Calvin's sensitivity to the different circumstances in which people live lead him to flip-flop, or at least to be somewhat ambivalent in his attitude to the magistrate. Citing the case of Nebuchadnezzar (Jer. 27), Scripture requires obedience to bad kings, and even to pray for the well being of the country of exile (Jer.29). No doubt Calvin has his own city of exile, Geneva, in mind. But should not rulers, who also have responsibilities, be kept on track? Yes, but not by ourselves, but by Almighty God. This leads to discussion of the vexed question of civil disobedience.
No doubt having the Anabaptists in mind, and having already defended the right to litigate, Calvin proceeds to defend the entire judicial process. He discourages using the law for the taking of revenge, but upholds the use of due process, 'through which God may work for our good'. (It is interesting that in his teaching Calvin primarily seems to have mind not Geneva, which by this time in his career he believed was governed along right lines, but countries where the law may remain hostile to evangelical Christianity).
Almost any article today could have the word “Coronavirus” in the title. This small organism has changed most of our lives and continues to affect us in many ways. While some of our questions simply require a lot of wisdom, our most fundamental perplexities still find their answers in Scriptures, and there is a sense in which Christ’s ascension to heaven is particularly pertinent.
The Meaning of Christ’s Ascension
Late in 1664 it was apparent the bubonic plague was making one of its unwelcome visitations of Europe by registering in London for an extended stay checking out early in 1666. It varied in the number of victims from month to month, but it survived through all four seasons. Over 80,000 people died of the pestilence at a time when the city population was about 450,000. Its visitation was recorded by diarists Samuel Pepys and John Evelyn who both provide eyewitness accounts of its devastation.
As many states' governments are talking about a “phased” reopening from the COVID-19 lockdown, our quarantined trio –bound in three different states—is asking some important questions concerning going back to church. When might Christians be able to congregate in person? How will we “do church” as social distancing concerns remain? And, what might we discover when we finally gather?
As they continue “social distancing,” the team gets together virtually with Matthew Barrett. He’s associate professor of Christian Theology at Midwestern Baptist Theological Seminary in Kansas City, executive editor of Credo Magazine, and author and editor of several great theological books. His latest—Canon, Covenant, and Christology—is the topic of today’s conversation.
"Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world" (Jam. 1:27).
At the beginning of the seventh century, the decision of the Council of Chalcedon that Jesus had two natures, human and divine, indivisible but distinct, was still not universally accepted. Even if the Council had specified that the expression “two natures” doesn’t mean that Jesus is “parted or divided into two persons,” many took it this way. It was a cause of disunity, and emperor after emperor tried hard to come to a compromise.
Basil of Caesarea is mostly known for his theological clarity at a time when important Christian doctrines on the Trinity and the nature of Christ were being debated and refined. A few know him for his charitable works on behalf of the poor and ill.
Basic information – four ideas
Every Christian can readily acknowledge, ‘I’m not what I used to be; but I am not yet what I will be!’ We are all very much a work in progress. This is reinforced by the verb tenses the Bible uses to refer to different aspects of salvation: we ‘have been saved’ (Eph 2.8), ‘…are being saved’ (1Co 15.2) and, ‘…shall be saved’ (Ro 5.9-10). The ‘already’ of our experience of redemption will always be nuanced by the ‘not yet’ of where it ultimately leads in the world to come.
Perhaps the greatest risk surrounding the doctrine of grace in the Bible is that we allow it to become a cliché. We talk about it, sing about it, take great care to define it, but through it all fail to feel its weight. So, as we continue our reflections on the many-sided beauty of God’s grace revealed in Scripture, I want to focus in this article on its immensity in salvation.
"When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, 'Fear not, I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades”
(Rev. 1:17, 18)
The familiar words of Isaiah 40:1-2 call to mind the sonorous strains of Handel’s Messiah: “‘Comfort ye, comfort ye my people,’ saith your God. ‘Speak comfortably to Jerusalem, and cry unto her … that her iniquity is pardoned.’” They are also suggestive of the preaching task. In fact, the famous hymn writer, John Newton, preached a series of sermons on the texts of the Messiah to his London parish while Handel’s oratorio was being performed across town. Newton was taking up the charge of Isaiah’s God. As Dr. J. I.
You may be familiar with the famous American pastor who loved chocolate and flying spiders, but did you know that Jonathan Edwards died from a smallpox inoculation? Edwards was not only a theologian but a student of natural philosophy who closely followed the scientific advancements of the Enlightenment. His interest led him to undertake a new method of inoculation for smallpox. This technique was also called variolation and was a precursor to the development of the first vaccine. His risk proved fatal. On March 22, 1758, Edwards died from complications related to the inoculation.
Walking with God