For the past three Sunday evenings I have had the enormous privilege of preaching through the first chapter of the Gospel of John. I am exceedingly thankful to be able to preach through such a glorious book. You can find the first three messages here.
I do not ordinarily read many novels, but I have just finished reading a marvelous fictional account of the life of John Calvin by Christian novelist Douglas Bond entitled The Betrayal. The book can be found here. I do not want to give away all the twists and turns of this well-told tale. While this is a fictional account, it is historical fiction interweaved with a lot of historical truth. The book has the merit of bringing the story of Calvin to life. The account is told from the perspective of Calvin’s personal servant/aide. This is a page turner and was hard to put down.
American Vision Press and Covenant Media Press have teamed up to publish a long missing manuscript of the late Greg L. Bahnsen. Presuppositional Apologetics: Stated and Defended is a helpful systematic presentation of the apologetic method first articulated by Cornelius Van Til. It is available here. I would argue that this method of defending the Christian faith is the apologetic method most consistent with the Scriptures and the Reformed confessions. That is a controversial statement, but one which I would stand by. And after reading this volume, I am all the more convinced. This is not to say that we can’t learn from other apologetic schools. But at the end of the day, what truth we learn from the classical, evidential, cumulative case, and warrantist schools finds its true home in the presuppositional way.
Bahnsen’s manuscript was thought to be long lost but was recently found to have fallen behind a filing cabinet. This book is actually only 2/3rds of the original manuscript. The final third, an evaluation of the history of western philosophy, remains incomplete and plans have been made to complete the project with additional materials by other Van Tillian presuppositionalists.
What we have in this volume involves both a positive discussion of the presuppositional method and an evaluation of three apologists who have been considered presuppositionalists in the past. Among the issues discussed in the first part of the book is the typical separation of metaphysics and epistemology. This is an unfortunate separation which is artificial at best and detrimental at worst. Additionally, God has no need of any higher authority to authenticate his Word. This affirmation is often read as fideism, but this is only possible because of the forced separation between metaphysics and epistemology.
Bahnsen’s discussion of the Creator/creature distinction and the analogical nature of human knowledge (we are to think God’s thoughts after him in a human way) would have greatly benefited from recent historical studies of the likes of Richard Muller who has reminded us of the post-Reformation Reformed Scholastic doctrine of the archetype/ectype distinction which simply is Van Tils doctrine of analogy. Such historical studies indicate denials and criticisms of Van Til’s doctrine of analogy place one outside the historical (read “biblical”) Reformed theological mainstream.
Banhsen also evaluates the three apologists Gordon Clark, Edward J. Carnell, and Francis Schaeffer. Bahnsen is not without appreciation for the work of these men, but by the end of these chapters one wonders how these men could have ever been considered presuppositional in any sense of the term. My own sense is that they held to modified forms of the classical method (this method uses rational arguments to demonstrate the existence of a “god” and then attempts empirical examination of the historical veracity of the Bible).
I conclude with the observation that the term “presuppositional” may have reached the end of its usefulness. I am one of those who thinks a better designation may be “covenantal” apologetics. Bahnsen does not discuss this at all. But his book will be a must read for those seeking to understand presuppositionalism aright.
Puritan Reformed Theological Seminary held a fine conference this week on Calvin’s enduring significance. Highlights included several fine addresses from Dr. David Murray, Ligon Duncan, and Joe Pipa on Calvin’s greatest merit: the theologian of the Holy Spirit. Derek Thomas and Joel Beeke each delivered heartfelt messages on the great value of Calvin as a theologian, exegete, and above all a pastor.
The cream of the conference: Calvin is a model for preachers of all denominations today. His commentaries invaluable, his letters reflecting tender pastoral care, his love for the church deep, yet ducking the idolatry of supreme imperial authority.
All in all PRTS are gracious hosts serving up generous discounts on books and materials and tended to the (spiritual) welfare of their guests. Audio of the conference will be availible through the PRTS website shortly. Credo Books (Gary Van Der Schaff) had a used book table with loads of good Puritan, Presbyterian, Reformed pastoral books. Check him out: (616) 249-9291.
Not that long ago my dad sought to encourage me by reminding me that “the Kingdom advances one person at a time.” I have to admit, I didn’t want to hear these words at that time. I had big plans and a big vision. It included so many more people than I thought my dad had in mind. But, as I have labored at the work of planting and growing a church, I have learned that he was so very right. This Sunday I plan on preaching a sermon on John 1:19-51. It is interesting to note the fact that there is an emphasis in the text on day-by-day, individual-by-individual discipleship. John the Baptist points his disciples to Jesus one day; then, the disciples of John point their relatives to Jesus the next. This is instructive for us as individual Christians seeking to be faithful one day, and one individual, at a time. Spurgeon noted: “We shall not speak of the universal triumph of the Gospel but of its victory in single hearts, nor shall we deal with the efforts of an entire church but with the pious fervor of individual disciples.” May God give us the resolve to seek to advance the kingdom one individual, one day, at a time.
Charles Spurgeon, in his sermons “Paul–His Cloak and Books,” wrote, “The man who never reads will never be read; he who never quotes will never be quoted. He who will not use the thoughts of other men’s brains, proves that he had no brains of his own.” I remember reading this quote when I was a very young Christian, and being deeply impressed with the need to be entrenched in the writings of the great men God has given as gifts to the church. Having read more than I ever could have imagined reading as a young Christian, I am continually convinced of the truth of this quote more now than ever. There is something wonderful about reading the works of men who are uniquely gifted in communicating divine truth. I am still amazed at the precision with which St. Augustine, John Calvin, John Bunyan, Thomas Watson, John Owen, John Duncan, Jonathan Edwards, Charles Spurgeon, Thomas Chalmers, John Murray, Sinclair Ferguson, William Still and Eric Alexander (to name a few) express the deep truths of Scriptures in such a profound way. While studying the Scriptures personally, and wrestling with the original languages, is the most essential element in a fruitful ministry, there is something that can be gained only by reading the writings of the great theologians throughout church history.
Jonathan Edwards, as Craig Biehl has aptly demonstrated, frequently emphasized the importance of the active obedience of Christ. The active obedience (as the corollary to the passive obedience of Christ) is often explained as the perfect record of righteousness that Christ merits for us by His obeying the Law of Moses for us. But Edwards saw a dimension of the righteousness rooted in the mediatorial commands that the Father gave Him in the work of redemption. He wrote:
And yet, in the same person, is found the greatest spirit of obedience to the commands and law of God that ever was in the universe; which was manifest in his obedience here in this world. John 14:31. “As the Father gave me commandment, even so I do.” John 15:10, “Even as I have kept my Father’s commandments, and abide in his love.” The greatness of his spirit of obedience appears in the perfection of his obedience, and in his obeying commands of such exceeding difficulty. Never anyone received commands from God, of such difficulty, and that were so great a trial of obedience, as Jesus Christ. One of God’s commands to him was, that he should yield himself to those dreadful sufferings that he underwent. See John 10:18, “No man taketh it from me, but I lay it down of myself.…This commandment have I received of my Father.” And Christ was thoroughly obedient to this command of God. Hebrews 5:8, “Though he were a Son, yet learned he obedience by the things that he suffered.” Philippians 2:8, “He humbled himself, and became obedient unto death, even the death of the cross.” Never was there such an instance of obedience in man nor angel, as this; though he that obeyed was at the same time, supreme lord of both angels and men. 1
1. Jonathan Edwards Sermons and Discourses, 1734-1738 (WJE Online Vol. 19) , Ed. M. X. Lesser
There is a lot at stake in describing regeneration and coming to faith. Above all is the certainty that faith is genuine, leading to eternal life; its hope valid, its conduct legitimate. The reality of rebirth in Christianity is certain for one long and historical reason. Upon serious reflection, theologians from Irenaeus onward had a difficult time explaining the change: they found describing this new life in the Spirit elusive, living beyond the formula of baptism. Can Bavinck solve this complex riddle? We shall see.
The New Testament presentation of rebirth and resurrection is summed up in hope. Bavinck writes, “Hope characterizes [the believer’s] whole lifestyle … it is not a static possession, but living, active, and strong.” Baptism represents faith and renewal of the inner-person as conducted by the person of the Holy Spirit. There is a new perspective in the believer: they walk in newness of life obtaining justification, adoption, and gain the assurance of adoption through the witness of the Spirit (Rom. 8:15-16; Gal. 4:6; 2 Cor. 1:22). Rebirth has less of a connection to calling in John than found in Paul. In John’s Gospel, rebirth is a work of the Father, “who gave his own to Christ … even before his incarnation.” Christ was, after all, the Logos though not everyone recognized him or received him (John 1:5, 9-11). Now, if regeneration is a response to a call -a receiving of faith from God- and not a ‘work’ performed to merit eternal life, how does that work?
I believe, help me in my unbelief
The sinful will of humans is responsible for unbelief. Pelagianism does not work in practice, nor any similar view that ascribes the final cause of salvation to the human will; it introduces grace merely as the restoration of volitional choice. Unless the right choice is made there is no salvation for that person: one minute they are capable, the next minute they are not. And it’s more exclusionary than one would imagine. To say that salvation consists in the choosing excludes infants who die prematurely. From the perspective of the congregation, the interest of faith (choice) rests entirely in the competency of the minister to present the gospel. What if, one Lord’s Day, at the critical moment the message of the gospel was bungled and the meaning confused? The chance to choose was lost. So it is far better and correct to say that God grants his grace freely to sinners he chooses out of his holiness, mercy, and infinite wisdom. I am willing, said our savior, be cleansed, is the gracious attitude of the New Testament.
10 more sermons, from a series of sermons preached by Rev. Eric Alexander on the book of Genesis, have been posted here. There will be more posted soon!
As I preach through the Gospel of John, these are the most helpful resources I have come across. I am sure you can add to this list:
1. John Calvin Commentary on John
2. A. W. Pink Exposition of the Gospel of John
3. Herman Ridderbos The Gospel of John
4. J.C. Ryle Expository Thoughts on the Gospels
5. D.A. Carson The Gospel According to John (more…)
Feeding on Christ is finally online again. The entire Reformed Forum Network experienced a major outage over the weekend. I’ve posted an explanation and apology. Now that we’re back online, why don’t you listen to our latest episodes of Christ the Center?
There is a series of sermons that Rev. Alexander preached at St. George’s Tron on Genesis chapters 1-10 at the Eric Alexander website. It appears that more Genesis sermons will be posted in due time. For the time being, enjoy these!
Samuel Rutherford is one of the most important figures in church history. His love for Christ, heart for the people of God, and theological contributions make Rutherford exceedingly worthy of our considerations. It is for this reason that I wish to highlight the most recent Christ the Center interview with Rev. Guy Richard. Guy Richard, senior minister of First Presbyterian Church in Gulfport, MS, did his doctoral work on Rutherford’s Examen Arminianus–Rutherford’s most comprehensive systematic theology–at the University of Edinburgh, New College. I believe you will find the interview to be intellectually stimulating and spiritually edifying. You can purchase the edited version of Guy’s dissertation, The Supremacy of God in the Theology of Samuel Rutherford, here. You can listen to the Christ the Center interview here.
Other works by or about Rutherford include:
Andrew Thomson’s Samuel Rutherford
The Letters of Samuel Rutherford
The two most recent Christ the Center interviews are now online. You can listen to Guy Richard discuss the theology of Samuel Rutherford here. Martin Downes speaks with us about his newly released book Risking the Truth. You can listen to this particular interview here.
If you have not taken the time to listen to some of the other interviews, you will find some of the most interesting ones below:
Last year I posted links to all the D.A. Carson sermons and lectures that were available online. Because posts get lost in history, I thought I would re-post the links below:
We are now setting out in volume 4 of Bavinck’s Dogmatics. Part 1: The Holy Spirit gives New Life to Believers covers faith and calling, justification and regeneration before dealing with the community of the church in part 2. Readers should not feel intimidated by the massive size of this book (940 pps. w/index) for one reason: application. As these few remaining articles hope to show, the sum of Bavinck’s theology upholds the industry of the gospel. Christ is preached; not to the elect; not to the reprobate; but to sinners needing redemption.
Sin had disrupted the world and wrecked havoc but humankind continued to exist. We owe it to the ‘external call’ of the law (vocatio realis), says Bavinck, that families, society, religion, arts and sciences have kept the human race from sinking into utter self-annihilation. But in terms of real salvation and divine calling, a calling unto fellowship in life eternal, this is only the bare minimum. The world, says John, did not know the Logos nor did it receive Christ (John 1:3, 10). The Gospel call (vocatio verbalis) of Christ does not cancel out the law mediated by nature and history but transcends it. How, you ask Bavinck? The Gospel is an invitation to faith in the grace of God, not an invitation to obedience to the law but is fully is accompanied by the witness of the Holy Spirit at work in the members of the church.
The tensions between law and gospel, faith and reason, accepting and rejecting, works, righteousness and so on will always be with us. On the broad spectrum between Reformed and Universalists one thing is certain: “believe in the Lord Jesus Christ and you will receive the forgiveness of sins and eternal life.” The trick, says Bavinck, is how to turn that faith into a reality. A problem is immediately raised once the God-appointed order becomes reinterpreted or flipped: preach a message that faith is produced in the choosing (created through human activity) and the gospel looses its certainty and definite character. Christ made salvation possible for anyone but not actual for no one. The imperative of salvation sinks to a moral example. Either God gives his grace or it evolves out of a long process of keeping rules and morals.
Can a pastor tell a dying man he has all the time in the world to believe in God’s grace? On the other hand not everyone accepts the message of the cross but rather reject it. Our next post will examine this willingness or unwillingness to faith in Bavinck’s masterful treatment.
In response to the rising need for solid, Reformed podcasts, Wesminster Seminary California has launched a new podcast called, Office Hours. It will be a theologically substantive program (as Christ the Center seeks to be), however, Season 1 will be more biographical in nature, including interviews with the following Professors and pastors:
Presbyterian & Reformed Publishing has continued to build its fascinating series American Reformed Biographies with the latest addition, Dr. Tom Nettles’ James Petigru Boyce: A Southern Baptist Statesman. This outstanding volume is available here. For a Presbyterian such as myself this volume was not only informative, but also inspiring. While I would differ from Boyce on baptism and ecclesiology, we would be of one mind about the biblical nature of Calvinism. Nettles provides for the reader an entree into the life of a well-known theologian and educator in his own day who has been eclipsed in subsequent years. The memory of Boyce and his Calvinistic ideals have not been lost. The recent recovery of Southern Baptist Theological Seminary in Louisville, KY under the leadership of R. Albert Mohler was in many ways a return to the vision Boyce had for SBTS at the beginning. Boyce was unusually gifted as a theologian, educator, and financier. These were qualities he would use in spades in the early days of the establishment of the seminary. The reader comes away wanting to be used of God is similar ways.
Reformation Heritage Books is offering an additional $10 off a 4 volume set of Wilhelmus á Brakel’s The Christian’s Reasonable Service which is good only through tomorrow. Simply enter this cupon code: Brakel2009 in the checkout field online, or mention it if ordering by phone. The last day for the discount is Saturday, August 15, 2009.
One of the faster ways to gain a full perspective on patience is being a parent. If one were to reflect on a time in childhood when denied a toy, a treat, or play it could rekindle a frumpy feeling. But as a parent one is fully aware of the value of patience when doling out toys and sweets. A good round of experience and reflection in this area, especially when dealing with impatient children is, ‘Wow. I wish I could have been more patient when I was three.’ And for good reason.
Á Brakel sees patience as one of the most gracious of all Christian dispositions: it is the most childlike. Through the spiritual gift of patience, one has meekness, willingness, self-denial, belief (true faith), hope, and love to God. Patience is near the most perfect language in all our conversation with the Lord. Non-believer’s cannot truly be patient (as a gift from God) to endure all things but can only resolve to endure, be stoic, and cross the fingers that all will be well. Not so with the believer.
The believer’s patience is grounded in the promises of God. For one, the believer knows that affliction is temporary and will curiously work out for the good (2 Cor. 1:4; 7:6, 1 Pet. 3:4). For another, a Christian’s suffering is sure to pass leaving confidence that there will be good spiritual fruit, particularly in their relationship with the Lord (Heb. 12:11; Ps. 119:75).The proof is not so much in the pudding as it is in the eating.
Patience, says á Brakel, is the best evidence one has of genuine faith, both to themselves and to their neighbor. “Consider that the way to heaven is the way of affliction, and that we cannot walk upon this way except by way of patience.”
In a recent interview with Mark Dever, Darryl Hart suggested that Westminster (CA) students tend to be more historically focused while Westminster (PA) students tend to gravitate toward biblical theology. Hart has asked students from each school which three authors they would prefer to have if stranded on an island. The typical Westminster (CA) would prefer Calvin, Berkhof and Kline whereas Westminster (PA) students would select Vos, Ridderbos and Gaffin.
Do you think this assessment is accurate? Which three (non-inspired) authors would you select? Please comment and include your ecclesiastical affiliation and theological education (if applicable).
Tony Reinke has posted several Spurgeon quotes about Christless preaching. We would all do well to heed them. Here is a sample:
Sooner by far would I go to a bare table, and eat from a wooden porringer something that would appease my appetite, than I would go to a well-spread table on which there was nothing to eat. Yes, it is Christ, Christ, Christ whom we have to preach; and if we leave him out, we leave out the very soul of the gospel. Christless sermons make merriment for hell. Christless preachers, Christless Sunday school teachers, Christless class leaders, Christless tract distributors—what are all these doing? They are simply setting the mill to grind without putting any grist into the hopper, all their labor is in vain. If you leave Jesus Christ out, you are simply beating the air, or going to war without any weapon with which you can smite the foe. [sermon: “Why the Gospel is Hidden” (2/11/1866)]
Here is the link to a new website dedicated to the writing of Matthew Henry. At present, the site has a digital copy of Henry’s A Method of Prayer, edited by Ligon Duncan. This is one of Henry’s most noteworthy works. It is a work that every Christian should read.
HT: Iain D. Campbell
As I teach a midweek Bible Study on the book of Genesis, I have been reminded of the usefulness of the following books in helping to explain the Christological focus of Genesis:
A few years ago I happened across a volume of sermons, by a well loved and well respected Presbyterian missionary to China, that I have found incredibly useful. You can read Walter Lowrie’s sermons here. I especially recommend the sermon, “Martha and Mary.”
Browsing an obscure volume on Google I found an article by Groen van Prinsterer on religious liberty. I thought it might not be commonly known, but would be uncommonly interesting to those with interest in all things “Reformational.” You can find the article on pp. 183-189 here.
I happened across this great quote today by John Newton:
I am not what I ought to be
I am not what I want to be
I am not what I hope to be
But by the grace of God
I am not what I was
HT: Tom Martin
Over the past four years or so I have come to deep appreciation for the music of Andrew Peterson. I am drawn to it partly on account of his biblical fidelity, partly for his creativity, and partly for his ability as a musician. In any case, if you are not familiar with his music I want to recommend it to you. Among the 10 albums he has produced, my favorites include Behold the Lamb of God and Resurrection Letters, Vol. II. If you have small children you will love Slugs, Bugs and Lullabies.
As an introduction to Andrew Peterson as a Christian artist you can read Robert Sagars interview below:
I am excited to tell you about a new history of Southern Baptist Theological Seminary in Louisville, KY by church historian and professor of church history Greg Wills. It is called Southern Baptist Theological Seminary 1859-2009. Wills does for SBTS what George Marsden did for Fuller Theological Seminary in Reforming Fundamentalism. Wills’ book is published by Oxford University Press and comes to over 500 pages. Now if we could only get a similar history of Westminster Seminary. However, as I have been recently told, folks at Westminster are focusing on making history now so that someone can write the history later. Until we have that history of WTS, Wills will be instructive. The story of SBTS is a tale of the recapture of an institution for the glory of Christ. Read on!
Oh Father, please help me claim no rights to myself . . . no right to my understanding; my will; my affections; my body or its members; my tongue; my hands; my feet; my ears; my eyes; or my sexual members and desires. They are all Yours and belong to You. You bought me with Your dear Son’s blood. You own all of me Oh God! Use me as You please for Your glory.
Help me give myself clear away to You today and not retain anything of my own. I give myself wholly to You. I give You every power, and I claim no right to myself in any respect. Help me take You as my whole portion and delight, looking upon nothing else as any part of my happiness. May Your law be the constant rule of my obedience.
Help me fight with all my might against the world, the flesh, and the devil to the end of my life. Cause me to adhere to the faith of the Gospel, however hazardous and difficult the profession and practice of it may be.
Please grant me Your Holy Spirit as my Teacher, Sanctifier, and only Comforter. Cause me to cherish all admonitions to enlighten, purify, confirm, comfort, and assist me.
Help me not to act in any respect as my own. Keep me from using any of my powers to do anything that is not for Your glory. Please make Your glory the whole and entire business of my life.
Please keep me from murmuring in the least at any affliction; from being unkind in any way; from ever seeking revenge; from doing anything purely to please myself; from failing to do anything because it is a great self-denial; from trusting in myself; from accepting praise for any good which Christ does in or by me; and from being proud in any way.
Please hear my prayer and answer for Jesus’ sake! Amen!
I’m certain this video will ruffle a few feathers. Regardless of your view of justification’s position in the ordo salutis, this is a very clear and concise presentation by Lane G. Tipton.
Note that the Gadarene demoniac did not need to go to rehab or have psychiatric counseling after his meeting with Jesus. In fact, the man who, once so severally afflicted, was found naked, homeless, alienated from society, cutting himself with stones, and bound with iron fetters because he was a threat to others, was immediately found clothed, sane, being taught by Jesus and sent home by the Lord to his family to bear witness of Him. That is the power of the Gospel!
It is quite remarkable that the land of Israel is not mentioned in any of the New Testament Epistles. There is not a hint of any continuing redemptive significance given to the land God once gave to the descendants of Abraham in the fuller revelation of Christ. There is, however, a clear example of the insignificance of the land found in Acts chapter 5. At the end of the chapter Luke notes, “Now the multitude of those who believed were of one heart and one soul; neither did anyone say that any of the things he possessed was his own, but they had all things in common. And with great power the apostles gave witness to the resurrection of the Lord Jesus. And great grace was upon them all. Nor was there anyone among them who lacked; for all who were possessors of lands or houses sold them, and brought the proceeds of the things that were sold, and laid them at the apostles’ feet; and they distributed to each as anyone had need.” Contrary to the Old Covenant precept not to sell the land inheritance, these converted Jews (as is clear from the reference to Barnabas being a Levite) sell their land since the inheritance has come in Christ. It is also interesting to note that the Levites were prefiguring this in the Old Covenant. They received no land from the LORD because the LORD would be their inheritance. In Christ this is true for every believer in the New Covenant. In step with this idea, it ought to fascinate us to find Barnabas, of the tribe of Levi, as the one who is first to sell his land. Barnabas understood the redemptive significance of the inheritance in Christ! Do you?
HT: Joel Smit
In 2004, Derek Thomas preached a sermon on Revelation 19 at Grace Presbyterian Church in Douglasville, Ga. It is a superb treatment of the eschatological reality of worship. You can listen to it here.
In 2006, Dr. Thomas preached the installation sermon for Sinclair Ferguson at First Presbyterian Church in Columbia, SC. The passage from which he preached was Revelation 21. The focus of the message is on the nature of the church as the building of God. You can listen here.
Dr. Thomas also preached a message, in 2007, on Revelation 3:7-13 at his home church, First Presbyterian in Jackson, MS. It is an exposition of Jesus’ letter to the church of Philadelphia. You can find it here.
I recently learned that the Trinity Hymnal includes a Hymn (# 427) written by C.H. Spurgeon. What a wonderful discovery! The experiential Christo-centricity that one would expect to find in a Spurgeon sermon is clearly evident in this hymn. It is a perfect complement to the celebration of the Lord’s Supper. May you be blessed in your meditation of these lofty truths!
Amidst us our Belovèd stands,
And bids us view His piercèd hands;
Points to the wounded feet and side,
Blest emblems of the Crucified.
What food luxurious loads the board,
When at His table sits the Lord!
The wine how rich, the bread how sweet,
When Jesus deigns the guests to meet!
If now, with eyes defiled and dim,
We see the signs, but see not Him;
O may His love the scales displace,
And bid us see Him face to face!
O glorious Bridegroom of our hearts,
Your present smile a heav’n imparts!
O lift the veil, if veil there be,
Let every saint Your glory see!
I recently finish
ed reading David W. Hall’s Calvin in the Public Square: Liberal Democracies, Rights, and Civil Liberties, which is part of the eight volume Calvin 500 Series published by P&R and available here. Dr. Hall, who is senior pastor of Midway Presbyterian Church (PCA) in Powder Springs, Georgia and editor of the Calvin 500 Series, has produced a fascinating read about the source of republican democratic political philosophy in Calvinistic theological circles. Among the ideas that stem from the thought of John Calvin and which have developed further in the Reformed tradition, are such things as limited government, representative government, the right of lesser magistrates to resist a tyrant, and the rejection of unfettered statism. There is much food for thought here. The other available volumes in the Calvin500 Series can be found here, here, and here.
Today I had the glorious privilege of administering the Lord’s Supper in my congregation. The bread and the fruit of the vine point us to the body and blood of Christ. I read from 1st Corinthians 11:23-29 and noted that in partaking of the Lord’s Supper we are commemorating Christ’s atoning, sacrificial death. But more than that, since our Lord did not remain in the tomb, when we partake of the elements, by faith we are communing with (indeed, spiritually feeding upon) the living, risen, and reigning Lord. And, by virtue of our union and communion with Christ Jesus we are also communing with fellow believers. What a glorious thing partaking in the Lord’s Supper is.
What is not so glorious is how feeble, imperfect ministers like me administer and explain the meaning and significance of the Supper. Today my head was spinning and felt like it was stuffed with cotton. And then the lid on the holder of the juice would not come loose so my ministerial colleague Jim Cassidy had to discretely come up and assist me in prying the lid off the container. So much for decorum! All worked out well though.
Thankfully the efficacy of the Lord’s Supper does not depend upon me or my finesse. Today I was reminded of that truth. In the Lord’s Supper the Holy Spirit lifts participants into the heavenlies by faith so that they may feed on Christ, sometimes even while the ministers are wrestling with recalcitrant paraphernalia.
We have a great, sympathetic, and gentle high priest in our Lord Jesus Christ. To him, along with the Father, and the Holy Spirit, be all the praise!
Reformed Forum Podcasts