Reformation & Revival Volume 3 now online

The following articles are now available on-line in PDF:

Volume 3 No 1 - Theme: Grace
Editor, "Editor's Introduction," Reformation & Revival 3:1 (Winter 1994): 9-13.

Richard C. Lucas, "The Grace of God," Reformation & Revival 3:1 (Winter 1994): 15-31.

Tom Wells, "Misunderstandings of Grace," Reformation & Revival 3:1 (Winter 1994): 33-44.

Mark Webb, "What Difference Does It Make?" Reformation & Revival 3:1 (Winter 1994): 45-60.

A. Peter Parkinson, "Ministering the Grace of God in Pastoral Care," Reformation & Revival 3:1 (Winter 1994): 61-78.

Gary D. Long, "The Grace of God and Departures From It," Reformation & Revival 3:1 (Winter 1994): 79-99.

John H. Armstrong, "Common Grace: A Not So Common Matter," Reformation & Revival 3:1 (Winter 1994): 101-125.

Anonymous, "An Annotated Bibliography," Reformation & Revival 3:1 (Winter 1994): 127-133.

Anonymous, "Book Reviews," Reformation & Revival 3:1 (Winter 1994): 135-160.


Volume 3 No 2 - Theme: The Holy Spirit

John H. Armstrong, "Editor's Introduction," Reformation & Revival 3:2 (Spring 1994): 9-14.

Thomas N. Smith, "I Believe in the Holy Spirit," Reformation & Revival 3:2 (Spring 1994): 15-19.

Michael S. Horton, "Wanted: Apathetic Lutherans and Calvinists (No Experience Required)," Reformation & Revival 3:2 (Spring 1994): 21-27.

Geoffrey Thomas, "The Return of the Holy Spirit: A Modern Parable," Reformation & Revival 3:2 (Spring 1994): 29-31.

Jim Elliff, "Led By the Spirit," Reformation & Revival 3:2 (Spring 1994): 33-48.

Rick Ritchie, "The Spirit and the Word: What God Has Joined Together Let No Man Divide," Reformation & Revival 3:2 (Spring 1994): 49-59.

Robert Lescelius, "Spurgeon and Revival," Reformation & Revival 3:2 (Spring 1994): 61-83.

Michael A.G. Haykin, "The Holy Spirit and Prayer in John Bunyan," Reformation & Revival 3:2 (Spring 1994): 85-95.

Mark Webb, "What Difference Does It Make?-II," Reformation & Revival 3:2 (Spring 1994): 97-110.

Anonymous, "An Annotated Bibliography," Reformation & Revival 3:2 (Spring 1994): 111-116.

Various authors, "Book Reviews," Reformation & Revival 3:2 (Spring 1994): 117-149.

John H. Armstrong, "Book Notices," Reformation & Revival 3:2 (Spring 1994): 151-160.


Volume 3 No 3 - Theme: The Christian Mind
John H. Armstrong, "Editor's Introduction," Reformation & Revival 3:3 (Summer 1994): 9-17.

Bassam M. Madany, "The Christian Mind," Reformation & Revival 3:3 (Summer 1994): 19-33.

Bryan Chapell, "Prelude to Revival: A Christian Response to Culture Wars," Reformation & Revival 3:3 (Summer 1994): 35-59.

Bill Crouse, "The Conversion of the Mind," Reformation & Revival 3:3 (Summer 1994): 61-72.

Thomas N. Smith, "The Pastor As a Christian Thinker," Reformation & Revival 3:3 (Summer 1994): 73-83.

R. Kent Hughes, "The Way of Blessing," Reformation & Revival 3:3 (Summer 1994): 85-96.

Rick Ritchie, "Thinking Like Christians in a TV Culture," Reformation & Revival 3:3 (Summer 1994): 97-104.

Jim Elliff, "An Argument for Learning," Reformation & Revival 3:3 (Summer 1994): 105-114.

Anonymous, "Annotated Bibliography," Reformation & Revival 3:3 (Summer 1994): 115-119.

Anonymous, "Book Reviews," Reformation & Revival 3:3 (Summer 1994): 121-158.


Volume 3 No 4 - Theme: The Reformation of the Church
John H. Armstrong, "Editor's Introduction," Reformation & Revival 3:4 (Fall 1994): 9-16.

John MacArthur, "Truth vs. Technique," Reformation & Revival 3:4 (Fall 1994): 17-42.

William E. Payne, "Biblical Reformation in the Churches," Reformation & Revival 3:4 (Fall 1994): 43-59.

Art Azurdia, "Recovering the Third Mark of the Church," Reformation & Revival 3:4 (Fall 1994): 61-79.

Leonard R. Payton, "The Chief Musician Is a Pastor-Teacher," Reformation & Revival 3:4 (Fall 1994): 81-84.

Walter J. Chantry, "The Nomadic Search for a Local Church," Reformation & Revival 3:4 (Fall 1994): 85-87.

Norman P. Anderson, "What About Applause in Public Worship?" Reformation & Revival 3:4 (Fall 1994): 89-90.

James Edward McGoldrick, "Every Inch for Christ: Abraham Kuyper on the Reform of the Church," Reformation & Revival 3:4 (Fall 1994): 91-100.

Chuck Huckaby, "Frank Schaeffer's Protest Against Protestantism: A Protestant Response," Reformation & Revival 3:4 (Fall 1994): 101-121.

Don Cook, "Christian Illuminati," Reformation & Revival 3:4 (Fall 1994): 123-126.

Anonymous, "Annotated Bibliography," Reformation & Revival 3:4 (Fall 1994): 127-130.

Anonymous, "Book Reviews," Reformation & Revival 3:4 (Fall 1994): 131-173.

John H. Armstrong, "Book Notices," Reformation & Revival 3:4 (Fall 1994): 175-176.

Vox Evangelica Volume 27 now on-line

The following articles are now available on-line in PDF:

Derek J. Tidball, "Editorial Note: Vox Evangelica 1962-1997," Vox Evangelica 27 (1997): 6.

Stanley J. Grenz, "Christian Integrity in a Postmodern World (The Laing Lecture for 1997)," Vox Evangelica 27 (1997): 7-26.

Chrys C. Caraounis, "The Biblical Attitude to Homosexuality Against its Ancient Background," Vox Evangelica 27 (1997): 27-44.

Peter James Cousins, "Great Lives in Troubled Times: The Date and Settings of the Octavius by Minucius Felix," ," Vox Evangelica 27 (1997): 45-56.

Peter G. Riddell, "Islamic Variations on a Biblical Theme as Seen in the David and Bathsheba Saga" Vox Evangelica 27 (1997): 57-74.

Max Turner, "The Spirit in Luke-Acts: A Support or a Challenge to Classical Pentecostal Paradigms," Vox Evangelica 27 (1997): 75-101.

This bring the digitisation of this journal, begun in 2006, to a conclusion. My thanks once againt London School of Theology for their permission and especially to Dr Anthony Billington for his assistance.

Vox Evangelica Volume 24 now on-line

The following articles are now online in PDF:

Alan Kreider, "Worship and Evangelism in Pre-Christendom (The Laing Lecture for 1994)," Vox Evangelica 24 (1994): 7-38.

Meic Pearce, "The Laing Lecture for 1994: First Response," Vox Evangelica 24 (1994): 39-40.

Philip King, "The Laing Lecture for 1994: Second Response," Vox Evangelica 24 (1994): 41-42.

Clive Calver, "Red Herrings and Hot Potatoes: The Real Isssues for Evangelicals Today," Vox Evangelica 24 (1994): 43-54.

Martin Wroe, "First Response to Red Herrings and Hot Potatoes: The Real Isssues for Evangelicals Today," Vox Evangelica 24 (1994): 55-58.

Derek Tidball, "Second Response to Red Herrings and Hot Potatoes: The Real Isssues for Evangelicals Today," Vox Evangelica 24 (1994): 59-62.

Alan M. Linfield, "Sheeps and Goats: Current Evangelical Thought on the Nature of Hell and the Scope of Salvation," Vox Evangelica 24 (1994): 63-76.

Mary J. Evans, "'A Plague on Both Your Houses': Cursing and Blessing Reviewed," Vox Evangelica 24 (1994): 77-90.

Steve Motyer, "Expounding 1 Timothy 2:8-15," Vox Evangelica 24 (1994): 91-102.

Max Turner, "'Empowerment for Mission'? The Pneumatology of Luke-Acts: An Appreciation and Critique of James R. Shelton's Mighty in Word and Deed," Vox Evangelica 24 (1994): 103-122.

J. Theodore Mueller on The Holy Spirit and the Scriptures

The following article is available in both iPaper and PDF:

J. Theodore Mueller, "The Holy Spirit and the Scriptures," Carl F.H. Henry, ed., Revelation and the Bible. Contemporary Evangelical Thought. Grand Rapids: Baker, 1958 / London: The Tyndale Press, 1959. pp.267-281.

Max Turner on Spiritual Gifts then and now

The following article is now on-line in PDF:

Max Turner, "Spiritual Gifts Then and Now," Vox Evangelica 15 (1985): 7-64.

This article makes up the large part of Volume 15 of Vox Evangelica provides some valuable insights to those (like myself) interested in the subject of spiritual gifts. This passage in particular caught my attention:

3.2.2.3 Tongues as an Aid to Private Devotion?

This, the usual explanation given by Pentecostals, Charismatics and, for that matter, by most New Testament scholars, has been vigorously denied by Edgar who insists: (1) that such a view contradicts the purpose stated in 1 Corinthians 14:22; Mark 16:15-17 and implicit in Acts 2:1-13. (2) A private gift would not be for the edification of the church and makes it unique. (3) Such a gift would be self-centred. (4) If the gift of tongues could edify it would surely be given to all. (5) If the purpose is private devotion directed to God why should there be a gift of interpret­ation? (6) Anyway Paul says that tongues do not edify the believer; his mind remains fallow. (7) It is clear that in 1 Corinthians 14:2 using a gift to speak ‘only to God’ is equivalent to ‘speaking into the air’ (14:9): it is, for Paul, a negative concept, not something to be exercised. (8) In 14:14-16 Paul discourages praying with the Spirit alone (which is not tongues anyway) and urges praying with the mind also.

These points need not delay us long. We take them seriatim: (1) There is no contradiction between tongues viewed as an aid in devotion and what is said in 1 Corinthians 14:22; Mark 16:15-17 and Acts 2:1-13 unless one arbitrarily asserts tongues may only have one function. Edgar does just this, but he is inconsistent here for he is forced to admit that Acts 10:46; 19:6 do not denote sign-gifts of evangelistic import. Edgar is wrong in giving exclusive place, or even primary place, to the function of tongues stated in the long ending of Mark and implied in Acts 2: in doing this he almost certainly misrepresents Paul. (2) As exercised in the church, with interpretation, the gift does edify. And if used privately to build up the individual this also (albeit indirectly) edifies the church. But the notion that no gift could possibly be given to benefit the receiver/user (rather than the church he serves) is quite arbitrary and fails to see that all the other gifts build up the endowed as well (though we admit not exclusively). (3) Why can the gift not be God-centred? (4) If tongues is merely one gift amongst many by which an endowed person might be built up then he who has not received the gift is not thereby necessarily impoverished. (5) On Edgar’s view it should be an anomaly that the gift of interpretation is required at all: but on the view presented above the speaker who has tongues and interpretation will not only edify the church more, but also edify himself more (note that Paul assumes that it is the tongues-speaker who should interpret usually, vv.5, 13). (6) Edgar’s antithesis is false; Paul allows that spiritual activity not cognitively recognized by the practitioner may edify (cf. Rom. 8:26). (7) To be sure, Paul bans the phenomenon (if uninterpreted) from the assembly; but he fully recognizes that it is genuinely a speaking to God (14:2, 28)―the problem for the assembly is that unless interpreted it is ‘only to God’. It is perfectly right of Edgar to say that Paul does not hereby positively advocate private devotional tongues; but what Paul says nevertheless entails that he considered it an appropriate use. Later, however, in 1 Corinthians 14:28 Paul commands that if glōssai are not interpreted the speaker should then be silent in church; he should speak rather ‘to himself and to God’. As it is improbable that Paul is counselling private use of tongues in church when another is ministering, this seems to be a positive injunction to private use. (8) Praying and singing with the Spirit are almost certainly tongues (or, at least, not forms understood to the speaker) else the contrast with prayer en nō(i) makes contextually less sense. This is confirmed by the contrast en glōssē(i)/en nō(i) lalein in verse 19. However much we agree with Edgar that Paul encourages prayer ‘with the mind also’, he clearly recognizes―as valid―prayer that is not with the mind, but is merely glōssē(i) (14:14).

We conclude that Paul saw a variety of functions to be fulfilled by tongues-speech, but probably saw its major role to be a private one.

Vox Evangelica Volume 12 (1981) now on-line

The following articles are now on-line in PDF format:

Alan Millard, "Solomon in all his Glory (Laing Lecture for 1979)," Vox Evangelica 12 (1981): 5-18.

Most studies of Solomon concentrate on his wisdom rather than his wealth. In this article Professor Millard demonstrates that the account of the great wealth attributed to him is quite credible.

Richard T. France, "The Worship of Jesus (Laing Lecture for 1980)," Vox Evangelica 12 (1981): 19-33.

A helpful study of how the worship of Jesus in the Gospels demonstrates how the early church understood his nature.

John W. Baigent, "Jesus as Priest," Vox Evangelica 12 (1981): 34-44.

The article concludes (in part):

Ideas are expressed in various parts of the NT which do indeed bear a distinct affinity to the high priest concept of Hebrews. Some statements could imply that the author had the beginnings of such a concept, or are consonant with the possibility that he held such a concept. Some statements could even have sparked off, or been the spring-board for, the development of the high priest concept of Hebrews. But no reference which we have examined compels us to attribute to the writer a priestly concept of Jesus. Certainly we are unable to follow those who think that a sacrificial interpretation of the death of Christ necessarily involves the idea of his priesthood. This assumes that when a person uses a metaphor (e.g. sacrifice) he inevitably has all aspects of the picture in mind. It is clearly not the case. We cannot resist the impression that those who claim to find a priestly view of Jesus in other parts of the NT have imported the idea from Hebrews and read it back into these passages.

M. Max B. Turner, "Spirit Endowment in Luke-Acts: Some Linguistic Considerations," Vox Evangelica 12 (1981): 45-63.

Donald Guthrie, "The Lamb in the Structure of the Book of Revelation," Vox Evangelica 12 (1981): 64-71.

A.N.S. Lane, "Did Calvin believe in Freewill?" Vox Evangelica 12 (1981): 72-90.

Vox Evangelica Volume 10 (1977) now on-line

The following articles are now available in PDF:

Leslie C. Allen, "Faith on Trial: an Analysis of Psalm 139," Vox Evangelica 10 (1977): 5-23.

M.M.B. Turner, "The Concept of Receiving the Spirit in John's Gospel," Vox Evangelica 10 (1977): 24-42.

F.P. Cotterell, "The Gospel of Barnabas," Vox Evangelica 10 (1977): 43-47.

A brief but helpful discussion of this famous medieval muslim forgery.

A.N.S. Lane, "The Rationale and Significance of the Virgin Birth," Vox Evangelica 10 (1977): 48-64.

I found this the most interesting of the articles in this volume. It is not often you find a discussion of the reasons why it is thought that the virgin birth was necessary and this is certainly the best I've read.

R.L. Sturch, "The Metaphysics of the Incarnation," Vox Evangelica 10 (1977): 65-76.

Vox Evangelica Volume 9 (1975) now on-line

The following articles are now available in PDF:

H. Dermot Mcdonald, "Development and Christology," Vox Evangelica 9 (1975): 5-27.

I found the section particularly helpful (from pages 5-6):

One reason for the hesitancy over the introduction of the term homoousion at Nicaea was the objection that it is not found in the New Testament. And the Arians made capital out of the fact that the Creed used extra-biblical concepts. Athanasius writes to a friend who was troubled by their reiterated question, ‘Why do the Fathers of Nicaea use terms not in Scripture, “Of the Essence”, and, “One in essence”?’ He replied that the Arians do indeed employ the designations ‘Son’ and ‘Logos’ which are certainly biblical; but they do not mean by them what the faith and doctrine of the church understands. So, contends Athanasius, the mere use of scriptural phrases is no guarantee of truth and no safeguard against error. To be precise as to the meaning of a biblical statement, it is often necessary to go outside the Bible itself. This was the more necessary, Athanasius argues, in the context of the discussions at Nicaea, since every scriptural phrase suggested was emptied of its true meaning by the Arian exegetes. When, for example, it was declared that the Son ‘always’ was Son, and ‘from’ God, they were ‘caught whispering to each other and winking with the eyes’.[1] They sought to explain away the real import of the declaration by quoting the usage of the words in other passages; for example, 2 Cor. 4:11―‘For we which live are always delivered unto death for Jesus’s sake’; while they contended that to say that the Son is, ‘from the Father’, is to say no more than that He is among the ‘all things which are from God’ (2 Cor. 5:18 cf. l Cor. 8:6). Such ‘artful expressions and plausible sophisms’, as Athanasius considered them to be, cannot be met by pitching quotation against quotation.
[1] Athan., de Decretis, 20.

Norman Anderson, "Ethics: Relative, Situational or Absolute," Vox Evangelica 9 (1975): 28-36.

A.N.S. Lane, "Scripture, Tradition and Church: An Historical Survey," Vox Evangelica 9 (1975): 37-55.

M.M.B. Turner, "The Significance of Spirit Endowment for Paul," Vox Evangelica 9 (1975): 56-70.

James Atkinson, "Justification by Faith," Vox Evangelica 9 (1975): 70-79.

Richard Bauckham on the Role of the Spirit in the Apocalypse

The following article is now available in PDF:

Richard J. Bauckham, "The Role of the Spirit in the Apocalypse," Evangelical Quarterly 52.2 (Apr.-June. 1980): 66-83.

Since the Apocalypse is the one book in the New Testament which expressly claims to be a prophecy, a study of the leading part which it gives to the Spirit is bound to be of special interest and importance. Some years ago Dr. Bauckham read a paper on this subject to the New Testament Study Group of the Tyndale Fellowship for Biblical Research. This article is a revised version of that paper.

[Adapted from the EQ editor's foreword]