Calvin continues extolling the virtues of the spiritual presence of Christ in the sacrament of communion over and against repudiating the errors of the physical presence of Christ within the sacraments (the view of transubstantiation). One of the dangers that Calvin sees is the automatic idea of the sacrament. Because it is Christ's body and blood, the mere taking of it means one receives the grace. To use Calvin's words, "Even the impious and wicked," those "estranged" from God, receive grace what they partake (4.17.33).
Calvin continues his distaste for transubstantiation attacking the notion that Christ's ascended body is ubiquitous (can be present everywhere in space and particularly in the consecrated sacrament) and invisible ("by a special mode of dispensation").
a) There is no Scriptural support for either notion
b) Servetus (and we all know what happened to him) held to the view that Christ's body was "invisible" - "swallowed up by his divinity"
The Meaning of Christ’s Ascension
The most fascinating thing about this book is that it is deadly boring. It took me two months to read its 197 pages, mainly because I kept putting it aside since, for sheer excitement, it couldn't compete with Bavinck's Prolegomena to Dogmatics or Kuyper's Principles of Sacred Theology.
The theologian is often caught between a rock and a hard place, between the truth he holds dear and the society he loves and longs to see transformed by the gospel. This tension, though never easy, is right and good. It displays both a passionate commitment to the truth and a genuine concern for people and culture. However, the balancing of these two loves is precarious, fraught with pressures and temptations on two equal opposite fronts. First, and possibly more prevalent in our own time, is the pressure to adapt theology in accordance with the tastes and trends of the time.
Olaudah Equiano – Waking Up Christians to the Evils of Slavery
John Chrysostom and Olympias – Finding Comfort in Troubled Times
Basic information – four ideas
The Lord’s Prayer is, without question, the best-known prayer of all time. Embedded at the very heart of the prayer life of God’s family, but also shared and treasured by those nations and empires through the ages that have espoused the Christian faith as their official faith – albeit nominally. Yet, for all its familiarity, there is a depth and richness to its wording that never ceases to both thrill and probe the souls of God’s people at one and the same time.
The day of Christ’s return will be the day he will ‘judge the living and the dead’. Christians have confessed this in the words of the Apostles’ Creed for centuries; but, as so often is the case, we can rehearse these words without feeling their weight. More than that, it can be all too easy for those who are already Christians to so gravitate towards the blessing of that day for ourselves, that we do not stop to consider and shudder at what it will mean for those who are outside of Christ.
(Rev. 1:17, 18)
Walking with God