I've just added the sermon I preached at the wedding last Saturday to my sermon blog.
A blog featuring whatever I fancy, often on the Christian faith but not exclusively
52 JC No 32
This was quoted at the conference by Sinclair Ferguson I believe. Preaching on Ephesians, Calvin once said
Let the pastors boldly dare all things by the Word of God, of which they are constituted administrators. Let them constrain all the power, glory, and excellence of the world to give place to and to obey the divine majesty of this Word. Let them enjoin everyone by it, from the highest to the lowest. Let them edify the body of Christ. Let them devastate Satan’s reign. Let them pasture the sheep, kill the wolves, instruct and exhort the rebellious. Let them bind and loose, thunder and lightning, if necessary, but let them do all according to the Word of God.
Conference
So it proved to be an excellent conference. I can't remember when I came back from one so fired up. We had a good and fairly diverse number present (including some women and others not in the ministry, a smattering of internationals and even a dog collar). The messages varied, of course, but were all worthwhile. Even the discussion was pretty good. The decision to bring Joel Beeke and Sinclair Ferguson across the Atlantic was a wise one, I guess. There was a good spirit in the conference too. The bonus is that this will be a good advert for the John Owen Centre. An excellent time.
PS Quirkiest quote of the two days. Sinclair Ferguson "claritas et brevitas is not one of my fortes".
JOC Calvin 07
At the beginning of the final paper Joel Beeke revealed that this was his tenth Calvin conference of the year! He had 10 points in what he introduced as a pep talk, an encouragement to believe in preaching. It was a paper full of warmth and wonderful exhortation. He spent most time on the first point.So Ten reasons why faithful preaching is powerful ...
1. Because it allows the Word of God to set the agenda
This included reference to serving the Word hand to hand. He was keen that the Word should be preached faithfully and frequently. Despite some differences to the way one might preach today his preaching is full of instruction - his eagerness to apply the Word, his commitment to the Word. He spoke of the preacher as a father giving appropriate pieces of bread to the people. His style was plain and clear. He was a careful exegete of the Word. Despite great opposition, he persevered and was successful in the end. Perseverance is very important.
2. Because it is preached authoritatively
He compared preaching with the OT prophets who spoke the Word of God. When ministers speak it is as though they are speaking God's Word. By means of human ministry we are humbled and united together. The preached word is God's Word as its content is Scripture and the preacher is sent by God to be Christ's herald. We must not undermine our authority by the way we live. The Word must be dealt with reverently. Reverence and soul preparation are vital.
3. Because it co-labours with the Holy Spirit
4. Because it leads to fruitfulness
It is the heart of worship and worship will be fruitful
It converts sinners
It edifies the saints
5. Because ultimately it impacts the nations
Preaching has international results. It effects the history of the world. Its vitality does not depend on how people react. It can make the ungodly worse as well as making the godly better.
6. Because it truly moves people to hear God's Word
2. Because it is preached authoritatively
He compared preaching with the OT prophets who spoke the Word of God. When ministers speak it is as though they are speaking God's Word. By means of human ministry we are humbled and united together. The preached word is God's Word as its content is Scripture and the preacher is sent by God to be Christ's herald. We must not undermine our authority by the way we live. The Word must be dealt with reverently. Reverence and soul preparation are vital.
3. Because it co-labours with the Holy Spirit
4. Because it leads to fruitfulness
It is the heart of worship and worship will be fruitful
It converts sinners
It edifies the saints
5. Because ultimately it impacts the nations
Preaching has international results. It effects the history of the world. Its vitality does not depend on how people react. It can make the ungodly worse as well as making the godly better.
6. Because it truly moves people to hear God's Word
The preacher is only half the story. Calvin taught the people how to hear and what to do next. He told the people they should participate as much as the minister.
7. Because it is experiential
We ought to preach not only how they should go but how they do go. God's Word is a key that can open and that can shut. Such preaching discovers hypocrites and it applies the Word to all who hear.
8. Because it promotes piety
9. Because it promotes the glory of God
10. Because it is accompanied by heartfelt prayer
7. Because it is experiential
We ought to preach not only how they should go but how they do go. God's Word is a key that can open and that can shut. Such preaching discovers hypocrites and it applies the Word to all who hear.
8. Because it promotes piety
9. Because it promotes the glory of God
10. Because it is accompanied by heartfelt prayer
Calvin's preaching was not perfect but he spoke weightily. He did not have what Farel or Viret had but what he had he used for God. Are we really living to preach? What we need above all else today is faithful preaching. It is the world's greatest need.
Questions again followed before we left.
Questions again followed before we left.
JOC Calvin 06
Our penultimate paper was again from Sinclair Ferguson - on Calvin and the Holy Spirit. Dr Ferguson spoke about the fact that there is teaching about the Spirit everywhere in Calvin leading to B B Warfield's famous remark that he was the theologian of the Holy Spirit. That is not to say that it is was a central dogma. Calvin, of course, is very much a Trinitarian theologian and so we would expect plenty on the Spirit. First, there were two background matters
Polemical background 1. There was a need to deal with the way the church had robbed the Spirit of its place and replaced it with its sacraments. Solus Spiritus is a Reformation watchword we ought not to forget.
2. Also there were those who divided the Spirit and the Word, the fanatics that Calvin, like others down the ages, had to deal with.
Theological background Calvin was very clear about the deity of the Spirit as he was about that of the Son, a non-derived deity. With that he is very keen to remember the three when talking about any one of the persons and to remember their Trinitarian roles. He traces this out in creation, under the old covenant and the new then on beyond that to the Spirit's work in us today. The Spirit breathes out the Scriptures and illuminates us.
The rest of the paper dealt with four emphases in Calvin. 1. The ministry of illumination Calvin spoke of the inner work of the Spirit. We do not sit in judgement on Scripture. We must let Scripture speak for itself. Illumination is something more than a noetic experience. The Word is made to humble us. Luke 24 is the great paradigm for Calvin. 2. The ministry of regeneration
The Spirit not only enlightens the mind and reveals Christ, causing the heart to burn but transforms the person. Calvin actually talks about the Christian life before coming to regeneration as we understand it. He uses the phrase "regeneration by faith" something we would not want to say today. He has a much more unified view of things than later regeneration. He tends to speak of regeneration not only as what happens at the beginning but an ongoing thing. What the Spirit does first is to unite us to Christ. He will sometimes prefer in Christ over through Christ. This union is effected by the Spirit. He brings it about and maintains it. He joins us not to a mystical Christ but to a real Christ. Taking Psalm 133 he sees the oil as falling first on to Christ's head and then on to his body. This union involves mortification and vivification - external and internal. We are united to the whole Christ as whole people - body and spirit.
3. The ministry of adoption
Fascinatingly he has a section in Book 3 on the titles of the Spirit. First, he puts Spirit of adoption or sonship. This is how important he saw the sonship of the Christian. This was one of his great discoveries. Although he spoke of assurance of this sonship as part of faith by that he meant as a definition. Even in the context he makes clear that in experience does not always fir with that definition. The now and the not yet and the spiritual war we are in are important factors to keep in mind. We are sons and yet we are waiting for final adoption as in Romans 8.
4. The ministry of communion3. The ministry of adoption
Fascinatingly he has a section in Book 3 on the titles of the Spirit. First, he puts Spirit of adoption or sonship. This is how important he saw the sonship of the Christian. This was one of his great discoveries. Although he spoke of assurance of this sonship as part of faith by that he meant as a definition. Even in the context he makes clear that in experience does not always fir with that definition. The now and the not yet and the spiritual war we are in are important factors to keep in mind. We are sons and yet we are waiting for final adoption as in Romans 8.
The reason why Calvin is so emphatic in his understanding of the Lord's Supper is that he sees that God's power can come to us only through Christ incarnate. What Calvin believes the Lord's Supper does is to bring us to the real Lord Jesus. At the table we have communion with Christ not with the Spirit. Of course, he is in heaven and just as the role of the Spirit is to close the space time gap that all are faced with since the disciples so he also closes the space time gap at the table so that we trust in him not just in the story about him. This explains too his keenness on the sursum corda at the table - lift your hearts to heaven.
He closed with what I think is the quotation here.
He closed with what I think is the quotation here.
JOC Calvin 05
On the second day the first paper was given by Ian Hamilton from Cambridge. His subject was Calvin the Reformer. The focus was to be on reform apart from the work in Geneva. Ian began by warning us against idealising or even idolising the man. There were plenty of faults. Nevertheless he was the Reformer of his age. In looking at his work it is important to remember certain factors always in the background - the precarious political situation of war and rumour of war; internecine strife in the Reformed world and his own constant ill health. Often the cause of Christ, humanly speaking, hung by a thread. He was a colossus but this was not always obvious at the time. He was constantly under great pressure.Calvin it seems had no great strategy but in the providence of God he took up as many opportunities as he could. He pursued Protestant unity until it exhausted him. He had a concern not just for Geneva and France but for all of Europe and the whole world.
“In short, while my one great object was to live in seclusion without being known, God so led me about through different turnings and changes that he never permitted me to rest in any place, until in spite of my natural disposition, he brought me forth to public notice.” What drove Calvin as a reformer was these five things
1. The spiritual dynamic that captivated him - he was not his own.
It comes out in his willingness to return to Geneva and in so many other ways. This created an atmosphere of gospel credibility about him and so he was able to achieve great things.
2. The way he was animated by the desire to recover the truth of justification and other Christian truths.
His desire for reformation was very great. He had an unremitting zeal for the pure worship of God.
3. The passion for unity that pervades all that he does.
To Cranmer he wrote "This other thing also is to be ranked among the chief evils of our time, viz., that the Churches are so divided, that human fellowship is scarcely now in any repute amongst us, far less that Christian intercourse which all make a profession of, but few sincerely practice ... Thus it is that the members of the Church being severed, the body lies bleeding. So much does this concern me, that, could I be of any service, I would not grudge to cross even ten seas, if need were, on account of it .... Now, seeing that a serious and properly adjusted agreement between men of learning upon the rule of Scripture is still a desideratum, by means of which Churches, though divided on other questions, might be made to unite, I think it right for me, at whatever cost of toil and trouble, to seek to obtain this object." It is this desire that lays behind his attempts to find unity on the communion question. Perhaps he was naive to think that others longed for unity as much as he did. He showed great wisdom and moderation as a reformer recognising how slow people can be to change. Nevertheless, he was quite clearly opposed to the Nicodemites, which shows that he was more concerned with what honoured God rather than simply what might promote reformation. "If we let love be our guide, all will be safe" he says in Book 4 of The Institutes regarding the matter of kneeling. This is typical of his attitude. There is such a thing as godly ecumenism.
4. He felt compelled to seek reformation beyond Geneva.
Geneva became a school of missions and many went out to take the gospel, especially in France. These men often went to their death but they had a tremendous impact despite severe opposition. Millions were converted.
5. His drive for a well educated ministry meant a doctrinally well taught church
Calvin produced around a hundred thousand pages of print every year. There was a vast amount of other literature that went out too.
There was no time to consider the Geneva Psalter or Calvin's letters as desired.
Discussion followed mainly on the matter of unity - the surprising burden of the message.
“In short, while my one great object was to live in seclusion without being known, God so led me about through different turnings and changes that he never permitted me to rest in any place, until in spite of my natural disposition, he brought me forth to public notice.” What drove Calvin as a reformer was these five things
1. The spiritual dynamic that captivated him - he was not his own.
It comes out in his willingness to return to Geneva and in so many other ways. This created an atmosphere of gospel credibility about him and so he was able to achieve great things.
2. The way he was animated by the desire to recover the truth of justification and other Christian truths.
His desire for reformation was very great. He had an unremitting zeal for the pure worship of God.
3. The passion for unity that pervades all that he does.
To Cranmer he wrote "This other thing also is to be ranked among the chief evils of our time, viz., that the Churches are so divided, that human fellowship is scarcely now in any repute amongst us, far less that Christian intercourse which all make a profession of, but few sincerely practice ... Thus it is that the members of the Church being severed, the body lies bleeding. So much does this concern me, that, could I be of any service, I would not grudge to cross even ten seas, if need were, on account of it .... Now, seeing that a serious and properly adjusted agreement between men of learning upon the rule of Scripture is still a desideratum, by means of which Churches, though divided on other questions, might be made to unite, I think it right for me, at whatever cost of toil and trouble, to seek to obtain this object." It is this desire that lays behind his attempts to find unity on the communion question. Perhaps he was naive to think that others longed for unity as much as he did. He showed great wisdom and moderation as a reformer recognising how slow people can be to change. Nevertheless, he was quite clearly opposed to the Nicodemites, which shows that he was more concerned with what honoured God rather than simply what might promote reformation. "If we let love be our guide, all will be safe" he says in Book 4 of The Institutes regarding the matter of kneeling. This is typical of his attitude. There is such a thing as godly ecumenism.
4. He felt compelled to seek reformation beyond Geneva.
Geneva became a school of missions and many went out to take the gospel, especially in France. These men often went to their death but they had a tremendous impact despite severe opposition. Millions were converted.
5. His drive for a well educated ministry meant a doctrinally well taught church
Calvin produced around a hundred thousand pages of print every year. There was a vast amount of other literature that went out too.
There was no time to consider the Geneva Psalter or Calvin's letters as desired.
Discussion followed mainly on the matter of unity - the surprising burden of the message.
Origins of TULIP
The historic Five Points of Calvinism are a summary of the Canons of Dort which were the judgment of the Synod of Dort (1618-1619), where the Reformed churches rejected the teaching of Arminianism. There is no certainty regarding the origin of the acronym 'TULIP' as specifically used to delineate the five points of Calvinism.
In an aside yesterday Dr Lane referred to their origin as now being placed in the early part of the 18th Century. This link gives the background.
JOC Calvin Extra
One of the nice things about conferences is the opportunity for informal fellowship. It was nice to speak to various people there, including some who visit the blog here from time to time. I guess I know around 60% of the people so a few strangers. It was nice to see the Evesons again and others. I had a nice chat with two fellows from Malta I'd not met before. From this church I believe. It was also nice to see Gavin Peacock too, mentioned here a little while back - see here. He is to study in LTS I understand. I saw he was sat next to Jeremy Walker (brother to Dan) in the evening. I wonder if they chatted.
JOC Calvin 04
For the final paper of the day we were joined by others for the public Lloyd-Jones Memorial Lecture. Sinclair Ferguson spoke very warmly and well on Calvin the man. Great to be there.
There were some reminiscences about Dr Lloyd-Jones and discovering Calvin as a boy and then these points
1. Early lifeHis birth and situation in Picardy. His "pious" mother who died when he was 6. Schooling. The sinecure that enabled a university education. Paris University aged 14. The great Latin teacher Cordelier. Calvin's brilliant Latin, so clear and brief. A college like a monastery and rather severe that led him to be extraordinarily self-disciplined. Hid father's excommunication and the shift from theology to law in Orleans and then Bourges. Still at this time stubbornly addicted to the Papacy.
2. ConversionHeard the gospel in undergraduate days. By the time he was back in Paris he was being influenced by
1. The new humanism. (First work commentary on Seneca on clemency). Begins to see hiatus between NT and church.
2. He wanted certainty and he began to see that RC could never give that. Impossible for the ordinary believer. Assurance a great heresy for Rome.
Had converted friends - Cop, Robert, etc.Conversion unexpected. What passage? Romans 1:18-32 (Battles), Philippians (losing, gaining idea)?
Night of the placards. any arrested and some even executed. By 26 a hunted man, on the run for his life. Yet all he wanted was to be a scholar. Eventually he came to see that he must use his gifts for the Lord. He began with a little paperback 1536 to help Christians and defend the faith.
3. MinistryTrying to get to Strasbourg he ended up going through Geneva. There Farel detained him and he persuaded him to become a minister there. Geneva had left Rome but Rome had not left them. Tremendous struggle. Constant friction. Led to a crisis when Calvin and others refused communion to all. This led to exile. In Strasbourg Bucer did a Farel and convinced Calvin to stay as pastor to the French - perhaps the happiest period in his life. They tried to find him a wife - unsuccessfully at first but then to the widow Idelette de Bure. They were married 9 years and gave birth to children who died. She too died 1549. Many deaths in Strasbourg.
Besides growing as a pastor at this time he began writing commentaries (Romans first). Wrote other things eg Letter to Sadoleto. This led to an invitation to return to Geneva, which he eventually took up. He remained there the rest of his life. He lived under non-stop opposition as far at least as 1555. Many trials including case of Servetus, of the anti-predestinarian Bolsec (1551) etc. Prayer and the Word changed everything. Extremely busy. Eventually exhausted and given help. All sorts of medical problems.
Downside an irritable man. Also thought he was lazy!4. Friendships
He was kept going by divine power. However, humanly speaking he was greatly helped by his friends - Cop, Daniel, Farel, Bucer, Viret, Melancthon, his brother Antoine, etc.
5. Lessons1. The brotherhood principle
2. The apostolic principle
3. The godliness principle
4. The fruitfulness principle
5. The sovereignty principle
Library opening
The official opening of the LTS Library took place tonight. It is to be known a the Alfred Kensit Memorial Library and Mr Kensit's widow officially unveiled the plaque.
JOC Calvin 03
The third session on union with Christ was in the hands of the self-effacing Liverpudlian Paul Wells from Aix. It was not entirely easy to follow but here is the conclusion verbatim
In Calvin’s thought union with Christ is the gospel. The incarnation of Christ is the accomplishing focus of the work of the Trinitarian God in his acts of salvation and union with Christ is its operational focus. The Father is the author of life, of election, the one who justifies and adopts on the basis of the imputation of Christ’s righteousness.
In Christ we find the fountain of life, the mediator with whom we are united in his death and resurrection, issuing in newness of life. The Spirit seals the word of truth in our hearts, bears witness to Christ and is the abiding principle of communion with Christ. From day to day, the Spirit accompanies and mediates the grace of God in Christ to us.
Union with Christ is also central, as we have seen, because it is articulated in harmony with the double grace flowing from the work of Christ, justification and sanctification. The two graces make the potential benefits of Christ actual in the lives of believers. We possess nothing until we are “engrafted into” Christ, until we “put on Christ” and are made “one body” with him, becoming sons of the Father through the secret work of the Spirit. So “we come to enjoy Christ and all his benefits.”1 None of the benefits of the ordo salutis is possible outside of union with Christ.Union with Christ is spiritual and mystical, because of Calvin’s articulation of it in terms of participation, engrafting and adoption. However, it remains foreign to the mysticism or deification found in other traditions, because Christ alone is mediator between God and man and it is only in terms of his mediation that the union is construed. “Such a union is possible because Christ took on our human nature, filling it with his virtue. Union with Christ in his humanity is historical, ethical and personal, but not essential. We are not absorbed into Christ, not united to him in such a way that our human personalities are annulled even in the slightest degree.”
Finally, we are united to Christ not just as spirit to Spirit but also, mysteriously, in a bodily sense. As the fountain of life, the risen Christ is the source of present bodily life in the flesh. For Calvin, just as our bodies are animated by our souls, so the living Christ becomes the principle of our life, our bodies are “members of Christ”
In Calvin’s thought union with Christ is the gospel. The incarnation of Christ is the accomplishing focus of the work of the Trinitarian God in his acts of salvation and union with Christ is its operational focus. The Father is the author of life, of election, the one who justifies and adopts on the basis of the imputation of Christ’s righteousness.
In Christ we find the fountain of life, the mediator with whom we are united in his death and resurrection, issuing in newness of life. The Spirit seals the word of truth in our hearts, bears witness to Christ and is the abiding principle of communion with Christ. From day to day, the Spirit accompanies and mediates the grace of God in Christ to us.
Union with Christ is also central, as we have seen, because it is articulated in harmony with the double grace flowing from the work of Christ, justification and sanctification. The two graces make the potential benefits of Christ actual in the lives of believers. We possess nothing until we are “engrafted into” Christ, until we “put on Christ” and are made “one body” with him, becoming sons of the Father through the secret work of the Spirit. So “we come to enjoy Christ and all his benefits.”1 None of the benefits of the ordo salutis is possible outside of union with Christ.Union with Christ is spiritual and mystical, because of Calvin’s articulation of it in terms of participation, engrafting and adoption. However, it remains foreign to the mysticism or deification found in other traditions, because Christ alone is mediator between God and man and it is only in terms of his mediation that the union is construed. “Such a union is possible because Christ took on our human nature, filling it with his virtue. Union with Christ in his humanity is historical, ethical and personal, but not essential. We are not absorbed into Christ, not united to him in such a way that our human personalities are annulled even in the slightest degree.”
Finally, we are united to Christ not just as spirit to Spirit but also, mysteriously, in a bodily sense. As the fountain of life, the risen Christ is the source of present bodily life in the flesh. For Calvin, just as our bodies are animated by our souls, so the living Christ becomes the principle of our life, our bodies are “members of Christ”
“The spiritual union we have with Christ belongs not only to the soul, but also to the body, so much so that we are flesh of his flesh and bone of his bone (Ep 5.30). Otherwise the hope of the resurrection would be faint indeed were not our union what it is: namely complete and entire.”
Union with Christ is then a Spirit-forged reality by which we on earth are united to the living, risen, eternal Christ in heaven. This will be the governing perspective of Calvin’s sacramental theology, developed in the Institutes IV, which does not lie beyond the scope of this study, but which time has not allowed us to develop:
“This is the wonderful exchange, which, out of his measureless benevolence he has made with us: becoming Son of man with us, he has made us sons of God with him; by his descent to earth he has prepared an ascent to heaven for us; accepting our weakness, he has strengthened us by his power; receiving our poverty for himself, he has transferred his wealth to us; taking the weight of our iniquity upon himself, he has clothed us with righteousness.”
“This is the wonderful exchange, which, out of his measureless benevolence he has made with us: becoming Son of man with us, he has made us sons of God with him; by his descent to earth he has prepared an ascent to heaven for us; accepting our weakness, he has strengthened us by his power; receiving our poverty for himself, he has transferred his wealth to us; taking the weight of our iniquity upon himself, he has clothed us with righteousness.”
JOC Calvin 02
The second lecture at the John Owen Centre, following lunch, was given by the Calvin scholar Tony Lane from The London School of Theology (LST not LTS!). This was on Calvin's Institutes - it being the anniversary of the final edition this year as well as of Calvin's birth.He began with a brief introduction looking at
1. The history of the various editions (1536-1559) and what is available in English.
2. Purposes.
He also had a section on the purposes of the book over the years. This ended with a commendation of the value of the work for today provided that we remember its historical context. His final section by way of introduction was on the structure of the book. Calvin has his own structure, of course. Others suggest the Apostles Creed as an underlying structure but that is certainly not so at every point.
He also had a section on the purposes of the book over the years. This ended with a commendation of the value of the work for today provided that we remember its historical context. His final section by way of introduction was on the structure of the book. Calvin has his own structure, of course. Others suggest the Apostles Creed as an underlying structure but that is certainly not so at every point.
3. The nature of the book
Is it a Systematic Theology? Only to some extent. It is not like a modern one. His definition of faith is important. He stresses the personal element in it. As for the nature of the gospel there was a strong commitment to it. He seeks to move people as well as to inform them.
Dr Lane's main section was onIs it a Systematic Theology? Only to some extent. It is not like a modern one. His definition of faith is important. He stresses the personal element in it. As for the nature of the gospel there was a strong commitment to it. He seeks to move people as well as to inform them.
4. Its teaching
He highlighted by way of example
1. Predestination
Here, of course, he was not original and his teaching was not particularly distinctive.
Here, of course, he was not original and his teaching was not particularly distinctive.
2. The inner witness of the Spirit
This is much more distinctive. On how we know the Bible is true, Calvin was willing to accept that we take the word of the church but he saw the danger of depending on the judgement of men. Rational arguments again have their place. However, it is the inward work of the Spirit that makes the real difference and assures us Scripture is true.
3. Penal substitutionThis is much more distinctive. On how we know the Bible is true, Calvin was willing to accept that we take the word of the church but he saw the danger of depending on the judgement of men. Rational arguments again have their place. However, it is the inward work of the Spirit that makes the real difference and assures us Scripture is true.
On this currently topical issue Calvin shows great balance. He is carefully nuanced. He is a great example. He makes at least three points
The whole of the incarnation is included in substitutionHe clearly teaches that Christ bore our sins on the cross
He speaks of the transfer of guilt. He never says God punished Christ. Christ bore the wrath of God on our behalf. He is adamant that the Father was never angry with his Son.
4. Union with ChristThis is one of Calvin's great themes. He speaks of both heat and light coming from the sun as justification and sanctification do too.
5. Faith and assuranceThough there are Calvinists who practically do not believe in assurance, Calvin saw it as part of saving faith, though he also speaks of the doubts that true Christians almost inevitably have.
6. Christian life
There is plenty on this in The Institutes and the five main chapters were published in separate form. One issue he takes up is what we might call a simple lifestyle. We are to be detached from the things of the world as this is not our home. They are to be received as good gifts from God but despise them as far as they are not our final goal. We use things as far as we need them.
7. Justification by faith
(The hundred or so of us here were given the choice of this or the Lord's Supper and marginally we went for this).
Calvin taught double justification. He also has an oddity when he says that we are accepted by God on the basis of our works when he is wrestling with Cornelius. God accepts us by faith but also he accepts us by reason of works he says - but not when looking at James interestingly. Calvin was always keen to expound Scripture accurately.
Again we had a decent discussion to follow on the title of the work, on the atonement, etc.
7. Justification by faith
(The hundred or so of us here were given the choice of this or the Lord's Supper and marginally we went for this).
Calvin taught double justification. He also has an oddity when he says that we are accepted by God on the basis of our works when he is wrestling with Cornelius. God accepts us by faith but also he accepts us by reason of works he says - but not when looking at James interestingly. Calvin was always keen to expound Scripture accurately.
Again we had a decent discussion to follow on the title of the work, on the atonement, etc.
JOC Calvin 01
The opening paper at the John Owen Centre Calvin conference was given by Joel Beeke and was on Calvin the Revolutionary. It was very helpful indeed.
Dr Beeke's first concern was to state that Calvin was a man with a holistic, unified way of thinking. There is no real dualism in him. Nevertheless for the purposes of the paper he looked first at Calvin's worldview perspective and then at his views on piety and the Christian life.
1. Calvin's worldview perspective
After sketching something of the history of this idea, labelling it post-enlightenment., he then brought before us four outworkings of what would be claimed as from Calvin's approach today.
1. Neo-Calvinist perspectiveHere he took us back to Kuyper's Stone lectures and the idea that Christians should transform culture by being fully involved.
2. The two-kingdom perspective
Daryl Hart's view arises from what Calvin says in the 1559 Institutes 3.19.15 (Battles edition) "Therefore, in order that none of us may stumble on that stone, let us first consider that there is a twofold government in man (duplex esse in homine regimen): one aspect is spiritual, whereby the conscience is instructed in piety and in reverencing God; the second is political, whereby man is educated for the duties of humanity and citizenship that must be maintained among men. These are usually called the “spiritual” and the “temporal” jurisdiction (not improper terms) by which is meant that the former sort of government pertains to the life of the soul, while the latter has to do with the concerns of the present life—not only with food and clothing but with laying down laws whereby a man may live his life among other men holily, honorably, and temperately. For the former resides in the inner mind, while the latter regulates only outward behavior. The one we may call the spiritual kingdom, the other, the political kingdom. Now these two, as we have divided them, must always be examined separately; and while one is being considered, we must call away and turn aside the mind from thinking about the other. There are in man, so to speak, two worlds, over which different kings and different laws have authority."
The focus is on the church and assumes a trickle down effect.
The focus is on the church and assumes a trickle down effect.
3. The Neo-Puritans (Piper and Co) speaks of a political personal response of love and a rediscovery of transcendence even in the mundane ministries of mercy. They appear to advocate a counter-culture that will eventually transform culture.
4. The old Calvinist approach
These have warned against social involvement as a route to worldliness. Calvin himself speaks of the danger of being alienated from the pursuit of the heavenly life, of being a wanderer if not fixed on Christ. For the old Calvinist if we concentrate on personal godliness other things will look after themselves.
Rather than trying to argue that one or other of these views is more Calvinistic than another, Dr Beeke then drew our attention to Calvin on piety.
2. Calvin on piety and the Christian life
These have warned against social involvement as a route to worldliness. Calvin himself speaks of the danger of being alienated from the pursuit of the heavenly life, of being a wanderer if not fixed on Christ. For the old Calvinist if we concentrate on personal godliness other things will look after themselves.
Rather than trying to argue that one or other of these views is more Calvinistic than another, Dr Beeke then drew our attention to Calvin on piety.
2. Calvin on piety and the Christian life
Here we were pointed to true knowledge, heartfelt love, the fear of God, prayerful submission, reverential love, etc. He stressed that this piety is not a private thing. We are interconnected in the church and in society. He drew attention to what Calvin has to say about piety in Book 3 of The Institutes. There he stresses prayer (the chief exercise of faith); repentance; self-denial (inward); cross bearing (outward) which rouses to hope, trains in patience, instructs in obedience, chastens in pride; the present and the future life (complexio oppositorum) where the believer walks the middle road between enjoying this life and seeing it a temporary; obedience (the essence of piety).
Cultural engagement must be understood in the context of piety. Calvin always discusses the natural and spiritual together. There is no spiritual/secular divide for him. Among his key points in this are these -
Our relationship to God the most important thing; the institutional church plays an essential role in a believer's growth; life itself as well as social engagement results in cross bearing; this world is fallen but providence prevents utter chaos and so we should strive for betterment in this world; the context of eternity and the anticipation of glory.
3. Conclusion connecting the two
Part of the problem today is a post-Cartesian way of discussing subjects. When it comes to what appear to us to be two diverse things then what binds them together in Calvin?
1. The glory of God
There is bound to be tension for us in this world but in every area we must keep in mind God's glory.
2. Eschatological hope
This too is important. We need to bear in mind hell too and give due weight to mission and evangelism.
3. We must beware of non-integrated thinking
Living every minute of every day soli deo gloria was the revolutionary teaching of Calvin and it was taken up by the Puritans to a degree of perfection.
A useful discussion followed on modern views of Calvin, political rebellion, etc.
Cultural engagement must be understood in the context of piety. Calvin always discusses the natural and spiritual together. There is no spiritual/secular divide for him. Among his key points in this are these -
Our relationship to God the most important thing; the institutional church plays an essential role in a believer's growth; life itself as well as social engagement results in cross bearing; this world is fallen but providence prevents utter chaos and so we should strive for betterment in this world; the context of eternity and the anticipation of glory.
3. Conclusion connecting the two
Part of the problem today is a post-Cartesian way of discussing subjects. When it comes to what appear to us to be two diverse things then what binds them together in Calvin?
1. The glory of God
There is bound to be tension for us in this world but in every area we must keep in mind God's glory.
2. Eschatological hope
This too is important. We need to bear in mind hell too and give due weight to mission and evangelism.
3. We must beware of non-integrated thinking
Living every minute of every day soli deo gloria was the revolutionary teaching of Calvin and it was taken up by the Puritans to a degree of perfection.
A useful discussion followed on modern views of Calvin, political rebellion, etc.
Rhodri and Sibyl wed
It all went off very well on Saturday. It was a very enjoyable today. The church was packed and the reception that followed was brilliant - very relaxed and full of music. Sibyl's dad played a classical guitar piece, her sister sang as did her brother-in-law. Even Rhodri sang - in Welsh! Dylan and Pieter the best men gave excellent speeches. Rhodri and Sibyl
So tomorrow's the day! People are starting to arrive and there's been a lot of activity getting the chapel decorated and sorting out refreshments, etc, etc. We're very aware of so much kindness and goodwill. It's a great thing to be so closely involved. Our chief concern now is the glory of God in it all.
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