- D. G. Hart lays the law down and speaks on the inane actions of the so-called ‘Manhattan Declaration’ at Front Porch Republic.
- He also reviews (shortly) Dual Citizens by Jason Stellman. (You’ve got to love his tags on his post)
More on Manhattan and Dual Citizenship Monday, Dec 14 2009
Books and Culture and Literature and Natural Law and New Covenant and Two Kingdoms Theology and ecclesiology and modern church blogosphere, book reviews, Dual Citizens, Front Porch Republic, Manhattan Declaration, Old Life Theological Society, Two Kingdoms Theology 1:17 pm
Preaching and the Relationship of the Forensic Work of Christ to the Relational and Transformative Aspects of Salvation Friday, Dec 11 2009
Covenant Theology and Grace and Justification and Literature and Liturgy and New Covenant and Preaching and Reading Scripture and Reformed Confessions and Reformed practice and Sanctification and Soteriology and Theology and Theology of Glory and Theology of the Cross and biblical theology and ecclesiology and gospel reformed theology, confessionalism, the gospel, Reading of God's Word, Liturgy, reformed churches, Justification, Knowledge of God, Sacraments, Preaching, Westminster Confession of Faith, Priority on the Forensic, Sanctification, Law/Gospel Distinction, Guilt, Grace, Gratitude, Christian Living, Second Helvetic Confession, Paper 3:39 pm
[Here is a paper I recently wrote for my Ministry of the Word class at Seminary]
A love that issues from a pure heart and a good conscience and a sincere faith – this singular aim or τελος sets forth the Apostle Paul’s agenda as he writes his first epistle to his disciple in the faith, Timothy. It is the aim of his charge as he approximates how the false teachers misuse God’s law and fail to see Christ as its end.[1] This disquieting philosophy continues to trouble the Ephesians’ church in the time of Paul’s later imprisonment. He writes in the second epistle of how Timothy is to preach against this very thing as that which the people are turning to instead of believing the unadorned, received gospel of Paul.[2] Such opposition allowed for the task of the gospel ministry to be further delineated from that which is untrue, that which was tampering with the Divine method and message. To this very topic will I now turn.
Controversy has the unfortunate tendency of blurring the purpose and scope for which something is fought, but this forgetfulness is not seen in Paul. He knows why he is laboring to write his epistles to Timothy and what the reason for such delineation is. The end is not merely theoretica but practica. Preaching the Apostolic kerygma is tied to its purpose or goal as well as its content. When men with itching ears attempt to make the message palatable to the modern hearer, something is lost – the aim of love, a good conscience, and a sincere faith. For this reason I take up the topic of preaching and the relationship of the forensic, juridical work of Christ to the relational, transformative aspects of this great salvation. Not unlike Paul’s disputations this essay purposes to consign proper distinctions to their appropriate places in order that the Christian might live in conformity to the gospel of Jesus Christ. To demonstrate this, a working definition of preaching that will develop as we see its scope and purpose in the Christian life, and how preaching shapes the Christian’s life as we see the forensic and transformative work of Christ subjectively applied in their proper light will be put forth.
The topic of preaching is no small issue amongst Christians; but I will attempt to make a working definition that is Scriptural, that is steeped in the Reformed (and therefore catholic) tradition, and that emphasizes what is of first importance. Through inspecting the Scriptural evidence regarding the content and scope of preaching, the relationship of Christ and His saving work to Paul’s aim in I Timothy will become evident. At the forefront I Corinthians 15 describes the message which was handed down to the Apostle Paul, which in turn was the content of his proclamation. Colin Brown comments on this saying “I Cor. 15: 1f leaves no doubt that the death of Jesus for the sin of others, and His presence and exaltation, made possible only by this means, formed the central context of what Paul preached as the saving content and world changing message.”[3] The forensic work of Christ for us, which is extrinsic, is of first importance. In the II Timothy passage mentioned above, the Greek word for ‘preach’ is κερυξον means literally “to proclaim as a herald.” This word for ‘preach’ is distinctively used for preaching the gospel and not merely presenting a diatribe on ethics. Timothy was to combat heresy by “public heralding of the gospel message.”[4] This preacher publishes forth the indicatives of the gospel message. The noun form is employed by Peter in his second letter in reference to Noah and in the LXX translation of Genesis 6:9. Although this word has precise usage, other words are in use throughout the New Testament.
J. S. Baird writes pertaining to the various Greek words which are often translated as ‘preach.’ He compiles a list of some of the other major words in use and their basic definitions: ευαγγελιζω is ‘to announce good news,’ διαγγελλω is ‘to proclaim or publish abroad,’ and καταγγελλω is ‘to proclaim solemnly.’[5] “In the preaching of the apostles is found two permanent elements of Christian preaching, evangelism and instruction.”[6] From these major usages it becomes clear that the message of the Apostles profoundly influenced the manner in which they spoke. Colin Brown speaks of this at length saying,
In Paul euangelion has become a central concept of his theology. It means the familiar good news: that God has acted for the salvation (> redemption) of the world in the incarnation, death and resurrection of Jesus. In so far as this event is already promised in the OT, the OT belongs to the gospel. (epangelia, > promise, is closely related both linguistically and conceptually to euangelion, and it is significant that the conflict of law and gospel appears in Paul’s writings in connection with this term.) However, euangelion, as used by Paul, does not mean only the content of what is preached, but also the act, process and execution of the proclamation. Content and process of preaching are one. They are not separated in thought (Rom 1:1), apart from when they are set close alongside each other (I Cor 9:14, 18). For in the very act of proclamation its content becomes reality, and brings about the salvation which it contains. ‘The gospel does not merely bear witness to salvation history; it is itself salvation history.’[7]
Christ is the content and author of this Gospel and “wherever it is proclaimed, this gospel is charged with power. It creates > faith, brings salvation, life, and also judgment.”[8] The phrase “preach the Word” and “the gospel” are interrelated and coupled as the center of the Christian witness. In fact, it is the Christian witness, making Christian all else attached to the ministry of the Church as something eschatological and next worldly.[9]
John Calvin helps us relate the New Covenant understanding of preaching to the initiation of the Mosaic Covenant at Sinai. In Exodus 33:18f the need of God coming to sinful men in condescension, in the gospel, is vividly seen; if God were to reveal His divine essence, man’s existence would cease. Divine condescension in revealed mercy and grace is highlighted. Moses’ desire to see God, Calvin says, “Itself was improper though its object was correct we learn from the reply to God, wherein He shows that it would be injurious and fatal to Moses, if he should obtain that which he seeks as a great privilege.”[10] This passage ought to restrain theoretica, speculative theology, which seeks to see what God has concealed from us.[11] The LORD does not answer Moses’ request but speaks His name to the servant of God and magnifies His mercy. “God’s mercy is magnified by the fact, that He deals so indulgently to this guilty people… Hence the admirable God, whereby He has chosen some, and reprobated others, has always been exposed to the calumnies of ungodly men.”[12] Moses has the gospel in more hidden fashion preached into him by the LORD Himself on Sinai. God stoops to us in similar fashion in speaking, proclaiming grace as the chosen means to bring grace to us and yet in the same act stops the mouths of the insane and unruly by failing to answer their speculations, leaving the people in awe of His liberality and incomprehensible counsel.[13] God, for our good, comes near in the gospel of Christ’s active and passive obedience. Without this Mediator He is a wrathful God who is hidden from us. His nearness and union without the objective guilt removed is damning and would sear the conscience.[14]
This promise of unilateral, unconditional grace in the Messiah is what Israel desired. Walter Brueggman in extant deals with the relationship of God who acts in concrete, historic events for the salvation and rewriting of His people’s scripts, as it were. The blessing of God in Abraham “is rather a bestowal of life-force, related to generativity, birth, and reproduction.”[15] In God’s covenant with Abraham, God gives ‘power-for-life’ to him and his descendants by this promise.[16] It is this same God of Abraham who creates life by promise that was at Sinai and was reconciling the world to Himself on the cross that is proclaimed in the New Testament and by ministers today.
Having seen the various usages in Old and New Testaments of the words for preaching and its concept, the Reformed tradition offers extremely helpful guidelines and insight concerning preaching, placing the emphasis were necessary according to Scripture.[17] One such guide is The Westminster Directory for Publick Worship where the needs of the Christian are in the fore of the liturgy and Divine Service. The Westminster Divines set forth the continual need of remission of sin, absolution, and the quickening of dead spirits through the preaching of God’s word; the Kingdom of God and the Church extend through grace and its ordained means.[18] Through the preaching of the gospel and hearing it in the liturgy, God’s people are given faith, nourished, and enabled to die unto sin and live unto Christ. The prayers of the minister take up this pattern as they recommend following with a prayer of thanksgiving for “the great love of God, in sending His Son Jesus Christ unto us; for the communication of this Holy Spirit; for the light and liberty of the glorious gospel, and the rich heavenly blessings revealed therein; as, namely, election, vocation, adoption, justification, sanctification, and the hope of glory…”[19] This pattern is evident throughout the Reformed tradition[20] as we will see and is the path of interest we will take. In the God of the Lord’s Prayer plenteous redemption is found and seen in Christ even as the preaching occurs; we are caught up in the very redemption of God.[21]
Commenting on the need for Trinitarian formulations to inundate preaching and liturgy, Robert E. Webber brings the ancient traditions to bear as they ought to influence present liturgies; in preaching the greatest drama of the Triune coming into human time and space is brought into the world afresh – “the drama of God who becomes one of us to rescue the world.”[22] This drama centers on Christ who is at the center of Scripture.[23] Christ is actively present amidst the people of God in the preaching of His gospel, fulfilling the acclamation of the Temple in the OT that ‘the LORD reigns.’[24] Hughes Oliphant Old observes the time of the Reformation saying of Luther’s view of preaching, “Where the Word of Christ is preached, there is Christ present… It is the saving presence of Christ…”[25] The Reformation retrieved the centrality of the gospel as the “authoritative, saving Word of Christ, which is the focus of the sermon.”[26] For Calvin, as was made evident in his commentary, the covenantal role is emphasized as it renews God’s people; for “when God’s people hear the Word and receive it by faith, they are saved from their sins and born into a new and eternal life.”[27] It is this very thing that makes preaching Christian as William Perkins portrayed in his writings.[28] The Second Helvetic (I) speaks of the liturgy in the broadest sense as defined by God; for it is how He speaks the message. The confession says, “For the Lord himself has said in the gospel, ‘It is not you who speak, but the Spirit of my Father speaking through you’; therefore ‘He who hears you hears me, and he who rejects me rejects him who sent me.’”[29] The confession maintains,
The Preaching of the word of God is the word of God. Wherefore when this Word of God is now preached in the church by preachers lawfully called, we believe that the very Word of God is proclaimed, and received by the faithful; and that neither any other Word of God is to be invented nor is to be expected from heaven: and that now the Word itself which is preached is to be regarded, not the minister that preaches; for even if he be evil and a sinner, nevertheless the Word of God remains still true and good.
Without the work of Christ for us being put into the fore, the Christian witness can and will be lost.
In the Reformers’ approach we see a clear attention to the Scriptures. The importance and centrality of preaching in an entire liturgy of law and gospel comes into focus. These delineations help us see that which the Scriptures themselves emphasize and the Reformers in their train find as essential. Some may wrongly think that they must bring God into their narrative but God is acting upon us and brings us into the divine drama. Weber comments on this understanding of the worship service saying “Spirituality is the contemplation of God’s mighty saving deeds.”[30] Proclamation of gospel is not, first and foremost, what God is doing in us or anything filial but first entails announcing ‘the acceptable year of the Lord,’ moving to the life, death, resurrection, and ascension of Christ to which the apostles were heralds. This proclamation, Old notes, is necessary to lead to acclamation or declaring the ‘worthiness of the Lamb that was slain’ as seen in the Book of the Apocalypse.[31] Only, then, when we hear of Christ’s victory over sin and death and the forgiveness of sins can we acclaim Christ aright as Redeemer as ought to be seen in Word and Sacrament each week in the public, corporate Divine Service.
A clear idea of preaching then focuses on the crucified Christ; the verb κερυσσω predominates as a sense of what has occurred and to which they were eyewitness, not referring to a rather Stoic sense of the verb. “This means that Christ is not only an object of proclamation, but also the subject, who has authority over it. He himself is the one who commands the proclamation, who at the same time wills to be present, and allows the hearers to experience him in and through such human proclamation.”[32] The Reformed divines emphasized this action as seen in their confessions and commentaries. They emphasized the vicarious atonement “as it is clearly stated in the Nicene Creed… How often [Johann] Gerhard brings in the fifty-third chapter of Isaiah to explain his texts!”[33] Implicit within all that has been said is that when the forensic is prioritized then alone can faith be strengthened in the hearts and minds of men and the relational and transformative come in its wake as the gospel is proclaimed aright.[34]
The Canons of Dort: A History; and Kuyper on Art. 36 Thursday, Dec 10 2009
Blogging and Covenant Theology and Culture and Grace and Literature and Natural Law and New Covenant and Old Covenant and Philosophy and Politics and Reformed Confessions and Reformed practice and Two Kingdoms Theology and ecclesiology and modern church blogosphere, reformed theology, confessionalism, Reading of God's Word, reformed churches, Quotation, neo-calvinists, Two Kingdoms Theology, Spirituality of the church, D. G. Hart, Old Life Theological Society, church history, R Scott Clark, Historical Facts, Doctrines of Grace, Canons of Dort, Synod of Dort, Ligonier Ministries, Post-Reformation, Article 36 of the Belgic Confession, Magistrates, Theonomy, Kuyperians, Abraham Kuyper 1:36 pm
Dr. Clark writes a piece for Ligonier on the historical context of the Synod of Dort, famous for its Canons. This piece is very helpful, bringing to light what the controversy was about and how it came about. Often people who speculate about Reformed theology/Calvinism bring to the table ideas and caricatures that just don’t match up with the facts or the theology of the Reformed churches. Very helpful
Old Life has a helpful post quoting Kuyper on the earlier uses of Article 36 in the Belgic Confession, how it was revised, and how the magistrate has no authority to discipline heretics and those not in agreement with the Reformed confessions. This quotation is helpful in lieu the fact that Kuyperians do not tend to listen to their ‘founder’s’ beliefs in this regard – a good dose of theology that theonomists need regularly to get rid of their inner fundamentalism and rationalism.
‘As with Gladness Men of Old’ Thursday, Dec 10 2009
Liturgy and Theology Advent Season, Carols, Christmas, Hymns, Liturgy, Songs, William C. Dix 1:12 pm
by William C. Dix in 1867
As with gladness, men of old
Did the guiding star behold
As with joy they hailed its light
Leading onward, beaming bright
So, most glorious Lord, may we
Evermore be led to Thee.
As with joyful steps they sped
To that lowly manger bed
There to bend the knee before
Him Whom Heaven and earth adore;
So may we with willing feet
Ever seek Thy mercy seat.
As they offered gifts most rare
At that manger rude and bare;
So may we with holy joy,
Pure and free from sin’s alloy,
All our costliest treasures bring,
Christ, to Thee, our heavenly King.
Holy Jesus, every day
Keep us in the narrow way;
And, when earthly things are past,
Bring our ransomed souls at last
Where they need no star to guide,
Where no clouds Thy glory hide.
In the heavenly country bright,
Need they no created light;
Thou its Light, its Joy, its Crown,
Thou its Sun which goes not down;
There forever may we sing
Alleluias to our King!
To that lowly manger bed
There to bend the knee before
Him Whom Heaven and earth adore;
So may we with willing feet
Ever seek Thy mercy seat.
At that manger rude and bare;
So may we with holy joy,
Pure and free from sin’s alloy,
All our costliest treasures bring,
Christ, to Thee, our heavenly King.
Keep us in the narrow way;
And, when earthly things are past,
Bring our ransomed souls at last
Where they need no star to guide,
Where no clouds Thy glory hide.
Need they no created light;
Thou its Light, its Joy, its Crown,
Thou its Sun which goes not down;
There forever may we sing
Alleluias to our King!
Get to Know another Seminary Professor Wednesday, Dec 9 2009
Culture and Natural Law and New Covenant and Philosophy and Reformed practice and Two Kingdoms Theology audio lecture, Christians and Bioethics, David Van Drunen, Ethics, Office Hours, Westminster Seminary CA 12:07 am
The newest Office Hours is with Dr. David Van Drunen.
Season I
Season I of Office Hours introduces you to the faculty of WSC through personal,
30-minute interviews, discussing biblical and exegetical questions, historical and theological questions, pastoral matters, and Christian living.Office Hours invites you to join the faculty in their offices for a discussion of issues that are important to you and the church. Don’t miss any of these programs!
Robert B. Strimple Professor of Systematic Theology and Christian Ethics, talks about upbringing, how he became a minister, his training at WSC, and his research into the biblical, historic, and confessional doctrine of the Christian life.
R. C. Sproul and Michael Horton Tuesday, Dec 8 2009
Blogging and Culture and Grace and Justification and Natural Law and Philosophy and Politics and Reading Scripture and Reformed Confessions and Reformed practice and White Horse Inn and ecclesiology and gospel and modern church Blogging, christless christianity, confessionalism, Culture, gospel, Manhattan Declaration, Michael Horton, modern Evangelicalism, R. C. Sproul, reformed churches, reformed theology, Spirituality of the church, Two Kingdoms Theology, White Horse Inn 5:56 pm
R. C. Sproul on the Manhattan Delcaration:
The Manhattan Declaration confuses common grace and special grace by combining them. While I would march with the bishop of Rome and an Orthodox prelate to resist the slaughter of innocents in the womb, I could never ground that cobelligerency on the assumption that we share a common faith and a unified understanding of the gospel.
To read the whole thing, click here.
and Part Four of “From a Movement to a Church” at the White Horse Inn blog… They deal with Misunderstanding #4: “We can’t go to church because we are the church”
Monergism’s Top Ten Books of 2009 Tuesday, Dec 8 2009
Books and Culture and Evangelicalism and Literature and modern church 2009, A Treatise on Law and Gospel, book reviews, Books, Monergism.com, The Law is Not of Faith, The Marrow of Modern Divinity, Top Ten List 1:08 pm
Here are a few of the listed that I would suggest as well. The full list can be found here.
The Marrow of Modern Divinity
An intriguing book, quite unlike any other, The Marrow of Modern Divinity defies categorisation. It is penned as dialogue between a minister (Evangelista), a young Christian (Neophytus), a legalist (Nomista) who believes Christianity is a set of rules to be obeyed and (Antinomista) who thinks sinning is not a big issue as God will forgive him anyway. The result is a wonderfully insightful book that remains tremendously relevant. This book is a classic on the gospel – not many books like it and we are dleighted that Christian Heritage has republished this work in such a beautiful easy-to-read format, with Thomas Boston’s notes both on the edges and at the end of chapters. Clearly my favorite of the year.A Treatise on the Law and Gospel
Having never before read any of John Colquhoun’s considerable output, and only having, for that matter, a very sketchy idea of his place and significance in Reformed history, I was eager to get into what I thought could not but be his most important work, a treatise on the sum of biblical revelation, considered under the headings of Law and Gospel; but if I was eager beforehand, my enthusiasm only grew from the first page and on. “How,” I wondered, “did so insightful, meticulous, and applicational a writer escape my notice for so long?”. The treatise was a feast, and served further to drive home to me the unparalleled tendency of the historic Reformed faith to ground its adherents in the vast and glorious freedom of the Gospel, and always in such a way as not to minimize a life of practical holiness, but rather to excite and encourage true piety and devotion. I would earnestly recommend A Treatise on the Law and the Gospel to anyone at all, and in order to lend force to my recommendation, I would mention a few outstanding features of the work.The Law Is Not of Faith , by Bryan D. Estelle, J.V. Fesko, and David VanDrunen
In recent Reformed treatments of Covenant Theology, there have been several trajectories tending to emphasize ever more strongly the continuity between the Abrahamic, Sinaitic, and New covenants as different administrations of the Covenant of Grace, and correspondingly, to de-emphasize any discontinuities that may exist, particularly when it comes to the works-principle so evident in the giving of the Law, and in Paul’s treatment of the Mosaic administration. Examples include John Murray’s “monocovenantalism,” the New Perspective on Paul, and the Federal Vision, but the impact is wider than these examples might suggest, even to the extent that any suggestion within Reformed circles that Sinai entailed, in some sense, a republication of the Covenant of Works, is often met with stiff resistance and charges of Lutheran or (worse yet!) Dispensational influences. But does this widespread reaction against the teaching of republication have roots in historic Reformed thought? And more importantly, can it find support in the whole tenor of the Pentateuch and in the prophets and apostles who later interpreted it? According to the authors of The Law Is Not of Faith, the answer to that question is a resounding “No!”; and in support of that contention, they have mounted a redoubtable defense. This is stimulating, well-researched and exegetically-formidable writing, and at the same time it is very pertinent to many of the most hotly contended issues in Reformed theology today. I earnestly recommend it.
Bohemian Rhapsody Monday, Dec 7 2009
Miscellaneous Against Heresies, blogosphere, Video 4:19 pm
By the Muppets (HT Agaisnt Heresies)
“Pistis Christou” Monday, Dec 7 2009
Blogging and Covenant Theology and Grace and Justification and Reading Scripture and Sanctification and Soteriology and Theology and gospel Active and Passive Obedience of the Lord, blogosphere, Faithfulness of Christ, Imputation, Justification, Restless and Reforming 3:27 pm
The “Faithfulness of Christ” and the Imputation of Christ’s Active Obedience is being discussed at Restless and Reforming
WLC 1 & 2 Friday, Dec 4 2009
Covenant Theology and Literature and Natural Law and New Covenant and Old Covenant and Reading Scripture and Reformed Confessions and Reformed practice and Soteriology and biblical theology and ecclesiology biblical theology, church history, churches, confessionalism, Glorify God, gospel, Historical Facts, Knowledge of God, Law and Gospel, Law/Gospel Distinction, Natural Law, Quotation, Reading of God's Word, Recovering the Reformed Confession, reformed churches, reformed theology, Westminster Divines, Westminster Larger Catechism 10:16 pm
I have been growing in my love for the Westminster Standards and the Three Forms of Unity as they confess the Reformed faith throughout the ages and most accurately summarize the Christian faith once delivered to the saints. They are not only doctrinal standards that bind us to God in our Covenant Lord, Jesus Christ, and to one another; but they also are devotional, forming our piety and practice as well as our theology as Reformed churches (as secondary standards).
Every word and phrase is so intentional and important, it is easy to overlook important aspects of the confessions/catechisms and I am only beginning to see some of these very important distinctions that our biblical/systematic categories often don’t make. I am convinced more then not that when we do not understand a certain proof-text or certain logic, it is because we have lost the robust confessionalism and categorical understanding of what Reformed theology can include as a catholic faith that the Westminster Divines/Continental Reformers had.
Notice, the order of these questions. It assumes God at the beginning as the Scriptures themselves do. Then shows how we know this God. When it speaks of ‘the light of nature in man,’ it mainly refers to the workings of the law written on man’s conscience (i.e. Natural Law).
We know God firstly through the covenant of Creation/covenant of works. This manifests God’s justice, beauty, sovereignty, holiness, etc.; but there is no good news of Gospel in any of these things, only Law. These things are not, as a professor of mine is apt to say, like a dimmer-switch – Law is less saving revelation, then Gospel in Scriptures. No, nature and Law as revealed in Scriptures have no content whereby we are saved. They are of a differing quality but both are just and holy and good. One demands, while the other answers those self-same demands in the person and work of Christ (active and passive obedience) alone to the one who has faith. This belief is held across the spectrum of Reformed confessionalism even though it is being lost today to the detriment of our covenantal theology.
The Westminster Larger Catechism
Question 1: What is the chief and highest end of man?
Answer: Man’s chief and highest end is to glorify God, and fully to enjoy him forever.
Question 2: How does it appear that there is a God?
Answer: The very light of nature in man, and the works of God, declare plainly that there is a God; but his Word and Spirit only do sufficiently and effectually reveal him unto men for their salvation.
Happy 20th Anniversary!! Friday, Dec 4 2009
Lectures and White Horse Inn Anniversary, audio lecture, CDs, White Horse Inn 9:55 pm
to the White Horse Inn! They have an awesome special for this anniversary which can be found here.
Take a look at the inside, covers, etc. for the CD. They are pretty freakin’ awesome, if I may say so! Good stuff
Book Sale on Meredith Kline Thursday, Dec 3 2009
Books and Literature Blemished, Books, Sale, Wipf and Stock 4:10 pm
At Wipf and Stock (blemished, used)… His Kingdom Prologue and Glory in Our Midst is offered. I have purchased from this list before and the blemishes can be as insignificant as as a torn corner or as strange as a missing page. Worth checking out though to see the damage and if they are available.
Sale on Ligonier Items Wednesday, Dec 2 2009
Books and Literature Books, Ligonier Ministries, Sale 10:14 pm
80% off some excellent materials at Ligonier Ministries
Justification, Protestants, and Manhattan Tuesday, Dec 1 2009
Blogging and Culture and Grace and Justification and Literature and Politics and Sanctification and Soteriology and Two Kingdoms Theology and White Horse Inn and gospel and modern church blogosphere, Heidelblog, Imputation, Interview, Justification, Ligonier Ministries, Lutheranism, Lutherans, Manhattan Declaration, Michael Horton, Paul Helm, Reformed Orthodoxy, White Horse Inn 8:08 pm
Professor Paul Helm weighs in once again on Imputation, discussing the Grammar of Justification. He relates justification to imputation and sanctification to justification.
Also, the Heidelblog comments at length on some of the differences between the Lutheran and the Reformed orthodox.
Dr. Horton is the guest in an interview series at the Ligonier Blog where he answers some questions about his life and work. He also comments on the recent Manhattan Declaration signed by a pan-Protestant and Catholic contingency which relates their spirituality to morality.
You can also “Be a Part of the Show: Call in to the White Horse Inn!” to show your appreciation and gratitude.
Christ, Kingdom, & Culture Tuesday, Dec 1 2009
Covenant Theology and Culture and Natural Law and New Covenant and Reformed Confessions and Reformed practice and Theology of Glory and Theology of the Cross and Two Kingdoms Theology and biblical theology and ecclesiology and modern church reformed theology, confessionalism, Westminster Seminary CA, churches, Church, reformed churches, Two Kingdoms Theology, Spirituality of the church, Conference, Christ and Culture 4:52 pm
Westminster Seminary California is having a conference on January 15-16. The topic is Christ, Kingdom, & Culture. It sounds like an excellent conference that I will not be missing. The speakers are going to be our very own professors on this hotly debated and misunderstood topic. Here is what the website says:
Questions concerning how Christians ought to relate to the broader culture, how to serve God in their daily vocation, and how to relate the Word and kingdom of God to every aspect of life are as ancient as the Christian faith itself. Whether it was the question whether to pay taxes or whether to eat meat offered to idols, Scripture addressed these issues repeatedly. Throughout its history the church has always been challenged to distinguish the faith from the culture without hiding from the culture and without being taken captive by it. This conference will address the sovereignty of God as it relates to his kingdom, to our role as Christians in God’s world, in the state, at work, at school, and in the church.
Hope to see you there!
Colin Brown on the ‘Gospel’ and Preaching Monday, Nov 30 2009
Books and Grace and Justification and Literature and Liturgy and New Covenant and Preaching and Reading Scripture and Soteriology and Theology of the Cross and ecclesiology and modern church Christianity, Cross of Christ, Doctrines of Grace, Grace, Justification, Law and Gospel, Law/Gospel Distinction, Means of Grace, Preaching, The Apostle Paul, The Cross, the gospel 8:23 pm
Colin Brown speaks of the word in the NT translated as ‘Gospel’ at length saying,
In Paul euangelion has become a central concept of his theology. It means the familiar good news: that God has acted for the salvation (> redemption) of the world in the incarnation, death and resurrection of Jesus. In so far as this event is already promised in the OT, the OT belongs to the gospel. (epangelia, > promise, is closely related both linguistically and conceptually to euangelion, and it is significant that the conflict of law and gospel appears in Paul’s writings in connection with this term.) However, euangelion, as used by Paul, does not mean only the content of what is preached, but also the act, process and execution of the proclamation. Content and process of preaching are one. They are not separated in thought (Rom 1:1), apart from when they are set close alongside each other (I Cor 9:14, 18). For in the very act of proclamation its content becomes reality, and brings about the salvation which it contains. ‘The gospel does not merely bear witness to salvation history; it is itself salvation history.’[1]
The message of the Apostles clearly focused on the crucified Christ (method and message come in a package) as should modern day preaching; the verb kerysso predominates as a sense of what has occurred and to which they were eyewitness, not referring to a rather Stoic sense of the verb. “This means that Christ is not only an object of proclamation, but also the subject, who has authority over it. He himself is the one who commands the proclamation, who at the same time wills to be present, and allows the hearers to experience him in and through such human proclamation.”[2]
More to come from my papers on this crucial topic.
[1] Brown, The New International Dictionary of New Testament Theology, Volume 3, 111. Emphasis Added.
[2] Brown, The New International Dictionary of New Testament Theology, Volume 3, 55.
“From a Movement to a Church: Part 3″ Monday, Nov 30 2009
Blogging and Culture and Evangelicalism and Liturgy and Reading Scripture and Theology of the Cross and Two Kingdoms Theology and White Horse Inn and ecclesiology and modern church American Society, Blogging, blogosphere, christless christianity, Church, churches, confessionalism, Culture, Liturgy, Michael Horton, modern Evangelicalism, Reading of God's Word, Spirituality of the church, Two Kingdoms Theology, White Horse Inn 8:14 pm
At the White Horse Inn blog… This issue he tackles a certain ecclesial misunderstanding that is deep-within the American subconscious:
Misunderstanding #3: The outward form, structure, and methods of the church are not nailed down in Scripture
Read the article linked above to see how Dr. Horton answers this misunderstanding.
Lord’s Day 11 Sunday, Nov 29 2009
Grace and Justification and New Covenant and Reading Scripture and Reformed Confessions and Reformed practice and Sanctification and Soteriology and Theology and Theology of the Cross and gospel churches, confessionalism, gospel, Heidelberg Catechism, Historical Facts, Jesus Christ, Justification, Knowledge of God, Law and Gospel, Michael Horton, Our Covenant Surety, Reading of God's Word, reformed churches, reformed theology, Savior, the gospel 5:58 pm
Heidelberg Catechism Questions 29-30
Question 29 Q. Why is the Son of God called Jesus, that is, Saviour?
A. Because He saves us from all our sins,[1] and because salvation is not to be sought or found in anyone else.[2]
[1] Mat 1:21; Heb 7:25. [2] Isa 43:11; Joh 15:4-5; Act 4:11-12; 1Ti 2:5.
Question 30 Q. Do those believe in the only Saviour Jesus who seek their salvation and well-being from saints, in themselves, or anywhere else?
A. No. Though they boast of Him in words, they in fact deny the only Saviour Jesus.[1] For one of two things must be true: either Jesus is not a complete Saviour, or those who by true faith accept this Saviour must find in Him all that is necessary for their salvation.[2]
[1] 1Co 1:12-13; Gal 5:4. [2] Col 1:19-20; Col 2:10; 1Jo 1:7.
Also, follow my church as we go through the Heidelberg Catechism for Morning Class with Dr. Horton. These classes have been amazing. If anyone wants to hear Reformed confessionalism at its best, listen in.
Great Thoughts on Advent Season Saturday, Nov 28 2009
Blogging and Culture and Preaching and Reformed practice and Theology of Glory and Theology of the Cross and gospel and modern church Advent Season, Commercialism, Culture, gospel, Pilgrim People, Preaching, Sermons 11:05 am
What does it mean to be Reformed? Friday, Nov 27 2009
Blogging and Covenant Theology and Reformed Confessions and Reformed practice and Theology and ecclesiology blogosphere, reformed theology, confessionalism, Blogging, reformed churches, church history, R Scott Clark, Historical Facts, Heidelblog, Defining Reformed 11:59 am
Dr. Clark responds to critics of the Reformed confessions and historic definitions.
