- John MacArthur
"One of the dangers of evangelical publishing is the desire to say something novel," Tom Schreiner observes. "Our evangelical publishing houses could end up like those in Athens so long ago: 'Now all the Athenians and the strangers visiting there used to spend their time in nothing other than telling or hearing something new' (Acts 17:21, NASB)."
He says this in relation to the many books producing in support of egalitarian relationships.
Dr. Martin Marty, who has written his own book on Martin Luther, praise a new book from Westminster Theological Seminary Professor Carl Trueman.
"What readers must by the end have found remarkable is the way Dr. Trueman has brought clarity and some sense of system to the often obscure, paradoxical, and anything-but-systematic writings of Luther on the Christian life. I would argue that Trueman has served well by keeping his feet on firm ground as he has stood on an approach to Christian life which he sometimes calls Presbyterian or Reformed or evangelical, often in differing combinations."
Luther on the Christian Life: Cross and Freedom, from the Theologians on the Christian Life series by Crossway, was released this month.
"If a more provocative book has been written in the last 10 years, I haven’t read it," states Collin Hansen. "But that’s not because David Platt rejects biblical teaching, as we’ve seen with some other young pastors. And that’s not because Counter Culture advances any particular sectarian theological agenda that would repel other evangelicals. Counter Culture is the most controversial book I’ve seen in at least the last decade mostly because he restates the teaching of Jesus and his Word without any qualifications, with little attempt to cast such demanding beliefs in a way that would appeal to modern readers."
Hansen marvels at Platt's boldness, quoting him on our resistance to God's direction: "If there were 1,000 ways to God, we would want 1,001."
I remember my high school history teacher explaining that though "fundamentalist" was a term of disapproval, all believers held to the fundamentals of the Bible, so we could all be called fundamentalists. That may have been one of the many encouragements I've received over the years that has made me comfortable with political and theological labels. I think I'm stepping away from that now.
Dr. Matthew Hall reviews Matthew Sutton's new history of twentieth century evangelicalism, American Apocalypse. He says evangelicals tried to distinguish themselves from fundamentalists in different ways, but in fact they were more similar than they wanted to admit. "The entire tradition shares a premillennial expectation of an imminent and traumatic second coming of Christ," Hall writes. Sutton believes that primary context shaped many theological doctrines.
American Apocalypse will make a great many evangelical readers uncomfortable. Because of his extensive work in primary sources, Sutton has—better than anyone else—documented the ways in which some of the most prominent, and beloved, white evangelical and fundamentalist figures were enmeshed within their own cultural context. This enculturation manifested itself routinely in anti-Semitism, white supremacy, and nativism. Whether it’s reading Harold Ockenga’s anti-Semitic assessment of Jews in Hollywood, or the myriad of voices justifying white supremacy and indicting racial intermarriage, Sutton shows how these attitudes weren’t on the fringe of the movement. Rather, they often inhabited its center.
Historian Thomas Kidd is writing about Josiah Franklin, candlemaker and Benjamin Frankin's Calvinist father.
In the late 1670s a wave of intense persecution came against nonconformists across England, as many church and government officials regarded them as dangerous incendiaries who might once again threaten the stability of the nation. . . . University of Oxford officials sanctioned the public burning of writings by non-Anglican luminaries such as John Milton. Even pacifist Quakers, who would soon found Franklin’s longtime home of Pennsylvania, were jailed under brutal conditions and died by the hundreds during the 1680s. Northamptonshire was a hotbed of nonconformity, and in one episode in the mid-1680s more than fifty members of landowning gentry were arrested on suspicion of seditious religious activity.
D.A. Carson has a revision to one of his older books now available with a complementary study guide and DVD. The new edition is called Praying With Paul: A Call to Spiritual Reformation. Here's an excerpt from that book.
His points in this post are moving. I particularly like this one on steering your heart into action.
8. Pray until you pray.
This is Puritan advice. It does not simply mean that persistence should mark much of our praying—though admittedly that is a point the Scriptures repeatedly make. Even though he was praying in line with God’s promises, Elijah prayed for rain seven times before the first cloud appeared in the heavens. . . . That is not quite what the Puritans mean when they exhorted one another to “pray until you pray.” What they mean is that Christians should pray long enough and honestly enough, at a single session, to get past the feeling of formalism and unreality that attends not a little praying. We are especially prone to such feelings when we pray for only a few minutes, rushing to be done with a mere duty. To enter the spirit of prayer, we must stick to it for a while. If we “pray until we pray,” eventually we come to delight in God’s presence, to rest in his love, to cherish his will. Even in dark or agonized praying, we somehow know we are doing business with God. In short, we discover a little of what Jude means when he exhorts his readers to pray “in the Holy Spirit” (Jude 20)—which presumably means it is treacherously possible to pray not in the Spirit.
Robert P. George, a Princeton professor and vice chairman of the U.S. Commission on International Religious Freedom, has offered to be beaten on behalf of Saudi Arabian activist Raif Badawi. George is joined by six other professors and religious liberty advocates in offering to take 100 lashes each.
Raif Badawi has been accused of insulting Islam. His sentence is 10 years in jail and 1,000 lashes of which he has received fifty.
In a letter to the Kingdom of Saudi Arabia, the group wrote, "If your government will not remit the punishment of Raif Badawi, we respectfully ask that you permit each of us to take 100 of the lashes that would be given to him. We would rather share in his victimization than stand by and watch him being cruelly tortured."
George told PRI that it was "hypocritical" for Saudi leaders "to march in solidarity with the victims of terrorism and persecution for speaking their minds in Europe and then to practice that same abuse on people for speaking their minds ... in their own country."
While it's unthinkable the Saudis would accept this offer, George said they didn't make it half-heartedly.
The publisher of the book The Boy Who Came Back From Heaven is saying it knew nothing of Beth and Alex Malarkey's complaints about the book until recently when Alex finally got through to the world that the book didn't tell his story.
Tyndale says they tried to meet with the family and the agent who largely wrote the book, but Beth would not agree. Phil Johnson interprets the situation as being less than supportive.
“The thread that runs through all their correspondence with Beth is that they wanted to corner her before they would be willing to investigate her concerns,” [Johnson] wrote to the Guardian. “They kept pressing her to agree to a meeting where she and Alex would have to face Kevin and a phalanx of editors who were determined to press ahead with the project, no matter what objections Alex and she might have.”
We saw the same thing in Beth's account from her blog. Company men had their own ideas, like journalists with a template, and kept pressing Alex to give them the details they wanted.
Warren Throckmorton notes Tyndale doubled down on this book last year when they released a pocket edition. These are not the marks of a Christian ministry. These are the marks of a purely market-driven organization.
As [Dr. J. Kameron] Carter explains it, white churches that sprang up throughout American history did so in the pattern of the great European cathedrals and denominations from which they were transplanted. Black church, while it is related to those European frameworks, "is in excess of them," says Carter, meaning they "were already doing work beyond what those traditional denominations were doing."Brandon Ambrosino has written a lengthy interview with three scholars on Dr. King and the black experience in America.
"In the face of a modern condition that told Blacks they were only worthy of their labor power, black churches came along and affirmed that there was a mode of life far beyond the woundings that came along with black existence in America."
This is the tradition that produced King. And it's the same tradition that produced other civil rights leaders, like Rosa Parks and Ella Baker.
Dr. Anthony Bradley describes a problem Christians of any tradition should grapple with, that even great theologians and Christian leaders don't apply their theology uniformly well. They have blind spots, sometimes embarrassing ones.
This video is on Westminster Theological's post for Martin Luther King Day, which has a few books and stories from seminary alumni. Rev. C. Herbert Oliver graduated in 1953 has an interesting story to tell. You can read it on their site. Here, I'll quote his answer to the question on what changes he has seen in our country over 60 years:
Theologically, I would say that I’ve seen what I would call the disturbing trend in the PCUSA, moving in the direction of ordaining open gay and lesbian ministers. I’ve been a member of the New York City presbytery for 45 years, and I saw how that change took place. I opposed it at the beginning, but they had a way of shunning you to the side and not hearing you. So I decided I would become an observer and watch this and see how it has worked out. It has worked out to me unfavorably, and against the Bible, so they now have an openly gay executive presbyter of the presbytery.
I’ve also not seen any basic racial changes for the better in the church. I’m sorry to say that, but I ran into the same racism in the PCUSA church as I found in the OPC. When I graduated from seminary, there was no place for me to serve. There were plenty of churches that were vacant, but none of them would call me. It was understood by the higher-ups in the church that there was no future for me being called to a white church. That’s when the call came to me to serve in Maine, and I accepted that and went there and served. But the racial divide in America is still as strong as it was in the 40’s and 50’s. Just more polite, but it is no less real, no less firm, and no less impregnable.
The subject of the book The Boy Who Came Back from Heaven has released a letter denying his claims in the book, something his mother has been doing for a few years.
"I did not die," Alex says. "I did not go to Heaven. I said I went to heaven because I thought it would get me attention."
Publisher Tyndale has responded by pulling the book and related materials.
If you read the accounts from Alex's mother, Beth, you may ask how a publisher of Christian books for the body of Christ could railroad her and her son (apparently with the father's permission) to publish a book with such terrible theology. In a post from September 2013 which offers a timeline of details following the accident, Beth tells us some of her interaction with people wanting to turn her family's story into books and a movie.
I neither verbally nor in writing gave approval for any quotes. In fact I instead verbally gave my desire to not have any quotes by me put in any book. There was a time that I was sitting in PICU and told over the phone that some words from a webpage that no longer exists (prayforalex.com) that were written by me were going to be placed in the book. I was sitting in PICU with Alex! I told the person that they could not do that, to which they said they could and that that site was public. GRRR....the best I could do was to tell the person that they had better get every word correct. I have documentation of what is written in the book and that post from the webpage. The two do not match up :( It saddened me more to learn that that interaction that was twisted is part of a Bible study...what? I certainly have witnessed some shocking things!Money, she says, was the driving factor for these people, and they promised money to her for Alex, but she has not seen any of it.
Bart Ehrman, author of How Jesus Became God and Misquoting Jesus, talks with World's Warren Cole Smith about his new book arguing Jesus did not claim to be God. He says, "It has long been recognized by scholars that if Jesus actually had called himself God, and it was known that he called Himself God, that it’s virtually beyond belief that the early Gospel writers didn’t mention this."
The publisher of Ehrman's book thought it would sell books to publish a companion book arguing that Jesus is God, so they approached five authors to write it. Ehrman says in the interview that he doesn't believe those authors believe Jesus taught the doctrine of the Trinity during his lifetime. "Scholars," he says, believe John's Gospel put words in Jesus' mouth, so he did not actually say, "I and the Father are one," or other claims to divinity. I suppose any evidence to support this belief is in his book.
Apparently the demonstrations of divine authority in Matthew 8-9 do not argue for Jesus' deity, but merely his agency of divine power. He was a prophet, nothing more:
- "When Jesus heard this, he marveled and said to those who followed him, 'Truly, I tell you, with no one in Israel have I found such faith.'"
- "And the men marveled, saying, 'What sort of man is this, that even winds and sea obey him?'"
- "'But that you may know that the Son of Man has authority on earth to forgive sins'—he then said to the paralytic—'Rise, pick up your bed and go home.'"
- "And when the demon had been cast out, the mute man spoke. And the crowds marveled, saying, 'Never was anything like this seen in Israel.'"
And to him was given dominion
and glory and a kingdom,
that all peoples, nations, and languages
should serve him;
his dominion is an everlasting dominion,
which shall not pass away,
and his kingdom one
that shall not be destroyed.
Ehrman gets hung up on the doctrine of the Trinity in the interview, pressing Smith on whether the five evangelical authors actually believe Jesus taught the Trinity.Read the rest of this entry . . .
Greg Thornbury writes about his upbringing and how his Christian liberal arts education almost took his faith away.
For me, this dose of higher criticism was nearly lethal. Any sense that the Bible was divinely inspired and trustworthy, or that the creeds had metaphysical gravitas, started to seem implausible. The best I could muster was that, somehow mystically, perhaps Jesus was the Christ, existentially speaking. I was approaching something close to New Testament scholar Bart Ehrman’s own story of losing faith.By God's profound grace, the writings of one man turned him around.
A blessed Christmas to you all. Here's Sissel with what I think is my favorite Christmas hymn. We sang it in church tonight, complete with the old lyrics: "Pleased as man with man to dwell," "Born to raise the sons of earth," and all that. I felt like I'd gotten a Christmas present. I punch those lyrics when I sing them.
So a straw man walks into a bar. Except he doesn't.
The National Museum of Women in the Arts is running what appears to be a fabulous exhibit, Picturing Mary: Woman, Mother, Idea on view December 5, 2014–April 12, 2015. Terry Mattingly has a video on it and writes about a review in The Baltimore Sun that reports on how some art critics are irritated that this exhibit doesn't shove back the faces of Christians who actually like Mary, the mother of Jesus. "In other words, this exhibit has – among a elite art critics – become controversial because it is not causing controversy among (wait for it) religious believers who are, by definition, opposed to modern art."
Apparently controversy is what exhibit planners want to avoid on a regular basis, but not all controversy is created equal. The only way to avoid the right kind of controversy is to show that your museum is too sophisticated to show respect for anything that isn't the latest in trendy, Ivy League expressions.
"The [Baltimore Sun] story makes it clear, for example, that this astonishingly deep exhibit could not have taken place if its planners had decided to include modern art about Mary that would have offended the very churches and museums that controlled some of these priceless masterpieces." But the straw men these critics hate so much are anywhere to be seen.
In her regular Thursday column, Bethany Jenkins gives us Martin Luther on the nonexistence of a sacred/secular divide . Here's part of it.
The pope or bishop anoints, shaves heads, ordains, consecrates, and prescribes garb different from that of the laity, but he can never make a man into a Christian or into a spiritual man by so doing. He might well make a man into a hypocrite or a humbug and blockhead, but never a Christian or a spiritual man. As far as that goes, we are all consecrated priests through baptism, as St. Peter says in 1 Peter 2:9, “You are a royal priesthood and a priestly realm.” The Apocalypse says, “Thou hast made us to be priests and kings by thy blood” (Rev. 5:9-10).
Watch a new documentary on C. H. Spurgeon today for free. It's called Through the Eyes of Spurgeon. Get the details here.
Chicken coop, Coupeville, Island County, WA. Photo by Anne E. Kidd. Library of Congress
Today I was reminded of a man I wrote about here some years back. He’s gone now, and one of his relatives came to the library today to donate several cartons of books from his personal collection.
I think it’s all right to give his full name now. It was Marvin Rodvik, and he lived in Franklin, Minnesota. I met him a couple times in my life. The last time he gave us another gift of books. He also told me a story, which I passed along in this blog. I’ll tell it again now, because it is, in my opinion, one of the best stories I ever heard for the Christmas season.
Marvin was a pastor’s kid. The story happened when he was a teenager, probably (by my calculations) around the time of World War II.
An entertainment event of some kind (he didn’t say what) was planned in their small town. Marvin announced at supper that he was going.
“You’re not going,” said his father. They belonged to a strict church, a congregation of the forerunner to my own church body.
“Yes I am,” said Marvin. “You can’t stop me.”
His father paused a moment. Then he said, “You’re right. I can’t stop you. But know this. If you go to that event, you’ll be locked out of this house when you come home tonight. You’ll have to find somewhere else to sleep.”
Read the rest of this entry . . .
Author N.D. Wilson has directed a short film of the Francis Thompson poem, "The Hound of Heaven." Shadowlocked.com has part of an interview with Wilson on how everything came together.
So what's it like adapting somebody else's work as opposed to your own?Read more about the movie here.
Well, honestly I'm far more comfortable adapting other people's stuff than my own. And actually, in some ways, because I can be a stickler. I can be a stickler to try to stay true as I possibly can to their vision, when I'm adapting their stuff. But when I'm adapting my stuff, I don't feel any loyalty at all to it. I feel complete and total authority to change whatever I want, whenever I want.
And so when I'm adapting C.S. Lewis or even trying to serve Francis Thompson, I felt like I could write an intro, like I could write an opening monologue for Propaganda, but I couldn't bring myself to edit the poem. No matter how many people told me, “Well, surely you're not going to do the whole poem”, it was like, “No, I'm gonna do the whole poem. I'm doing all of it.” Because I really wanted it to come through.
If I'm doing my own things, like I'm doing 100 Cupboards, I'm thinking, like, “Oh, wow, I can throw this part away, and do this other thing that I was going to have in the novel, and I needed to cut it for space, but now I can put it in. I can take things that ended up on the cutting room floor of my novel, and put them into the film.” And I feel completely at liberty to do that. And that's dangerous.
"I fled him . . . in the mist of tears . . .
‘All things betray thee, who betrayest Me.’"
Gene Edward Veith points out a news story about Professor Jerry L. Walls, who teaches the idea of purgatory and has written about it in Purgatory: The Logic of Total Transformation. Walls apparently buys into the Catholic understanding of the purification of believers. As this article explains, followers of Christ must be purified even if they are forgiven of all their sins. Their sanctification is not fully accomplished by Christ's work on the cross, but by some spiritual process between death and paradise. David Gibson of RNS states, "In recent years, the emphasis [for purgatory's purpose] has swung from 'satisfying' the justice of God through painful reparations to one of sanctification, or becoming holy.
“'To suggest instead that Christians will enjoy a kind of express executive elevator at the time of death is to suggest that those who work hard on holiness in this life are wasting their efforts,' John G. Stackhouse, Jr., a popular evangelical author at Canada’s Regent College wrote in an essay on Walls’ ideas in The Christian Century."
This Catholic writer explains, "Catholic theology takes seriously the notion that 'nothing unclean shall enter heaven.' From this it is inferred that a less than cleansed soul, even if 'covered,' remains a dirty soul and isn’t fit for heaven." But I guess Christ's atonement does not accomplish this, so though we are fully saved by his grace, we must be fully purified by purgatory's refining fire, which has been a big problem historically (not to mention the fact that the Protestant Bible doesn't allow for even prayers on behalf of the dead).
Thomas Kidd has a new biography on one of America's great evangelists, George Whitefield.
Although I deeply respect and appreciate him, my Whitefield is not a perfect man. As Whitefield readily admitted, he struggled with the temptations of fame, and I also show his besetting difficulties in relating to other evangelical leaders such as the Wesleys. Most disappointing (as Dallimore noted too) was Whitefield’s advocacy for slavery, and his personal owning of slaves.I thought I had read that he opposed slavery and got into trouble with some Georgian businessmen for saying so.
"Your words are so foolishly and ignorantly composed that I cannot believe you understand them."
The Luther Insult Generator may be found here. Hours of innocent fun for you and your family.
Justin Taylor quotes J.I. Packer on how great and necessary reading Calvin's Institutes is for modern believers.
Packer explains that Calvin’s magnum opus is one of the great wonders of the world:
Calvin’s Institutes (5th edition, 1559) is one of the wonders of the literary world—the world, that is, of writers and writing, of digesting and arranging heaps of diverse materials, of skillful proportioning and gripping presentation; the world . . . of the Idea, the Word, and the Power. . . .
The Institutio is also one of the wonders of the spiritual world—the world of doxology and devotion, of discipleship and discipline, of Word-through-Spirit illumination and transformation of individuals, of the Christ-centered mind and the Christ-honoring heart. . . .
Calvin’s Institutio is one of the wonders of the theological world, too—that is, the world of truth, faithfulness, and coherence in the mind regarding God; of combat, regrettable but inescapable, with intellectual insufficiency and error in believers and unbelievers alike; and of vision, valuation, and vindication of God as he presents himself through his Word to our fallen and disordered minds. . . .
Two pastors are celebrating the legacy they see in the Reformation. Tony Carter notes that one principle of the Reformers was universal literacy.
"The will of God is first and foremost a written revelation and if we are going to faithfully seek and understand his will we are going to have to be readers of God’s word. Luther’s translation of the Bible into the language of the people was key in making sure the Reformation would continue past his generation."
So for people who are reluctant to read well and have been denied education in the past, the Reformers are their champions. They say, "You are the chosen people of the book. Take up God's Holy Word and read it yourself, because in the Word is abundant life no matter your circumstances."
Louis Love talks about the church of his youth buying new hymnals that came with responsive reading, creeds, and a confession. His pastor began incorporating new, doctrine-based elements into their worship, and Love was surprised to learn this new material was from the New Hampshire Baptist Confession of 1833. They were learning from old ministers who had been discipled in Reformation theology.
"Be not ashamed of your faith," he quotes another pastor. "Remember it is the ancient gospel of the martyrs, confessors, reformers, and saints. Above all, it is the truth of God, against which all the gates of Hell cannot prevail."
Philip Duncanson shares a personal story of his discovery of Reformation history as a high-school boy who had yet to surrender to Christ, despite growing up in a Christian home. "It wasn’t the courage of Martin Luther to stand up against the powerful Catholic Church that fascinated me, although that was good drama. It was the fact that for the first time I realized that the Christian experience that I thought I had known all my life was actually tied to human history. Imagine that, at 15, Christianity was a concept that I had only tied to my generation, and at best, my parent’s generation."
Carl Trueman writes, "If Augustine freed the church from the back-breaking self-martyring piety of Pelagius, Luther freed her from centuries of obfuscating complication. . . Luther saw clearly that the Christian life is actually distinguished not by elaborate complexity but by its beautiful, simple, accessible Christ."
The wonderfully Reformed Ligonier Ministries issued a survey through LifeWay Research to identify what points of doctrine Americans believe. As you would imagine, Americans are all over the theological map, but what statements do they believe reflect reality? Will there be people in heaven who have never heard of Jesus Christ? Forty-one percent believe so. Is even the smallest sin worthy of damnation? Only fifty-one percent of self-professed evangelical protestants believe that's true and only ten percent of all respondents agree strongly. Is God unconcerned with my day-to-day decisions? Twenty percent say he is unconcerned. And pertinent to the central question of the Reformation, must someone contribute his own effort to his personal salvation? Seventy-one percent of surveyed Americans agree, fifty-four percent being evangelical protestants.
Dr. R. C. Sproul believes our country is sliding into a new dark ages of spiritual life, and this survey doesn't change his mind. Get all the details on their website, including a great infographic.
Notice the section on worshipping alone. That's one of those points of application that reveal our theological assumptions. Do we need worship the Lord together? Is our salvation essentially individualistic? Does a local church have any spiritual authority over us? Americans appear to have lost an understanding of the purpose of a local church.
Churches with what we call high liturgy have suffered bad press from many believers who find it easier to point their faithlessness in their congregations than in their own, low liturgy churches. They accept the bad idea that creeds are lifeless and only spontaneity is of the Holy Spirit. In doing so, they have missed their own rich Christian history, which can be rediscovered in the catechisms and confessions of the holy catholic (universal) church. To those who are unfamiliar with these writings, let me give you the first two questions from the Heidelberg Catechism, one of the written teachings to emerge from the Reformation.
Question 1. What is thy only comfort in life and death?
Answer: That I with body and soul, both in life and death, am not my own, but belong unto my faithful Saviour Jesus Christ; who, with his precious blood, has fully satisfied for all my sins, and delivered me from all the power of the devil; and so preserves me that without the will of my heavenly Father, not a hair can fall from my head; yea, that all things must be subservient to my salvation, and therefore, by his Holy Spirit, He also assures me of eternal life, and makes me sincerely willing and ready, henceforth, to live unto him.
Question 2. How many things are necessary for thee to know, that thou, enjoying this comfort, mayest live and die happily?
Answer: Three; the first, how great my sins and miseries are; the second, how I may be delivered from all my sins and miseries; the third, how I shall express my gratitude to God for such deliverance.
The second question sets up the rest of the catechism, and the first question--isn't it glorious?
Casey Cep wrote, "Marilynne Robinson is one of the great religious novelists, not only of our age, but any age. Reading her new novel Lila, one wonders how critics could worry that American fiction has lost its faith, though such worries make one think there might well have been wedding guests at Cana who complained about the shortage of water after witnessing the miracle with wine." (via Alan Jacobs)
C. S. Lewis wrote, "When grave persons express their fear that England is relapsing into Paganism, I am tempted to reply, `Would that she were.’" Because pagans have been shown to be convertible to Christianity, but post-Christians have shown more resistance. Pagans appeal to gods who cannot hear them and suffer for it. Post-Christians still benefit from the God they rejected and believe they have earned all they receive. Lewis wished we could find our spiritual poverty again so that we would see the riches to be found in Christ Jesus.
Today Englishman Bob Davey has taken up saving an abandoned church in Norfolk from local pagans. After cleaning up the church, he worked over the graveyard. "But even after he had driven the Devil from the door, still his acolytes returned. On every Witches’ Sabbath – special dates in the Pagan calendar – Mr Davey spent the night camped out in the church, on guard duty." It can get ugly.
Meanwhile, "The Church of England is trying to recruit pagans and spiritual believers as part of a drive to retain congregation numbers."
This just in. Midwestern Baptist Theological Seminary has begun to build a center to house it's a extensive collection of documents from the great preacher Charles H. Spurgeon and offer space for lectures and study. They're calling it the Charles Spurgeon Center for Biblical Preaching.