The final week of Jesus’ life is filled with remarkable events. Each moment seems to be charged with meaning. And that is as it should be. After all, human history has been waiting for this very week. All of creation has been groaning for what Jesus would do on that fateful Friday and glorious Sunday. The fulfillment of the first gospel promise, that God would send a deliverer (Genesis 3:15) has finally reached its fulfillment.
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).
Editor's Note: Find previous entries in this series at the end of this article.
The law/gospel hermeneutic wrongly separates the Bible's indicatives from its imperatives. That's the first problem that we addressed in our last article. But there's a second problem with this hermeneutic: It tends to denigrate the role of the law in the life of the Christian.
Satan shows us the disappointments and difficulties that godly men face.
Following the Lord Jesus Christ means that you will share (to some measure) in Christ's experience of hardship and difficulty. God's people are not immune to affliction. Some godly men are financially distressed, others are in poor health, and still others suffer persecution. God's Word tells us quite plainly that it is through much tribulation that we must enter the kingdom of Heaven (Acts 14:22).
Last week, I offered some preliminary thoughts on the relationship between Biblical and Systematic Theology. This week, I want to consider why it is that theology demands more than just harvesting the immediate results of the exegesis of biblical texts.
Last week, I had the pleasure of speaking at the Paideia Center Conference in Orlando, focused this year on the catholic, creedal understanding of God.
"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).
Life Is Short
Johann Heermann and the Comfort of the Cross
Ah, holy Jesus, how hast thou offended,
that we to judge thee have in hate pretended?
By foes derided, by thine own rejected,
Basic information – four ideas
Too often the idea of ‘good works’ has been the Cinderella of Reformed discussion. Wanting (quite rightly) to distance ourselves from any kind of meritorious implications attached to them (which lies at the heart of the Roman Catholic view) we have perhaps over-corrected our stance to our own loss. According to St Paul, ‘good works’ lie at the very heart of God’s purpose for his people in redemption. ‘For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them’ (Eph 2.10).
There seems to be a never-ending market in Christian circles for books on guidance. The reason for this, of course, is that we as Christians (like all other human beings) want to make right decisions and choices in life. We want to avoid mistakes – especially when they often run the risk of major and, at times, disastrous consequences.
(Rev. 1:17, 18)
The doctrine of the perseverance of the saints means if a person is truly saved he cannot lose his salvation. Roman Catholicism and some strands of Protestant theology, such as traditional Arminianism, Methodism, and Pentecostalism reject this final point of Calvinism. They instead hold that a truly saved person can fall away from the faith and actually lose his salvation. But it gets more complicated than that. Often the rejection of perseverance runs hand in hand with a legitimate concern over an antinomian gospel of salvation apart from any good works.
Every year a late night talk show host encourages parents to prank their kids with a faux profession that they devoured all their little pumpkins’ Halloween candy. The show features videos sent in of children throwing monstrous fits of rage and heartache until the parents reveal they are “just joking!” Pathetic, baffled little faces look back at their caretakers sometimes possessed with ghoulish expressions of hatred for the hoax.
Doctrinal Introduction: Perseverance of the Saints
Imputation of the Active Obedience of Christ
You may think this quasi strange, but I have an affinity for certain Latin words. The fact is, you actually know and use many of them too. Have you ever felt like a persona non grata? Do you cheer for your alma mater or depend on a per diem for business travels? How great is it when lawyers agree to work pro bono? Do you invest in stocks sold by a man in his garage or do you prefer a bona fide company? Et cetera, et cetera…