John Newton and God’s Amazing Grace
As the idea of doctrinal and theological retrieval has risen in prominence, what then is theological retrieval? What exactly are we seeking to “retrieve”—and why?
Ralph Erskine (1685-1752) was born ten years after his mother Margaret was pronounced dead. The pronouncement had been mistaken, but she would have indeed been dead if a greedy sexton had not laid his eyes on her precious ring. Under cover of night, the sexton disinterred her body. Finding the ring too tight to pull off, he took out a knife and began to cut off her finger. The sudden feeling of pain woke up Margaret, who sat up in her coffin. The sexton ran away in fright, and she walked home to her astonished husband.
Wibrandis Rosenblatt – A Quiet Matriarch
Wibrandis Rosenblatt (1504-1564) is often nicknamed “the Bride of the Reformation,” because she became successively the wife of four men, three of whom were famous Reformers. Her memory is often limited to this oddity, and her voice to a couple of letters. And yet her influence as a courageous woman who did what needed to be done in her ordinary sphere was essential for the unity and continuity of the Reformation in Strasbourg and Basel.
Pastors, elders, and godly parents rightly take interest in the education and nurture of their children, and as a result action-minded Christians start schools. Christian schools represent a natural or spontaneous result of faith, and the Lord is pleased with such loving motives and acts. Nevertheless, when a church attempts to govern the school it has created the results are often mixed. Theology can explain why.
Paul’s letter to the Philippians begins with an expression of confidence. Paul’s confidence is ultimately in God. It was God who had begun a good work in the Philippians (Phil 1:6); and it was God’s grace that they had been partakers of, along with Paul (Phil 1:7). But when Paul looked at the spiritual fruit produced by God in the Philippian church, one thing stood out: the Philippians had been partners in the gospel, together with Paul.
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.
"When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, 'Fear not, I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades”
(Rev. 1:17, 18)