1. The Lord is dealing with the past
He quoted Question 60 from the Heidelberg Catechism.
Q. How are thou righteous before God?
In all things Thee to see,
And what I do in anything,
To do it as for Thee.
This is the famous stone
That turneth all to gold ;
For that which God doth touch and own
Cannot for less be told.
"‘Lovest thou me?’ is, in reality, a very searching question. We may know much, and do much, and talk much, and give much, and go through much, and make much show in our religion, and yet be dead before God for want of love, and at last go down to the Pit. Do we love Christ? That is the great question. Without this there is no vitality about our Christianity. We are no better than painted wax-figures: there is no life where there is no love"
C S Lewis
"the charge to Peter was feed my sheep; not try experiments on my rats, or even teach my performing dogs new tricks."
Some were in tears at the end of such preaching. All I am sure were revitalised and ready to try again in this vital work of feeding the sheep.
We had a nice question time before tea and then for his final message to us Liam Goligher, having expounded Revelation 4 and 5, stood back a little from the text and sought to make a more general application. His three points were Know God as the Creator and Redeemer, worship God as the Creator and Redeemer and Serve God as the Creator and Redeemer. He began by speaking on God's general and special revelation and at the end was very helpful on the subject of common grace and the importance of understanding it. On the way we were taught that worship should centre on God as Creator as well as Redeemer. We should see worship as the task of giving expression to the worship of creation. Of course, worship is only possible through a mediator and that is Christ (that is his role in these chapters). This Mediator is worshipped as God throughout Revelation. There were other good things too including a quotation from Luther's Large Catechism saying that if your heart "cleaves to anything else, of which it expects more good and help than of God, and does not take refuge in Him, but in adversity flees from Him, then you have an idol, another god."
In the fifth, after having stated his views regarding the Sabbath as a typical mystery, in which respect he conceived it to be abolished, he comes to show how far it was still binding, and declares, that as an ordinance of government for the worship and service of God, it pertains to us, as well as to the Jews. "The Sabbath, then," he says "should be to us as a tower whereon we should mount aloft, to contemplate afar the works of God, when we are not occupied nor hindered by anything besides, from stretching forth all our faculties in considering the gifts and graces which He has bestowed on us. And if we properly apply ourselves to do this on the Sabbath, it is certain that we shall be no strangers to it during the rest of our time, and that this meditation shall have so formed our minds, that on Monday, and the other days of the week, we shall abide in the grateful remembrance of our God, etc ... It is for us to dedicate ourselves wholly to God, renouncing ourselves, our feelings, and all our affections; and then, since we have this external ordinance, to act as becomes us, that is, to lay aside our earthly affairs and occupations, so that we may be entirely free (vaquions du tout) to meditate the works of God, may exercise ourselves in considering the gifts which He has afforded us, and, above all, may apply ourselves to apprehend the grace which He daily offers us in His Gospel, and may be more and more conformed to it. And when we shall have employed the Sabbath in praising and magnifying the name of God, and meditating His works, we must, through the rest of the week, show how we have profited thereby."
7. Diplomat (knew the art of the possible but did lack theological discernment at times)
10. Translator of the Bible 1903-1919
Finally we were challenged by his character - his perseverance, bravery (including rescuing a girl from salve traders), humour (gently teasing new missionaries), prayer and humility.
In the evening Liam Goligher took us on to Revelation 5 where the emphasis shifts to the book at right hand of God. It draws on Ezekiel 2 and Daniel 12 and Isaiah 29. The book is not the Book of Redemption.It goes beyond redemption and includes judgement. It is comprehensive in its scope. There are no gaps for alternatives. No open mike, open theism, etc. Christ holds history and the destiny of the world in his hand. The Christian then is not a cynic or a romantic but one who sees that in this world that there is both good and bad. No-one can open the book but Christ alone. His descent and conquest are both stressed here, drawing on messianic promises in the OT. The Lion is like his brothers, he is a Lamb. He emerges from the elders (the church). He conquers not by attacking but by losing – by becoming a lamb. He makes an effective ransom leading to a new Israel. There were other good things but it was a basic working through the passage in amillennial fashion.
There is discontinuity, laws that are abolished, etc but not the moral principles that are to characterise the covenant people of God. It is there for the believer (Vos) “in every age of its pilgrimage”. He quoted Erskine
When by the law to grace I’m schooled;
Grace by the law will have me ruled;
Hence, if I don’t the law obey,
I cannot keep the gospel way.
The law and the gospel do sweetly comply
Having nailed his colours to the mast Dr Campbell announced his intention to use broader brush strokes in this first paper. He suggested that the Sabbath is a principle theme of biblical theology. The eschatology is in the protology. What is there at the beginning finds its flowering in the eternal sabbath. He then gave us a definition of opera - an art form in which singers and musicians perform a dramatic work combining text (called a libretto) and musical score, etc.
He then spoke of “Sabbath the opera” an opera in seven acts. The whole story unfolds like an opera. He called on us to follow the text, hear the music, etc.
1. Before the beginning – The sabbath rest of the Trinity. It is into this glory that God proposes to call men. Sabbath before the sabbath. The rest that belongs to God before it comes to man. Everything is driven by this.
2. This God now builds the opera house in which his great acts will be performed. It is a place in which he is worshipped and that replicates to some extent the heavens. He creates a world to his own glory that will be a place for mission. Man is made in his own image. He works then rests on the seventh day. The last day of creation is the first day of man. The first sunrise was a sabbath one. God' s Day. Man is not simply married and given work but is given a holy day – it is given to man. Adam knew it. A Nigel Lee passage was quoted describing the scene. God sets the boundaries at seven days. So sadly, though, the Sabbath is lost with Paradise itself. The planet itself is cursed.
3. But God has made certain promises about the earth until the new world comes. He is upholding and preserving the opera house. God begins to call a people to himself. He gives them the book of the covenant. Having redeemed them he then gives them the law (note the order) including the provision of rest even in this world of toil. There is a day at the end of the week so they can look forward to rest.
4. This great drama continues with the bringing of this people into the Promised Land where they find rest. Exodus 30 (cf Ezekiel 20) speaks of God sanctifying them by the Sabbath. Some say bu that is Israel. It all is. It is all for our benefit. You keep the day different and I will set you apart. Christ died to set people apart to God. The multiplication of sabbaths in Israel was all about this sanctifying work of setting apart. The jubilee is the height of this. The rest is promised to the redeemed people of God. So much is it part of the biblical drama of redemption that when exile is determined it is in order to give the land its neglected sabbaths. What is the answer to man's failure?
5. The most magnificent movement in the whole opera is when the Lord himself appears on the stage. The Word made flesh dwells among us. Cf Ruth “he will not rest until he secures rest”. The restless saviour. The Lord himself comes into his own opera house. He is the Lord – and specifically the Lord of the Sabbath. If you confess him as Lord you must confess him as Lord of the Sabbath. Jeremiah asks when the sword will rest – only when Christ comes. The whole of his life is a commentary on the sabbath. He kept the Sabbath. Are we going to say not every day was holy? No, every law finds its fulfilment in him. The God of Sinai is seen in the person of Adam. Forsakenness not in the absence of God but his presence.
6. Even in death he is Lord of the Sabbath – he rests in the grave as his followers observe the Sabbath themselves. But he is going to bring a greater sabbath with him from the grave.
Attempts to distinguish Sabbath and Lord's Day make no sense. It is the first day of the new creation. Again God has said Let there be light and it has shone from the tomb. The pattern of the first day of the week is set from the beginning. Here are God's people now not looking forward to the rest at the end of the week but living their lives in the light of the rest that began it. Then came the pouring out of the Spirit. Now to the end of the world it is our privilege and our delight to lay aside our work and worship the risen Lord on the first day of the week. The songs of Zion come into their own with the rising of Christ. The law is our delight. There is a contradiction in the life of the believer though – the law of sin in us. Christ alone can deliver us to freedom. It is not just legalism,. There is a big difference between legalism and law keeping. We are saved from sin which is to be saved from law breaking. We are saved from sin to follow Christ. There are difficulties. Certainly some sabbaths have been abolished but taking the clear passages to interpret the difficult we see the Sabbath goes on.
7. The curtain is not yet fallen. We await the last part of the performance when the Lord of the Sabbath will return to bring his people into the great sabbath rest. Then we will be perfectly holy and there will be no sunrise and sunset, Christ himself will be its light. We will be forever with the Lord. Let's labour then to enter into his rest. Let's keep the Sabbath. What do we gain by not seeking to keep it? So little. The Bride misses out if she doesn't spend special time with the Bridegroom. They are altogether. On the Sabbath we say let him kiss me with the kisses of his mouth, etc.
Henry is distinctive in who he was as well as what he wrote we were told. He was a great expositor, a Christ-centred biblical and systematic theologian. He was first and foremost a pastor with a love for God''s people. Robertson was given the book by his mother and she had inherited it from her ancestors. He showed us the battered version. He has now updated the language and reprinted it in modern English. We can so easily get into a rut in praying. This book greatly helps us out.
He does not just take the prayers of Scripture but he blends them together. His suggestion of how to pray for “our Lord the King” was omitted in the American edition, as were similar expressions! Henry also used the KJV, of course and his punctuation and other ways of expression are now outdated. The new edition planned seeks to rewrite it in a way that suits today. Robertson has also rearranged it in a more user friendly way. The endless sub points transmuted and there are some additions – eg a prayer for the baptism of adults as well as babies. Also a prayer for the Jewish people and ancient churches of Asia is supplemented by ones for other parts of the world. At some points Henry's use of Scripture is not true to the meaning (even he acknowledges it). The revised edition seeks to avoid this. So it is not a simple revision but a reworking. The idea is that the more closely a prayer is framed to the will of the Lord himself the more likely it is to be honoured. The Scriptures are taken in a dynamic rather than a literal way.
We then prayed through the copy before us a 15 page sample selection We looked at praise and confession and Professor Robertson prayed some (rather long) sections. I had been thinking in the morning how dry the prayers were at the prayer meeting. Something like this could be a real help to us.
He spoke too of the content of worship and the danger of majoring on minors. With preaching we are told there are certain extras neededbut are they? Too often it's all facts and no fire. He expressed his disappointment over the hymns controversy but was positive about using language that people understand. We must be wlling to change. He finsihed with some challenges including the need for pastoral work, wider work and to remember this is the year of the Lord.
Wyn Hughes from Cardiff spoke first on Romans 1:16. Asked to be brief and encouraging, he certainly was. He turned our attention to the gospel itself – our raison d'etre as preachers. As he said, we are Reformed no doubt but is it the gospel that thrills us? In Romans we have a taste of Paul's preaching as he outlines the panorama of the gospel. Is preaching the gospel what we want to be better and better at?
He addressed the question of what made Paul so enthusiastic about the gospel (which he clearly is – he is using litotes). How was the manna as fresh at this point as when he began? Why was he like this? Wyn suggested 3 reasons
1. It's about salvation – Believers don't talk enough about salvation, being saved. Unbelievers speak of salvation in mere earthly terms. We often lack a sense of eternity. Death is a reminder of how short life is. It is an awesome thing to preach. How thrilling to know there is a way to be saved.
2. The power of God – Salvation is not just escaping hell but much more and yet people are very sceptical. We had a nice illustration at this point from the propitiation tiles (as they are called – they tun away the tremendous heat) on the space shuttle.
3. It's for everyone who believes – Here we had one or two more illustrations including Spurgeon offering his gold watch to anyone in the orphanage who would take it and one ragamuffin going for it.
May our default position be the gospel. If Christ crucified is at the centre the rest will fall into place. So a nice gentle start.
Liam Goligher from London announced that he plans to preach on Revelation 4 and 5, beginning tonight. He spoke of the church then and now being in much trouble. Revelation starts with the church as it is and ends with the church as it will be. Its purpose is to encourage. He quoted from 1689 Confession Chapter 26 (3) "The purest churches under heaven are subject to mixture and error; and some have so degenerated as to become no churches of Christ, but synagogues of Satan; nevertheless Christ always hath had, and ever shall have a kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name."
He summed up the book as being the revelation of God about Jesus by the Spirit to John in symbols for churches.
In Chapter 4 John is caught up to heaven to see who is on the throne. By the end we see Christ rules the world for the sake of his church. At the end of Chapter 3 Christ is sitting on his throne offering participation in it. Typically for Revelation the final idea of that previous section is then exploded and expanded in the section that follows. After this points to it being the second vision. 3:8 mentions an open door and it is here again in the timeless dimension of God's holy counsel. In the spirit means like the prophets of old. Here we have one vision in two parts – God the Creator and our Redeemer in Christ.
1. Heaven's throne. The focus is not on God himself but on what is all around him. The Temple idea is in the background. The answer of the throne is that God is sovereign. John uses revealed language to describe what God is like. When we speak about God we must use the language God has revealed about himself. He has given us the very language to use. God is at the very centre. Everything else centres on the throne. We see here God's glory, his beauty, the unapproachable brightness of his being. The rainbow is a sign of common grace. His justice is signified in the thunder, etc). Ultimately we can only use God given vocabulary. A book like The Shack is problematic because it replaces scriptural imagery, which we are not free to do.
2. The throng around the throne. These are either angels or symbols of (not God's people) but those representing God's people. 24 is symbolic of the OT and NT Church. This is the way into the church. This is what the prophets and apostles preach. These heavenly representatives are “keeping our seats warm”. The main emphasis is not on the elders but the four living creatures. The order is church then creation. They represent the cherubim and seraphim and ultimately creation (fallen as it is).
The creatures are doing what all creation should do. When we gather with God's people we are joining in this heavenly worship. We are involved in covenant renewal before God and we echo this picture. We should begin our worship with worship of God as Creator. God's holiness is his separateness from us and the fact is so much higher. His holiness sets him against us by nature. He is infinitely worthy. In the presence of God all worldly plaudits are nothing. Everything else is nothing.
Go to the throne and remind yourself who you are serving. The greatest blessing is to see God. In The Wizard of Oz Dorothy and her friends discover the wizard is a sham. What John sees is so very different. Dr Goligher closed by quoting the hymn "I'll praise my Maker while I've breath etc."
Got this by a retweet from here.
It has long been a settled point with me, that the Scriptures make a wide distinction between faith, the assurance of faith and the full assurance of faith.
1. Faith is the hand by which we embrace or touch, or reach toward, the garment of Christ's righteousness, for our own justification.-Such a soul is undoubtedly safe.
2. Assurance I consider as the ring which God puts, upon faith's finger.-Such a soul is not only safe, but also comfortable and happy.
Nevertheless, as a finger may exist without wearing a ring, so faith may be real without the superadded gift of assurance. We must either admit this, or set down the late excellent Mr. Hervey (among a multitude of others) for an unbeliever. No man, perhaps, ever contended more earnestly for the doctrine of assurance than he, and yet I find him expressly declaring as follows: "What I wrote, concerning a firm faith in God's most precious promises, and a humble trust that we are the objects of his tender love, is what I desire to feel, rather than what I actually experience." The truth is, as another good man expresses it, "A weak hand may tie the marriageknot; and a feeble faith may lay bold on a strong Christ.
Moreover, assurance after it has been vouchsafed to the soul may be lost. Peter no doubt lost his assurance, and sinned it away, when he denied Christ. He did not, however, lose the principle of faith; for Christ had before-hand prayed, concerning him, that his faith itself might not fail: and Christ could not possibly pray in vain. -- A wife may lose her wedding-ring. But that does not dissolve her marriage relation She continues a lawful wife still. And yet she is not easy until she find her ring again.
3. Full assurance I consider as the brilliant, or cluster of brilliants, which adorns the ring, and renders it incomparably more beautiful and valuable. Where the diamond of full assurance is thus set in the gold of faith, it diffuses its rays of love, joy, peace, and holiness, with a lustre which leaves no room for doubt or darkness.While these high and unclouded consolations remain, the believer's felicity is only inferior to that of angels, or of saints made perfect above.
4. After all, I apprehend that the very essence of assurance lies in communion with God. While we feel the sweetness of his inward presence, we cannot doubt of our interest in his tender mercies. So long as the Lord speaks comfortably to our hearts, our affections are on fire, our views are clear, and our faces shine. It is when we come down from the mount, and when we mix with the world again, that we are in danger of losing that precious sense of his love, which is the strength of saints militant, and the joy of souls triumphant.
But let not trembling believers forget that faith, strictly so called, is neither more nor less than a receiving of Christ, for ourselves in particular, as our only possible propitiation, righteousness, and Saviour: John i. 12. -- Hast thou so received Christ? Thou art a believer, to all the purposes of safety. -- And it deserves special notice that our Lord calls the centurion's faith "great faith;" though it rose no higher than to make him say "Speak the word only, and my servant shall be healed.'.' Matt. viii. 8-10.
The case likewise of the Canaanitish woman is full to the present point. Her cry was, "Have mercy on me, 0 Lord, thou Son of David!" And, a little after, -Lord, help me!" Jesus at first gave her a seeming repulse: but her importunity continued, and she requested only the privilege of a dog, viz., to eat of the crumbs which fell from the master's table. What were our Saviour's answer and our Saviour's remark? An answer and a remark which ought to make every broken sinner take down his harp from the willows: -- "O woman, great is thy faith." Matt. x. 22-28.
5. The graces which the blessed Spirit implants in our hearts (and the grace of faith among the rest) resemble a sun-dial; which is of little service except when the sun shines upon it. The Holy Ghost must shine upon the graces he has given, or they will leave us at a loss (in point of spiritual comfort), and be unable to tell us where-abouts we are. May he, day by day, rise upon our souls with healing in his beams! Then shall we be filled with all joy and peace in believing, and abound in hope, through the power of the Holy Ghost. Rom. xv. 13.
6. Are there any weak in faith who come under the denomination of bruised reeds and smoking flax? Let them know that God will take care of them. The former will not be broken: the latter shall not be quenched. Bless God for any degree of faith; even though it be as the smallest of all seeds, sooner or later it will surely expand into a large and fruitful tree.However, stop not here; but, as the apostle advises, covet earnestly the best gifts: and the gift of assurance, yea, of fullest assurance among the rest. The stronger you are in faith, the more glory you will give to God, both in lip and life. Lord, increase our faith! Amen.
2. Science & Christianity: Four Views by Richard F. Carlson (Paperback - 1 April 2001) Six Christian scholars sort through the issues and present four views on the relationship between science and Christianity.
4. Divine Foreknowledge: Four Views by James K. Belby and Paul R. Eddy (Paperback - Nov 2001)
5. In Search of the Soul: Four Views of the Mind-Body Problem by Joel B. Green and Stuart L. Palmer (Paperback - 30 May 2005)
6. Nature of the Atonement: Four Views, the by James K. Beilby, Paul R. Eddy, and Gregory A.(Ed Boyd (Paperback - 1 Nov 2006)
7. Four Views on the Warning Passages in Hebrews by Gareth Lee Cockerill, Buist M Fanning, Randall C Gleason, and Herbert W Bateman (Paperback - 31 Mar 2007)
Two Robert Clouse books
1. The Meaning of the Millennium: Four Views by Robert G Clouse (Editor) Robert G. Clouse brings together four scholars to debate various views on the millennium: George Eldon Ladd, Herman A. Hoyt, Loraine Boettner and Anthony A. Hoekema.
2. War: Four Christian Views by Robert G Clouse (Editor) Robert Clouse presents four different viewpoints on war: Herman Hoyt on biblical nonresistance, Myron Augsburger on Christian pacifism, Arthur Holmes on just war, and Harold O.J. Brown on preventive war.
Three others (no dates sorry)
1. Psychology & Christianity: Four Views by Stanton L Jones (Editor), Eric L Johnson (Editor)
2. Predestination and Free Will: Four Views of Divine Sovereignty and Human Freedom by David Basinger (Editor), Randall G Basinger, Ph.D. (Editor) Four different answers to the question "If God is in control, are people really free?" Contributors include proponents of foreordination, foreknowledge, self-limited power and self-limited knowledge.
3. Divorce and Remarriage: Four Christian Views by Dr. H Wayne House, Th.D., J.D. (Editor)
2. Perspectives on the Ending of Mark: Four Views by David Alan Black, Darrell Bock, Keith Elliott, and Maurice Robinson (Paperback - Nov 2008)
3. Perspectives on Your Child's Education: 4 Views (Perspectives (B&H Publishing)) by Mark Eckel, G Tyler Fischer, Troy Temple, and Michael S Wilder (Paperback - Oct 2009)
4. Perspectives on Family Ministry: 3 Views (Perspectives (B&H Publishing)) by Randy Stinson, Paul Renfro, Brandon Shields, and Jay Strother (Paperback - Oct 2009)
1. Who Runs the Church?: 4 Views on Church Government (Counterpoints: Church Life) by Steven B. Cowan (Paperback - 1 Sep 2004)
2. Evaluating the Church Growth Movement: 5 Views (Counterpoints: Church Life) by Elmer L. Towns, Craig Van Gelder, Charles Edward Van Engen, and Gailyn Van Rheenan (Paperback - 1 Oct 2004)
3. Understanding Four Views on Baptism (Counterpoints: Church Life) by Paul E. Engle and John H. Armstrong (Paperback - 1 Feb 2007)
4. Exploring the Worship Spectrum: 6 Views (Counterpoints: Church Life) by Paul F.M. Zahl, Harold Best, Joe Horness, and Don Williams (Paperback - 1 April 2004)
5. Remarriage After Divorce in Today's Church: 3 Views (Counterpoints: Church Life) by Gordon J. Wenham, William A. Heth, and Craig S. Keener (Paperback - 1 May 2006)
6. Understanding Four Views on the Lord's Supper (Counterpoints: Church Life) by Russell D. Moore, John Hesselink, David P. Scaer, and Thomas A. Baima (Paperback - 19 Oct 2007)
2. Three Views on the Rapture: Pre-, Mid-, or Post-tribulation ? (Counterpoints: Bible and Theology) by Paul D. Feinberg, Douglas J. Moo, and Richard R. Reiter (Paperback - 1 Sep 1996)
3. Are Miraculous Gifts for Today?: Four Views (Counterpoints: Bible and Theology) by R. L. Saucy, C. Samuel Storms, Douglas A. Oss, and Richard B. Gaffin Jr. (Paperback - 1 Oct 1996)
4. Five Views on Law and Gospel (Counterpoints: Exploring Theology) (Counterpoints: Bible and Theology) by Greg L. Bahnsen, Walter C. Kaiser, Douglas J. Moo, and Wayne G. Strickland (Paperback - 1 Oct 1996)
5. Five Views on Sanctification (Counterpoints: Exploring Theology) (Counterpoints: Bible and Theology) by Melvin Easterday Dieter, Anthony A. Hoekema, Stanley M. Horton, and Robertson McQuilkin (Paperback - 1 Oct 1996)
6. Four Views on Hell (Counterpoints: Exploring Theology) (Counterpoints: Bible and Theology) by John F. Walvoord, Zachary Hayes, and Clark H. Pinnock (Paperback - 1 Jan 1997)
7. Four Views on the Book of Revelation (Counterpoints: Exploring Theology) (Counterpoints: Bible and Theology) by Kenneth L. Gentry, Sam Hamstra, C. Marvin Pate, and Robert L. Thomas (Paperback - 1 April 1998)
8. Three Views on Creation and Evolution (Counterpoints: Exploring Theology) (Counterpoints: Bible and Theology) by Paul Nelson, Robert C. Newman, Howard J. Van Till, and John Mark Reynolds (Paperback - 1 Mar 1999)
9. Three Views on the Millennium and Beyond (Counterpoints: Exploring Theology) (Counterpoints: Bible and Theology) by Craig A. Blaising, Kenneth L. Gentry, and Robert B. Strimple (Paperback - 1 Mar 1999)
10. Five Views on Apologetics (Counterpoints: Exploring Theology) (Counterpoints: Bible and Theology) by William Lane Craig, Gary R. Habermas, Paul D. Feinberg, and John M. Frame (Paperback - 1 Feb 2000)
11. Two Views on Women in Ministry (Counterpoints) - Paperback (1 Jun 2001) by Craig S. Keener, Linda L. Belleville, Thomas R. Schreiner, and Ann L. Bowman
13. Show Them No Mercy: 4 Views on God and Canaanite Genocide (Counterpoints: Bible and Theology) by C.S. Cowles, Eugene H. Merrill, Daniel L. Gard, and Tremper Longman (Paperback - 1 Mar 2003)
14. How Jewish Is Christianity?: 2 Views on the Messianic Movement (Counterpoints: Bible and Theology) by William Warner, Arnold G. Fruchtenbaum, David H. Stern, and John Fischer (Paperback - 1 Nov 2003)
15. Three Views on Eastern Orthodoxy and Evangelicalism (Counterpoints: Exploring Theology) (Counterpoints: Bible and Theology) by Bradley Nassif, Michael S. Horton, Vladimir Berzonsky, and George Hancock-Stefan (Paperback - 1 Nov 2004)
16. Two Views on Women in Ministry (Counterpoints: Exploring Theology) (Counterpoints: Bible and Theology) by James R. Beck and Craig L. Blomberg (Paperback - 30 Sep 2005)
17. Three Views on the New Testament Use of the Old Testament (Counterpoints: Bible and Theology) by Stanley N. Gundry, Walter C. Kaiser, Darrell L. Bock, and Peter Enns (Paperback - 1 Nov 2008)
18. Four Views on Moving Beyond the Bible to Theology (Counterpoints: Bible and Theology) by Daniel M. Doriani, Walter C. Kaiser, Mark L. Strauss, and Kevin J. Vanhoozer (Paperback - 1 Nov 2009)
2. Pacifism and War (When Christians Disagree) by Oliver R. Barclay (Paperback - 5 Nov 1984)
3. Creation and Evolution (When Christians disagree) by Derek C. Burke (Paperback - 21 Jan 1985)
4. Signs, Wonders and Healing (When Christians Disagree) by John Goldingay (Paperback - Jan 1989)
5. The Church and Its Unity (When Christians Disagree) by Alan F. Gibson (Paperback - 16 Oct 1992)
6. Politics and the Parties (When Christians Disagree) by Jonathan Chaplin (Paperback - May 1992)
Ev'ry time I see your face,
It reminds me of the places we used to go.
But all I've got is a photograph,
And I realise you're not coming back anymore.
Dwight L Moody
Wolfgang Amadeus Mozart
Evelyn de Morgan
Andrew (and Jamie) Wyeth
Alison Moore, L
Mike Freer, C
Laura Edge, LibDem
2005 Swing: 3.4% L to C
Following a review, Boundary Commission modified constituency. It gains part of the Woodhouse ward from Chipping Barnet and small parts of GG, Finchley Church End and Garden Suburb wards from Hendon constituency, while it loses most of the Coppetts ward to the Chipping Barnet constituency.
After WWII, introduction of London's green belt undermined pre-war plans for Underground here, and upgrading between Mill Hill E and Edgware abandoned. Line used by steam freight trains until closed completely, 1964.
GG has been place in the parish and manor of Hendon since c 13th century. Building of Finchley Rd (1827) resulted in development of a hamlet and by late 19th century around 300 people in the area.
1907, transport links improved by opening of GG tube station, leading to development of area west of Finchley Rd. Establishment of Hampstead GS brought major changes to area east of Finchley Rd. Temple Fortune Farm demolished and a retail district established along front of the road.
Finchley and GG constituency has a large and well-to-do Jewish population. Represented by Margaret Thatcher and a safe Con seat until Vis's unexpected victory 1997.
Lab's tiny majority certain to be overturned by Con gain in 2010. Possible an exceptionally good result for Cons could give them a share in excess of 50% here, as though national figures indicate this is unlikely, the swing to the Cons is sure to be above average here, looking at the nature of the voters.
Education: Full time students 7.3%, Graduates 16-74: 44.6%, No Qualifications 16-74 15.8%
Ethnicity: Not born UK 35.9%, White 74.2%, Black 5.2%, Asian 12.3%, Mixed 3.2%, Other 5.1%
Faith: Christian 40.0%, Hindu 6.8%, Jewish 19.6%, Muslim 6.0%
Gender: Male 47.3%, Female 52.7%
Age: Under 18 21.0%, Over 60 19.0%
Local issues: Taxation, 'Static screening unit for Finchley Memorial hospital' campaign, Post office closures
Previous election results
Rudi Vis L 17,487 40.5%
Andrew Mennear C 16,746 38.8%
Sue Garden LibDem 7,282 16.9%
Noel Lynch Green 1,136 2.6%/Jeremy Jacobs UKIP 453 1.0%/Rainbow George Weiss Rainbow Dream Ticket 110 0.3%
2001 General Election:
Rudi Vis L 20,205 46.3%
John Marshall C 16,489 37.8%
Sarah Teather LibDem 5,266 12.1%
Miranda Dunn Green 1,385 3.2%/John de Roeck UKIP 330 0.8%
1997 General Election:
Rudi Vis L 23,180 39.7%
John Marshall C 19,991 39.7%
Jonathan Davies LibDem 5,670 11.3%
G Shaw Referendum 684 1.4%/Ashley Gunstock GreenPlaid Cymru Alliance 576 1.1%/D Barraclough UKIP 205 0.4%