The Book Depository Cry of the Soul, The by Tremper, Iiiallende Longman
393 ratings
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Price: £14.16
Brand: The Book Depository
Description: Cry of the Soul, The : Paperback : Nav Press : 9781576831809 : 1576831809 : 02 Dec 2015 : Embrace your negative emotions (anger, worry, fear) to reveal truths about God and gain a more intimate relationship with Him. The Book Depository Cry of the Soul, The by Tremper, Iiiallende Longman - shop the best deal online on thebookbug.co.uk
Category: Books
Merchant: The Book Depository
Product ID: 9781576831809
MPN: 1576831809
GTIN: 9781576831809
Author: Thinker
Rating: 5
Review: I only keep a few Christian books as well as the Bible, and of the few I keep, 'The Cry of the Soul' is one of them. It is one of the most intensely beautiful and thought-revealing books which explores our emotions through the inspiration of the Psalms. It is refreshing, in that there is no theology here, but rather jewels of inspiration which reveal the hidden depths of our selves. Not only is it thought provoking, but it is a life-changing book. It is a mirror through which we can see ourselves in honest and open ways. There is nothing trite or simplistic in the book; neither is it hard going or intellectual. Nevertheless, it is a volume of wonderment and exploration. It thrilled me that the writers are so open emotionally, and through their own experiences also throw light onto our sometimes fragile and hurting souls. It is a book of immense comfort, insight and healing. It doesn't 'waffle' or repeat itself to fill in space as some books do, but each page is packed with wisdom and Godly advice. If I could only own three books besides the Bible - this would be one of them. The authors have written a masterpiece of beautiful thoughts and words, touched I believe, with the hand of God in its caring nature. It answers the cry of the soul in each one of us leaving no emotion untouched, which in turn draws us nearer to the God who hears our cries for wholeness.
Author: E. A. Johnston
Rating: 1
Review: I could not recommend this book because pages 184-185 present a serious doctrinal issue. We are told that as our Savior Jesus Christ—willingly dying in perfect obedience as the sinless Lamb of God without spot or blemish—“bears the Father’s contempt.” Not only that, but “God the Father cursed God the Son on the cross.” The Father is described as mocking his Son, as being derisive toward him, and even departing his Son “in disgust.” Then we are instructed: “In a mysterious instant, the Father who loved the Son from all eternity turned from Him in hatred. The Son became odious to the Father.” The implications of the assertions made on just these two pages are staggering. First, the doctrine of the Trinity precludes division between the Father, the Son, and the Holy Spirit. • God is one. Divine nature has no parts. God is indivisible; he is simple. Because of this divine simplicity, each member of the Godhead shares the completeness of God’s being. This fact alone disallows abandonment. “There are no ‘seams’ in God, so there is no place in which the fabric of His Being can be torn or come undone.” • Inseparable operation follows logically from the attributes of God’s simplicity and triunity and is an integral aspect of trinitarianism. Jesus explains that his works are the Father’s. “It is the Father, living in me, who is doing his work” (John 14:10c). When Jesus delivers the demoniac (Matthew 12:22-32), he attributes the work to the Spirit of God. Lewis Ayres writes, “In the case of the Father we find no activity in which the Son does not also work. Similarly, the Son has no ‘special activity’ without the Spirit.” • Inseparable operation “safeguards the claim that our salvation is the work of the triune God, not an action done by one of the persons of the Trinity acting independently, much less by one person acting against the others” (emphasis added).” • The Father and Son exist coeternally in perfect union with the Holy Spirit. There is no—there could be no—relational breach. Such a separation of nature in the triune God is impossible. God’s Word does reveal distinction of Persons within the Trinity. Yet to remain logically coherent, these distinctions cannot contravene the unity of the trinity. Second, the theory the book promotes and similar statements from other sources tend to be based on a misunderstanding of imputation. They take 2 Corinthians 5:21 and Galatians 3:13 in a woodenly literal manner. • Jesus could not be tainted by the imputation of man’s sin to his account. John Owen repudiates such a notion. Calling it a “manifest mistake” and an “err in judgment,” he insists this belief would “overthrow the whole nature of gracious imputation.” Properly understood, imputation speaks “exclusively” of sin’s “legal forfeitures and liabilities.” • Thomas J. Crawford laments the circulation of a “great deal of misconception . . . regarding the true import” of imputation. Seeking to clarify its meaning, he writes: “the imputation of our sins to Christ implies only that He was made liable, in terms of His own voluntary undertaking, to the endurance of their legal forfeitures or penalties, without any transference to Him of their moral turpitude or ill-desert.” Transferal of “moral qualities . . . is impossible in the nature of things.” • It was the penalty of sin, and only that penalty, which Christ bore for the Church. He did not bear sin’s filth. Penal substitutionary atonement has suffered from this type of misunderstanding in the past. John Brine addresses the error in 1757. “Imputation is not transfusion,” and it “is a great mistake” to think Christ was defiled by it. • Charles Hodge asks if anyone “has the hardihood to charge the whole Calvinistic world . . . with believing . . . that the moral turpitude of these sins was transferred to him?” He finds this doctrine offensive, and he goes so far as to write he would have “no communion with the man who taught it.” • Francis Turretin distinguishes the results of sin as “pollution and guilt. The former is the spiritual and moral pollution with which the soul of man is tainted. Guilt is obligation to punishment.” Christ assumes guilt—in other words, the obligation to punishment—for the Church. This is “separable . . . by the mercy of God” from “those whose sins are pardoned.” In so doing, Jesus does not assume sin’s pollution. • Henri Blocher points out, “Guilt has two components. The sinner’s personal unworthiness is not transferrable. . . . But guilt is also liability to punishment [and] may be transferred.” This transferrable aspect of sin or guilt—its punishment—is death. “But now he has reconciled you by Christ’s physical body through death” (Colossians 1:22).
