible people were back in the dark ages. We enlightened people don’t need a Risen savior now. The empty tomb was a mistake, and Jesus’ corpse must have lain somewhere else – forsaken and neglected until years later, imaginations ran wild…
It is to this sad modern state of affairs, that Christians in the West are called to minister. We are to upend the malaise and awaken the sleepy populace with the wonder of the Risen Son of God.
A new book from New Reformation Publications, and the 1517 Legacy Project, aims to help us in this daunting task. In The Resurrection Fact: Responding to Modern Critics, John J. Bombaro and Adam S. Francisco bring together an intriguing mix of Lutheran churchmen, theologians, and experts in philosophy and legal practice to tackle modern criticism of the resurrection head on.
The centrality of the resurrection for Christian faith and practice is underscored, even as attempts to downplay the importance of the bodily resurrection are countered. Specific arguments by Bart Ehrman, John Dominic Crossan, Michael Martin, Robert Price, Dale Allison, Gerd Lüdemann and others are addressed and several lists of additional resources are shared with the reader. The result is an accessible introduction to the debate surrounding the resurrection.
At times the book is a bit repetitive: several of the contributors treat us to the same explanation of David Hume’s influence behind the bias toward antisupernaturalism so prevalent today. Occasionally, there seemed to be an over-dependence on secondary sources and a tendency to summarize rather than quote the arguments of the critic being addressed. There was even a wholesale borrowing of significant parts of N.T. Wright’s research on the resurrection, particularly evident in the chapter by Jonathan Mumme in his critique of Dale Allison. Wright’s work (specifically his book The Resurrection of the Son of God, Christian Origins and the Question of God, vol. 3, Fortress Press, 2003) is credited and pertinent to the discussion for sure, but perhaps overly relied on in the space of one chapter. Wright is second only to C.S. Lewis in the number of references found in the book’s index.
Quibbles aside, this is a sound book with a wealth of information and excellent references for further research. Many readers may encounter this book without much exposure to the arguments being raised against the historicity of Christ’s bodily resurrection. This book will educate and equip the reader to stand firm in an age of unbelief. Another helpful theme throughout the book is the idea of myth not being simplistically dismissed as the opposite of rational fact. To the contrary, Christianity is both myth and fact. This idea expounded by C.S. Lewis, Tolkien and Chesterton, can be helpful in responding to attempts to classify Christianity as just a myth, no different from other ancient belief systems.
For more information on this helpful book, check out a podcast interview with one of the editors, John Bombaro, or check out other reviews of this new book.
Book Details:
• Editor: Chad O. Brand
• Authors: Chad O. Brand, Tom Pratt Jr., Robert L. Reymond, Robert L. Saucy and Robert L. Thomas
• Publisher: B & H Academic (2015)
• Format: softcover
• Page Count: 317
• ISBN#: 9780805445268
• List Price: $29.99
• Rating: Highly Recommended
Blurbs:
“The issue of the relation of Israel and the Church is crucial in New Testament interpretation for soteriology, ecclesiology, and eschatology. Perspectives on Israel and the Church affords scholarly, well-articulated accounts of how traditional covenantal, progressive covenantal, traditional dispensational, and progressive dispensational theologies address these crucial issues from their distinctive perspectives.”
—Steve W. Lemke, provost, New Orleans Baptist Theological Seminary
“Arguably no greater hermeneutical issue faces us today in biblical theology than the relationship between Israel and the Church in accordance with the redemptive plan and promises of God. I highly recommend this book to anyone who wants a better understanding of all sides of this subject.”
—Terry L. Wilder, professor and Wesley Harrison Chair of New Testament, Southwestern Baptist Theological Seminary
Publisher’s Description:
The relationship between Israel and the Church is one of the most debated issues in the history of theology. Some hold the view that there is almost seamless continuity between Israel and the Church, while others believe there is very little continuity. Additional perspectives lie between these two. This debate has contributed to the formation of denominations and produced a variety of political views about the state of Israel.
To advance the conversation, Perspectives on Israel and the Church brings together respected theologians representing four positions:
the Traditional covenantal view by Robert L. Reymond
the Traditional dispensational view by Robert L. Thomas
the Progressive dispensational view by Robert L. Saucy
the Progressive covenantal view by Chad Brand and Tom Pratt Jr.
Overview:
Perhaps there is no issue which more clearly divides conservative Evangelicals, than the question of the relationship between Israel and the Church. Subsumed beneath that overriding concern are the intramural debates over soteriology (Calvinism, Arminianism or “neither”), eschatology (premillennial or amillennial and pre-trib or post-trib), and ecclesiology (paedobaptism or credobaptism). These questions are not minor. The baptism question divides the Protestant church into denominations. The millennial question bars the entry into parachurch organizations, mission boards and educational institutions. Yet most agree that people from all perspectives on this issue take the Bible seriously: this is a Christian debate, separating fellow believers.
In the last hundred years, the larger question over Israel and the Church has turned from a covenant theology vs. dispensationalism debate into a more nuanced and many-sided affair. Dispensationalism has matured, and progressive dispensationalism presents a new understanding of the question which is both true to its dispensational roots and yet distinct at the same time. And in recent years, new covenant theology has arisen and is often referred to by the term “progressive covenantalism.” This refinement and change is not a bad thing. As the views have interacted with each other, people have tried to modify and clarify their understanding of Scripture. Such has been the history of the Church down through the ages. And while some look at the newer positions as an abandonment of principles, others may see a hopeful realignment that results in a greater unity across all the positions. Indeed it seems that progressive dispensationalism has become a primary view in the academy that is viewed with mutual respect by covenantal views.
A new book from Broadman and Holman offers a restatement of the four dominant positions today, and includes an interaction between them. Perspectives on Israel and the Church: 4 Views brings together three of the most proficient authors for their positions, along with a team of authors for the newer progressive covenantal view. This book presents the debate in a calm and safe environment and allows some of the foremost representatives of the positions to advocate their approach.
Covenantal Theology:
Robert L. Reymond’s chapter on covenantal theology is sharp and clear. He makes a point that modern softenings of dispensationalism still remain somewhat unclear as to the nature of saving faith for Old Testament saints. Throughout his chapter and in his responses, he does a great job unpacking his view and addressing the important points in other positions. He sees both progressive dispensationalism, and progressive covenantalism (as presented in this book) as still too close to dispensationalism and its pre-tribulational, pre-millennial position. His is a strictly amillennial position that sees Revelation as a cyclical book with the millennium being another description of the church age. He does not stress too much the three covenants of classic covenantal theology (coventant of grace, of redemption, and of works), instead he focuses more on the biblical covenants in an approach similar to that of O. Palmer Robertson. He also does not shy away from the term “replacement theology” but proudly uses that description of his position (p. 49).
Traditional Dispensationalism:
Robert L. Thomas’s chapter on traditional dispensationalism presents the dispensationalism I learned with clarity. This is Ryrie’s position which has sometimes been described as “modified” as opposed to “classical.” Thomas doesn’t agree necessarily with the “modified” descriptor, however. Thomas explains that the kingdom was offered and then rejected in Christ’s ministry, and presents a case against taking the NT use of the OT as a guide for how we should interpret Scripture. He also emphasizes how the OT promises are not cancelled by the NT. In his treatment of the land promise, however, he doesn’t deal with the conditionality in the OT associated with it (for instance Deuteronomy’s exhortations to faithfulness so that they would inherit the land, and even how passages like Ps. 37:9, 11 should be understood). He also doesn’t address Rom. 4:13 and how the “land” is expanded to the “world.” He makes a big deal too about no clear-cut use of the term “Israel” for the Church (although so many other Jewish terms and descriptions are used for the Church).
Of note is Thomas’s interaction with Saucy’s chapter on progressive dispensationalism. He takes issue with Saucy’s allowance for the NT use of the OT to shape his understanding of the OT passages. Thomas notes:
By allowing NT passages to provide meaning for the OT, one is doing the same as other nondispensational systems… Saucy’s statement, “proper interpretation begins with the Old Testament,” should be refined to read, “proper interpretation of the Old Testament begins and ends with the Old Testament before going to the New Testament.” (p. 218)
He also is not happy with Saucy’s refusal to defend a pre-tribulational rapture.
Progressive Dispensationalism:
Robert Saucy does a good job explaining progressive dispensationalism. Many reared in traditional dispensationalism, like me, have later rejected that system and now find themselves leaning toward covenant theology but without a good understanding of later developments in dispensationalism. This chapter offers a helpful explanation for those unfamiliar with this position.
Saucy painstakingly lays down hermeneutical principles undergirding his position. He ultimately agrees with an “already, not yet” approach to prophecy but emphasizes the “partial” nature of many of the begun-to-be fulfilled prophecies. Salvation is not just provided through Israel and her Messiah, it is “channeled through” Israel:
From Isaac, the descendants of Abraham are traced by physical descent through Jacob and his sons until the Seed, Jesus Christ, appears and the Gentiles are included in him. It is therefore impossible to ignore this physical dimension and identify Abraham’s seed merely as anyone of faith…. Thus, on the basis of the promise to Abraham, Israel is an ethnic people who constitute a nation among nations that bears a unique relationship to God — a nation created by God in fulfillment of his salvation promise. (p. 166-167)
So even though salvation extends to the Gentiles, they are not “spiritual Jews” or “conceived as part of Israel” (p. 184). Eph. 2 does not speak to Gentiles joining Israel in the covenant people of God. Instead both are part of a new humanity, but each are still distinct (p. 191). He again emphasizes that the Church is never called Israel (yet it is called the “real circumcision”…). So there is a unity in the people of God now as both Israel and the Church are together the “eschatological people of God” (p. 190). Yet, there is still a role for political Israel to play in a future millennium to totally fulfill historic promises. Saucy’s conclusion explains it best:
Rather than detracting from the spiritual unity of God’s saving program present in the church, the fulfillment of Israel’s role as a particular nation, in which God is yet to display his glory, will expand the present spiritual salvation to bring about that holistic salvation of individual and society promised by the prophets, in which all people are united in their diversity as the one people of God. (p. 208)
Progressive Covenantalism:
Chad Brand and Tom Pratt, in their chapter on progressive covenantalism intriguingly point to the debate over the new perspective on Paul as a way forward in this debate. There is a debate over whether personal salvation was primarily in view in Romans or the wider work of God for the people Israel and indeed all of creation. The answer is yes: both are in view. And that is how they approach the question of Israel vs. the Gentile church. There is a corporate and personal element in this question. Who are the people of God and what are their place in salvation history? “Israel” and the “Church” are terms separating out a “dichotomy” where there really seems to be a unity, a oneness to the people of God throughout the Old and New Testaments (p. 233-237). Supporting points for this include:
The oneness of God demands one people.
The people of God are his by divine election and spiritual birth.
The people of God arise from the supporting root of historic Israel.
The marker of the people is the internal presence of the Holy Spirit.
The people of God are the body of Christ.
This approach avoids the rigid “replacement theology” that is directly advocated by Reymond. Instead it interprets the true people of God through all ages as representative of true believers today. This presentation actually struck me as less directly baptistic than the new covenant theology position of Stephen Wellum and Peter Gentry presented in Kingdom through Covenant (Crossway, 2012). (The authors of this volume mention that Wellum and Gentry’s work was released after their book was all but finished, yet they are in substantial agreement with that position, see p. 12.) Emphasizing the experience of the Spirit in the true people of God has the drawback of downplaying the church ordinance of baptism, which seems odd since new covenant theology typically corrects covenant theology on the very question of baptism.
Brand and Pratt go out of their way to renounce a “replacement theology” position:
…we conclude that the idea of “replacement” of Israel by “the church” with a resultant “church age” is not only a misnomer but a misreading of the history of salvation as well. Richard Bauckham remarks, in commenting on Rev 7:4, that the picture there presented “indicates not so much the replacement of the national people of God as the abolition of its national limits.” In Goldswothy’s characterization, it is the glorious result of the mission to the Gentiles carried out by the saved remnant of ethnic Israelites. Therefore, the current stage is more adequately denominated the age of transformation or new creation, for “in Messiah” nothing matters but “new creation” (Gal 6:15), which for Paul and others has already begun, though it has not yet been consummated. (p. 257)
Brand and Pratt go on to explore how the NT really does refer to the church as “Israel” (or by terms referring to Israel). In this section I was intrigued by their explanation of how Luke in Acts doesn’t use the term “church” for the new people of God until after Stephen first roots the term’s meaning in the OT assembly of God’s people. They then conclude with an explanation of their post-tribulational, premillennial view. They concede that reading Revelation in a roughly chronological order is not necessary to their conclusion (premillennialism), but they don’t seem to go out of their way to allow for variations of progressive covenantalism that are not premillennial. Perhaps they are at pains to keep their position tenable for institutions that require premillennialism, I cannot say; but I found their advocacy of premillennialism confusing and contradictory. Kingdom through Covenant‘s presentation of progressive covenantalism lacked any premillennial hints, and also majored on the land promise (and Israel’s identity herself) as typological in nature, and that was extremely persuasive. So the progressive covenantalism offered in this book seems a step lower than what Wellum and Gentry offer. The position as a whole is still young, and this book will certainly help those trying to understand that position.
Recommendation:
I highly recommend this book for those seeking to sort out their own position on how the Old and New Testaments should be read in light of each other. Even if you have “landed” on one perspective in this debate, this book will both challenge and sharpen you. With the possible exception of the progressive covenantal view, the book presents a top-notch explanation for each of the major views. The arguments are well-reasoned, and Scriptural discussion abounds. Footnotes point the way to further reading on important questions, and the end result is a useful and accessible manual on the nature of this debate at present. The book will reward careful study and offer help to some who are confused. It was a joy to work my way through it and I trust it will benefit both student and teacher alike.
About the Authors: Chad O. Brand has served as a pastor and has taught theology and church history for more than twenty years at three Baptist colleges and seminaries.
Tom Pratt Jr. is president of Eagle Rock Ministries and is a Bible teacher, preacher, and freelance writer.
Robert L. Reymond (1932-2013) was professor of Theology emeritus at Knox Theological Seminary.
Robert L. Saucy is distinguished professor of Systematic Theology at Talbot School of Theology at Biola University.
Robert L. Thomas is professor of New Testament emeritus at The Masters Seminary.
Recently, I finished listening to the ChristianAudio version of R.C. Sproul’s helpful introduction to systematic theology. Everyone’s A Theologian is practical and accessible. Sproul explains technical concepts in a simple-to-understand way that has been the hallmark of his influential ministry. The audio version of the book was almost like listening in on a lecture series by Sproul. The book really is better heard than read. The only drawback to this version is that it is not Sproul’s voice which reads the book.
This month, you can get this book for free from ChristianAudio.com. In addition, there is a marked discount on other titles by Sproul. Of the titles discounted, The Holiness of God is a true classic. One is a book on Islam by Sproul and a converted Arab scholar. Another is an introduction to Reformed Theology. Each of those titles and more are available for download at only $4.98 a piece.
Click here to go to the free monthly download page, where you can download Everyone’s A Theologian for free. Click here to explore all the R.C. Sproul titles available at a deep discount. You should hurry since the discount only lasts through the end of February.
Disclaimer: I received a copy of Everyone’s A Theologian from ChristianAudio.com for review. My review will post later this month. I am under no obligation to offer a positive review.
