There is no sense in which Mohammed is viewed as a writer.

In every generation there are voices that question the authority of Scripture. So in one sense this is merely part of the continuing stream. But there's a sense in which the questions that are raised against Scripture vary a wee bit from generation to generation.

The more we get to know God, the more we want to know him better.

The person who prays more in public than in private reveals that he is less interested in God's approval than in human praise. Not piety but a reputation for piety is his concern.

In any Christian view of life, self-fulfillment must never be permitted to become the controlling issue. The issue is service, the service of real people. The question is, 'How can I be most useful?', not, 'How can I feel most useful?'

One cannot fail to observe a crushing irony: the gospel of relativistic tolerance is perhaps the most “evangelistic” movement in Western culture at the moment, demanding assent and brooking no rivals.

It's not as if the New Testament writers came along and said, "The culmination of Old Testament books is more books, New Testament books." In some ways they thought instead of the culmination of Old Testament books being Christ himself, the word incarnate as the opening verses of Hebrews 1 put it. In the past God spoke to the fathers by the prophets, but in these last days he has spoken to us by his son and the son is revelation.