This is the first of three short talks from Gospel Conversations supporters as a response to Esther Meek's Covenant Epistemology.

In this talk Ron Winestock addresses the big questions of the universe and how Covenant Epistemology can help us see clearly through the two levels of knowing.

Ron argues that since Isaac Newton we have emphasised the focal and discredited the subsidiary.

In this closing section of the conference Esther Meek finishes with the question, how does the Real Invite Us?

In this talk Tony explores the extraordinary declaration of the ‘new covenant’ in Jeremiah 31 and asks “What is ‘new’ about this new covenant?” He argues that is far more ‘new’ than most Christians assume:  it is a paradigm shift that overturns the very nature of contract and conditions.

Esther Meek opens the afternoon session by addressing how Love invites the Real.

In this third and final section on Subsidiary Focal Integration Esther introduces Love as key component of her Covenant Epistemology.

This is the continuation of Esther's second talk where she continues to explain the practice of Subsidiary Focal Integration with an emphasis on how the concept of Integration works. At the end of the session participants are asked to share their examples of Subsidiary Focal Integration in operation.

This is the first half of Esther's second talk where she introduces the concept of subsidiary focal integration.

This is the first lecture given by Prof Esther Meek at the Gospel Conversations conference in 2022. The talk is titled "The Crisis of Meaning".

Lots of Christian preaching frames ‘forgiveness of sins’ as the big offer of the gospel.  But this does not lead us far enough. It also implies holiness and wrath as the key attributes of God. Jeremiah 9 takes us somewhere else – the knowledge of God and his work on the earth is the end game of the gospel.  Tony unpacks these epic verses in this latest Breakfast with Jesus talk.  

Where do we put Jesus into our philosophy of knowledge?  This talk by Mark is a compacted, brilliant answer to this question. He takes Jesus out of the religious box (which limits his Lordship to morality and ritual) and positions him as Lord of the cosmos – including politics and history. To make this real for us, he takes us on a whirlwind tour of Paul and his apprehension of how Jesus had turned the world, and its categories of knowing, upside down.  Mark draws deeply on the social and culture of both first century Judaism and first century Graeco-Roman thought to make all of this grounded. This talk is really about five talks in one – but put beside Esther’s talks it establishes Jesus as Lord of all knowledge and all ways of knowing.