Rightly Dividing the Word: Law and Gospel

This is a White Horse Inn broadcast that is a worth a listen.  The audio is available through stream and download  here.

Audio transcription of this particular broadcast (w/ permission granted) is found  here.

T

Audio: Talk of Law and Gospel – R. Scott Clark on CrossTalk

Here.

Christianity and Liberalism (1923), Book talk

Peter Chen in sunny Alhambra, California who is a contributer to this blog writes a review on J. Gresham Machen’s Christianity and Liberalism (1923)

–

Christianity and Liberalism by J. Gresham Machen was published in 1923. It is a modern classic among other great Christian literature. This book is timeless in message and value, though this book was forged in the heat of battle. Machen wrote against the “Liberals” who rejected the essential aspects of Christianity, and yet continue to preach and teach in Christian churches and seminaries. Though more than 85 years have past, the ink is still wet with relevance as the battle remains to the present. The issue over inerrancy, females and homosexuals as ministers, Christians and false religions together and emergent sects are only symptoms to the disease that is affecting our modern churches. Liberalism has influenced popular Christian opinion, and confused Christians don’t know what they believe. I am convinced that every Christians needs to learn and relearn the essential Christian teachings clearly set forth in this book against the back drop of error.

John Gresham Machen (July 28, 1881 – January 1, 1937), came from a wealthy and devout Christian family, where he learned the faith from childhood by the means of catechism. At 17 years old, in 1898, Machen entered Johns Hopkins University for his undergraduate, and in 1902, 4 years later, he doubled majored in theology at Princeton Seminary and philosophy at Princeton University. Encountering Liberalism in his studies, he was given permission from his parents to study in Germany, in 1905, where these new ideas were emerging. Machen was challenged and made stronger for the battles ahead.

Soon enough, these teachings crossed the ocean, and had taken root in Christian seminaries and churches. Between the years of 1915 and 1929, Machen was the Professor of New Testament at Princeton Seminary. The modern teaching became the majority opinion of the leadership within the Seminary, and reluctantly Machen and a few other professors had to leave the seminary. They established Westminster Theological Seminary in 1929 to continue the teachings of the Christian faith of the Presbyterian confession.

In the midst of this battle, Machen composed this book, clearly contrasting Christianity against the errors of Liberalism. Liberalism was the child of naturalistic evolution, and pietistic existentialism. The title was well chosen to indicate Machen’s fundamental claim is that “liberalism is not Christianity.” (pg. 160)

The basic areas of dispute are dealt with one chapter at a time. Let me summarize some of the points:

Doctrine — Liberalism rejected doctrinal teaching for subjective personal felt needs and “practical” teachings. Machen states, “The narration of the facts is history; the narration of the facts with the meaning of the facts is doctrine.” (pg. 29) Doctrine is the essence of Christianity.

God and Man — Liberals made god in their own image, by subjecting god to the opinions of man. Machen argues that God, in his essence, is transcendent and must always be separated from man. (pg. 62) Unaided humanity is not able to apprehend God.

The Bible — Liberalism claimed that Bible was only the words of man influenced by god. Machen affirmed the Bible as words of man, but also the word of God. God preserved the writings of fallible man, resulting in the infallible word of God. The Bible is alone the infallible and inerrant word of God as Jesus believed it to be.

Christ — Jesus is not merely our high moral example (WWJD), but our savior and Lord. Jesus is a divine “supernatural Person,” (pg. 112) God in the flesh, and the object of Christian faith.

Salvation — “Liberalism finds salvation… in man; Christianity finds it in an act of God.” (pg. 117) The gospel is news of an event that really took place in real human history. Sin against God is a cosmic crime against the Creator. Man must make the payment, but only God is able to save; thus Jesus being the God-Man came to save sinners. Jesus died as a vicarious atonement for sins: Jesus took on himself the sinners’ guilt and satisfied the wrath of God due to sin, and gives the believing sinner peace with God.

The Church — The Christian church is composed of “twice-born sinners” (pg. 158) born-again by the Holy Spirit. The true church is the brotherhood of the invisible church that affirms all the fundamental doctrines of the Bible. These liberal teachers gave oaths to uphold the creed of the confessing church, and they have violated their oaths. The Christian churches and seminaries were paid for by offerings and gifts from people who held to the confessing creed, and so they do not belong to the liberals who are in contradiction to the creed. It would be more respectful if these liberal teachers were to withdraw from the denomination.

Machen’s concern was for the Christian church itself, because if the church leaderships adopted the modern teachings of Liberalism, then those churches would depart from Christianity. The mission board would propagate a distorted message, until it stops being distinct from the world.

Doctrine is not light or impersonal matters of beliefs, but definitional of Christianity itself. Machen called for decisions to be made by those who still held to the Christian doctrines. If the leadership is to depart from these Christian doctrines for Liberalism; for the sake of the faith, the Christian must reluctantly depart.

Free online edition: http://www.biblebelievers.com/machen/

*Edited and posted again.

Book Talk: Concise Reformed Dogmatics – Genderen and Velema

Currently reading through Concise Reformed Dogmatics by two Dutch theologians and learning a lot from it.

Here below are some snap shots of important points that Genderen and Velema make in the section titled The attributes of Holy Scripture on the Authority of Holy Scripture:

What does Scripture itself say? The autopisty of Scripture implies that we appeal to Scripture itself to establish its authority.  As in the case of theopneusty, it is not a matter of a single text, but of the entire Scripture as we have received it.  As the Word of God inspired by the Holy Spirit, Scripture speaks to us with authority.  In it God addresses us with his absolute authority.

The Old Testament was to our Lord Jesus Christ not merely a collection of human writings.  What authority would it have had for Him, who himself spoke with authority (Matt. 7:29), and could say that his words in no wise would pass away (Matt. 24:35)?  He accepted the authority of Scripture without reservation:  ”It is written” (Matt. 4: 4, 7, 10).  To him this was the end of any dispute.  ”Scripture cannot be broken” (John 10:35).  He saw his path of suffering spelled out in Scripture: “But how then shall the scriptures be fulfilled, that thus it must be?” (Matt. 26:54).

It is incorrect to suppose that Jesus’ appeal to Scripture would reflect no more than an acceptance of Jewish tradition or an uncritical adoption of a contemporary opinion with respect to the authority of the sacred books, and in particular the books of Moses.  This would be hard to believe, because he invariably opposed the views of his contemporaries whenever this was called for.

When Jesus declared in the Sermon on the Mount: “But I say unto you,” this may not be viewed as undermining the authority of the law of Moses.  In contrast with the scribes, he demonstrates its deeper meaning.  He has not “come to destroy the law or the prophets…but to fulfill them.  ”One jot or one tittle shall in no wise pass from the law, till all be fulfilled” (Matt. 5:17-48).

Also in the apostolic epistles we read repeatedly: “It is written.” There is no room for bargaining, for Scripture has a normative character to its authors and to its hearers or readers.  While introducing a quotation from the Old Testament, Paul can write: “as God hath said” (2 Cor. 6:16).  The testimony of Scripture is the testimony of the Spirit (Heb. 10:15-17).  It is of great importance that in the short summary of faith in Christ, which was delivered to Paul and which he passed on to the church, the words “according to the Scriptures” occur twice. Yet no specific Scripture passage is mentioned.  The apostle implies that the facts of redemption are in agreement with all of Holy Scripture (1 Cor. 15:3-4).  (86-87, CRD)

In connection with various misunderstandings that can arise when the divine authority of Scripture is recognized, it is necessary to reject the view that the Bible is a book of law with clauses for all possible eventualities.  Neither is the Bible a reference work from which isolated quotes can be selected without having to pay any attention to their context.  Frequent citation from Scripture is in and of itself no proof of being faithful to the Bible.  Whenever we refer to Scripture passages, we need to take into account their meaning, purpose, and context.  The authority of Scripture is not the authority of a list of truths or pronouncements, but the authority of the entire word of God, of which Christ is the center, and that as the reliable Word of God calls for faith.  (95, Concise Reformed Dogmatics)

In the section on the clarity of Scripture:

Scripture is “a light that shineth in a dark place” (2 Peter 1:19).  It is so, because it is full of him, who is the Light of the World.  This is an element that Luther emphasized in his polemics with Erasmus.  The greatest mystery has been revealed:  Christ, the Son of God, having become man; the triune God nevertheless being one; Christ having suffered for us and yet being Lord forever.  ”Remove Christ from the Scriptures and what wilt though have left?” (WA, 19:606).  When Christians have come to know the core content of Holy Scripture, i.e., Christ, the Son of God, everything else take on significance and becomes entirely transparent (cf. WA, 44:510).  (99-100, CRD)

Here’s a section from chapter 4, Concerning God: Knowledge Of God

Knowledge of God can never mean that God is comprehensible.   With our minds we can try to understand things pertaining to this world, but the Bible says of God that he is incomparable (Isa. 40:18) and that his greatness is unsearchable (Ps. 145:3).  Elihu says:  ”Behold, God is great,  and we know him not” (Job 36:26).  God far exceeds our understanding.  God is always greater than we think (Deus semper maior).  God is God.  ”We may not form any earthly conceptions of God’s heavenly majesty (Heidelberg Catechism, Lord’s Day 46).

Like Augustine, who was deeply convinced of the ineffability and incomprehensibility of God and found it easier to say what God is not than what he is, we know that we need to stop here. “Although we cannot say anything profound about God, yet he tolerates the obedient service of the human voice and desires that by means of our words we rejoice in praising him” (De doctrina christiana, 1:6).

God’s incomprehensibility does not render knowledge of God impossible.  This is then knowledge of a unique nature.  Knowledge of God is already a key concept of the prophetic proclamation.  In multiple ways the New Testament testifies to the fact that people know God in Christ.  (118, CRD, Italics mine)

Next up is some notes from Horton’s catechism class (which was available through audio) at the Christ Reformed Church on the Heidelberg Catechism question and answer #1, and then post some more snap shots from Concise Reformed Dogmatics regarding atheism and the problem with proofs and then move onto the chapter on the Holy Trinity as revealed in Holy Writ.

i.l.

This book is a Gem. Some quotations from the Concise Reformed Dogmatics – van Genderen & Velema

Here are some quotes from Concise Reformed Dogmatics, you gotta love these two confessionally Reformed Christian theologians they carry the good news.  I’m finding this book very beneficial, encouraging, and a good learning resource of the Christian Faith.

Here the authors are writing  about Herman Bavinck’s Dogmatics:

In subsequent editions of his work, in which this preface was omitted, it is noted that the first duty of every practitioner of science, and particularly of any theologian, is to be humble and modest.  He may not think himself to be wiser than he ought to think.  (17)

5.2  Special Revelation

When a distinction is made between general and special revelation a description or definition of special revelation is in order.  Bavinck provided the following one:  It “is that conscious and free act of God by which, he, in the way of a historical complex of special means (theophany, prophecy, miracle) that are concentrated in the person of Christ, makes himself known–specifically in the attributes of his justice and grace, in the proclamation of law and gospel–to those human beings who live in the light of this special revelation in order that they may accept the grace of God by faith in Christ or, in case of impenitence, receive a more severe judgement. One might opt for a shorter formulation: it is that revelation of through which, by special means which have their focus and climax on Christ, he has disclosed a way of life for sinners, whom he grants to live in this light.  (52, 53.   The Bold is mine)

What changed in the light of the Reformation was described in Klare wijn (clear wine, 1967) as follows:  Luther and Calvin are suddenly enflamed with passion.  To them the Bible is not in the first instance a source of information from which they obtain truths and precepts, but in Scripture they encounter the living God and his message.  (70)

In referring to the concept of revelation in theology, we saw that it was typical of Calvin to believe that God adapts himself to our capacity to understand (accommodatio).  God can speak to us in a throughly human manner.  It resembles the teaching of small children.  He is like a king whose majesty we must not take lightly, but who wants to have an intimate conversation with us.  When he communicates his Word to us through human mouths, in human language, he thereby takes our needs into consideration.  (72)

The Old Testament is seen as the book of retribution.  The Old Testament would present the religion of holiness and the New Testament faith in God’s love.  But this view is not really tenable.  It is indeed the case that in the Old Testament we encounter God in his exaltation and holiness.  But he is also “merciful and gracious, long suffering, and abundant in goodness and truth.”  This is how the announcement of his name begins in Exodus 34:67.  Thus the LORD manifests in Christ but also refers to his wrath (John 3:36).  ”Our God is a consuming fire” (Heb. 12:29). “It is a fearful thing to fall into the hands of the living God” (Heb 10:31).   Already the first few chapters of the book of Genesis are of fundamental significance for self-knowledge.  Man, created in God’s image, fell away from him, but God considered his state and sought him out.  Thus man stands there as creature of God and sinner before God.  God, who is the creator, also seeks to be his redeemer.  God both demands and grants the atonement for sin (Lev. 17:11).  Via the subsequent preaching of atonement through sacrificial ministry and through prophecy, all lines lead to Christ, of whom the New Testament says:  ”Behold the Lamb of God, which taketh away the sin of the world” (John 1:29).  When Paul refers to Christ as the last Adam the unity of the Old and New Testaments is underscored (cf. 1 Cor. 15:45; Rom. 5:12-21).  (69)

Concise Reformed Dogmatics – J. van Genderen & W.H. Velema

I went to the bookstore today in Seoul looking for a good, thick systematic theology to keep me busy.  This one, folks, is from the Netherlands penned by Reformed confessionals J. Van Gendern and W.H. Velema.

Here are a couple of book puffs from the Westminster California faculty:

At a time when there seems to be renewed interest in the Reformation and, specifically, the Reformed stream, this concise theology is a wellspring of the best that our confession has to offer in the desert of American religion. This is a treasure to be read again and again, making the heart leap for joy!- Michael Horton.

For all but a few English speakers, insight into the world of contemporary confessional Dutch Reformed theology is limited to occasional glimpses. This tradition opens a helpful, orthodox, window on discussions in the Netherlands and beyond and is a welcome contribution to the renaissance of Reformed dogmatics in our time. – R. Scott Clark

I skimmed the book and came upon this gem:

50.3 Law and Gospel

1. The Word of God comprises law and gospel. In the law God reveals his will to us.  His law encompasses much more than the “ten words” of Exodus 20 (Deut. 5), although the Decalogue is indeed of fundamental significance for the relationship between the Lord and his people.  The core of the commandments is the commandment to love (Matt. 22:37-40).  The gospel proclaims to us salvation in Christ.  It comes to us in the promise of the gospel.

Through Luther the distinction between law and gospel became an important theological theme.  It cannot be equated with the distinction between the Old and New Testaments, although it was customary to do so from the early centuries of Christianity till the Middle Ages.  The result was that the gospel came to be viewed as a new and more perfect law.

Luther reacted to the legal interpretation of the Gospel, which he associated largely with Rome, by contrasting the law and the gospel.  At no price could the law be confused with the gospel.   Luther defined both the law and the gospel in terms of their roles:  The law serves to identify sin and the gospel serves to forgive sin.  While the gospel contains the promise of Christ, it is the role of the law to demand, to accuse, and to condemn.  According to Luther, this is not the only, but definitely the most important role of God’s law.

For the classic Reformed view we refer especially to Calvin.  According to this Reformer, the distinction between the law and the gospel is consistent with the unity of the Word of God.  In the covenant of grace, demand and promise, law and gospel go hand in hand.  The gospel grants what the law requires.

(pages 771-772, Chapter 14 The Means of Grace, The Word as a means of grace.  The italics belong to the authors)

The Gospel gives what the law commands.  Amen.

The Narcissism Epidemic

From the White Horse Inn at www.whitehorseinn.org

“The Narcissism Epidemic

Is Narcissism on the rise? And if so, has it affected American Christianity? On this edition of the White Horse Inn, Michael Horton talks with Dr. Jean Twenge, author ofGeneration Me, and co-author of The Narcissism Epidemic: Living in the Age of Entitlement.”

Audio: Gospel-Driven

http://heidelblog.wordpress.com/2009/05/06/audio-horton-on-the-gospel-driven-life/

A Great Quote from “Good News For Losers.”

“God helps those who help themselves.” The emphasis on divine rescue has to be watered down to divine assistance. And I tell you it will make a lot of difference perhaps not today, especially those of you who are younger, maybe some of you have not yet had anything but your hamster die, and that was a crisis, really, but you are going to face a lot more, and you may be sitting here thinking it does not matter that much what you believe about God. Who cares the sick soul religion or the healthy minded religion. It will matter right now which religion you embrace down the line when you face those trials and those circumstances, whether you are tossed back and forth with every blow of life circumstances, or whether you are an oak tree rooted by the streams of living water even when life blows really hard at you. The religion of the healthy minded is pervasive in our time, and it’s pervasive in the pagan West all the way back to the time when the apostle Paul said, “the Gospel is foolishness to those who are perishing.” The Greeks are looking for wisdom for living: how could I be happier, healthier, wiser, how could I get further in life, what’s the best root to my own personal happiness? And the Gospel answers the question: how can I be accepted before a Holy God? And it answers it by saying, this Jew over here who was cursed by God in your place, so that you would not be cursed and He was raised on the third day for your Justification. He is your hope, He is your righteousness, He is your wisdom, He is your sanctification, He is your life. The Greeks said the same thing that Nietzsche said: Christianity is a slave morality, Christianity is for the weak, for the hopeless, you don’t put one of our criminals on a cross, and worship Him. What a weird religion that is when you think about it. The irony is that the religion of Nietzsche’s superman, which the 16^th century Reformation dubbed as a theology of Glory when the medievals tried to pull it off, is its own kind of slave morality. It makes the weak subservient to the powerful, it makes the consumers subservient to those who can manipulate the market. It makes the common person the servant of the genius, and all of this is easily supported by a church that depends on the market place for its own power stake in popular culture. Again, this is not to advocate pessimism because of God’s common grace, all spheres of human endeavor are not as bad as they could be, we are not as badly off as we could be, however, a religion of healthy mindedness which ignores the reality of the Fall in all of its aspects renders itself finally nothing more than a form of therapy in times of plenty, and absolutely irrelevant in times of tragedy. There is no answer. People who have the religion of healthy mindedness move in times of tragedy very quickly and very easily to atheism, there is just nothing holding them down. See, what we need is not therapy, but news, Good News, because a radical problem needs a radical solution. Not for us to be reformed or improved, but for us to be slain by the law and raised up by the Gospel.” 

Dr.Michael S. Horton 2004 Faith & Life Conference in a lecture (46 minutes) titled “Good News For Losers.” 

 

 

Read the Forward and Introductions of In Living Color by Danny Hyde

Foreward and Introduction as a free .pdf here.

Enjoy!