A Glorious New Passover Exodus (Free Digital Copy)

A Glorious New Passover Exodus

Download your free copy, courtesy John Dunn
A Glorious New Passover Exodus

Endorsements for
A Glorious New Passover Exodus
by John Dunn

As a pastor convinced that Christ is the apex of God’s revelation, the “be all end all” of redemptive history, I crave to lead my people to reading material in keeping with this exalted view of Christ. In this penetrating work, John Dunn displays a robust Christology, and supplies a nourishing, green pasture upon which my people can graze. I will joyfully commend this work to my church. And I whole heartedly commend it to you as well. As you read to your profit, your heart will leap in praise as John expounds Jesus as the New Covenant Exodus!
Pastor Todd Braye
Sovereign Grace Baptist Church, Blackie, Alberta, Canada

In the tradition of Gentry, Wellum, Goldsworthy, Hamilton, the Dennisons, Beale and Heather Kendall, John Dunn has provided us with a thorough understanding of the big story of the Bible via the theme of New Covenant/ New Exodus and the result is a study in the centrality of Christ throughout the Scriptures culminating in the glories of the New Covenant. It is definitely a worthy addition to the corpus of texts concerning Biblical Theology, a discipline of study that in recent years is gaining a more prominent place in understanding the Scriptures.
Pastor Joseph Krygier
New Covenant Baptist Fellowship Evans NY

For those who have yet to become familiar with a more fully developed Christocentric reading of all Scripture, John Dunn succinctly captures such here. He handily demonstrates why a New Covenant/New Exodus perspective on the whole of Scripture is critical to our seeing all things biblical in the light ofChrist’s countenance. In setting forth this New Exodus framework, John’s exegetical labors provide us a puzzle-box-top, whereby the pieces readily fit into place, and without extra-biblical manipulation. What we have here in New Exodus is an unpacking of John 1:14,17; wherein the Word, full of grace and truth, becomes flesh. A Word that was revealed in Mosaic shadows has now come forth in the Glory of the Son!
Matthew Morizio
Bible Teacher, NY

The original exodus painted a picture of the exodus Christ leads us on from sin and death. Dunn provides a poetic and deeply Christ-centered view of the more glorious exodus which we longingly look foward to.
Pastor/Elder Edwin W. Trefzger III
Evangelical Church of Fairport, NY

Warning! This study is for heavy lifters only. But if you love to search through God’s Word to see more of Jesus our Covenant King then prepare your heart and mind to do some serious Bible Study. From beginning to end this study is Christ centered and Christ exalting. Be refreshed in Christ!
Pastor Moe Bergeron
Sovereign Grace Fellowship, Boscawen NH

Philippians 2:9–11: You Will Bow Before Him

In this lab, John Piper reminds us that all religions, all careers, all different life paths will inevitably meet at one point: bowing before King Jesus and proclaiming him Lord of all.

Some questions to ask as you read and study Philippians 2:9–11:

  1. Have you ever bowed to anyone? What does bowing signify?
  2. Does all creation’s bowing and confessing that Jesus is Lord mean that everyone will be saved?
  3. Have you submitted to the lordship of Christ? How can you know for sure if you have?

Watch this video offline by downloading it from Vimeo or subscribing to the Look at the Book video podcast via iTunes or RSS.


Principle for Bible Reading

Action/Purpose

Authors often give us reasons for why someone did a certain action or why we should do a certain action. They typically give the action statement first (e.g. I went to the store/you should go to the store), then a conjunction or connecting word (in this case, usually so that, in order that, or simply that), and finally the reason for the action or the purpose statement.

9 Things You Should Know About Wicca and Modern Witchcraft

A growing number of young women—driven by feminist politics and the #MeToo movement—are being drawn to a new brand of witchcraft, according to a report by NBC News. Here are nine things you should know about Wicca and modern witchcraft.

1. Witchcraft refers to the worldview, religion, and practices associated with using rituals that are believed to harness and focus cosmic or psychic energies to bring about some desired change. Modern witchcraft is the largest and most common subset of neo-paganism, a diverse group of religious movements that claim to be derived from historical pagan religions.

2. Within the witchcraft revival movement, the largest subset is Wicca. The 2008 American Religious Identification Survey estimated that in the United States there were about 600,000 neo-pagans, with about half identifying as Wiccan. Some estimates conclude that in 2017 there were more than 3 million practicing Wiccans.

3. In modern usage, the term “witch” is considered gender-neutral and can apply to either men or women. The term “warlock” is often considered a derogatory term as the original usage of the term meant “oath-breaker.” A group of witches who meet together regularly are known as a “coven.” Some witches believe a coven must have 13 or fewer members, though not less than three.

4. Wicca was created in the 1940s by Gerald Brosseau Gardner (1884-1964), a retired British civil servant an ordained minister in the Christian sect known as the Ancient British Church. Gardner is considered the “father of modern witchcraft,” though his neo-pagan beliefs had almost not connection to older forms of witchcraft. His brand of wiccanism (sometimes referred to as Gardnerian Wicca or Gardnerian witchcraft) was taken from more modern influences, such as Freemasonry, the Hermetic Order of the Golden Dawn, and the English occultist Aleister Crowley. Gardner referred to his belief-system as “witchcraft” and a “witch-cult,” and the term “Wicca” didn’t appear until 1962.

5. In the 1960s and 1970, Wicca spread from the U.K. to other English-speaking countries, became associated with the burgeoning feminist and environmental movements, and split into various “traditions.” From Gardnerian Wicca sprang such offshoots as Alexandrian Wicca, Algard Wicca, Georgian Wicca, Druidic Wicca, Seax-Wica, and Eclectic Wicca.

6. The U.S. government first officially recognized Wicca as a religion in 1985. In a court case involving a prisoner (Dettmer v. Landon), the federal government argued that the doctrine of the Church of Wicca was not a religion because it is a “conglomeration” of “various aspects of the occult, such as faith healing, self-hypnosis, tarot card reading, and spell casting, none of which would be considered religious practices standing alone.” The court noted that the government was essentially arguing “that because it finds witchcraft to be illogical and internally inconsistent, witchcraft cannot be a religion.” The appeals court ruled that, “the Church of Wicca occupies a place in the lives of its members parallel to that of more conventional religions. Consequently, its doctrine must be considered a religion.”

7. A commonly shared core belief of Wicca (as well as other forms of modern witchcraft) is the acceptance and practice of magic. The Wiccan view is similar to that of Aleister Crowley, who defined magic as “the science and art of causing change to occur in conformity with will.” As Wesley Baines says, “Many believe magic to be simply another law of nature, albeit one that is poorly understood and written off as fakery. As such, magic is not supernatural, but just as natural as gravity and wind, and often involve a combination of invocations, movement, music, meditation, and tools.” And as one Wiccan site explains, “Magick [sic] is another word for transformation, creation, and manifestation. Wicca magick is a tool we use to act on the subtle—or energy, or quantum—level of reality. The quantum level is the causal realm. It is the subtle influences at the quantum level that decide which way reality will go.”

8. Aside from a belief in magic, there are few beliefs that all Wiccan traditions share. The belief most commonly associated with Wicca is a variation of the Wiccan Rede (“rede” is from the Middle English, meaning “advice” or “counsel”). Believed to have been formulated by the Wiccan priestess Doreen Valiente in the early 1960s, the Wiccan Rede is stated as, “An’ it harm none, do what ye will.” Variations on the rede include “That it harm none, do as thou wilt” and “Do what you will, so long as it harms none.”

9. In its older forms, Wicca holds a duotheistic belief system that includes a female Mother Goddess and a male Horned God. As Wicca has became more influenced by feminism, though, it has become more oriented toward goddess worship. As Jone Salomonsen concludes, “Witches perceive of themselves as having left the Father’s House (Jewish and Christian religion) and returned ‘home’ to the Self (Goddess religion) with a call to heal western women’s (and men’s) alienation from community and spirituality and to become benders of human and societal developments.” This flexibility in excluding/including deities has, as Michael F. Strmiska says, “allowed people with interest in different deities and religious traditions to customize Wicca to suit their specific interests, thus enhancing the religion’s appeal to a broad and growing membership.”

Other posts in this series:

Jerusalem • Christianity in Korea • Creation of Modern Israel • David Koresh and the Branch Davidians • Rajneeshees • Football • The Opioid Epidemic (Part II) • The Unification Church • Billy Graham • Frederick Douglass • Memphis Sanitation Strike of 1968 • Winter Olympics • The ‘Mississippi Burning’ Murders •  Events and Discoveries in 2017 • Christmas Traditions • Sexual Misconduct • Lutheranism • Jewish High Holy Days • Nation of Islam • Slave Trade • Solar Eclipses • Alcohol Abuse in America • History of the Homeschooling Movement • Eugenics • North Korea • Ramadan • Black Hebrew Israelites • Neil Gorsuch and Supreme Court Confirmations • International Women’s Day • Health Effects of Marijuana • J. R. R. Tolkien • Aleppo and the Syrian Crisis • Fidel Castro • C.S. Lewis • ESV Bible • Alzheimer’s Disease •  Mother Teresa • The Opioid Epidemic • The Olympic Games • Physician-Assisted Suicide • Nuclear Weapons • China’s Cultural Revolution • Jehovah’s Witnesses • Harriet Tubman • Autism • Seventh-day Adventism • Justice Antonin Scalia (1936–2016) • Female Genital Mutilation • Orphans • Pastors • Global Persecution of Christians (2015 Edition) • Global Hunger • National Hispanic Heritage Month • Pope Francis • Refugees in America • Confederate Flag Controversy • Elisabeth Elliot • Animal Fighting • Mental Health • Prayer in the Bible • Same-sex Marriage • Genocide • Church Architecture • Auschwitz and Nazi Extermination Camps • Boko Haram • Adoption • Military Chaplains • Atheism • Intimate Partner Violence • Rabbinic Judaism • Hamas • Male Body Image Issues • Mormonism • Islam • Independence Day and the Declaration of Independence • Anglicanism • Transgenderism • Southern Baptist Convention • Surrogacy • John Calvin • The Rwandan Genocide • The Chronicles of Narnia • The Story of Noah • Fred Phelps and Westboro Baptist Church • Pimps and Sex Traffickers • Marriage in America • Black History Month • The Holocaust • Roe v. Wade • Poverty in America • Christmas • The Hobbit • Council of Trent • Halloween and Reformation Day • Casinos and Gambling • Prison Rape • 16th Street Baptist Church Bombing • Chemical Weapons • March on Washington • Duck Dynasty • Child Brides • Human Trafficking • Scopes Monkey Trial • Social Media • Supreme Court’s Same-Sex Marriage Cases • The Bible • Human Cloning • Pornography and the Brain • Planned Parenthood • Boston Marathon Bombing • Female Body Image Issues • Islamic State

Boston’s ‘Quiet Revival’ Since the 1960s

We often think of New England as one of the most unchurched (or de-churched) regions of the country. So you may be surprised to know that the number of churches in Boston actually doubled between the 1960s and the year 2000. Much of the increase is due to the growth of immigrant-focused evangelical and Pentecostal churches. Christianity Today covered Boston’s “quiet revival” in 2006, and one of the best scholarly analyses of the revival comes from Boston College historian Marilynn Johnson, in a 2014 Religion and American Culture article. Johnson explains:

Some of the earliest examples of evangelical cultivation of new immigrants occurred in the Chinese community. What would become New England’s largest Chinese Christian congregation, the Chinese Evangelical Church, was founded in 1961 by the Reverend James Tan, who arrived in Boston in the 1950s to serve at a Chinatown mission church established by mainline Protestant groups. Raised as a Presbyterian in South China, Tan had also been influenced by evangelicals and Pentecostals working in rural China. With his more popular evangelical style, he soon grew uncomfortable in the mission and founded his own church in 1961.

Baptists with the Union Rescue Mission helped the new congregation secure a worship space while leaders of the Park Street Church helped them write bylaws and navigate the legal incorporation process. As the church grew, its members raised funds to erect their own building on Harrison Avenue in 1979. Most of the early members were Cantonese-speaking laundry and restaurant workers; after 1980, however, it attracted a growing number of Mandarin-speaking migrants from the mainland and added Mandarin-language services in 1989.

During the 1950s and 1960s, Christian student groups at local universities were the seedbed for new churches serving more educated Asians. . .The Chinese Bible Church of Greater Boston had its roots in a Christian study group among predominantly Taiwanese students at MIT. . . .

While the area’s first Asian churches were opening their doors in the 1960s, an even more dramatic explosion of religious activity was taking place among Puerto Rican migrants. In the South End, Puerto Rican Pentecostals organized three new churches—Iglesia de Dios (Mission Board), Iglesia de Cristero Misionera, and Asamblea de Iglesias Cristianes. Along with Canaan Defensores de la Fe, founded in Roxbury in 1966, these churches became the foundations of a dynamic Latino Pentecostal movement in Boston.

The rapid proliferation of these churches followed the growing diaspora from Puerto Rico and the Dominican Republic, islands where Pentecostal denominations such as the Assemblies of God and the Pentecostal Church of God had strong followings. In some cases, church members called on their home churches to send preachers to Boston, who then sought out storefronts or older churches to house their ministries. . . .

Many of these churches were Pentecostal, but there were also numerous other denominational churches that shared sanctuaries with dwindling native-born congregations. This was especially true in Jamaica Plain, where older Methodist, Presbyterian, and Baptist churches became predominantly Latino in the 1970s and 1980s. St. Andrews United Methodist Church, for example, became a mixed Anglo-Latino congregation in the early 1970s and initiated a Spanish-language ministry, the first among New England Methodists. Another new denominational church was Leon de Juda, a Baptist congregation that began meeting at the Emmanuel Gospel Center in 1982. The church later renovated an empty factory building in lower Roxbury and has since become one of the largest Latino congregations in the city.

Other immigrant groups also began to build evangelical churches during these years. Although most early Haitian arrivals were French-speaking Catholics, the more diverse wave that followed included a growing number of Baptists and Pentecostals. Beginning in 1969, the First Haitian Baptist Church began as a Bible study group in Dorchester, led by a young seminary graduate, the Reverend Verdieu Laroche. In 1978, the church purchased the former Blue Hill Avenue synagogue (Adath Jeshurun), where it would flourish for the next thirty years. Several other pioneer congregations formed in the 1970s, but a veritable explosion of new Baptist and Pentecostal churches occurred in the late 1980s and 1990s to serve the new wave of Creole-speaking migrants. The number of Haitian Protestant congregations in Greater Boston thus increased from one in 1970 to more than fifty in 2000.

Arriving somewhat later, Brazilians and Africans also proved to be avid Protestant church builders. Beginning in the mid–1980s, Brazilians formed dozens of Pentecostal and Baptist churches, including the burgeoning World Revival Church, led by Pastor Ouriel de Jesus. De Jesus arrived in Somerville in 1985 to serve the Brazilian Assembly of God congregation there. Under his charismatic leadership, the church expanded quickly and spawned new congregations across the state, breaking with the Assemblies of God and reorganizing as the World Revival Church in 2002. Most Brazilian churches, though, were smaller congregations that proliferated in Brazilian strongholds such as Framingham, where dozens of Portuguese-language churches were operating by the early 2000s.

Finally, some of the most recent additions to the Protestant network have been African churches, among which Pentecostal groups such as the Apostolic and Nigerian Aladura churches are well represented. West African Christians have also been increasingly visible in mainline denominations such as the Anglicans and Baptists, often joining native-born whites and blacks in English-language ministries.

This spawning of new immigrant churches contributed to a doubling of the number of churches in the Boston-Cambridge area, from roughly three hundred to six hundred, between the late 1960s and 2000.

When it comes to evangelical church planting, more is generally better, as new churches are often better at community outreach and evangelism than older congregations. Immigrant-led congregations are typically better at reaching people in their ethnic and language group, too. Whether new or old, different churches and pastors are going to be better able to reach different groups of people, in any case. There’s no guaranteed formula in church planting and growth.

But as established denominations such as the Southern Baptist Convention do their commendable work at evangelizing (or re-evangelizing) the Northeast, it is important to be mindful of the rapid growth of immigrant-led churches in places like Boston, as well. In many cases, the most effective strategy is to do what the historic Park Street Church did for the Chinese Evangelical Church above—help with resources where needed, but also be willing to get out of the way and let the new “locals” lead.

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Fourth Update: MLK50: Thabiti Anyabwile, TGC, and the ERLC of the SBC. A Bibliography.

MLK50: Thabiti Anyabwile, TGC, and the ERLC of the SBC

~ A Bibliography ~


Editor’s Note:

Many thanks again to our good friend Jack Jeffery our favorite bibliographer! for helping us track yet another online discussion. We hope this will help you keep up!


Recent:[1]

Back Story:

2013 — on the subject of Douglas Wilson, Black & Tan: A Collection of Essays and Excursions on Slavery, Culture War, and Scripture in America (Moscow, ID: Canon, 2005)[4]

2016 – on the subjects of moral choices and race in the Presidential election

Compiled by:

John T. “Jack” Jeffery
Pastor, Wayside Gospel Chapel
Greentown, PA
9-12 APR 2018
Soli Deo Gloria

Revised:

13 APR 2018
16-19 APR 2018
30 APR 2018


[1] By Recent” is meant the 3-4 APR 2018 MLK50 conference documented in the first entry, and subsequent interaction precipitated by that conference. Related posts from 2013 and 2016 are included under “Back Story” below.

[2] Linked to J. D. Hall’s Polemics Report at http://polemicsreport.com/.

[3] Linked to J. D. Hall’s Polemics Report at http://polemicsreport.com/.

[4] This is the abstract of Duncan’s preconference talk at T4G 2018. Source: “Ligon Duncan” on Twitter at https://twitter.com/LigonDuncan/status/989962248746622976 [accessed 28 APR 2018]. The abstract contains an extensive list of resources including links to online material, books, essays, articles, documents, resolutions, and videos. The audio (39:49; 36 mb) is on T4G at http://t4g.org/media/2018/04/19th-century-defending-faith-denying-image/ [accessed 28 APR 2018].

[5] Also involved in this discussion is the volume that Thabiti Anyabwile refers to as the “prequel”: Douglas Wilson, and Steve Wilkins, Southern Slavery: As It Was (Moscow, ID: Canon, 1996). Thabiti’s reference to this as the prequel is in his “A Black and Tan Round-Up” (2 APR 2013), on The Gospel Coalition at https://www.thegospelcoalition.org/blogs/thabiti-anyabwile/a-black-and-tan-round-up/ [accessed 10 APR 2018].

[6] Wilson begins this post with “This is the fourth post in a series of four posts on race and reconciliation.” It is unclear to the compiler of this bibliography what posts constitute the first three after searching Wilson’s blog with the tag “Retractions,” and the subject of “race and reconciliation.”