The Latimer Trust
Biblical Truth for Today's Church
The Latimer Trust is an evangelical think-tank dedicated to providing biblical input and a considered response to significant issues within the Christian community and elsewhere. The Trust is continuing and developing the work of Latimer House which was founded in Oxford, England, during the 1960s. Our books, studies, briefings and publications are available on this site and via other outlets worldwide.
Cultures, for as long as we have had history, have had some sense of magic. This book contends that some of it, at least, is real; it describes what that is, and why the Bible is so negative about it.
However, to say ‘magic is real’ in our contemporary culture could be very misleading. In fact, wrong. For what our culture thinks of as ‘magic’ – as vague and diffuse as that is – is likely to be very different from what was practised in the Ancient Near East (the things that modern English translations of the Old Testament call, for instance, sorcery or witchcraft) or in the Greco-Roman world (what the New Testament calls magic). It also may be very different from what is called ‘magic’ or ‘witchcraft’ in animistic or ancestor-worshipping cultures today.
Christians today are faced with pressure to change and accommodate, both from outside and from within the church community. Nowhere does this seem to be more true than on the issue of human sexuality.
This volume discusses the issue with particular interest in the impact of recent events and publications on the Church of England.
St Antholin lecture 2015
Selina, the Countess of Huntingdon (1707-1791) has a special place in the history of the Revival because she was one of its most prominent women advocates. Selina’s influence, however, reached deep, extending not only into her circle of aristocratic friends and contacts but also into the heart of strong relationships with the leading evangelists of the day, not least George Whitefield and both the Wesleys. She gained a hearing for the Revival where it might not otherwise have gained entry and brought the ‘new birth’ into the drawing rooms of the aristocracy, where it was not always welcomed. Selina’s heart had been transformed by the gospel, and she sought out avenues to enable the gospel to transform her church. Less well-known is that Selina was at the heart of the conflict for the soul of the Established Church. The lessons are salutary for today.
The Centenary of the ‘war to end all wars’ has brought to prominence both the pain and the pride of the armed forces. But it also raises some perennial questions about such forces, the place of Christians within them, and the Christian response to commemorating the events of war.
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