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And they two shall be one flesh. They shall be one man, or, to use a common phrase, they shall constitute one person; which certainly would not hold true with regard to any other kind of relationship. All depends on this, that . . . 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 →
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 →
65. Since then we are made partakers of Christ and all His benefits by faith only, whence comes this faith? The Holy Spirit works faith in our hearts by the preaching of the Holy Gospel, and confirms it by the use of the . . . Continue reading →
In part 2 we looked at what the church catholic (universal) has confessed about the Holy Spirit and how our confession of the person and work of the Spirit developed. 53. What do you believe concerning the Holy Spirit ? First, that . . . Continue reading →
53. What do you believe concerning the Holy Spirit ? First, that He is co-eternal God with the Father and the Son. Secondly, that He is also given to me, by true faith makes me a partaker of Christ and all His . . . Continue reading →
In part 2 we looked at how Christ overcame death by his resurrection. Now we must add a layer to the story. Imagine this: you get a letter announcing that a relative has died and you’ve to receive a million dollars. That’s it. There’s no return address . . . Continue reading →
Podcast
In 2007 several of us spoke at a conference in Ponte Vedra, FL organized around theme of the Gospel-Driven Life. This is the first of two talks I gave. I’ll post the other later. This talk was on the gospel and union . . . Continue reading →
In 1529, one of Luther’s principal opponents, Johannes Eck (1486–1541) published the first edition his Enchiridion Against Luther and Other Enemies of the Church a refutation of the Protestant errors. Under the heading, “De fide et operibus” he proposed thesis that “faith . . . Continue reading →
The Oxford English Dictionary (OED) first provides multiple definitions of the word “myth.” The first says, “A traditional story, typically involving supernatural beings or forces, which embodies and provides an explanation, aetiology, or justification for something such as the early history of . . . Continue reading →
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10. Who died. From the design of Christ’s death he confirms what he has said, for if he died with this view—that he might make us partakers of his life, there is no reason why we should be in doubt as to . . . Continue reading →
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The mystical union in the sense in which we are now speaking of it is not the judicial ground, on the basis of which we become partakers of the riches that are in Christ. It is sometimes said that the merits of . . . Continue reading →
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The doctrine of union with Christ has been a controversial issue in Reformed circles for several years. On the surface, judging by the older Reformed writers and by the Reformed confessions, it is difficult to see exactly why the doctrine of union . . . Continue reading →
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It is utterly unwarranted, moreover, to conclude from the pedagogical arrangement of the Institutes that Calvin “deliberately subverts any chronological” or other ordering of salvation “by not only putting sanctification first, followed by justification, but by placing predestination last” on the ground . . . Continue reading →
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This union is not the subsequent fruit of a higher degree of holiness, but coincides with the first exercise of faith. Faith which does not live in Christ is no faith, but its counterfeit. Genuine faith is wrought in us by the . . . Continue reading →
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“Calvin’s understanding of union with Christ, as accomplished by the work of the Spirit through faith, was foundational to his soteriological expression from the time of the second edition of his Institutes and the initial publication of his Romans commentary. Given, moreover, . . . Continue reading →
Part 4. In part 4 we saw that William Perkins taught that believers are given new life by the Spirit and by the same Spirit given faith and through that faith united to Christ. It is particularly useful to be aware of . . . Continue reading →
Part 3. William Perkins on Mystical Union: The benefits which we receive by this Mystical union are manifold. For it is the ground of the conveyance of all grace. The first is, that by means hereof every Christian as he is a . . . Continue reading →
Part 2 That faith which secures eternal life; which unites us to Christ as living members of his body; which makes us the sons of God; which interests us in all the benefits of redemption; which works by love, and is fruitful . . . Continue reading →
Last time we saw that, according to William Perkins, semi-Pelagianism asserts that the will (or other faculties) are able to operate in salvation partly on the basis of nature, i.e., they are not entirely dependent upon grace. In contrast, the Reformed argue . . . Continue reading →
