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Another good one from  Jeri Massi @ jeriwho.net.
Again what we have is a moving target and the bullseye is some mythological place in the mind of the observer.  The “Center of God’s Will” is the Holy Grail of the Fundie world.  Some place that will create a spiritual, (if not physical, finincial and emotional) utopia.  Being in the center of God’s will means you are in the zone, in the bubble, in the zen of perfect enlightenment.
Oooops, shhhhh, there’s the secret they don’t want you to see, that the doctrine of “Being in the Center of God’s will” is no different than that of Perfect Enlightenment, Trancendental Peace or whatever other religions call it.  However you label it, it boils down to man’s efforts, man’s abilities, and man’s benefit.  It is the effort to appease one’s god according to rules, standards and opinions of those who observe and judge.
And she has hit the nail on the proverbial head: “Christ is victorious in all that He came to do on earth, and that God brings about every end that He intended from the beginning.”  This does not give us license to sin, but it does take away the burden of the Law, and the power of sin in the believers life.  It also portrays a God who is loving and compasionate and long suffering rather than the Zeuseus poised and ready to hurl lightning bolts at those outside the “Center of his will.”

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Book 1, Chapter 13: The unity of the Divine Essence in three Persons taught, in Scripture, from the foundation of the world.

Section 24. The name of God sometimes given to the Son absolutely as to the Father. Same as to other attributes. Objections refuted.

Section 25. Objections further refuted. Caution to be used.

Section 26. Previous refutations further explained.

Section 27. Reply to certain passages produced from Irenaeus. The meaning of Irenaeus.

Section 28. Reply to certain passages produced from Tertullian. The meaning of Tertullian.

Section 29. Anti Trinitarians refuted by ancient Christian writers; e. g., Justin, Hilary. Objections drawn from writings improperly attributed to Ignatius. Conclusion of the whole discussion concerning the Trinity.

Section 24. The name of God sometimes given to the Son absolutely as to the Father. Same as to other attributes. Objections refuted.

The assumption, that whenever God is mentioned absolutely, the Father only is meant, may be proved erroneous by many passages. Even in those which they quote in support of their views they betray a lamentable inconsistency because the name of Son occurs there by way of contrast, showing that the other name God is used relatively, and in that way confined to the person of the Father. Their objection may be disposed of in a single word. Were not the Father alone the true God, he would, say they, be his own Father. But there is nothing absurd in the name of God being specially applied, in respect of order and degree, to him who not only of himself begat his own wisdom, but is the God of the Mediator, as I will more fully show in its own place. For ever since Christ was manifested in the flesh he is called the Son of God, not only because begotten of the Father before all worlds he was the Eternal Word, but because he undertook the person and office of the Mediator that he might unite us to God. Seeing they are so bold in excluding the Son from the honour of God, I would fain know whether, when he declares that there is “none good but one, that is, God,” he deprives himself of goodness. I speak not of his human nature, lest perhaps they should object, that whatever goodness was in it was derived by gratuitous gift: I ask whether the Eternal Word of God is good, yes or no? If they say no, their impiety is manifest; if yes, they refute themselves. Christ’s seeming at the first glance to disclaim the name of good, (Mat 19: 17) rather confirms our view. Goodness. being the special property of God alone, and yet being at the time applied to him in the ordinary way of salutation, his rejection of false honour intimates that the goodness in which he excels is Divine. Again, I ask whether, when Paul affirms. that God alone is “immortal,” “wise, and true,” (1Ti 1: 17) he reduces Christ to the rank of beings mortal, foolish, and false. Is not he immortal, who, from the beginning, had life so as to bestow immortality on angels? Is not he wise who is the eternal wisdom of God? Is not he true who is truth itself?

I ask, moreover, whether they think Christ should be worshipped. If he claims justly, that every knee shall bow to him, it follows that he is the God who, in the law, forbade worship to be offered to any but himself. If they insist on applying to the Father only the words of Isaiah, “I am, and besides me there is none else,” (Isa 44: 6) I turn the passage against themselves, since we see that every property of God is attributed to Christ[12]. There is no room for the cavil that Christ was exalted in the flesh in which he humbled himself, and in respect of which all power is given to him in heaven and on earth. For although the majesty of King and Judge extends to the whole person of the Mediator, yet had he not been God manifested in the flesh, he could not have been exalted to such a height without coming into collision with God. And the dispute is admirably settled by Paul, when he declares that he was equal with God before he humbled himself, and assumed the form of a servants (Php 2: 6, 7) Moreover, how could such equality exist, if he were not that God whose name is Jah and Jehovah, who rides upon the cherubim, is King of all the earth, and King of ages? Let them glamour as they may, Christ cannot be robbed of the honour described by Isaiah, “Lo, this is our God; we have waited for him,” (Isa 25: 9) for these words describe the advent of God the Redeemer, who was not only to bring back the people from Babylonish captivity, but restore the Church, and make her completely perfect.

Nor does another cavil avail them, that Christ was God in his Father. For though we admit that, in respect of order and gradation, the beginning of divinity is in the Father, we hold it a detestable fiction to maintain that essence is proper to the Father alone, as if he were the deifier of the Son. On this view either the essence is manifold, or Christ is God only in name and imagination. If they grant that the Son is God, but only in subordination to the Father, the essence which in the Father is unformed and unbegotten will in him be formed and begotten. I know that many who would be thought wise deride us for extracting the distinction of persons from the words of Moses when he introduces God as saying, “Let us make man in our own image,” (Gen 1: 26) Pious readers, however, see how frigidly and absurdly the colloquy were introduced by Moses, if there were not several persons in the Godhead. It is certain that those whom the Father addresses must have been untreated. But nothing is untreated except the one God. Now then, unless they concede that the power of creating was common to the Father, Son, and Spirit, and the power of commanding common, it will follow that God did not speak thus inwardly with himself, but addressed other extraneous architects. In fine, there is a single passage which will at once dispose of these two objections. The declaration of Christ that “God is a Spirit,” (John 4: 24) cannot be confined to the Father only, as if the Word were not of a spiritual nature. But if the name Spirit applies equally to the Son as to the Father, I infer that under the indefinite name of God the Son is included. He adds immediately after, that the only worshipers approved by the Father are those who worship him in spirit and in truth; and hence I also infer, that because Christ performs the office of teacher under a head, he applies the name God to the Father, not for the purpose of destroying his own Divinity, but for the purpose of raising us up to it as it were step by step.

Section 25. Objections further refuted. Caution to be used.

The hallucination consists in dreaming of individuals, each of whom possesses a part of the essence. The Scriptures teach that there is essentially but one God, and, therefore, that the essence both of the Son and Spirit is unbegotten; but inasmuch as the Father is first in order, and of himself begat his own Wisdom, he, as we lately observed, is justly regarded as the principle and fountain of all the Godhead. Thus God, taken indefinitely, is unbegotten, and the Father, in respect of his person, is unbegotten. For it is absurd to imagine that our doctrine gives any ground for alleging that we establish a quaternion of gods. They falsely and calumniously ascribe to us the figment of their own brain, as if we virtually held that three persons emanate from one essence[13], whereas it is plain, from our writings, that we do not disjoin the persons from the essence, but interpose a distinction between the persons residing in it. If the persons were separated from the essence, there might be some plausibility in their argument; as in this way there would be a trinity of Gods, not of persons comprehended in one God. This affords an answer to their futile question – whether or not the essence concurs in forming the Trinity; as if we imagined that three Gods were derived from it. Their objection, that there would thus be a Trinity without a God, originates in the same absurdity. Although the essence does not contribute to the distinction, as if it were a part or member, the persons are not without it, or external to it; for the Father, if he were not God, could not be the Father; nor could the Son possibly be Son unless he were God. We say, then, that the Godhead is absolutely of itself. And hence also we hold that the Son, regarded as God, and without reference to person, is also of himself; though we also say that, regarded as Son, he is of the Father. Thus his essence is without beginning, while his person has its beginning in God. And, indeed, the orthodox writers who in former times spoke of the Trinity, used this term only with reference to the Persons. To have included the essence in the distinction, would not only have been an absurd error, but gross impiety. For those who class the three thus – Essence, Son, and Spirit[14] – plainly do away with the essence of the Son and Spirit; otherwise the parts being intermingled would merge into each other – a circumstance which would vitiate any distinction[15]. In short, if God and Father were synonymous terms, the Father would be deifier in a sense which would leave the Son nothing but a shadow; and the Trinity would be nothing more than the union of one God with two creatures.

Section 26. Previous refutations further explained.

To the objection, that if Christ be properly God, he is improperly called the Son of God, it has been already answered, that when one person is compared with another, the name God is not used indefinitely, but is restricted to the Father, regarded as the beginning of the Godhead, not by essentiating, as fanatics absurdly express it, but in respect of order. In this sense are to be understood the words which Christ addressed to the Father, “This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent,” (John 17: 3) For speaking in the person of the Mediator, he holds a middle place between God and man; yet so that his majesty is not diminished thereby. For though he humbled (emptied) himself, he did not lose the glory which he had with the Father, though it was concealed from the world. So in the Epistle to the Hebrews (Heb 1: 10; 2: 9) though the apostle confesses that Christ was made a little lower than the angels, he at the same time hesitates not to assert that he is the eternal God who founded the earth. We must hold, therefore, that as often as Christ, in the character of Mediator, addresses the Father, he, under the term God, includes his own divinity also. Thus, when he says to the apostles, “It is expedient for you that I go away,” “My Father is greater than I,” he does not attribute to himself a secondary divinity merely, as if in regard to eternal essence he were inferior to the Father; but having obtained celestial glory, he gathers together the faithful to share it with him. He places the Father in the higher degree, inasmuch as the full perfection of brightness conspicuous in heaven, differs from that measure of glory which he himself displayed when clothed in flesh. For the same reason Paul says, that Christ will restore “the kingdom to God, even the Father,” “that God may be all in all,” (1Co 15: 24, 28) Nothing can be more absurd than to deny the perpetuity of Christ’s divinity. But if he will never cease to be the Son of God, but will ever remain the same that he was from the beginning, it follows that under the name of Father the one divine essence common to both is comprehended. And assuredly Christ descended to us for the very purpose of raising us to the Father, and thereby, at the same time, raising us to himself, inasmuch as he is one with the Father. It is therefore erroneous and impious to confine the name of God to the Father, so as to deny it to the Son. Accordingly, John, declaring that he is the true God, has no idea of placing him beneath the Father in a subordinate rank of divinity. I wonder what these fabricators of new gods mean, when they confess that Christ is truly God, and yet exclude him from the godhead of the Father, as if there could be any true God but the one God, or as if transfused divinity were not a mere modern fiction.

Section 27. Reply to certain passages produced from Irenaeus. The meaning of Irenaeus.

In the many passages which they collect from Irenaeus, in which he maintains that the Father of Christ is the only eternal God of Israel, they betray shameful ignorance, or very great dishonesty. For they ought to have observed, that that holy man was contending against certain frantic persons, who, denying that the Father of Christ was that God who had in old times spoken by Moses and the prophets, held that he was some phantom or other produced from the pollution of the world. His whole object, therefore, is to make it plain, that in the Scriptures no other God is announced but the Father of Christ; that it is wicked to imagine any other. Accordingly, there is nothing strange in his so often concluding that the God of Israel was no other than he who is celebrated by Christ and the apostles. Now, when a different heresy is to be resisted, we also say with truth, that the God who in old times appeared to the fathers, was no other than Christ. Moreover, if it is objected that he was the Father, we have the answer ready, that while we contend for the divinity of the Son, we by no means exclude the Father. When the reader attends to the purpose of Irenaeus, the dispute is at an end. Indeed, we have only to look to lib. 3 c. 6, where the pious writer insists on this one point, “that he who in Scripture is called God absolutely and indefinitely, is truly the only God; and that Christ is called God absolutely.” Let us remember (as appears from the whole work, and especially from lib. 2 c. 46) that the point under discussion was, that the name of Father is not applied enigmatically and parabolically to one who was not truly God. We may adds that in lib. 3 c. 9, he contends that the Son as well as the Father united was the God proclaimed by the prophets and apostles. He afterwards explains (lib. 3 c. 12) how Christ, who is Lord of all, and King and Judge, received power from him who is God of all, namely, in respect of the humiliation by which he humbled himself, even to the death of the cross. At the same time he shortly after affirms, (lib. 3 c. 16) that the Son is the maker of heaven and earth, who delivered the law by the hand of Moses, and appeared to the fathers. Should any babbler now insist that, according to Irenaeus, the Father alone is the God of Israel, I will refer him to a passage in which Irenaeus distinctly says, (lib. 3 c. 18, 23) that Christ is ever one and the same, and also applies to Christ the words of the prophecy of Habakkuk, “God cometh from the south.” To the same effect he says, (lib. 4 c. 9) “Therefore, Christ himself, with the Father, is the God of the living.” And in the 12th chapter of the same book he explains that Abraham believed God, because Christ is the maker of heaven and earth, and very God.

Section 28. Reply to certain passages produced from Tertullian. The meaning of Tertullian.

With no more truth do they claim Tertullian as a patron. Though his style is sometimes rugged and obscure, he delivers the doctrine which we maintain in no ambiguous manner, namely, that while there is one God, his Word, however, is with dispensation or economy; that there is only one God in unity of substance; but that, nevertheless, by the mystery of dispensation, the unity is arranged into Trinity; that there are three, not in state, but in degree – not in substance, but in form – not in power, but in order[16]. He says indeed that he holds the Son to be second to the Father; but he means that the only difference is by distinction. In one place he says the Son is visible; but after he has discoursed on both views, he declares that he is invisible regarded as the Word. In fine, by affirming that the Father is characterised by his own Person, he shows that he is very far from countenancing the fiction which we refute. And although he does not acknowledge any other God than the Father, yet, explaining himself in the immediate context, he shows that he does not speak exclusively in respect of the Son, because he denies that he is a different God from the Father; and, accordingly, that the one supremacy is not violated by the distinction of Person. And it is easy to collect his meaning from the whole tenor of his discourse. For he contends against Praxeas, that although God has three distinct Persons, yet there are not several gods, nor is unity divided. According to the fiction of Praxeas, Christ could not be God without being the Father also; and this is the reason why Tertullian dwells so much on the distinction. When he calls the Word and Spirit a portion of the whole, the expression, though harsh, may be allowed, since it does not refer to the substance, but only (as Tertullian himself testifies) denotes arrangement and economy which applies to the persons only. Accordingly, he asks, “How many persons, Praxeas, do you think there are, but just as many as there are names for?” In the same way, he shortly after says, “That they may believe the Father and the Son, each in his own name and person.” These things, I think, sufficiently refute the effrontery of those who endeavour to blind the simple by pretending the authority of Tertullian.

Section 29. Anti Trinitarians refuted by ancient Christian writers; e. g., Justin, Hilary. Objections drawn from writings improperly attributed to Ignatius. Conclusion of the whole discussion concerning the Trinity.

Assuredly, whosoever will compare the writings of the ancient fathers with each other, will not find any thing in Irenaeus different from what is taught by those who come after him. Justin is one of the most ancient, and he agrees with us out and out. Let them object that, by him and others, the Father of Christ is called the one God. The same thing is taught by Hilary, who uses the still harsher expression, that Eternity is in the Father. Is it that he may withhold divine essence from the Son? His whole work is a defence of the doctrine which we maintain; and yet these men are not ashamed to produce some kind of mutilated excerpts for the purpose of persuading us that Hilary is a patron of their heresy. With regard to what they pretend as to Ignatius, if they would have it to be of the least importance, let them prove that the apostles enacted laws concerning Lent, and other corruptions. Nothing can be more nauseating, than the absurdities which have been published under the name of Ignatius; and therefore, the conduct of those who provide themselves with such masks for deception is the less entitled to toleration.

Moreover, the consent of the ancient fathers clearly appears from this, that in the Council of Nice, no attempt was made by Arius to cloak his heresy by the authority of any approved author; and no Greek or Latin writer apologises as dissenting from his predecessors. It cannot be necessary to observe how carefully Augustine, to whom all these miscreants are most violently opposed, examined all ancient writings, and how reverently he embraced the doctrine taught by them, (August. lib. de Trinit. &c.) He is most scrupulous in stating the grounds on which he is forced to differ from them, even in the minutest point. On this subject, too, if he finds any thing ambiguous or obscure in other writers, he does not disguise it[17]. And he assumes it as an acknowledged fact, that the doctrine opposed by the Arians was received without dispute from the earliest antiquity. At the same time, he was not ignorant of what some others had previously taught. This is obvious from a single expression. When he says (De Doct. Christ. lib. 1) that “unity is in the Father,” will they pretend that he then forgot himself? In another passage, he clears away every such charge, when he calls the Father the beginning of the Godhead, as being from none – thus wisely inferring that the name of God is specially ascribed to the Father, because, unless the beginning were from him, the simple unity of essence could not be maintained. I hope the pious reader will admit that I have now disposed of all the calumnies by which Satan has hitherto attempted to pervert or obscure the pure doctrine of faith. The whole substance of the doctrine has, I trust, been faithfully expounded, if my readers will set bounds to their curiosity, and not long more eagerly than they ought for perplexing disputation. I did not undertake to satisfy those who delight in speculate views, but I have not designedly omitted any thing which I thought adverse to me. At the same time, studying the edification of the Church, I have thought it better not to touch on various topics, which could have yielded little profit, while they must have needlessly burdened and fatigued the reader. For instance, what avails it to discuss, as Lombard does at length, (lib. 1 dist. 9) Whether or not the Father always generates? This idea of continual generation becomes an absurd fiction from the moment it is seen, that from eternity there were three persons in one God.

[1] The French adds, “Et ne faisons point cela temerairement, mais selon sa parole.” – And ley us not do this rashly, but in accordance with his Word.

[2] Calvin translates interrogatively, “Do ye believe in God?”

[3] The French adds, “a ce qu’elle ne fust point aneantie incontinent” – so as to prevent its being instantly annihilated.

[4] The French adds, “Sainct Paul n’eust jamais ainsi parle, s’il n’eust cognu la vraie Divinite du Sainct Esprit” – Saint Paul would never have so spoken, if he had not known the divinity of the Holy Spirit.

[5] The French entirely omits the three previous sentences, beginning, “Then, as…&c.”

[6] Bernard, De Consider. lib. v. “Cum dico unum, non me trinitatis turbat numerus, qui essentiam non multiplicat, non variat, nec partitur. Rurum, quum, dico tria, non me arguit intuitus unitatis, quia illa quaecunque tria, seu illos tres, nec in confusionem eogit, nec in singularitatem redigit” – See also Bernard, Serm. 71, in Cantica.

[7] August. Homi;. De Temp. 38, De Trinitate. See also Ad Pascentium Epit. 174 Cyrill. De Trinit. lib. vii; Idem, lib. iii. Dialog.; Aug. in Psal. 109; et Tract. in Joann 39; Idem, in Psal. 68.

[8] See calvin. Defensio Orthodox. Fid. S. Trinit. Adv. Prod. Error. M. Serveti.

[9] The French adds, “puisque tels abuseurs forgent des noms contre nature” – for these perverters forge names against nature.

[10] The French is, “tire comme par un alambic” – extracted as by alembic.

[11] See Bernard, Serm. 80, super Cantica., on the heresy of Gilbert, Bishop of Poietiers.

[12] The French is expressed somewhat differently, “veu que l’Apostre en l’allegant de Christ, lui attribue tout ce qui est de Dieu” – seeing the Apostle, by applying it to Christ, attributes to him everything belonging to God.

[13] The French adds, “Comme trois ruisseaux” – like three streams.

[14] The French adds, “Comme si l’essence etoit au lieu de la personne de Pere” – as if the essenece were in place of the person of the Father.

[15] The French is somewhat differently expressed: “Car le Fils a quelque l’estre, ou il n’en a point. S’il en a, voila deux essences pour jouster l’un contre autre; s’il n’en a point, ce ne seroit qu’une ombre” – For the Son has some being, or he has none. If some, here are two essences to tilt each other; if none, he is only a shadow.

[16] Tertullian, lib. adv. Praxeam:- “Perversitas haec (Praxae scil.) se existimat meram veritatem possidere, dum unicum Deum non alias putat credendum, quam si ipsum eundemque et Patrem et Fillium et Spiritum sanctum dicat: quasi non sic quoque unus sit omnia, dum ex uno omnia, per substantiae scilicet unitatem, et nihilominus custidiator oiconomiaz sacramentum, quae unitatem in trinitatem disponit, tres dirigens, Patrem, Filium, et Spiritum sanctum. Tres autem non statu, sed gradu: nec substantia, sed forms: nec potestate, sed specie: unis autem substantiae, et unius status, et unius potestatis: quia unus Deus, ex quo et gradus isti, formae et species, in nomine Patris, et Filii, et Spiritus sancti deputantur. Quomodo numerum sine divisione patiuntur, procedentes tractatus demonstrabunt,..&c”

[17] Athanasius expresses himself thus learnedly and piously:- “On this subject though you cannot explain yourself, you are not therefore to distrust the Holy Scriptures. It is better, while hesitating through ignorance, to be silent and believe, than not to believe because you hesitate.

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Book 1, Chapter 13: The unity of the Divine Essence in three Persons taught, in Scripture, from the foundation of the world.

Section 20. Conclusion of this part of the chapter, and summary of the true doctrine concerning the unity of Essence and the Three Persons.

Section 21. Refutation of Arian, Macedonian, and Anti Trinitarian heresies. Caution to be observed.

Section 22. The more modern Anti Trinitarians, and especially Servetus, refuted.

Section 23. Other Anti Trinitarians refuted. No good objection that Christ is called the Son of God, since he is also called God. Impious absurdities of some heretics.

 

Section 20. Conclusion of this part of the chapter, and summary of the true doctrine concerning the unity of Essence and the Three Persons.

Let those, then, who love soberness, and are contented with the measure of faith, briefly receive what is useful to be known. It is as follows: – When we profess to believe in one God, by the name God is understood the one simple essence, comprehending three persons or hypostases; and, accordingly, whenever the name of God is used indefinitely, the Son and Spirit, not less than the Father, is meant. But when the Son is joined with the Father, relation comes into view, and so we distinguish between the Persons. But as the Personal subsistence carry an order with them, the principle and origin being in the Father, whenever mention is made of the Father and Son, or of the Father and Spirit together, the name of God is specially given to the Father. In this way the unity of essence is retained, and respect is had to the order, which, however derogates in no respect from the divinity of the Son and Spirit. And surely since we have already seen how the apostles declare the Son of God to have been He whom Moses and the prophets declared to be Jehovah, we must always arrive at a unity of essence. We, therefore, hold it detestable blasphemy to call the Son a different God from the Father, because the simple name God admits not of relation, nor can God, considered in himself, be said to be this or that. Then, that the name Jehovah, taken indefinitely, may be applied to Christ, is clear from the words of Paul, “For this thing I besought the Lord thrice.” After giving the answer, “My grace is sufficient for thee,” he subjoins, “that the power of Christ may rest upon me,” (2Co 12: 8, 9) For it is certain that the name of Lord (Kuriou) is there put for Jehovah, and, therefore, to restrict it to the person of the Mediator were puerile and frivolous, the words being used absolutely, and not with the view of comparing the Father and the Son. And we know that, in accordance with the received usage of the Greeks, the apostles uniformly substitute the word Kurios for Jehovah. Not to go far for an example, Paul besought the Lord in the same sense in which Peter quotes the passage of Joel, “Whosoever shall call upon the name of the Lord shall be saved,” (Acts 2: 21; Joel 2: 32) Where this name is specially applied to the Son, there is a different ground for it, as will be seen in its own place; at present it is sufficient to remember, that Paul, after praying to God absolutely, immediately subjoins the name of Christ. Thus, too, the Spirit is called God absolutely by Christ himself. For nothing prevents us from holding that he is the entire spiritual essence of God, in which are comprehended Father, Son, and Spirit. This is plain from Scripture. For as God is there called a Spirit, so the Holy Spirit also, in so far as he is a hypostasis of the whole essence, is said to be both of God and from God.

Section 21. Refutation of Arian, Macedonian, and Anti Trinitarian heresies. Caution to be observed.

But since Satan, in order to pluck up our faith by the roots, has always provoked fierce disputes, partly concerning the divine essence of the Son and Spirit, and partly concerning the distinction of persons; since in almost every age he has stirred up impious spirits to vex the orthodox doctors on this head, and is attempting in the present day to kindle a new flame out of the old embers, it will be proper here to dispose of some of these perverse dreams. Hitherto our chief object has been to stretch out our hand for the guidance of such as are disposed to learn, not to war with the stubborn and contentious; but now the truth which was calmly demonstrated must be vindicated from the calumnies of the ungodly. Still, however it will be our principal study to provide a sure footing for those whose ears are open to the word of God. Here, if any where, in considering the hidden mysteries of Scripture, we should speculate soberly and with great moderation, cautiously guarding against allowing either our mind or our tongue to go a step beyond the confines of God’s word. For how can the human minds which has not yet been able to ascertain of what the body of the sun consists, though it is daily presented to the eye, bring down the boundless essence of God to its little measure? Nay, how can it, under its own guidance, penetrate to a knowledge of the substance of God while unable to understand its own? Wherefore, let us willingly leave to God the knowledge of himself. In the words of Hilary, (De Trinity. lib. 1) “He alone is a fit witness to himself who is known only by himself.” This knowledge, then, if we would leave to God, we must conceive of him as he has made himself known, and in our inquiries make application to no other quarter than his word. On this subject we have five homilies of Chrysostom against the Anomoei, (De Incomprehensit. Dei Natura) in which he endeavoured, but in vain, to check the presumption of the sophists, and curb their garrulity. They showed no more modesty here than they are wont to do in everything else. The very unhappy results of their temerity should be a warning to us to bring more docility than acumen to the discussion of this question, never to attempt to search after God anywhere but in his sacred word, and never to speak or think of him farther than we have it for our guide. But if the distinction of Father, Son, and Spirit, subsisting in the one Godhead, (certainly a subject of great difficulty) gives more trouble and annoyance to some intellects than is meet, let us remember that the human mind enters a labyrinth whenever it indulges its curiosity, and thus submit to be guided by the divine oracles, how much soever the mystery may be beyond our reach.

Section 22. The more modern Anti Trinitarians, and especially Servetus, refuted.

It were tedious, and to no purpose toilsome, to form a catalogue of the errors by which, in regard to this branch of doctrine, the purity of the faith has been assailed. The greater part of heretics have with their gross deliriums made a general attack on the glory of God, deeming it enough if they could disturb and shake the unwary. From a few individuals numerous sects have sprung up, some of them rending the divine essence, and others confounding the distinction of Persons. But if we hold, what has already been demonstrated from Scripture, that the essence of the one God, pertaining to the Father, Son, and Spirit, is simple and indivisible, and again, that the Father differs in some special property from the Son, and the Son from the Spirit, the door will be shut against Arius and Sabellius, as well as the other ancient authors of error. But as in our day have arisen certain frantic men, such as Servetus and others, who, by new devices, have thrown every thing into confusion, it may be worthwhile briefly to discuss their fallacies.

The name of Trinity was so much disliked, nay detested, by Servetus, that he charged all whom he called Trinitarians with being Atheists. I say nothing of the insulting terms in which he thought proper to make his charges. The sum of his speculations was, that a threefold Deity is introduced wherever three Persons are said to exist in his essence, and that this Triad was imaginary, inasmuch as it was inconsistent with the unity of God. At the same time, he would have it that the Persons are certain external ideas which do not truly subsist in the Divine essence, but only figure God to us under this or that form: that at first, indeed, there was no distinction in God, because originally the Word was the same as the Spirit, but ever since Christ came forth God of God, another Spirit, also a God, had proceeded from him. But although he sometimes cloaks his absurdities in allegory, as when he says that the eternal Word of God was the Spirit of Christ with God, and the reflection of the idea, likewise that the Spirit was a shadow of Deity, he at last reduces the divinity of both to nothing; maintaining that, according to the mode of distribution, there is a part of God as well in the Son as in the Spirit, just as the same Spirit substantially is a portion of God in us, and also in wood and stone. His absurd babbling concerning the person of the mediator will be seen in its own place[8].

The monstrous fiction that a Person is nothing else than a visible appearance of the glory of God, needs not a long refutation. For when John declares that before the world was created the Logos was God, (John 1: 1) he shows that he was something very different from an idea. But if even then, and from the remotest eternity, that Logos, who was God, was with the Father, and had his own distinct and peculiar glory with the Father, (John 17: 5) he certainly could not be an external or figurative splendour, but must necessarily have been a hypostasis which dwelt inherently in God himself. But although there is no mention made of the Spirit antecedent to the account of the creation, he is not there introduced as a shadow, but as the essential power of God, where Moses relates that the shapeless mass was unborn by him (Gen 1: 2) It is obvious that the eternal Spirit always existed in God, seeing he cherished and sustained the confused materials of heaven and earth before they possessed order or beauty. Assuredly he could not then be an image or representation of God, as Servetus dreams. But he is elsewhere forced to make a more open disclosure of his impiety when he says, that God by his eternal reason decreeing a Son to himself, in this way assumed a visible appearance. For if this be true, no other Divinity is left to Christ than is implied in his having been ordained a Son by God’s eternal decree. Moreover, those phantoms which Servetus substitutes for the hypostases he so transforms as to make new changes in God. But the most execrable heresy of all is his confounding both the Son and Spirit promiscuously with all the creatures. For he distinctly asserts, that there are parts and partitions in the essence of God, and that every such portion is God. This he does especially when he says, that the spirits of the faithful are co-eternal and consubstantial with God, although he elsewhere assigns a substantial divinity, not only to the soul of man, but to all created things.

Section 23. Other Anti Trinitarians refuted. No good objection that Christ is called the Son of God, since he is also called God. Impious absurdities of some heretics.

This pool has bred another monster not unlike the former. For certain restless spirits, unwilling to share the disgrace and obloquy of the impiety of Servetus, have confessed that there were indeed three Persons, but added, as a reason, that the Father, who alone is truly and properly God, transfused his Divinity into the Son and Spirit when he formed them. Nor do they refrain from expressing themselves in such shocking terms as these: that the Father is essentially distinguished from the Son and Spirit by this; that he is the only essentiator. Their first pretext for this is, that Christ is uniformly called the Son of God. From this they infer, that there is no proper God but the Father. But they forget, that although the name of God is common also to the Son, yet it is sometimes, by way of excellence, ascribed to the Father, as being the source and principle of Divinity; and this is done in order to mark the simple unity of essence. They object, that if the Son is truly God, he must be deemed the Son of a person: which is absurd. I answer, that both are true; namely, that he is the Son of God, because he is the Word, begotten of the Father before all ages; (for we are not now speaking of the Person of the Mediator) and yet, that for the purpose of explanation, regard must be had to the Person, so that the name God may not be understood in its absolute sense, but as equivalent to Father. For if we hold that there is no other God than the Fathers this rank is clearly denied to the Son.

In every case where the Godhead is mentioned, we are by no means to admit that there is an antithesis between the Father and the Son, as if to the former only the name of God could competently be applied. For assuredly, the God who appeared to Isaiah was the one true God, and yet John declares that he was Christ, (Isa 6; John 12: 41) He who declared, by the mouth of Isaiah, that he was to be “for a stone of stumbling” to the Jews, was the one God; and yet Paul declares that he was Christ, (Isa 8: 14; Rom 9: 33) He who proclaims by Isaiah, “Unto me every knee shall bow,” is the one God; yet Paul again explains that he is Christ, (Isa 45: 23; Rom 14: 11) To this we may add the passages quoted by an Apostle, “Thou, Lord, hast laid the foundations of the earth;” “Let all the angels of God worship him,” (Heb 1: 10; 10: 6; Psa 102: 26; 97: 7) All these apply to the one God; and yet the Apostle contends that they are the proper attributes of Christ. There is nothing in the cavil, that what proper]y applies to God is transferred to Christ, because he is the brightness of his glory. Since the name of Jehovah is everywhere applied to Christ, it follows that, in regard to Deity, he is of himself. For if he is Jehovah, it is impossible to deny that he is the same God who elsewhere proclaims by Isaiah, “I am the first, and I am the last; and beside me there is no God,” (Isa 44: 6) We would also do well to ponder the words of Jeremiah, “The gods that have not made the heavens and the earth, even they shall perish from the earth and from under these heavens,” (Jer 10: 11) whence it follows conversely, that He whose divinity Isaiah repeatedly proves from the creation of the world, is none other than the Son of God. And how is it possible that the Creator, who gives to all should not be of himself, but should borrow his essence from another? Whosoever says that the Son was essentiated by the Father[9], denies his selfexistence. Against this, however, the Holy Spirit protests, when he calls him Jehovah. On the supposition, then, that the whole essence is in the Father only, the essence becomes divisible, or is denied to the Son, who, being thus robbed of his essences will be only a titular God. If we are to believe these triflers, divine essence belongs to the Father only, on the ground that he is sole God, and essentiator of the Son. In this way, the divinity of the Son will be something abstracted[10] from the essence of God, or the derivation of a part from the whole. On the same principle it must also be conceded, that the Spirit belongs to the Father only. For if the derivation is from the primary essence which is proper to none but the Father, the Spirit cannot justly be deemed the Spirit of the Son. This view, however, is refuted by the testimony of Paul, when he makes the Spirit common both to Christ and the Father. Moreover, if the Person of the Father is expunged from the Trinity, in what will he differ from the Son and Spirit, except in being the only God? They confess that Christ is God, and that he differs from the Father. If he differs, there must be some mark of distinction between them. Those who place it in the essence, manifestly reduce the true divinity of Christ to nothing, since divinity cannot exist without essence, and indeed without entire essence[11]. The Father certainly cannot differ from the Son, unless he have something peculiar to himself, and not common to him with the Son. What, then, do these men show as the mark of distinction? If it is in the essence, let them tell whether or not he communicated essence to the Son. This he could not do in part merely, for it were impious to think of a divided God. And besides, on this supposition, there would be a rending of the Divine essence. The whole entire essence must therefore be common to the Father and the Son; and if so, in respect of essence there is no distinction between them. If they reply that the Father, while essentiating, still remains the only God, being the possessor of the essence, then Christ will be a figurative God, one in name or semblance only, and not in reality, because no property can be more peculiar to God than essence, according to the words, “I AM has sent me unto you,” (Exo 3: 4)

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Book 1, Chapter 13: The unity of the Divine Essence in three Persons taught, in Scripture, from the foundation of the world.

Section 16. What view to be taken of the Trinity. The form of Christian baptism proves that there are three persons in one essence. The Arian and Macedonian heresies.

Section 17. Of the distinction of Persons. They are distinct, but not divided. This proved.

Section 18. Analogies taken from human affairs to be cautiously used. Due regard to be paid to those mentioned by Scripture.

Section 19. How the Three Persons not only do not destroy, but constitute the most perfect unity.

 

 

Section 16. What view to be taken of the Trinity. The form of Christian

baptism proves that there are three persons in one essence. The Arian and Macedonian heresies.

But as God has manifested himself more clearly by the advent of Christ, so he has made himself more familiarly known in three persons. Of many proofs let this one suffice. Paul connects together these three, God, Faith, and Baptism, and reasons from the one to the other, viz., because there is one faith he infers that there is one God; and because there is one baptism he infers that there is one faith. Therefore, if by baptism we are initiated into the faith and worship of one God, we must of necessity believe that he into whose name we are baptised is the true God. And there cannot be a doubt that our Saviour wished to testify, by a solemn rehearsal, that the perfect light of faith is now exhibited, when he said, “Go and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Spirit,” (Mat 28: 19) since this is the same thing as to be baptised into the name of the one God, who has been fully manifested in the Father, the Son, and the Spirit. Hence it plainly appears, that the three persons, in whom alone God is known, subsist in the Divine essence. And since faith certainly ought not to look hither and thither, or run up and down after various objects, but to look, refer, and cleave to God alone, it is obvious that were there various kinds of faith, there behaved also to be various gods. Then, as the baptism of faith is a sacrament, its unity assures us of the unity of God. Hence also it is proved that it is lawful only to be baptised into one God, because we make a profession of faith in him in whose name we are baptised. What, then, is our Saviour’s meaning in commanding baptism to be administered in the name of the Father, and the Son, and the Holy Spirit, if it be not that we are to believe with one faith in the name of the Father, and the Son, and the Holy Spirit? But is this any thing else than to declare that the Father, Son, and Spirit, are one God?[5] Wherefore, since it must be held certain that there is one God, not more than one, we conclude that the Word and Spirit are of the very essence of God. Nothing could be more stupid than the trifling of the Arians, who, while acknowledging the divinity of the Son, denied his divine essence. Equally extravagant were the ravings of the Macedonians, who insisted that by the Spirit were only meant the gifts of grace poured out upon men. For as wisdom understanding, prudence, fortitude, and the fear of the Lord, proceed from the Spirit, so he is the one Spirit of wisdom, prudence, fortitude, and piety. He is not divided according to the distribution of his gifts, but, as the Apostle assures us, (1Co 12: 11) however they be divided, he remains one and the same.

Section 17. Of the distinction of Persons. They are distinct, but not divided. This proved.

On the other hand, the Scriptures demonstrate that there is some distinction between the Father and the Word, the Word and the Spirit; but the magnitude of the mystery reminds us of the great reverence and soberness which ought to he employed in discussing it. It seems to me, that nothing can be more admirable than the words of Gregory Nanzianzen: “Ou ftano to ei noesai, kai tois trisi perilampomai; ou ftavo ta tria dielein kai eis to hen anaferomai”, (Greg. Nanzian. in Serm. de Sacro Baptis.) “I cannot think of the unity without being irradiated by the Trinity: I cannot distinguish between the Trinity without being carried up to the unity.[6]” Therefore, let us beware of imagining such a Trinity of persons as will distract our thoughts, instead of bringing them instantly back to the unity. The words Father, Son, and Holy Spirit, certainly indicate a real distinction, not allowing us to suppose that they are merely epithets by which God is variously designated from his works. Still they indicate distinction only, not division. The passages we have already quoted show that the Son has a distinct subsistence from the Father, because the Word could not have been with God unless he were distinct from the Father; nor but for this could he have had his glory with the Father. In like manner, Christ distinguishes the Father from himself when he says that there is another who bears witness of him, (John 5: 32; 8: 16) To the same effect is it elsewhere said, that the Father made all things by the Word. This could not be, if he were not in some respect distinct from him. Besides, it was not the Father that descended to the earth, but he who came forth from the Father; nor was it the Father that died and rose again, but he whom the Father had sent. This distinction did not take its beginning at the incarnation: for it is clear that the only begotten Son previously existed in the bosom of the Father, (John 1: 18) For who will dare to affirm that the Son entered his Father’s bosom for the first time, when he came down from heaven to assume human nature? Therefore, he was previously in the bosom of the Father, and had his glory with the Father. Christ intimates the distinction between the Holy Spirit and the Father, when he says that the Spirit proceedeth from the Father, and between the Holy Spirit and himself, when he speaks of him as another as he does when he declares that he will send another Comforter; and in many other passages besides, (John 14: 6; 15: 26; 14: 16).

Section 18. Analogies taken from human affairs to be cautiously used. Due regard to be paid to those mentioned by Scripture.

I am not sure whether it is expedient to borrow analogies from human affairs to express the nature of this distinction. The ancient fathers sometimes do so, but they at the same time admits that what they bring forward as analogous is very widely different. And hence it is that I have a great dread of any thing like presumption here, lest some rash saying may furnish an occasion of calumny to the malicious, or of delusion to the unlearned. It were unbecoming, however, to say nothing of a distinction which we observe that the Scriptures have pointed out. This distinction is, that to the Father is attributed the beginning of action, the fountain and source of all things; to the Son, wisdom, counsel, and arrangement in action, while the energy and efficacy of action is assigned to the Spirit. Moreover, though the eternity of the Father is also the eternity of the Son and Spirit, since God never could be without his own wisdom and energy; and though in eternity there can be no room for first or last, still the distinction of order is not unmeaning or superfluous, the Father being considered first, next the Son from him, and then the Spirit from both. For the mind of every man naturally inclines to consider, first, God, secondly, the wisdom emerging from him, and, lastly, the energy by which he executes the purposes of his counsel. For this reason, the Son is said to be of the Father only; the Spirit of both the Father and the Son. This is done in many passages, but in none more clearly than in the eighth chapter to the Romans, where the same Spirit is called indiscriminately the Spirit of Christ, and the Spirit of him who raised up Christ from the dead. And not improperly. For Peter also testifies (1Pe 1: 11) that it was the Spirit of Christ which inspired the prophets, though the Scriptures so often say that it was the Spirit of God the Father.

Section 19. How the Three Persons not only do not destroy, but constitute the most perfect unity.

Moreover, this distinction is so far from interfering with the most perfect unity of God, that the Son may thereby be proved to be one God with the Father, inasmuch as he constitutes one Spirit with him, and that the Spirit is not different from the Father and the Son, inasmuch as he is the Spirit of the Father and the Son. In each hypostasis the whole nature is understood the only difference being that each has his own peculiar subsistence. The whole Father is in the Son, and the whole Son in the Father, as the Son himself also declares, (John 14: 10) “I am in the Father, and the Father in me;” nor do ecclesiastical writers admit that the one is separated from the other by any difference of essence. “By those names which denote distinctions” says Augustine “is meant the relation which they mutually bear to each other, not the very substance by which they are one.” In this way, the sentiments of the Fathers, which might sometimes appear to be at variance with each other, are to be reconciled. At one time they teach that the Father is the beginning of the Son, at another they assert that the Son has both divinity and essence from himself, and therefore is one beginning with the Father. The cause of this discrepancy is well and clearly explained by Augustine, when he says[7], “Christ, as to himself, is called God, as to the Father he is called Son.” And again, “The Father, as to himself, is called God, as to the Son he is called Father. He who, as to the Son, is called Father, is not Son; and he who, as to himself, is called Father, and he who, as to himself, is called Son, is the same God.” Therefore, when we speak of the Son simply, without reference to the Father, we truly and properly affirm that he is of himself, and, accordingly, call him the only beginning; but when we denote the relation which he bears to the Father, we correctly make the Father the beginning of the Son. Augustine’s fifth book on the Trinity is wholly devoted to the explanation of this subject. But it is far safer to rest contented with the relation as taught by him, than get bewildered in vain speculation by subtle prying into a sublime mystery.

[5] The French entirely omits the three previous sentences, beginning, “Then, as…&c.”

[6] Bernard, De Consider. lib. v. “Cum dico unum, non me trinitatis turbat numerus, qui essentiam non multiplicat, non variat, nec partitur. Rurum, quum, dico tria, non me arguit intuitus unitatis, quia illa quaecunque tria, seu illos tres, nec in confusionem eogit, nec in singularitatem redigit” – See also Bernard, Serm. 71, in Cantica.

[7] August. Homi;. De Temp. 38, De Trinitate. See also Ad Pascentium Epit. 174 Cyrill. De Trinit. lib. vii; Idem, lib. iii. Dialog.; Aug. in Psal. 109; et Tract. in Joann 39; Idem, in Psal. 68.

 

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You can see it in her eyes.  She understands that we are not commissioned to clean folks up and change them to our way of thinking… only God can make the necessary change in people, he must open blined eyes, he must melt the cold stoney heart.  We can do neither and we were never tasked to gain converts by threat of sword… It’s not the presenter, it’s the Gospel.  It’s not us, it’s Christ in and through us!

Like the song says:

 

People aren’t confused by the gospel
They’re confused by us
Jesus is the only way to God But we are not the only way to Jesus

This world doesn’t need my tie, my hoodie
My denomination or my translation of the Bible
They just need Jesus
We can be passionate about what we believe

But we can’t strap ourselves to the gospel
‘Cause we’re slowing it down

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Book 1, Chapter 13: The unity of the Divine Essence in three Persons taught, in Scripture, from the foundation of the world.

 Section 7 13; the third, the deity of the Holy Spirit

Section 7. Proofs of the eternal Deity of the Son. The Son the “logos” of the Eternal Father, and, therefore, the Son Eternal God. Objection. Reply.

Before proceeding farther, it will be necessary to prove the divinity of the Son and the Holy Spirit. Thereafter, we shall see how they differ from each other. When the Word of God is set before us in the Scriptures, it were certainly most absurd to imagine that it is only a fleeting and evanescent voice, which is sent out into the air, and comes forth beyond God himself, as was the case with the communications made to the patriarchs, and all the prophecies. The reference is rather to the wisdom ever dwelling with God, and by which all oracles and prophecies were inspired. For, as Peter testifies, (1Pe 1: 11) the ancient prophets spake by the Spirit of Christ just as did the apostles, and all who after them were ministers of the heavenly doctrine. But as Christ was not yet manifested, we necessarily understand that the Word was begotten of the Father before all ages. But if that Spirit, whose organs the prophets were, belonged to the Word, the inference is irresistible, that the Word was truly God. And this is clearly enough shown by Moses in his account of the creation, where he places the Word as intermediate. For why does he distinctly narrate that God, in creating each of his works, said, Let there be this – let there be that, unless that the unsearchable glory of God might shine forth in his image? I know prattlers would easily evade this, by saying that Word is used for order or command; but the apostles are better expositors, when they tell us that the worlds were created by the Son, and that he sustains all things by his mighty word, (Heb 1: 2) For we here see that “word” is used for the nod or command of the Son, who is himself the eternal and essential Word of the Father. And no man of sane mind can have any doubt as to Solomon’s meaning, when he introduces Wisdom as begotten by God, and presiding at the creation of the world, and all other divine operations, (Pro 8: 22) For it were trifling and foolish to imagine any temporary command at a time when God was pleased to execute his fixed and eternal counsel, and something more still mysterious. To this our Saviour’s words refer, “My Father worketh hitherto, and I work,” (John 5: 17) In thus affirming, that from the foundation of the world he constantly worked with the Father, he gives a clearer explanation of what Moses simply touched. The meaning therefore is, that God spoke in such a manner as left the Word his peculiar part in the work, and thus made the operation common to both. But the clearest explanation is given by John, when he states that the Word – which was from the beginning, God and with God, was, together with God the Father, the maker of all things. For he both attributes a substantial and permanent essence to the Word, assigning to it a certain peculiarity, and distinctly showing how God spoke the world into being. Therefore, as all revelations from heaven are duly designated by the title of the Word of God, so the highest place must be assigned to that substantial Word, the source of all inspiration, which, as being liable to no variation, remains for ever one and the same with God, and is God.

Section 8. Objection, that the Logos began to be when the creating God spoke. Answer confirmed by Scripture and argument.

Here an outcry is made by certain men, who, while they dare not openly deny his divinity, secretly rob him of his eternity. For they contend that the Word only began to be when God opened his sacred mouth in the creation of the world. Thus, with excessive temerity, they imagine some change in the essence of God. For as the names of God, which have respect to external work, began to be ascribed to him from the existence of the work, (as when he is called the Creator of heaven and earth,) so piety does not recognise or admit any name which might indicate that a change had taken place in God himself. For if any thing adventitious took place, the saying of James would cease to be true, that “every good gift, and every perfect gift, is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning,” (Jas 1: 17) Nothing, therefore, is more intolerable than to fancy a beginning to that Word which was always God, and afterwards was the Creator of the world. But they think they argue acutely, in maintaining that Moses, when he says that God then spoke for the first time, must be held to intimate that till then no Word existed in him. This is the merest trifling. It does not surely follow, that because a thing begins to be manifested at a certain time, it never existed previously. I draw a very different conclusion. Since at the very moment when God said, “Let there be light,” the energy of the Word-was immediately exerted, it must have existed long before. If any inquire how long, he will find it was without beginning. No certain period of time is defined, when he himself says, “Now O Father, glorify thou me with thine own self with the glory which I had with thee before the world was,” (John 17: 5) Nor is this omitted by John: for before he descends to the creation of the world, he says, that “in the beginning was the Word, and the Word was with God.” We, therefore, again conclude, that the Word was eternally begotten by God, and dwelt with him from everlasting. In this way, his true essence, his eternity, and divinity, are established.

Section 9. The Son called God and Jehovah. Other names of the Eternal Father applied to him in the Old Testament. He is, therefore, the Eternal God. Another objection refuted. Case of the Jews explained.

But though I am not now treating of the office of the Mediator, having deferred it till the subject of redemption is considered, yet because it ought to be clear and incontrovertible to all, that Christ is that Word become incarnate, this seems the most appropriate place to introduce those passages which assert the Divinity of Christ. When it is said in the forty-fifth Psalm, “Thy throne, O God, is for ever and ever,” the Jews quibble that the name Elohim is applied to angels and sovereign powers. But no passage is to be found in Scripture, where an eternal throne is set up for a creature. For he is not called God simply, but also the eternal Ruler. Besides, the title is not conferred on any man, without some addition, as when it is said that Moses would be a God to Pharaoh, (Exo 7: 1) Some read as if it were in the genitive case, but this is too insipid. I admit, that anything possessed of singular excellence is often called divine, but it is clear from the context, that this meaning here were harsh and forced, and totally inapplicable. But if their perverseness still refuses to yield, surely there is no obscurity in Isaiah, where Christ is introduced both us God, and as possessed of supreme powers one of the peculiar attributes of God, “His name shall be called the Mighty God, the Everlasting Father, the Prince of Peace,” (Isa 9: 6) Here, too, the Jews object, and invert the passage thus, This is the name by which the mighty God, the Everlasting Father, will call him; so that all which they leave to the Son is, ” Prince of Peace.” But why should so many epithets be here accumulated on God the Father, seeing the prophet’s design is to present the Messiah with certain distinguished properties which may induce us to put our faith in him? There can be no doubt, therefore, that he who a little before was called Emmanuel, is here called the Mighty God. Moreover, there can be nothing clearer than the words of Jeremiah, “This is the name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS,” (Jer 23: 6) For as the Jews themselves teach that the other names of God are mere epithets, whereas this, which they call the ineffable name, is substantive, and expresses his essence, we infer, that the only begotten Son is the eternal God, who elsewhere declares, “My glory will I not give to another,” (Isa 42: 8) An attempt is made to evade this from the fact, that this name is given by Moses to the altar which he built, and by Ezekiel to the New Jerusalem. But who sees not that the altar was erected as a memorial to show that God was the exalter of Moses, and that the name of God was applied to Jerusalem, merely to testify the Divine presence? For thus the prophet speaks, “The name of the city from that day shall be, The Lord is there,” (Eze 48: 35) In the same way, “Moses built an altar, and called the name of it JEHOVAH-nissi,” (Jehovah my exaltation.) But it would seem the point is still more keenly disputed as to another passage in Jeremiah, where the same title is applied to Jerusalem in these words, “In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is the name wherewith she shall be called, The Lord our Righteousness.” But so far is this passage from being adverse to the truth which we defend, that it rather supports it. The prophet having formerly declared that Christ is the true Jehovah from whom righteousness flows, now declares that the Church would be made so sensible of this as to be able to glory in assuming his very name. In the former passage, therefore, the fountain and cause of righteousness is set down, in the latter, the effect is described.

Section 10. The angel who appeared to the fathers under the Law asserts that he is Jehovah. That angel was the Logos of the Eternal Father. The Son being that Logos is Eternal God. Impiety of Servetus refuted. Why the Son appeared in the form of an angel.

But if this does not satisfy the Jews, I know not what cavils will enable them to evade the numerous passages in which Jehovah is said to have appeared in the form of an Angel, (Jdg 6; 7; 13: 16-23, &c.) This Angel claims for himself the name of the Eternal God. Should it be alleged that this is done in respect of the office which he bears, the difficulty is by no means solved. No servant would rob God of his honour, by allowing sacrifice to be offered to himself. But the Angel, by refusing to eat bread, orders the sacrifice due to Jehovah to be offered to him. Thus the fact itself proves that he was truly Jehovah. Accordingly, Manoah and his wife infer from the sign, that they had seen not only an angel, but God. Hence Manoah’s exclamation, “We shall die; for we have seen the Lord.” When the woman replies, “If Jehovah had wished to slay us, he would not have received the sacrifice at our hand,” she acknowledges that he who is previously called an angel was certainly God. We may add, that the angel’s own reply removes all doubt, “Why do ye ask my name, which is wonderful?” Hence the impiety of Servetus was the more detestable, when he maintained that God was never manifested to Abraham and the Patriarchs, but that an angel was worshipped in his stead. The orthodox doctors of the Church have correctly and wisely expounded, that the Word of God was the supreme angel, who then began, as it were by anticipation, to perform the office of Mediator. For though he were not clothed with flesh, yet he descended as in an intermediate form, that he might have more familiar access to the faithful. This closer intercourse procured for him the name of the Angel; still, however, he retained the character which justly belonged to him – that of the God of ineffable glory. The same thing is intimated by Hosea, who, after mentioning the wrestling of Jacob with the angel, says, “Even the Lord God of hosts; the Lord is his memorial,” (Hos 12: 5) Servetus again insinuates that God personated an angel; as if the prophet did not confirm what had been said by Moses, “Wherefore is it that thou dost ask after my name?” (Gen 32: 29, 30) And the confession of the holy Patriarch sufficiently declares that he was not a created angel, but one in whom the fulness of the Godhead dwelt, when he says, “I have seen God face to face.” Hence also Paul’s statement, that Christ led the people in the wilderness, (1Co 10: 4 See also Calvin on Acts 7: 30, and infra, 1.14.9.) Although the time of humiliation had not yet arrived, the eternal Word exhibited a type of the office which he was to fulfil. Again, if the first chapter of Zechariah (ver. 9, &c.) and the second (ver. 3, &c.) be candidly considered, it will be seen that the angel who sends the other angel is immediately after declared to be the Lord of hosts, and that supreme power is ascribed to him. I omit numberless passages in which our faith rests secure, though they may not have much weight with the Jews. For when it is said in Isaiah, “Lo, this is our God; we have waited for him, and he will save us; this is the Lord: we have waited for him, we will be glad and rejoice in his salvation,” (Isa 25: 9) even the blind may see that the God referred to is he who again rises up for the deliverance of his people. And the emphatic description, twice repeated, precludes the idea that reference is made to any other than to Christ. Still clearer and stronger is the passage of Malachi, in which a promise is made that the messenger who was then expected would come to his own temple, (Mal 3: 1) The temple certainly was dedicated to Almighty God only, and yet the prophet claims it for Christ. Hence it follows, that he is the God who was always worshipped by the Jews.

Section 11. Passages from the New Testament in which the Son is acknowledged to be the Lord of Hosts, the Judge of the world, the God of glory, the Creator of the world, the Lord of angels, the King of the Church, the eternal Logos, God blessed for ever, God manifest in the flesh, the equal of God, the true God and eternal life, the Lord and God of all believers. Therefore, the Eternal God.

The New Testament teems with innumerable passages, and our object must therefore be, the selection of a few, rather than an accumulation of the whole. But though the Apostles spoke of him after his appearance in the flesh as Mediator, every passage which I adduce will be sufficient to prove his eternal Godhead. And the first thing deserving of special observation is that predictions concerning the eternal God are applied to Christ, as either already fulfilled in him, or to be fulfilled at some future period. Isaiah prophesies, that “the Lord of Hosts” shall be “for a stone of stumbling, and for a rock of offence,” (Isa 8: 14) Paul asserts that this prophecy was fulfilled in Christ, (Rom 9: 33) and, therefore, declares that Christ is that Lord of Hosts. In like manner, he says in another passage, “We shall all stand before the judgement-seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.” Since in Isaiah God predicts this of himself, (Isa 45: 23) and Christ exhibits the reality fulfilled in himself, it follows that he is the very God, whose glory cannot be given to another. It is clear also, that the passage from the Psalms (Psa 68: 19) which he quotes in the Epistle to the Ephesians, is applicable only to God, “When he ascended up on high, he led captivity captive,” (Eph 4: 8) Understanding that such an ascension was shadowed forth when the Lord exerted his power, and gained a glorious victory over heathen nations, he intimates that what was thus shadowed was more fully manifested in Christ. So John testifies that it was the glory of the Son which was revealed to Isaiah in a vision, (John 12: 41; Isa 6: 4) though Isaiah himself expressly says that what he saw was the Majesty of God. Again, there can be no doubt that those qualities which, in the Epistle to the Hebrews, are applied to the Son, are the brightest attributes of God, “Thou, Lord, in the beginning hast laid the foundation of the earth,” &c., and, “Let all the angels of God worship him,” (Heb 1: 10, 6) And yet he does not pervert the passages in thus applying them to Christ, since Christ alone performed the things which these passages celebrate. It was he who arose and pitied Zion – he who claimed for himself dominion over all nations and islands. And why should John have hesitated to ascribe the Majesty of God to Christ, after saying in his preface that the Word was God? (John 1: 14) Why should Paul have feared to place Christ on the judgement-seat of God, (2Co 5: 10) after he had so openly proclaimed his divinity, when he said that he was God over all, blessed for ever? And to show how consistent he is in this respect, he elsewhere says that “God was manifest in the flesh,” (1Ti 3: 16) If he is God blessed for ever, he therefore it is to whom alone, as Paul affirms in another place, all glory and honour is due. Paul does not disguise this, but openly exclaims, that “being in the form of God, (he) thought it not robbery to be equal with God, but made himself of no reputation,” (Php 2: 6) And lest the wicked should glamour and say that he was a kind of spurious God, John goes farther, and affirms, “This is the true God, and eternal life.” Though it ought to be enough for us that he is called God, especially by a witness who distinctly testifies that we have no more gods than one, Paul says, “Though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) but to us there is but one God,” (1Co 8: 5, 6) When we hear from the same lips that God was manifest in the flesh, that God purchased the Church with his own blood, why do we dream of any second God, to whom he makes not the least allusion? And there is no room to doubt that all the godly entertained the same view. Thomas, by addressing him as his Lord and God, certainly professes that he was the only God whom he had ever adored, (John 20: 28)

Section 12. Christ the Creator, Preserver, Redeemer, and Searcher of hearts. Therefore, the Eternal God.

The divinity of Christ, if judged by the works which are ascribed to him in Scripture, becomes still more evident. When he said of himself, “My Father worketh hitherto, and I work,” the Jews, though most dull in regard to his other sayings, perceived that he was laying claim to divine power. And, therefore, as John relates, (John 5: 17) they sought the more to kill him, because he not only broke the Sabbath, but also said that God was his Father, making himself equal with God. What, then, will be our stupidity if we do not perceive from the same passage that his divinity is plainly instructed? To govern the world by his power and providence, and regulate all things by an energy inherent in himself, (this an Apostle ascribes to him, Heb 1: 3) surely belongs to none but the Creator. Nor does he merely share the government of the world with the Father, but also each of the other offices, which cannot be communicated to creatures. The Lord proclaims by his prophets “I, even I, am he that blotteth out thy transgressions for mine own sake,” (Isa 43: 25) When, in accordance with this declaration, the Jews thought that injustice was done to God when Christ forgave sins, he not only asserted, in distinct terms, that this power belonged to him, but also proved it by a miracle, (Mat 9: 6) We thus see that he possessed in himself not the ministry of forgiving sins, but the inherent power which the Lord declares he will not give to another. What! Is it not the province of God alone to penetrate and interrogate the secret thoughts of the heart? But Christ also had this power, and therefore we infer that Christ is God.

Section 13. Christ, by his own inherent power, wrought miracles, and bestowed the power of working them on others. Out of the Eternal God there is no salvation, no righteousness, no life. All these are in Christ. Christ, consequently, is the Eternal God. He in whom we believe and hope, to whom we pray, whom the Church acknowledges as the Saviour of the faithful, whom to know is life eternal, in whom the pious glory, and through whom eternal blessings are communicated, is the Eternal God. All these Christ is, and, therefore, he is God.

How clearly and transparently does this appear in his miracles? I admit that similar and equal miracles were performed by the prophets and apostles; but there is this very essential difference, that they dispensed the gifts of God as his ministers, whereas he exerted his own inherent might. Sometimes, indeed, he used prayer, that he might ascribe glory to the Father, but we see that for the most part his own proper power is displayed. And how should not he be the true author of miracles, who, of his own authority, commissions others to perform them? For the Evangelist relates that he gave power to the apostles to cast out devils, cure the lepers, raise the dead, &c. And they, by the mode in which they performed this ministry, showed plainly that their whole power was derived from Christ. “In the name of Jesus Christ of Nazareth,” says Peter, (Acts 3: 6) “rise up and walk.” It is not surprising, then, that Christ appealed to his miracles in order to subdue the unbelief of the Jews, inasmuch as these were performed by his own energy, and therefore bore the most ample testimony to his divinity.

Again, if out of God there is no salvation, no righteousness, no life, Christ, having all these in himself, is certainly God. Let no one object that life or salvation is transfused into him by God. For it is said not that he received, but that he himself is salvation. And if there is none good but God, how could a mere man be pure, how could he be, I say not good and just, but goodness and justice? Then what shall we say to the testimony of the Evangelist, that from the very beginning of the creation “in him was life, and this life was the light of men?” Trusting to such proofs, we can boldly put our hope and faith in him, though we know it is blasphemous impiety to confide in any creature[1]. “Ye believe in God,[2]” says he, “believe also in me,” (John 14: 1) And so Paul (Rom 10: 11, and 15: 12) interprets two passages of Isaiah “Whose believeth in him shall not be confounded,” (Isa 28: 16) and, “In that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek,” (Isa 11: 10) But why adduce more passages of Scripture on this head, when we so often meet with the expression, “He that believeth in me has eternal life?”

Again, the prayer of faith is addressed to him – prayer, which specially belongs to the divine majesty, if anything so belongs. For the Prophet Joel says, “And it shall come to pass, that whosoever shall call on the name of the Lord (Jehovah) shall be delivered” (Joel 2: 32) And another says, “The name of the Lord (Jehovah) is a strong tower; the righteous runneth into it and is safe,” (Pro 18: 10) But the name of Christ is invoked for salvation, and therefore it follows that he is Jehovah. Moreover, we have an example of invocation in Stephen, when he said, “Lord Jesus, receive my spirit;” and thereafter in the whole Church, when Ananias says in the same book, “Lord, I have heard by many of this man, how much evil he has done to thy saints at Jerusalem; and here he has authority from the chief priests to bind all that call on thy name,” (Acts 9: 13, 14) And to make it more clearly understood that in Christ dwelt the whole fulness of the Godhead bodily, the Apostle declares that the only doctrine which he professed to the Corinthians, the only doctrine which he taught, was the knowledge of Christ, (1Co 2: 2) Consider what kind of thing it is, and how great, that the name of the Son alone is preached to us, though God command us to glory only in the knowledge of himself, (Jer 9: 24) Who will dare to maintain that he, whom to know forms our only ground of glorying, is a mere creature? To this we may add, that the salutations prefixed to the Epistles of Paul pray for the same blessings from the Son as from the Father. By this we are taught, not only that the blessings which our heavenly Father bestows come to us through his intercession, but that by a partnership in power, the Son himself is their author. This practical knowledge is doubtless surer and more solid than any idle speculation. For the pious soul has the best view of God, and may almost be said to handle him, when it feels that it is quickened, enlightened, saved, justified, and sanctified by him.

http://www.vor.org/rbdisk/html/institutes/index.html

 

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Raging against “Churchanity

Churchanity: the cult like practice of attending “church” three times a week merely to sing six congregational songs, give a laundry list of wants, needs, whinings and problems to God, hear two “special” songs, take up an offering, and sit through three sermons (spoon-fed to the congregation so no-one has to think)… and feel like we have been good “Christians” and worshipped because of it. Yeah buddy, we do God such a favor don’t we? Ummm-hum, that will cause people to grow won’t it? Grrrrrr!

It grieves my very soul to think that this milk toast, anemic, anorexic practice we call “Church” has anything to do with Jesus Christ. Where did we come up with this idea that every service has to be a lecture? Does anyone study his or her Bible? In the Synagogue we see Jesus and Paul, the Scripture was read and then it was discussed… The modern abomination is for the hired gun to mount the pulpit and lecture to everyone for 30-45 minutes and get out in time to be first in line at the restaurant. Sometimes a passage of Scripture is read, and then never referenced again in the lecture. Many times Scripture or a passage is merely used as proof text to under gird the point the “professional” is trying to make from the pulpit. (taking text out of context)

Then there is the idea that there is a difference in “Preaching” and “Teaching” as if there is an either/or aspect to them. This idea that Preaching is for the pulpit and teaching is for the Sunday school room is pure bunk! Most preaching is the hired gun spoon-feeding (or bottle feeding) the flock. There is no opportunity to discuss the “message” or sermon. It is accepted that the hired gun is on a higher spiritual level and a better “Christian” so he is above questioning and his word is “directly from the throne of God.”

Additionally there is the, “all we need to know is right here in our 1611 King James Bible! The 1611 was good enough for Saint Paul…it’s good enough for me.” (I have actually heard that statement “preached” by some Independent, Fundamental, Baptist preacher on a local “christian” radio show.) Then scripture is interpreted in light of 2009 instead of the century in which it was written.

In conclusion, if that is all there is to Churchanity, and we are not growing, and being educated in the Church about church history (good and bad) about doctrinal soundness and the differences between essential and non-essential issues… then we deserve to be ridiculed as cult members following a myth religion.

So what do we do? How do we make the change? How do we touch a world that sees these issues in us (who claim to be Christians) better than we do ourselves? How do we make a difference? How do we break away from “Churchanity” and show the world around us the Jesus Christ who is revealed in Scripture? How do we throw off the traditionalism of Churchanity and be true followers of Jesus Christ?   I don’t want mediocre churchanity any longer, I want a radical world changing fellowship with fellow believers in Christ who are living Philippians 1:27-28, “Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel, and not frightened in anything by your opponents. This is a clear sign to them of their destruction, but of your salvation, and that from God.”

It is a sad commentary that we look on the pews of our modern day churches as a “mission field”, which speaks volumes to our misconception of the Biblical Church mandate. We have watered down the Gospel to the point our churches are filled with lost people… who think they are saved… only to occasionally find out they aren’t. Modern Evangelistic methods have us inviting the lost to come to church where they will get under the sound of the hired gun [i.e. Professional Preacher] and get saved. We present such a weak anemic, anorexic version of the Gospel that everybody is saved… just ask him or her. That begs another question,  “Why do we think we have to make the gospel presentation so over simplified?”  Jesus never made it easy… look at how he addressed Nicodemus, or the rich young ruler. So the result is our churches are full of posers and wanna-be’s that are living a lie… I know I was one.
So where did we get this idea that three sermons or lectures a week constitutes going to “Church?
I may offend everyone but this idea that Church is just a lecture series doesn’t add up. More and more it seems that the lectures are the requirement for giving the pastor a paycheck. Or the other side of that coin, we are paying the pastor to preach and we expect him to preach… we want the three sermons we are paying him for. How much learning takes place in a lecture? Facts can be given and ideas communicated, and truth can be told… but it is limited one-way conversation! How does a pastor feed the flock and take care of it if all there is… is a lecture? If the pastor cannot have conversation with the congregation and answer the “Why” questions to at least the second degree… How can the average pew sitter learn to give an answer for the hope that is in them?

When did “Church” become this one-way conversation?
Someone asked me about 1 Timothy 5:18 stating it is proof for freeing the pastor from “from worldly labor, that he may focus on his teaching ministry.” Paul went to great lengths to support himself in the ministry, so I’m not sure he was advocating for the paid “Professional” preacher. Especially in the IFB and IFBx movements there has been too much abuse of the paid Professional position. This creates a slippery slope that becomes a vocation. And when you have a small church what does the “Pastor” do with all that extra time on his hands???
But I digress…
… where do we get the idea from, that attending three sermons a week (the lecture series) constitutes feeding the flock (or going to Church)? How can there be learning and growth in one-way only conversation? Don’t get me wrong, I have not arrived, I do not know it all and I appreciate good expositional preaching (hard to find in the rusted buckle of the Bible Belt) and I appreciate godly men who are apt to preach/teach. I am just fed up with what passes for “church” these days. Where is the, “and what you have heard from me in the presence of many witnesses entrust to faithful men who will be able to teach others also.” That takes a hands-on approach and may include lecture… but is not left exclusively to lecture.

I’m still wrestling with this issue and I cannot reconcile what passes for modern day church and modern day Christianity with what I find in the Bible. And I realize it starts with me… I’m having a Jacob moment here wrestling with what is and what ought to be.

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What is Church?

I have been struggling with this issue for several months now. Our congregation is currently without a Pastor (or Preaching elder) and one candidate we interviewed asked us, “Why do you exist, or why should the doors remain open at your building and not merge with another Bible-believing church?” That really started me to thinking and the only answer I could come up with, is, “If all we are, and are going to be, is another Independent Baptist Church in a sea already polluted with Independent Baptist Churches then we have no purpose and I cannot find justification for our continued existence.” I have wrestled with that question long and hard which naturally led me to the other question you have to ask, “What then IS Church?”

I know more about what it is ‘not’ right now, than what it is. It is not the bunker where “Christians” gather in order to “be ye separate” nor is it a place where we invite ‘sinners’ in so that that they might get under the “sound of the gospel” preached by the “man of God.”

First: The assembly of the saints of God is for their edification, exhortation, and a time to be built up in the faith through the word, fellowship and most of all worship of the one who is worthy, our Lord God Jesus Christ and God the Father thru whom, in whom and by whom all things exist. (a bit preachy but true). The Assembly is not to be made into the primary source of evangelism that it has become in so many American “Churches”.

Second: The “sound of the gospel” is such a cop-out. That is the mantra of lazy so-called Christians who have thrown off their primary roll as priests and ambassadors. Each and every one of us who name the name of Jesus Christ as our Lord and Saviour are called to be witnesses and be ready to give to anyone who asks us, reason for the hope that is within us. To drag a lost person to “Church” so that they get under the “sound of the gospel” is nothing less than Roman Catholicism re-dressed in some other denominational camouflage. Every believer should be able to tell anyone who asks what we believe, why we believe it and tell what Jesus Christ had done for us. (Nowhere in scripture does it say we have to be “deal closers” as if we are part of some divine marketing campaign.)

Third: there is the whole “man of God” issue. Last time I checked everyone who is Born again is a Child of God and that makes us, men and women of God. The very idea of Clergy and Laity came out of Ignatius, Irenaeus, Cyprian, and Augustinian teachings that created the whole “Christian” class/ caste system.

I recently read, Jim Petersen’s “Church Without Walls.” there is much I learned in this book about what Church ought to be.  There is so much more that I will have to read, research and pray about but I know for myself I have already jettisoned the normal version of the American church, along with most of the pop-dispensationalism that comes with it. I have come to the conclusion that the pre-mil/pre-trib rapture theory is deadly to the health of a church, because it soon settles for becoming a bunker where everyone is content to merely “occupy” until Jesus comes. And then every disaster and calamity that makes the news is heralded as “you know we are living in the end days” and “it can’t be long now…” and many churches climb in the bunker and close the hatch… then the world around us no longer sees a people of God who have good news… but members of an increasingly irrelevant sub-culture.

The answer is out there…  so on I go…

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Independent, Fundamental, Baptist …..bunker-ism

For some time now I have been wrestling with several issues that are “Church” related and I have finally come to a few conclusions about where I stand on them.  Not long ago I asked everyone to comment on the words I posted: Independent, Fundamental, Baptist, and some others.  The answers I got back were about what I had expected.  Mostly negative.   My own thoughts on those terms and definitions were about the same.  The original definitions were not what they mean today.  I could mostly agree with R.A.Torrey and those old-timers on how they defined the terms back then, but what the movement has become today is poison to the soul.  The Independent, Fundamental Baptist has become synonymous with spiritual tyranny, and modern Pharisee-ism.  If you don’t look like us, walk like us, talk like us, listen to the same music we do, cut you hair like we do, believe in the end times like we do, and believe that the 1611 King James Bible is the only English version, and the only true version of the Bible… then you cannot be ‘right with God.’  To all this I say, “Horse feathers!” 

     Recently we had a group in at ‘church’ that showed us a glimpse of how “Church” ought to be.  There was praise music and hymns, which truly prepared our hearts for worship.  There was Scripture reading that pointed our minds in the direction of the message to come so that by the time we arrived at the message we were ready for the word of God.  The Exposition of God’s word was like going to Golden Corral after rooting around in Mother Hubbard’s Cupboard!

      The only thing that would have made it better would have been if the Scripture had been ESV, NKJV, or NASB.  The strict adherence to KJV, even if only to say it is the ‘preferred” version is to leave an anchor smack dab in the middle of the IFB harbor.   (Don’t get me wrong; I believe that the KJV is a beautiful English Translation of the Scriptures.  I grew up on the KJV but dogmatic adherence to the KJV is an unnecessary restriction of the Gospel message.)  It is not the KJV version I have issue with, it is the ignorant, militant, arrogance with which the KJV camp declares you cannot be “right with God” unless you only preach out of the KJV. Here is a link to a prime example of ignorant, militant, arrogant, anti-intellectualism:   http://amazinggracebaptistchurchkjv.com/Download99.html

Once you start down that slippery slope of legalism this is where you end up.  So, we need to get over our cultic adherence to the KJV as some, “you can’t be right with God unless you only use this bible,” standard.  Too many are making a Bible version out to be essential doctrine…  Again, to this I say, “Horse feathers!” Get over it.  I do agree with John Piper, make sure the Bible you use has all the words in it… so preach from a word-for-word translation not a thought-for-thought.  (But even then, to say one can’t be saved by reading God’s word as found in the NIV and others is poppycock! “Horse feathers” to that as well.)  God has used his word in many different translations to bring men, women and children from all tribes and tongues to repentance and saving Grace.

     Now most of this note has been to make a stand against the movement known as Independent, Fundamental Baptist. ” Unless I am convinced by proofs from Scriptures or by plain and clear reasons and arguments, I can and will not retract, for it is neither safe nor wise to do anything against conscience. Here I stand. I can do no other. God help me. Amen.”  Luther said these words as he stood against what he knew to be error in doctrine and practice in the Church of his day.  I feel the same way regarding the way church is practiced in the IFB world.  The IFB model says anyone can preach so long as they “say” they are called to be a preacher; then go on to make  a major emphasis on the difference in the “pew” Christian and the full-time “man of God.”   There is a mystical veneration that is shown toward the “man of God” aka “God’s anointed“(Read Ephesians 4:8-16, the emphasis is not on the ‘gifts’ but on why the gifts were given and what they are to be used for) …and all the congregation is to be in submission to this super saint.  (horse feathers)

      Ok, let’s unpack all that.  For the most part the little Independent Baptist churches have a pastor that is usually, not formally trained in any of the disciplines (literature, language, grammar, leadership, logic or philosophy) that one would associate with the gifts of teaching. If they are trained it is at an IFB college where they are trained in the IFB way.  This model perpetuates an anti-intellectual mindset that is killing Christianity. All they  really require is the calling to “full-time” service.  (“Full-time service” in the IFB model means preaching is one’s chosen or ‘called to’ vocation.  i.e. a full time paycheck.) Last time I checked every believer is called to “full-time” Christian service. 

Which brings us to the IFB “man of God” myth.  Last time I checked if you are a born again Child of God then you are a “man (or woman) of God.”  The IFB Model creates a Christian Caste system where there are different classes of Christians.  Basically it is the IFB version of Roman Catholicism, only the pope is localized -vs.- the centralized version found in RC.  The Biblical model is that God has, “…gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes.” Ephesians 4:11-14    Nowhere in the Scripture do we find some mystical anointing that creates a special Christian “Priesthood” apart from the general Ambassadorship and Priesthood all redeemed Saints of God are called to.  According to Scripture, all we who believe are Priests and Ambassadors of and for our God and His kingdom.  Some are gifted to be able to preach/teach, and some to sing, and some to help, and some to administrate but all to minister! 

What IFB bunker-ism leaves us with is a “one-man rule” model;  where the “anointed one of God” is not to be questioned (especially not from the congregation, ie.”Touch not god’s self anointed”).  Much like the Charismatics, while the “man of God” is behind the “sacred desk” his words are “God breathed.”  This in turn either leads to the “man of God” becoming a tyrant without accountability to anyone but God… or it leads to a power struggle in the church.  I have seen both.  Usually this leads to a split and more often than not those who leave will toss a rock down the street and wherever it lands… they start a new IFB Church (instead of finding an existing Church family to plug into.)   The biblical model for church rule is in multiple elders who have the gifts to lead, preach/teach (the pastor is required to be gifted to both proclaim and explain) and shepherd the congregation.  No one man should ever have the absolute power in a church… that leads to guys wearing sunglasses preparing you some special kool-aid.  It is the breeding ground for cult like practices that are killing Christianity in America. (Think Jimmy Swaggert, Ted Haggard, Jim Baker, Jack Hyles

So, having said all that, “what do I now do?”  I know that I am going to make a stand to purge all IFB practices my family is exposed to, wherever I find them.   I want to see radical Biblical Christianity in practice.  It is not to be found in the experiential form of church that is the mainstay of the IFB movement.  That is, where the people are looking for someone to preach ‘hard‘ to them, and step on their toes.  (In the IFB world this is the manifestation of “good” preaching, having one’s toes stepped on.)  Such experiential “churchanity” allows the hearer to rely solely on the experience and not have to read the Word of God and think about the word of God.  It is the ability to warm the pew, have the message spoon or bottle-fed to you, get burped and have a warm fuzzy about having gone to church that week.  The experiential ‘churchanity’ undermines the “Sufficiency of God’s Word.” 

I want to have to stretch for the message… I want to have to reach up and grasp the fruit of truth, not have it pre-chewed and regurgitated on me.  So, I am drawing a line in the sand and like Luther here I stand.  My family and I choose to follow the path of the Reformed Theology first, and then Baptist if it is available as reformed.  Sola scriptura – Sola fide – Sola gratia – Solo Christo – Soli Deo gloria

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Amen…

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