This page is maintained for pastors, elders, and anyone who has already evaluated the site and wants to stay current without re-reading everything. Each entry describes what changed, why, and links to the specific section so you can find it directly.
The changelog begins from the publication of the For Pastors page on March 16, 2026.
Only substantive content changes are listed here. Corrections of typos, styling adjustments, and infrastructure changes are not included.
March 19, 2026 β Why bread and wine
New Q&A entry tracing how bread and wine were prepared across Scripture before Christ named them at the Last Supper. Seven stations: Melchizedek bringing bread and wine to Abram (Genesis 14), Passover as a meal not only a sacrifice, manna given daily in the wilderness, the bread of the Presence set before the LORD in the holy place, Isaiah's eschatological feast, Christ's bread of life discourse (John 6), and the upper room where He names what the elements had been reaching toward. The existing baptism and Lord's Supper answer gains a cross-reference bridge. (Why bread and wine?)
March 19, 2026 β Mary named in the faith thread
The faith thread traced from Adam's faithlessness through Abraham's faith to Christ's faithfulness but never named the woman through whose consent the Source entered the distance in flesh. Mary's fiat β "Let it be to me according to your word" (Luke 1:38) β is the creature's open hand: trust before sight, receiving what cannot be controlled, consenting to bear the cost of a road she did not build. Elizabeth's blessing places her explicitly in the thread: "Blessed is she who believed" (Luke 1:45). A new section in The Open Hand develops her faith between the Hebrews 11 catalog and Christ's fulfillment. The main essay names her consent at the moment of incarnation. (The Open Hand, The Road)
March 19, 2026 β The Third Day (Easter companion page)
New standalone page concentrating the framework's resurrection theology for Easter. Opens at the table, not at the tomb β written for the person who keeps Easter's rhythm without Easter's faith. Develops what the essay leaves scattered: resurrection as vindication, as proof the road stays open, Christ as firstfruits (1 Corinthians 15:20), why bodily, and the scars as receipt. Ends with a question, not a verdict. (The Third Day)
March 19, 2026 β Let the courtroom speak first
The judicial register β guilt, verdict, substitution, justification β was theologically affirmed as foundational but rhetorically subordinated: it always appeared as a corrective appended to experiential language rather than speaking in its own voice. Four edits close that gap. The condensed framework gains a dock paragraph at the end of "The Inability" (Romans 3:19 β the creature stands before the Judge, not only in the cold) so the judicial problem is named before the rescue. "The Mountain and the Cross" loses a closing disclaimer that deflated the section's judicial weight; it now ends on the courtroom's own voice. "Grace and Works" is reordered so the verdict speaks first β the section opens with "We are not made right with God by our progress toward the fire" before developing the experiential language of pull and orientation. The section's later qualifier is rewritten to state the ordering positively rather than defensively. The same dock sentence (Romans 3:19 β "The creature that cannot pull itself home also cannot answer the charge against it") is added to "The Debt" in the main essay, where the creature's judicial standing is named for the first time. (The Framework, The Debt, The Mountain and the Cross, Grace and Works)
March 19, 2026 β Deeper scriptural support for five non-mainstream conclusions
Five areas where the essay draws conclusions outside mainstream evangelical consensus now carry stronger scriptural grounding. The essay's disordered-love reading of Adam's fall gains Hosea 6:7 (bagad as covenant faithlessness) and Matthew 10:37 (creature over Source as standing danger). The Broken Compass section, previously single-sourced on Matthew 12, adds Mark 3:28β30 (the redescription mechanism), Hebrews 6:4β6 (impossibility of restoration after full exposure), and Romans 1:28 (judicial confirmation). The Exile section makes the Romans 8:20β21 allusion explicit and adds Hebrews 2:14 (death as weapon against death). The Hell section gains Matthew 7:23 (relational language β "I never knew you") and Ezekiel 33:11 (God's grief at judgment). The Stars section adds Acts 17:28 (Paul at Athens modeling the essay's posture). Corresponding Q&A entries expanded with fuller scriptural chains: Deuteronomy 13:6β8, James 4:4, Luke 14:26 for Adam; Hebrews 10:26β29 for the compass; 2 Peter 3:9, Psalm 90:12, 1 Corinthians 15:26 for mortality; 2 Thessalonians 1:9, Matthew 23:37, Luke 19:41β42, Lamentations 3:33 for hell; John 1:9, Acts 14:16β17, Romans 2:14β15 for the stars. Further Reading Scripture lists updated. (The Fall, The Exile, The Stars, The Broken Compass, Hell, Q&A)
March 18, 2026 β Why God guarded the tree of life
New paragraph in the exile section connecting mortality to the atonement mechanism: death was not only protective (preventing an irreversible condition) but preparatory (the redemption Scripture reveals required a death). New Q&A entry "Why did God guard the tree of life?" develops the full arc β protection, preparation, and the tree's return in Revelation when the distance has been closed. Necessity-language qualified to describe the revealed form of redemption rather than mapping limits onto divine action. (The Exile, Why guard the tree of life?)
March 18, 2026 β The faith thread
The framework diagnosed Adam's sin as faithlessness but never developed faith as the structural answer. Three insertions weave a faith thread through the essay: Genesis 15:6 in the Covenant section names Abraham's faith as the paradigm for how creatures receive God's commitment. Habakkuk 2:4, Romans 4, and Galatians 3 in the Mountain and the Cross section complete the arc from broken trust to restored faith. Romans 4:5 in the Grace and Works section names faith as the instrument by which the creature receives the verdict β the open hand that accepts what it could never earn, the opposite of Adam's closed fist. The Eden to Gethsemane companion page receives the four-fold symmetry: Adam's faithlessness, Abraham's faith, Christ's faithfulness, our faith. A new companion page, The Open Hand, develops the full scriptural case for faith as the creature's receiving posture β Genesis 15:6, Romans 4, Galatians 3, Habakkuk 2:4, and Hebrews 11. (The Covenant, The Thread, Grace and Works, The Open Hand)
March 18, 2026 β From Eden to Gethsemane (companion page)
New companion page laying out the full scriptural case for the relational reading of Adam's fall and its typological completion in Christ. Seven textual data points (including Genesis 2:15 shamar, Genesis 3:17 God's relational diagnosis, and Hosea 6:7 covenant faithlessness), the third option Adam refused, the Moses/Samson pattern, the garden-to-garden parallel, the Gethsemane inversion, and the bridal completion. Genesis 3:17 also added to the essay's Fall section. (From Eden to Gethsemane)
March 18, 2026 β The third option and the Gethsemane contrast
The Fall section now names the option Adam refused: he could have turned to God. He could have trusted that the God who called aloneness "not good" would not abandon Eve. Instead he trusted his own hands. This sharpens the disordered love reading into an indictment of faithlessness, not a softening of the fall. The Second Adam section now includes Gethsemane as the structural inversion: Christ faces the same temptation (bride in ruin, power to act independently) and makes the opposite choice. "Not my will, but yours." Where Adam seized, Christ surrendered. (The Fall, The Second Adam, Adam and Christ?)
March 18, 2026 β Pastoral review response
An external pastoral review of the full site identified several areas where the framework had room to grow. Four targeted edits responded to that feedback.
-
New Q&A: "Can I lose my place on the road?" β The framework leaned Reformed compatibilist but never addressed perseverance of the saints explicitly. The new entry states the lean, cites John 10:28β29 and Romans 8:38β39, treats the Arminian warning-passage reading with respect, and lands pastorally on assurance.
-
Expanded Q&A: "What is the connection between Adam and Christ?" β Previously a stub summarizing the Pauline typology. Now develops the bridal thread: Adam's act as a failed rescue (disordered love, going after his bride), Christ's act as the true rescue (the same shape, the opposite outcome). The Q&A develops the guardrails the comparison requires before stating it.
-
Mission urgency added to "What about people who never heard?" β The entry previously described the particularist motivation for mission urgency in the third person. The framework's own voice now affirms the Great Commission directly: "The warmth needs the road, and the road needs a name."
-
Intermediate state clarified in "What happens when we die?" β Previously jumped from death to final-state language without distinguishing the two. Now mirrors the essay's existing language: presence with Christ is immediate; bodily resurrection awaits the return. "The intermediate state is presence without completion. The homecoming is both."
March 17, 2026 β Doctrinal deepening (Passes 4Aβ4C)
Three passes responding to a comprehensive content review. Focused on strengthening what was already present rather than adding new positions.
-
Union with Christ language strengthened in the essay. Forensic phrasing tightened. The judicial register integrated more clearly into sections where it was implied but not stated. (The Second Adam, The Heart of the Fire)
-
Threshold and purity motif surfaced in the essay and Q&A. The coal image developed as a picture of corporate worship. Leader's notes added to study guides. Sacramental sections strengthened in the Q&A and framework page.
-
Forgiveness section reordered for abuse survivors. Pastoral sensitivity moved ahead of general teaching so that a reader who has been harmed encounters the guardrails before the exhortation. (Why is unforgiveness so destructive?)
March 17, 2026 β God's personal register
Three surgical insertions where the fire metaphor runs most impersonal, so the reader encounters God as Person before the redemption arc arrives. The Source names the fire as personal β a God who speaks, pursues, grieves, and covenants. The Variable names every face of distance as relational β debt owed to someone, covenant broken with someone. The Nature of Evil names privation as the absence of Someone, not abstract emptiness. (The Source, The Variable, The Nature of Evil)
March 17, 2026 β New page: "Where to Start"
A sequenced entry point for new believers: read one story (The Fire Never Moved), open the Gospel of John, find a church. Designed so pastors can hand it directly to someone who has just come to faith without needing to engage the full framework. (Where to Start)
March 17, 2026 β Content corrections
Fixed a factual contradiction in the Q&A. Expanded several thin Q&A answers that needed more substance. Tightened the judicial section to remove premature verdict language that could confuse the sequence of justification.
March 17, 2026 β Pastoral additions
Added teaching guardrails and pastoral notes across the site. Added a personal testimony to the About page: the road the author built was the one he needed.
March 16, 2026 β The Fall deepened
Developed the counterfeit sacrifice framing in the essay's treatment of Adam's fall. Added Moses at Meribah and Samson with Delilah as echoes of the same pattern: knowing disobedience, choosing the creature over the Source, with the cost already named. This strengthens the framework's claim that human rebellion rarely looks like Lucifer's β it hides behind more intimate motives. (The Fall)
March 16, 2026 β Sacramental and pastoral corrections
Strengthened sacramental weight in the Q&A and framework page. Pastoral review corrections: personhood signpost added to the essay, particularist reading given explicit respect in the unevangelized Q&A, crisis line placement improved on story pages, teaching guardrails clarified on the pastors page. Asymmetry phrasing tightened in the compatibilism section.
March 16, 2026 β Glossary
Added a glossary with inline popovers throughout the site. Hebrew terms with transliterations, Greek theological vocabulary, careful definitions distinguishing forensic from ontological categories. Terms appear as subtle underlined links wherever they occur in the text, with definitions accessible on hover or tap.