Evangelism properly is what the minister does in the pulpit when he proclaims the gospel to the world but each of us as Christians is a witness or gives witness to the faith (the objective facts of redemptive history and the basic truths of Scripture summarized in the creeds) and to our faith, i.e., to our personal appropriation of Christ by grace alone, through faith alone. Continue reading →
Sanctification has another function in the Christian life: to bolster assurance. This doctrine has also been controversial in some circles. There is a view that says that sanctification can play no role whatsoever in assurance. There is also an approach that says that, in seeking assurance, the first place a believer looks is to his sanctification. Continue reading →
We should also reject soundly and unreservedly that teaching that will not say that believers, who are united to Christ by the Spirit, through faith alone, who are justified freely (sola gratia), through faith alone (sola fide), have no moral obligation to be conformed to Christ and thus to do good works. That is antinomianism. No, the Spirit is conforming us to Christ’s image. Those who have been given new life (regenerated) will do good works. They want to do good works out of thankfulness. Gratitude is not, as some say, a second blessing any more than oranges are a second blessing on an orange tree (see Belgic Confession art. 24) Continue reading →
The Heidelberg Catechism is in three parts: Law, Gospel, and Sanctification or Guilt, Grace, and Gratitude. This is not an artificial interpretation of the Catechism nor is it an artificial arrangement of the Christian faith. Question 2 outlines the Catechism for us: . . . Continue reading →
In our late-modern (liquid), nominalist, it is widely regarded that truth claims and official acts are nothing but the exercise of power for personal gain. In other words, we live in a time of great suspicion. Whereas the dominant question of the . . . Continue reading →
In evangelical Christianity, to some degree after the so-called First Great Awakening and certainly after the so-called Second Great Awakening, the line between lay witness and the official (done from a particular ecclesiastical office) of preaching became blurred. The Reformed theologians who . . . Continue reading →
This imagery is a challenge to our late-modern assumptions. We might assume that, of course, God must be happy to have us, that the kingdom of God must be inclusive. Such an assumption, however pervasive it has become in the modern age, is foreign to Scripture. In Scriptural teaching we are by nature rebels, at odds with God and excluded from his kingdom. Apart from Christ our righteous substitute and our king, we have no status before God except as condemned before the king. Therefore we very much need the gates to the Kingdom of Heaven to be opened for us. Continue reading →
82. Are they then also to be admitted to this Supper who show themselves by their confession and life to be unbelieving and ungodly? No, for thereby the covenant of God is profaned and His wrath provoked against the whole congregation; wherefore . . . Continue reading →
Who are to come to the table of the Lord? Those who are displeased with themselves for their sins, yet trust that these are forgiven them, and that their remaining infirmity is covered by the passion and death of Christ; who also . . . Continue reading →
In one of Humphrey Bogart’s (1899–1957) most famous scenes, from Treasure of the Sierra Madre (1948), he asks some bandits, who claimed to be Mexican Federal Police, to show their badges. Their famous reply, which has been oft misquoted, was: Badges, we . . . Continue reading →
79. Why then does Christ call the bread His body, and the cup His blood, or the New Testament in His blood, and St. Paul, the communion of the body and the blood of Christ? Christ speaks thus not without great cause, . . . Continue reading →
The key term here is substance. In the older Christian appropriation (and modification) of Aristotle the term substance refers to that which makes a thing what it is, that without with it is not (sine qua non). It’s easier to understand substance if we contrast it with accidents. You are probably reading this post on a computer or a mobile device. Your device may be silver, black, or white or some other color. Its color is accidental to its essence. Accident here does not refer to an unintentional collision but to a feature of something that is not essential to it. So, in an electronic device, the color does not make it what it is. Its circuits, chips, and screens make it what it is. They are essential to it. They are of the substance of the device. According to the Romanist doctrine of the supper, the substance of the bread is transformed into the substance of the body of Christ, even though the accidents remain unchanged. Continue reading →
It was the first time I got to see how daily pastoral ministry really was. It was, in a word, intense. It was also biblical. Don was constantly referring back to Scripture or quoting Scripture and reading it or studying it. It was very impressive. I had heard that Scripture was essential but in Don I saw right away that the Bible is at the center of pastoral ministry. Continue reading →
One of the great tragedies of the debates about the nature of the sacraments is that they force us to look at the sacraments instead of looking at him whom they signify, Christ, and that which they promise: the gospel. Thus far we’ve spent a good bit of time doing what it is necessary to come to a clear understanding of what sacraments are, how they are that (sacraments) and not the thing signified but true and real signs and seals of the covenant of grace. The Supper is a real, mysterious, Holy Spiritual communion in the true body and blood of Christ Continue reading →
75. How is it signified and sealed to you in the Holy Supper, that you do partake of the one sacrifice of Christ on the cross and all His benefits? Thus: that Christ has commanded me and all believers to eat of . . . Continue reading →
75. How is it signified and sealed to you in the Holy Supper, that you do partake of the one sacrifice of Christ on the cross and all His benefits? Thus: that Christ has commanded me and all believers to eat of . . . Continue reading →
75. How is it signified and sealed to you in the Holy Supper, that you do partake of the one sacrifice of Christ on the cross and all His benefits? Thus: that Christ has commanded me and all believers to eat of . . . Continue reading →
74. Are infants also to be baptized? Yes, for since they belong to the covenant and people of God as well as their parents, and since redemption from sin through the blood of Christ, and the Holy Spirit who works faith, are . . . Continue reading →
What is the frame of reference for baptism and washing? It is the flood. Did the flood save anyone? No. It condemned those who did not believe (an aspect of baptism sometimes neglected; there is a judicial aspect of baptism for the reprobate) but God’s people were saved out of the judgment by the ark. To what does the ark correspond? Christ. He is the ark. The Noahic baptismal flood was an antitype of Christ, who underwent the flood of judgment for us, and it testifies to our outward identity with Christ and to believers it signifies and seals that just as he suffered the judgment flood for us, as he was drowned in divine wrath, as it were, we have died with him and by his grace we have been redeemed. Continue reading →
Scripture does not say that baptism is the instrument of salvation any more than the Noahic flood or the Red Sea were the instruments of salvation. No, faith is the sole instrument of salvation. We were delivered through, i.e., out of of the flood and the Red Sea. Continue reading →