One of the other debated issues in the Lord's Supper, in addition to the question of presence, is that of fencing the table. Who may participate? What does it mean to eat and drink unworthily? Who is worthy? Who is unworthy? Calvin takes up these questions in 4.17.40 - 42. He also deals with the question of how it is to be administered in terms of the liturgy of the communion service (4.17.43). Finally, he tackles the question of frequency (4.17.44). All of these questions are worthy of book-length treatments in and of themselves.
Calvin continues his discussion of the errant Roman Catholic view of the sacrament of the Lord's Supper by prattling on about one of his favorite subjects to rail upon: superstition and idolatry. The two, for Calvin, go together like ham and eggs. These practices, in this particular instance the piled on traditions of the adoration of "consecrated host," are repugnant to Calvin because they are extra-biblical (actually, he makes the case that they are anti-biblical) and injurious to the Christian life. How quickly the church can lose its way; how quickly we can lose our way.
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.
Jan Hus is often considered a disciple of the English John Wycliffe and imitator of his views. In reality, much of his thought developed independently, along similar lines.
Anyone who felt perplexed – even outraged – the first time they read Romans 9 may identify with Thomas Bradwardine, a 14th-century Archbishop of Canterbury. His age was, like ours, entrenched in Pelagianism, exalting man’s free will and ability to come to God on his own terms. That’s the philosophy he had learned at Oxford, where he “rarely used to hear about grace, except in an ambiguous way.”
Basic information – four ideas
(Rev. 1:17, 18)
Historical Collections of the Past
Walking with God