Transubstantiation and consubstantiation equally infer the ubiquity of Christ's physical body, a matter which Calvin now begins to address. The notion that Christ's physical body (in Bethlehem's manger, on the cross, resurrected in walking along the Galilean shore) is in every place at the same time implies that what was (is) seen is a phantasm. With a double edged sword, Calvin suggests this is "raise Marcion from hell") - since the second-century heretic had advocated such a view and been condemned as a heretic in Roman Catholic tradition.
Calvin's doctrine of the Supper, often (too often!) referred to (incorrectly) as one of "real presence" is one of communion with Christ crucified and resurrected. It's focus on the bodily nature of this communion (there is no other Christ with whom we may commune other than the [bodily, enfleshed] risen Christ) begs the question as to the association of the sign (bread, wine) with the body (flesh, blood) of Christ: first, the Roman doctrine of transubstantiation. Christ's body is in heaven and will remain there until the Second Coming.
Understanding the biblical text in light of the person and work of Christ and eschatological fulfillment in him does not simply provide an additional meaning and application of the text to be added to a non-Christocentric reading. A non-Christocentric approach often yields a fundamentally different understanding and application of the text than a Christocentric, kingdom-focused reading.
We are taken, in Matthew 17:1–8, to a setting that only three disciples are allowed to witness––Peter, James, and John. Six days prior, Jesus had forewarned his disciples what to expect once they entered Jerusalem. He described the events of his rejection, crucifixion, and the coming suffering he would endure once he arrived in the holy city (Mt 16:21–23). Jesus cautioned his disciples that to identify and embrace the Messiah was to embrace a suffering Messiah, and in order to follow him they too must take up their own crosses (Mt 16:24).
I think it is safe to say most people are familiar with the hymn Amazing Grace. Many famous musicians have sung or performed it. It’s heard at many funerals and other events. Yet too few know the grace of which the author wrote and more, what makes it so amazing.
John Newton penned this much-loved hymn and the story of his life reveals God’s grace at work in one who was far from him. And, as we’ll see, God’s grace is amazing indeed.
John Newton and God’s Amazing Grace
John 10:30 was a critical verse for the early church. As believers wrestled with the documents of the New Testament in terms of their teaching about our Lord’s identity, and in relation to the Old Testament, various views began to be propagated. Some taught that our Lord was not eternal God by nature, but rather a mere creature (though the first and greatest of creatures). In other words, there was a time when he was not. Others taught that God is one in nature and one in person, revealing himself in three distinct modes at different times.
On Tuesday, pastor James Coates of Grace Life Church in Edmonton, Alberta, turned himself in to the police after failing to comply with COVID health regulations—which include limiting church attendance to 15 perce
Many years ago, my family and I went to see a fireworks display on Lake Hartwell in South Carolina. We were staying with extended family on the lake, and a friend of the family came to pick us all up in his boat. As is usually the case for these types of events, the lake was extremely crowded that night. Boats were everywhere, which wasn’t really a problem until we all started to make our way back after the fireworks were finished. There were so many boats leaving at the same time that it caused the water to become quite stormy.
Rowan Williams. Christ the Heart of Creation. Bloomsbury Continuum, 2018. Hardback. 304 pp. $42.99.
Gudina Tumsa – Martyr and Thinker