While civil disobedience may sometimes be acceptable in the socio-political sphere, ecclesial disobedience (especially on the part of church officers) is only justified in the most extreme cases. If defying or ignoring church law makes a sort of sense in congregationalism (where the majority/mob rules) or in an episcopal structure (where unjust and arbitrary rule may easily flourish), it makes no sense in a well-ordered, biblically-faithful presbyterian church.
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Presbyterianism is pretty simple. As the name suggests, presbyters (elders) are essential to the church. Congregations elect qualified men to ensure that the means of grace (word, prayer, and sacraments) and discipline are maintained. These men—one or more of whom is an elder qualified and approved to preach—constitute the local session, and are accountable to higher courts that have the oversight of larger geographical areas (regional presbyteries and synods or general assemblies).
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).
Carl and Todd sit down with long-time friend and Theology on the Go podcast host, Jonathan Master, to discuss his latest book, Reformed Theology. In this practical book, Jonathan provides a helpful primer for church leaders, study groups, and anyone who wants a well-rounded and concise overview of Reformed theology. Now what was it that Carl said that had Jonathan so concerned? Tune in and find out.
Abraham Kuyper and Herman Bavinck sparked a theological tradition in the Netherlands that came to be known as Neo-Calvinism. While studies in neo-Calvinism have focused primarily on its political and philosophical insights, its theology has received less attention. Carl and Todd welcome Cory Brock and Gray Sutanto to discuss their new book, by the same name as this podcast, which provides a thoroughly theological introduction to neo-Calvinism, which many consider much needed.
Note: The following is adapted from a letter sent in response to a gracious correspondent who was concerned about Dr. Trueman’s representation of the words of Rev. Greg Johnson. It is published here rather than First Things due to the intramural nature of the matter involved.
Dear Friend,
Some years ago, I took a Nazirite vow never to write on race in America. Yet, persuaded by the editorial team at First Things, I broke that vow. Now it is time to offer a brief reflection on some of the responses.
"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).
"Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God" (Heb. 13:16)
"... that which is pleasing in his sight" (Heb. 13:21)
This article is a response to Rev. Ryan Denton: “Expository Preaching, The New Golden Calf” posted on Reformation 21’s website on May 12, 2025.[1] This cannot be an exhaustive treatment of the topic but will simply engage with Rev. Denton’s article.
As the Holy Spirit enables you, support an evangelistic cause. Before leaving for India, William Carey told his friends Andrew Fuller and Samuel Pearce, “I will go down into the pit, if you will hold the ropes.”[1] Carey was aware of the difficulty of moving to another country to serve as a missionary. He knew he could not be an effective missionary without others’ help. He thus needed his fellow believers to hold the ropes for him as he descended into the pit of India (so to speak) to proclaim the gospel there.
Summary of the Book
In the first part of my review of Jeffrey Johnson’s new work, The Revealed God, I looked at a few of the historical claims and figures that Johnson employed to defend his thesis. In this section, I want to look at Johnson’s rejection of any secular philosophy in favor of an exclusively biblical-theological model of philosophy.
Philosophy and Common Grace
iii. As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin; and for the greater consolation of the godly in their adversity: (2 Pet. 3:11, 14, 2 Cor. 5:10-11, 2 Thess. 1:5-7, Luke 21:27-28, Rom. 8:23-25) so will He have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come; and may be ever prepared to say, Come Lord Jesus, come quickly. Amen. (Matt. 24:36, 42-44, Mark 13:35-37, Luke 12:35-36, Rev. 22:20).
ii. The end of God's appointing this day is for the manifestation of the glory of His mercy, in the eternal salvation of the elect; and of His justice, in the damnation of the reprobate, who are wicked and disobedient. For then shall the righteous go into everlasting life, and receive that fullness of joy and refreshing, which shall come from the presence of the Lord: but the wicked, who know not God, and obey not the Gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of His power.
