For ordering information, please click here. Justice Socrates often discussed the topic of justice. Xenophon recollected a long conversation he had with Hippias on justice in which Hippias commented that Socrates was still talking about the same old things.
Order the free CD. I want to start with the words of the apostle Paul, who in 2 Timothy 4: If he were a typical 21st-century church growth expert, he would say, "You've got to connect with the culture. Don't force-feed people what they don't want, but learn how to speak to their felt needs. Contextualize by bringing in references to popular culture.
Exegete the latest Superman movie or draw out spiritual lessons from popular television sitcoms. No, Paul told Timothy: Not even the silly parade of evangelical fads that have assaulted the church in wave after wave for two decades running. The fads and the programs have buried the gospel under a mountain of trivialities and gimmicks.
And history proves that when churches and denomination decide that the preaching of God's Word is not sufficiently relevant for the times, those who make anything other than biblical preaching the highest priority soon lose influence and die—because, after all, the Word of God is the only message that has the power to give spiritual life.
That is the message of the text I want to look at in this hour. It's not as simple to interpret as it might appear at first glance. The very best Biblical commentators and expositors are divided on the basic question of whether the expression "The word of God" refers to the incarnate Word—the divine Logos—Christ, who, as the eternal Word of God according to John 1: John Owen, who perhaps the greatest of all Puritan commentators and certainly one of the most scholarly expositors who ever lived, wrote a massive 7-volume commentary on the book of Hebrews, and he says this is a reference to Christ.
On the other hand, John Calvin who is no slouch as a biblical exegetetogether with a large number of the best commentators, insists it's a reference to the written Word of God—the inspired text of Scripture.
Spurgeon said they are both right, and the passage is deliberately ambiguous.
It speaks of both the Christ of God and the Book of God. And perhaps Spurgeon has a point, because everything this verse says is equally true of the Lord Jesus Christ the incarnate Word and the Bible the inscripturated Word. Both are living, and powerful, and infallible discerners of the thoughts and intents of the heart.
But I cannot ultimately resist the conclusion that both the context and the plain sense of this passage refer primarily to the written Word of God, the Scriptures.
So I'm inclined to side with Calvin and most other Protestant commentators. But even in doing so, I would heartily encourage you to read and study the expositions of this text given by John Owen and many other great expositors who agree with him, because I think their comments are helpful and edifying and too full of rich insight to ignore.
It may well be true that the reference is left ambiguous precisely because there is a depth of meaning in these statements that is intended to make us realize and meditate on how intimately Christ and the Scriptures are identified with one another.
Spurgeon said, "How much that can be said of the Lord Jesus may be also said of the inspired volume! How closely are these two allied! How certainly do those who despise the one reject the other!
How intimately are the Word made flesh, and the Word uttered by inspired men, joined together! God hath joined together, let not man put asunder. Although hordes of modern pseudo-scholars pretend to search for the historical Jesus apart from Scripture, the Bible is the only true and infallible revelation of Him, and the Bible says "there is no other name under heaven given among men by which we must be saved.
Christ and His Word are inextricably linked—and that is why Jesus himself is called "the Word. Both are perfect and infallible. Both reveal God to us.
Both are "living and active," and both stand in judgment of every thought and intent of our hearts. So everything this verse teaches is true of both Christ and the Bible.The Allegory of the Cave with quotes from Book VII of Plato's - The Republic Plato was a pupil and friend of the greek philosopher Socrates.
Amongst the many works attributed to Plato's authorship is his "The Republic" wherein is set out a series of discourses that allegedly took place between Socrates and a number of other persons who variously arrived and departed as the discussions continued.
If you think of other tripartite metaphors to represent Plato's three elements of the soul. Please feel free to suggest them to us in the class discussion forum.
In the Tripartite Theory of the Soul, Plato abandons the Socratic intellectualist theory Socrates advocates in the Protagoras. The Argument from Opposites. Plato defines the soul's three parts as the logical part, the spirited part, and the appetitive part.
This lesson will help you understand what each of these parts entails. Logistikon. The first part of the tripartite soul is logistikon. This is the part of the soul that loves logic, thought, and rational learning. In his most celebrated book the Republic, Plato gives the theory of an ideal plombier-nemours.com far as a state is concerned,Plato gives ideas about how to build an Ideal commonwealth, who should be the rulers of the Ideal state and how to achieve justice in the Ideal state.
Reeve's brilliant treatment of the unity of Plato's Republic is a unique contribution to our understanding of that dialogue. Elegantly written, philosophically rich, his book stands to this day as one of the most creative readings of a Platonic dialogue of the past several decades.