Through the advent, life, death, and resurrection of Jesus Christ the forgiveness of God and justification of sinners has come to those who repent and believe the gospel.
That brings me to continue my summary of Calvin’s doctrine of justification by faith. Christ was born so we would be put right with God. Amazing is it not? God himself in his self-giving in his Son put us right with him so he could be our Father.
1. Andreas Osiander (1498-1552), a German guy thought and wrote about justification, but Calvin thougth it was wrong so he took him on. Basically Osiander taught that the sinner is justified by Christ by becoming essentially one with him ontologically; having Christ’s essence mixed, co-mingled with the sinner.
Calvin defines the idea this way, “He (Osiander) pretends that we are substantially righteous in God by the infusion both of his essence and of his quality... Then he throws in a mixture of substances by which God ‘transfusing himself into us, as it were,’ makes us part of himself” (Pg., 730,731).
2. Now it is very true that the justified sinner partakes of Christ’s nature, possesses the indwelling of the Holy Spirit, is a member of Christ and has Christ as his Head; in short he is in union with Christ. But a distinction must be made. By faith we receive the righteousness of Christ’s Person, not His very essence.
3. Osiander also asserted that if the sinner does not receive the essence of Christ, a sinner’s nature will remain corrupt and sinful vices will grow. Osiander was mistaken and many still are on this point. Why, by failing to realize that righteousness and sanctification are “jointly inseparable” (Pg., 732).
For Calvin, the goal of justification was sanctification. Calvin is very clear that there is no justification without sanctification. Karl Barth explains that for Calvin, "It is certainly not in virtue of our holiness that we enter into fellowship with God. We have to stand in this already if, engulfed by His holiness, we are to follow where He calls. But it belongs to His glory that this should take place, for there can be no consortium between Him and our iniquity. We cannot, therefore, glory in God without—and this is for Calvin the basic act of penitence and the new life—renouncing all self-glorying and thus beginning to live to God’s glory. Thus the righteousness of God calls for symmetry, a consensus, which must be actualized in the obedience of the believer. It calls for a confirmation of our adoption to divine sonship. For this reason the one grace of God is necessarily sanctifying grace as well." Church Dogmatics Vol.4. Pt.2. Pg 506.
Calvin when on to say too, that there is no sanctification without justification. After all as Calvin said, "Repentance cannot exist without true faith." For how can a man truly repent before God if he does not know he belongs to God, and how can he know he belongs to God until has been grasped by God's grace? “Whomever, therefore, God receives into grace, on them he at the same time bestows the spirit of adoption (Rom. 8:15), by whose power he remakes them to his own image” (Pg., 732).
4. What about faith itself? Does it of itself possess the power to justify? No. Why? “For if faith justified of itself or through some intrinsic power, so to speak, as it is always weak and imperfect it would effect this only in part; thus the righteousness that conferred a fragment of salvation upon us would be defective” (Pg., 733).
5. Properly speaking it is God through Christ who justifies and faith is “a kind of vessel” (Pg., 733); the instrumental cause of justification.
6. Now about union with Jesus Christ. This justification which is wrought by God, through the Person and work of Christ brings with it a mystical union with Christ, but not a union with him in his essence. Calvin explains this union in these words. “Christ, having been made ours, makes us sharers with him in the gifts with which he has been endowed...because we put on Christ and are engrafted into his body, because he deigns to make us one with him. For this reason, we glory that we have fellowship of righteousness with him” (Pg., 737). We rejoice, not that we are him (we are not united to him in his essence), but that we are his brothers, his joint heirs, his servants, God’s sons, and part of the Temple of God in Christ.
Tuesday, December 29, 2009
Jesus is Lord even at Christmas.
Hope all of you had a fun and refreshing time over the holidays. In talking about Christmas with my kids the big question was… “What is it? Is it a tradition about having a certain “spirit,” buying gifts and spending time with the family, or is it a Christian holiday?”
For the majority in Canada it is the former. The stores, the buyers, the gift-givers consciously refrain from speaking about the birth of Jesus, and if there is a nativity scene, or wise men and so on, it is mostly for Christmas decorations; not a symbol of the gift of Israel’s God to the world. Then there is the god many want at this time of year, namely the god of good-will, of sentimental memories where we want the Christmas spirit, as Faith Hill sings to, “never go away.” She asks, “Why have you gone away Christmas, I’m changing does that mean you’re changing too?” Add to this the other religions which also use this season as a time of celebration, and the predominance of Christ in Christmas shrinks even more. The Hindu’s have Sakranti, the Jews Hanukah, and the Muslims Al-Hijira.
Should Christians lament this? We should mournful over the sin involved, but not because somehow our concept of Christmas has been spoiled! The fact is Christians and the church too often participates gladly in the "spirit" of Christmas, the stuff, and the sentamentalism. So actually, now even in the face of Christmas we can live and speak the good news of Christ. We can say he is Lord, not the “spirit” of Christmas etc.
Instead of Christians being concerned that the Christmas holiday is going bad and getting worse we should remember and by faith declare that the birth of Jesus Christ is a great work of God which calls us to worship him.
For the majority in Canada it is the former. The stores, the buyers, the gift-givers consciously refrain from speaking about the birth of Jesus, and if there is a nativity scene, or wise men and so on, it is mostly for Christmas decorations; not a symbol of the gift of Israel’s God to the world. Then there is the god many want at this time of year, namely the god of good-will, of sentimental memories where we want the Christmas spirit, as Faith Hill sings to, “never go away.” She asks, “Why have you gone away Christmas, I’m changing does that mean you’re changing too?” Add to this the other religions which also use this season as a time of celebration, and the predominance of Christ in Christmas shrinks even more. The Hindu’s have Sakranti, the Jews Hanukah, and the Muslims Al-Hijira.
Should Christians lament this? We should mournful over the sin involved, but not because somehow our concept of Christmas has been spoiled! The fact is Christians and the church too often participates gladly in the "spirit" of Christmas, the stuff, and the sentamentalism. So actually, now even in the face of Christmas we can live and speak the good news of Christ. We can say he is Lord, not the “spirit” of Christmas etc.
Instead of Christians being concerned that the Christmas holiday is going bad and getting worse we should remember and by faith declare that the birth of Jesus Christ is a great work of God which calls us to worship him.
Thursday, December 24, 2009
Calvin’s Institutes: Doctrine of Justification Pt.1
Chapter 11 of Book 3 starts the big section of justification by faith. It goes all the way to chapter 18. This was a big subject for Calvin, and all the Reformers. It’s still a big subject today. Just google justification by faith and you’ll step into a huge discussion. From N.T Wright to John Piper to Guy Waters to Pope Benedict XVI this issue is examined, reasserted, some would say being redefined.
I want to simply review what Calvin in his Institutes. I will make four posts on Chapter 11.
1. Justification by faith alone is the article upon which the church stands or falls and the article upon which the sinner stands or falls. This was both Luther and Calvin’s position.
2. The sinner partakes of Christ, not by any merit of his own, but by faith which is itself a gift of God’s grace. As Calvin writes, “Christ was given to us by God’s generosity, to be grasped and possessed by us in faith” (Pg., 725).
3. If the sinner is given grace to embrace Christ by faith alone, he receives a double grace, as Calvin says, “By partaking of him, we principally receive a double grace: first, that being reconciled to God through Christ’s blamelessness, we may have in heaven instead of a Judge an gracious Father…and secondly, that sanctified by Christ’s spirit we may cultivate blamelessness and purity of life” (Pg., 725).
4. To understand this doctrine, two terms must be understood.
First. What does it mean to be justified in God’s sight? Calvin gives the meaning. “He is said to be justified in God’s sight who is both reckoned righteous in God’s judgment and has been accepted on account of his righteousness” (Pg., 726). However, man is a sinner, guilty before God. God cannot accept him as righteousness simply because he is not righteous. The wrath of God is what he deserves. But if God reckons him as righteous by giving him righteousness, that sinner will stand before God, while all the others will justly fall before God. That righteousness is Christ’s righteousness imputed to the elect sinner, and is received by faith alone.
Second. Is a person justified by faith or works? It cannot be by works because a sinner cannot “meet and satisfy God’s judgment” (Pg., 726). “Justified by faith is he who, excluded from the righteousness of works, grasps the righteousness of Christ through faith, and clothed in it, appears in God’s sight not as a sinner but as a righteous man” (Pg., 726). All “in Christ.”
5. Calvin clearly sums up justification this way: “We explain justification simply as the acceptance with which God receives us into his favor as righteous men. And we say that it consists in the remission of sins and the imputation of Christ’s righteousness” (Pg., 727). This is what the Bible teaches. (Gal. 3:8,26; Rom. 8:33-34; Ps. 32:1-2; 2 Cor. 5:18-20; Rom. 5:19; 4; 3:20-25)
6. In conclusion, “to justify means nothing else than to acquit of guilt him who was accused, as if his innocence were confirmed...he absolves us not by the confirmation of our own innocence but by the imputation of righteousness, so that we who are not righteous in ourselves may be reckoned as such in Christ” (Pg., 728).
I want to simply review what Calvin in his Institutes. I will make four posts on Chapter 11.
1. Justification by faith alone is the article upon which the church stands or falls and the article upon which the sinner stands or falls. This was both Luther and Calvin’s position.
2. The sinner partakes of Christ, not by any merit of his own, but by faith which is itself a gift of God’s grace. As Calvin writes, “Christ was given to us by God’s generosity, to be grasped and possessed by us in faith” (Pg., 725).
3. If the sinner is given grace to embrace Christ by faith alone, he receives a double grace, as Calvin says, “By partaking of him, we principally receive a double grace: first, that being reconciled to God through Christ’s blamelessness, we may have in heaven instead of a Judge an gracious Father…and secondly, that sanctified by Christ’s spirit we may cultivate blamelessness and purity of life” (Pg., 725).
4. To understand this doctrine, two terms must be understood.
First. What does it mean to be justified in God’s sight? Calvin gives the meaning. “He is said to be justified in God’s sight who is both reckoned righteous in God’s judgment and has been accepted on account of his righteousness” (Pg., 726). However, man is a sinner, guilty before God. God cannot accept him as righteousness simply because he is not righteous. The wrath of God is what he deserves. But if God reckons him as righteous by giving him righteousness, that sinner will stand before God, while all the others will justly fall before God. That righteousness is Christ’s righteousness imputed to the elect sinner, and is received by faith alone.
Second. Is a person justified by faith or works? It cannot be by works because a sinner cannot “meet and satisfy God’s judgment” (Pg., 726). “Justified by faith is he who, excluded from the righteousness of works, grasps the righteousness of Christ through faith, and clothed in it, appears in God’s sight not as a sinner but as a righteous man” (Pg., 726). All “in Christ.”
5. Calvin clearly sums up justification this way: “We explain justification simply as the acceptance with which God receives us into his favor as righteous men. And we say that it consists in the remission of sins and the imputation of Christ’s righteousness” (Pg., 727). This is what the Bible teaches. (Gal. 3:8,26; Rom. 8:33-34; Ps. 32:1-2; 2 Cor. 5:18-20; Rom. 5:19; 4; 3:20-25)
6. In conclusion, “to justify means nothing else than to acquit of guilt him who was accused, as if his innocence were confirmed...he absolves us not by the confirmation of our own innocence but by the imputation of righteousness, so that we who are not righteous in ourselves may be reckoned as such in Christ” (Pg., 728).
Tuesday, December 22, 2009
Calvin’s Institutes: We can enjoy this life.
My entry last Friday indicated I was summarizing Book 3, chapter 8. Wrong. It was chapter 9. So this summary summarizes Book 3, chapter 10 of the Institutes. Its title is, How we Must Use the Present Life and Its Helps.
Here Calvin is down to earth giving us good advice about how we can live our Christian life here and now. In the last entry I mentioned Calvin’s eschatology does not consistently lean toward the blessing and power of the resurrection and the age of the Spirit. In this chapter he is leaning more than he did in the last chapter. There is a good worldview here.
1. God’s children are pilgrims travelling to the Heavenly Kingdom (Lev. 25:23; 1 Chr 29:15; Ps. 39:13; 119:19; Heb. 11:8-10, 13-16; 13:14; 1 Peter 2:11). But another thing is certain as well. “If we must simply pass through this world, there is no doubt we ought to use its good things in so far as they help rather than hinder our course” (Pg., 719).
2. Because of the human propensity to self indulgence, we must be careful to maintain a proper balance in the use of the good things God has given. Persons can slide into the area of intemperance and covetousness, or they can slide into severe asceticism and not rejoice in those good things God has given them to enjoy.
3. Calvin says the principle to remember is “that the use of God’s gifts is not wrongly directed when it is referred to that end to which the Author himself created and destined them for us, since he created them for our good, not for our ruin. Accordingly, no one will hold to a straighter path than he who diligently looks to this end” (Pg., 720).
4. Though men and women at times overflow in asceticism, intemperance and the lust of the flesh is they easier sin to fall into. “Unless they are kept in order, they overflow without measure” (Pg., 721). No person can recognize God, and be grateful to him, if his mind is filled with the lust of the flesh, lust of the eyes and the pride of life. Remember Paul’s verse in Rom. 13:14; “if we yield too much to these (desires), they boil up without measure or control” (Pg., 722).
Here the medieval mysticism and devotio mederna come out again. Self-discipline was the key to a godly life. Obviously, there is some truth to this. Proverbs makes it clear that a man who can control himself is better than a general with all the tactical acumen and strength who can take a city (Prov 16:23).
5. To control wrong cravings, pride, substances, and other passions Calvin writes that we should first put on the bridle of recognizing that all things are created for us, for the express purpose of revealing God as Creator and rendering thanksgiving in our hearts for his kindnesses to us. As we look for Christ the king and that eternal city whose builder and maker is God, we can use the good things in this life with temperance and to the glory of God.
6. Well, the question comes up, “How do we handle what we can enjoy?”
First, humility. Remember the flesh, meaning our wishes or our passions, is never satisfied. Calvin writes that the Christian should “indulge oneself as little as possible; but on the contrary, with unflagging effort of mind to insist upon cutting off all show of superfluous wealth, not to mention licentiousness” (Pg 723).
Second, wisdom. Be wise enough about yourself and Scripture to “diligently to guard against turning helps into hindrances” (Pg., 723). Here the subject of Christian liberty comes up. A believer can be free to do certain things, but in this freedom they must not let any activity become a hinderance.
Third, contentment. To control lust of the flesh, Calvin tells us to put on the bridle of “being content with what you have!” “They who have narrow and slender resources should know how to go without things patiently, lest they be troubled by an immoderate desire for them” (Pg., 723). (Phil. 4:12)
Fourth, stewardship. God in his great love and mercy has given us a calling in life. Therefore, knowing the love and kindness of God in giving us that particular status, vocation, or monetary condition, let us be good stewards, disciplined for the glory of God. (Lk. 16:2)
Here Calvin is down to earth giving us good advice about how we can live our Christian life here and now. In the last entry I mentioned Calvin’s eschatology does not consistently lean toward the blessing and power of the resurrection and the age of the Spirit. In this chapter he is leaning more than he did in the last chapter. There is a good worldview here.
1. God’s children are pilgrims travelling to the Heavenly Kingdom (Lev. 25:23; 1 Chr 29:15; Ps. 39:13; 119:19; Heb. 11:8-10, 13-16; 13:14; 1 Peter 2:11). But another thing is certain as well. “If we must simply pass through this world, there is no doubt we ought to use its good things in so far as they help rather than hinder our course” (Pg., 719).
2. Because of the human propensity to self indulgence, we must be careful to maintain a proper balance in the use of the good things God has given. Persons can slide into the area of intemperance and covetousness, or they can slide into severe asceticism and not rejoice in those good things God has given them to enjoy.
3. Calvin says the principle to remember is “that the use of God’s gifts is not wrongly directed when it is referred to that end to which the Author himself created and destined them for us, since he created them for our good, not for our ruin. Accordingly, no one will hold to a straighter path than he who diligently looks to this end” (Pg., 720).
4. Though men and women at times overflow in asceticism, intemperance and the lust of the flesh is they easier sin to fall into. “Unless they are kept in order, they overflow without measure” (Pg., 721). No person can recognize God, and be grateful to him, if his mind is filled with the lust of the flesh, lust of the eyes and the pride of life. Remember Paul’s verse in Rom. 13:14; “if we yield too much to these (desires), they boil up without measure or control” (Pg., 722).
Here the medieval mysticism and devotio mederna come out again. Self-discipline was the key to a godly life. Obviously, there is some truth to this. Proverbs makes it clear that a man who can control himself is better than a general with all the tactical acumen and strength who can take a city (Prov 16:23).
5. To control wrong cravings, pride, substances, and other passions Calvin writes that we should first put on the bridle of recognizing that all things are created for us, for the express purpose of revealing God as Creator and rendering thanksgiving in our hearts for his kindnesses to us. As we look for Christ the king and that eternal city whose builder and maker is God, we can use the good things in this life with temperance and to the glory of God.
6. Well, the question comes up, “How do we handle what we can enjoy?”
First, humility. Remember the flesh, meaning our wishes or our passions, is never satisfied. Calvin writes that the Christian should “indulge oneself as little as possible; but on the contrary, with unflagging effort of mind to insist upon cutting off all show of superfluous wealth, not to mention licentiousness” (Pg 723).
Second, wisdom. Be wise enough about yourself and Scripture to “diligently to guard against turning helps into hindrances” (Pg., 723). Here the subject of Christian liberty comes up. A believer can be free to do certain things, but in this freedom they must not let any activity become a hinderance.
Third, contentment. To control lust of the flesh, Calvin tells us to put on the bridle of “being content with what you have!” “They who have narrow and slender resources should know how to go without things patiently, lest they be troubled by an immoderate desire for them” (Pg., 723). (Phil. 4:12)
Fourth, stewardship. God in his great love and mercy has given us a calling in life. Therefore, knowing the love and kindness of God in giving us that particular status, vocation, or monetary condition, let us be good stewards, disciplined for the glory of God. (Lk. 16:2)
Friday, December 18, 2009
Calvin’s Institutes: Calvin wants heaven.
Calvin was a Reformer practicing and pleading for ad fontes. Nevertheless, he was a man of his times, and as George H. Tavard has shown his spirituality in connection with how we should view heaven and this earthly life is reminiscent of medieval mysticism and of the devotio mederna. That is seen in this chapter of his Institutes (Book 3, Chapter 8).
Here is my summary.
1. Heaven is the place we seek and long for as Christians. That is, we seek and long for it only as God by tribulation and sore chastisements faithfully teach us the vanity of this life.
2. Why do we so easily forget about heaven? Calvin tells us “our blockishness arises from the fact that our minds, stunned by the empty dazzlement of riches, power, and honors, become so deadened that they can see no farther...In fine, the whole soul, enmeshed in the allurements of the flesh, seeks its happiness on earth” (Pg., 712).
3. God in love for his elect continually proves and demonstrates the miseries of this world, giving us tribulations and sore chastisements.
4. This does not mean we should hate this life. Life is a gift from God which teaches us of God’s love, goodness, and authority over us.
Calvin: “When we are certain that the earthly life we live is a gift of God’s kindness, as we are beholden to him for it we ought to remember it and be thankful. Then we shall come in good time to consider its most unhappy condition in order that we may, indeed, be freed from too much desire of it” (Pg., 715).
5. Paul longed for the life to come, but he also served God while he was living in this world. This is to be the stance of the Christian. As Calvin puts it, “We are now, by God’s will, at our sentry post” (Pg., 716). We serve God in joy on this earth until we die. [2 Cor. 5:6; Rom 7:24 w/ Phil 1:23-24; Rom 14:8]
6. But are not many scared to death of death itself? Yes. Only godly knowledge overcomes this fear, and the believer must heartily apply his mind and heart to God’s promise if he will escape this cold fear.
7. Does not faith seek what we naturally dread? Believers desire to be clothed with immortality (2 Cor. 5:2-3), and those filled with God’s Spirit look for a city whose builder and maker is God (Heb. 11). Believers joyfully await the day of resurrection (Tit. 2:3 w/ 2 Tim. 4:8) and praise God as their redemption draws closer, day by day. (Lk. 21:28)
8. We must not envy the wicked and their seeming comfort in this life (Ps.73:2-3). They will not be blessed in the next life, they will be punished. (Isa. 66:24; Matt. 25:41; Mark 9:43,46; Rev. 21:8; 2 Thess. 1:6-
7). However, God’s children are and will be victorious through Christ. Calvin writes: “If believers’ eyes are turned to the power of the resurrection, in their hearts the cross of Christ will at last triumph over the devil, flesh, sin, and wicked men” (Pg., 719).
9. In conclusion, “Let the aim of believers in judging mortal life, then, be that while they understand it to be of itself nothing but misery, they may with greater eagerness and dispatch betake themselves wholly to meditate upon that eternal life to come” (Pg., 716).
This is my comment. Calvin’s eschatology does not consistently lean toward the blessing and power of the resurrection and the age of the Spirit. Yes Calvin is a theologian of the Spirit and gives bright sunshine to the Spirit’s role in our union with Christ, sacraments, and Christian sanctification, but in this section of the Institutes we are not left with a clear hope or a healthy outlook for our present life. The already but not yet does not come out clearly. This life is miserable, but we need to make the best of it for God, but real life is always in heaven. This is the devotion moderna.
The NT teaches us the victory of Jesus Christ. What is bad about this world is sin; but that sin has been overcome and is being overcome through Christ’ gospel. Through this gospel the world will be made new as the gospel spreads to all even as the waters cover the sea.
Here is my summary.
1. Heaven is the place we seek and long for as Christians. That is, we seek and long for it only as God by tribulation and sore chastisements faithfully teach us the vanity of this life.
2. Why do we so easily forget about heaven? Calvin tells us “our blockishness arises from the fact that our minds, stunned by the empty dazzlement of riches, power, and honors, become so deadened that they can see no farther...In fine, the whole soul, enmeshed in the allurements of the flesh, seeks its happiness on earth” (Pg., 712).
3. God in love for his elect continually proves and demonstrates the miseries of this world, giving us tribulations and sore chastisements.
4. This does not mean we should hate this life. Life is a gift from God which teaches us of God’s love, goodness, and authority over us.
Calvin: “When we are certain that the earthly life we live is a gift of God’s kindness, as we are beholden to him for it we ought to remember it and be thankful. Then we shall come in good time to consider its most unhappy condition in order that we may, indeed, be freed from too much desire of it” (Pg., 715).
5. Paul longed for the life to come, but he also served God while he was living in this world. This is to be the stance of the Christian. As Calvin puts it, “We are now, by God’s will, at our sentry post” (Pg., 716). We serve God in joy on this earth until we die. [2 Cor. 5:6; Rom 7:24 w/ Phil 1:23-24; Rom 14:8]
6. But are not many scared to death of death itself? Yes. Only godly knowledge overcomes this fear, and the believer must heartily apply his mind and heart to God’s promise if he will escape this cold fear.
7. Does not faith seek what we naturally dread? Believers desire to be clothed with immortality (2 Cor. 5:2-3), and those filled with God’s Spirit look for a city whose builder and maker is God (Heb. 11). Believers joyfully await the day of resurrection (Tit. 2:3 w/ 2 Tim. 4:8) and praise God as their redemption draws closer, day by day. (Lk. 21:28)
8. We must not envy the wicked and their seeming comfort in this life (Ps.73:2-3). They will not be blessed in the next life, they will be punished. (Isa. 66:24; Matt. 25:41; Mark 9:43,46; Rev. 21:8; 2 Thess. 1:6-
7). However, God’s children are and will be victorious through Christ. Calvin writes: “If believers’ eyes are turned to the power of the resurrection, in their hearts the cross of Christ will at last triumph over the devil, flesh, sin, and wicked men” (Pg., 719).
9. In conclusion, “Let the aim of believers in judging mortal life, then, be that while they understand it to be of itself nothing but misery, they may with greater eagerness and dispatch betake themselves wholly to meditate upon that eternal life to come” (Pg., 716).
This is my comment. Calvin’s eschatology does not consistently lean toward the blessing and power of the resurrection and the age of the Spirit. Yes Calvin is a theologian of the Spirit and gives bright sunshine to the Spirit’s role in our union with Christ, sacraments, and Christian sanctification, but in this section of the Institutes we are not left with a clear hope or a healthy outlook for our present life. The already but not yet does not come out clearly. This life is miserable, but we need to make the best of it for God, but real life is always in heaven. This is the devotion moderna.
The NT teaches us the victory of Jesus Christ. What is bad about this world is sin; but that sin has been overcome and is being overcome through Christ’ gospel. Through this gospel the world will be made new as the gospel spreads to all even as the waters cover the sea.
Thursday, December 17, 2009
Calvin’s Institutes: Calvin’s Theology of Christian suffering.
In the previous post on Calvin’s Institutes, Calvin explained how Jesus Christ set sinners free to live a life of glad self denial. In this chapter (Chapter 8, Book 3), he sets up Jesus Christ as an example of godly self denial. For Calvin Jesus is the human example for us because he became and still is, human.
1. Jesus “learned obedience through what He suffered” (Heb. 5:8). His disciples can now can deny themselves, take up their cross, and follow him. As Calvin writes, “In harsh and difficult conditions (Rom 8:28), regarded as adverse and evil, a great comfort comes to us: we share Christ’s sufferings in order that s he has passed from a labyrinth of all evils into heavenly glory, we may in like manner be led through various tribulations to the same glory (Acts 14:22)” (Pg., 702).
2. Why must we have and be under the weight of suffering? Calvin gives five reasons from Scripture.
3. First, because we have a “stupid and empty confidence in the flesh” (Pg., 703). Sinners by nature want to say “I did it my way.”
Well, cross bearing “can best restrain this arrogance when he proves to us by experience not only the great incapacity but also the frailty under which we labor....Thus humbled, we learn to call upon his power, which alone makes us stand fast under the weight of afflictions” (Pg., 703).
4. Secondly, cross bearing teaches us patience and obedience. (Rom 5:3-4; 2 Cor. 1:4; Gen. 22:1,12; 1 Peter 1:7)
5. Thirdly, cross bearing is medicine for our pride and love for comfort. If God were to make everything rosy for us, we would be like fattened horses. That is, “fattened and made flabby, we kick against him who has fed and nourished us” (Pg., 705).
Suffering keeps us thankful and dependent upon him. Calvin writes, “The Lord himself, according as he sees it expedient, confronts us and subjects and restrains our unrestrained flesh with the remedy of the cross” (Pg., 706).
6. Fourthly, cross bearing is fatherly chastisement. “For he afflicts us not to ruin or destroy us but, rather, to free us from the condemnation of the world...When we have fallen away from him, God destroys us unless by reproof he recalls us” (Pg., 706).
7. Fifth, cross bearing is suffering for righteousness sake. “Therefore, whether in declaring God’s truth against Satan’s falsehoods or in taking up the protection of the good and the innocent against the wrongs of the wicked, we must undergo the offences and hatred of the world, which may imperil either our life, our fortunes, or our honour” (Pg., 707).
1. Jesus “learned obedience through what He suffered” (Heb. 5:8). His disciples can now can deny themselves, take up their cross, and follow him. As Calvin writes, “In harsh and difficult conditions (Rom 8:28), regarded as adverse and evil, a great comfort comes to us: we share Christ’s sufferings in order that s he has passed from a labyrinth of all evils into heavenly glory, we may in like manner be led through various tribulations to the same glory (Acts 14:22)” (Pg., 702).
2. Why must we have and be under the weight of suffering? Calvin gives five reasons from Scripture.
3. First, because we have a “stupid and empty confidence in the flesh” (Pg., 703). Sinners by nature want to say “I did it my way.”
Well, cross bearing “can best restrain this arrogance when he proves to us by experience not only the great incapacity but also the frailty under which we labor....Thus humbled, we learn to call upon his power, which alone makes us stand fast under the weight of afflictions” (Pg., 703).
4. Secondly, cross bearing teaches us patience and obedience. (Rom 5:3-4; 2 Cor. 1:4; Gen. 22:1,12; 1 Peter 1:7)
5. Thirdly, cross bearing is medicine for our pride and love for comfort. If God were to make everything rosy for us, we would be like fattened horses. That is, “fattened and made flabby, we kick against him who has fed and nourished us” (Pg., 705).
Suffering keeps us thankful and dependent upon him. Calvin writes, “The Lord himself, according as he sees it expedient, confronts us and subjects and restrains our unrestrained flesh with the remedy of the cross” (Pg., 706).
6. Fourthly, cross bearing is fatherly chastisement. “For he afflicts us not to ruin or destroy us but, rather, to free us from the condemnation of the world...When we have fallen away from him, God destroys us unless by reproof he recalls us” (Pg., 706).
7. Fifth, cross bearing is suffering for righteousness sake. “Therefore, whether in declaring God’s truth against Satan’s falsehoods or in taking up the protection of the good and the innocent against the wrongs of the wicked, we must undergo the offences and hatred of the world, which may imperil either our life, our fortunes, or our honour” (Pg., 707).
Tuesday, December 15, 2009
Calvin’s Institutes: Obedience and self-denial.
The doctrine of repentance has been Calvin’s main subject since chapter three of Book 3. Even in this chapter (chapter seven) it is behind what is said. The chapter is entitled, The Sum of the Christian Life: The Denial of Ourselves. Obviously if this is the sum of what it is to be a Christian then repentance must be an ongoing practice. To deny ourselves involves turning away from sin (denying sin), and turning to God (denying the self).
Of course Calvin said God’s law guides us in this. Now, in union with Christ we are free to love that law. He believed Jesus freed us from the debt and curse of God’s law. In him we don’t come to Mt. Sinai that swirls with judgment. But rather we come to Mt. Zion. And Christ has redeemed us from the curse of the law by becoming a curse for us. Now, that law is written in our hearts by the Spirit as his GPS for us. This gospel centered understanding of the law is found throughout the Institutes.
Here is the summary today.
1. God’s law is the Christian’s guide in life. Love must have expression; therefore love for God is expressed by keeping God’s commandments. (Jn. 14:15, 21-24; 1 Jn. 5:3).
2. But loving obedience to that law is always accompanied with self denial, “A presenting your body as a living sacrifice, holy and acceptable to God.” (Rom. 12:1; 1 Cor. 6:19). We are God’s people therefore, “let us therefore live for him and die for him... let his wisdom and will therefore rule all our actions...let all the parts of our life accordingly strive toward him as our only lawful goal (Rom. 14:8; cf. 1 Cor. 6:19)” (Pg., 690).
3. The Christian must not seek his self meaning or will. God’s will and glory must be his goal. Christian maturity comes as we forget ourselves. “Surely subordinating our self-concern, we try faithfully to devote our zeal to God and his commandments” (Pg., 691).
4. Grace teaches us to deny ourselves (Titus 2:11-14). This grace teaches our flesh and mind to say no to irreligion and sinful passions; and yes to soberness, joy, righteousness and godliness.
5. Grace teaches us to deny ourselves and love others. You will never love others unless you renounce the “kingdom you think lies in your breast” (pride), and unless “you give up all thought of self and, so to speak, get out of yourself, you will accomplish nothing here” (Pg., 695).
6. Remember everything we have received comes from God (1 Cor. 4:7; James 1:17), but also remember that these gifts of grace are to be used for God and for the benefit of others. (1 Peter 4:10) Again, self must be denied. (1 Cor. 12;12ff; Ps. 16:2-3; Heb. 13:16).
7. God’s grace, and the freedom it brings, teaches us to deny ourselves and love God and his will. “Scripture calls us to resign ourselves and all our possessions to the Lord’s will, and to yield to him the desires of our hearts to be tamed and subjugated” (Pg., 698).
God has given us this freedom in Christ. Paul said in Gal 5:1, “For freedom, Christ has set us free.” We are free to obey God. Our obedience is a free obedience. Our discipleship is a glad one. We present our selves to God freely. That is, we are perfectly satisfied with what God has chosen for us. We are willingly in agreement with God’s sovereign will. We have the freedom to make the right choice by the power of the Spirit. He has written God’s law in our hearts and we agree with it. This is the law of life in Christ Jesus which sets us free from the law of sin and death. Christ’s gospel brings us simply to live as true human beings…thinking God’s thoughts after him and agreeing with him on everything.
8. Love of money, love of prestige, or love of self comfort must not control us. Calvin tells us, “We are always to look to the Lord so that by his guidance we may be led to whatever lot he has provided for us” (Pg., 699). This faith expressing itself in love enables believers to worship God in the midst of adversity.
Of course Calvin said God’s law guides us in this. Now, in union with Christ we are free to love that law. He believed Jesus freed us from the debt and curse of God’s law. In him we don’t come to Mt. Sinai that swirls with judgment. But rather we come to Mt. Zion. And Christ has redeemed us from the curse of the law by becoming a curse for us. Now, that law is written in our hearts by the Spirit as his GPS for us. This gospel centered understanding of the law is found throughout the Institutes.
Here is the summary today.
1. God’s law is the Christian’s guide in life. Love must have expression; therefore love for God is expressed by keeping God’s commandments. (Jn. 14:15, 21-24; 1 Jn. 5:3).
2. But loving obedience to that law is always accompanied with self denial, “A presenting your body as a living sacrifice, holy and acceptable to God.” (Rom. 12:1; 1 Cor. 6:19). We are God’s people therefore, “let us therefore live for him and die for him... let his wisdom and will therefore rule all our actions...let all the parts of our life accordingly strive toward him as our only lawful goal (Rom. 14:8; cf. 1 Cor. 6:19)” (Pg., 690).
3. The Christian must not seek his self meaning or will. God’s will and glory must be his goal. Christian maturity comes as we forget ourselves. “Surely subordinating our self-concern, we try faithfully to devote our zeal to God and his commandments” (Pg., 691).
4. Grace teaches us to deny ourselves (Titus 2:11-14). This grace teaches our flesh and mind to say no to irreligion and sinful passions; and yes to soberness, joy, righteousness and godliness.
5. Grace teaches us to deny ourselves and love others. You will never love others unless you renounce the “kingdom you think lies in your breast” (pride), and unless “you give up all thought of self and, so to speak, get out of yourself, you will accomplish nothing here” (Pg., 695).
6. Remember everything we have received comes from God (1 Cor. 4:7; James 1:17), but also remember that these gifts of grace are to be used for God and for the benefit of others. (1 Peter 4:10) Again, self must be denied. (1 Cor. 12;12ff; Ps. 16:2-3; Heb. 13:16).
7. God’s grace, and the freedom it brings, teaches us to deny ourselves and love God and his will. “Scripture calls us to resign ourselves and all our possessions to the Lord’s will, and to yield to him the desires of our hearts to be tamed and subjugated” (Pg., 698).
God has given us this freedom in Christ. Paul said in Gal 5:1, “For freedom, Christ has set us free.” We are free to obey God. Our obedience is a free obedience. Our discipleship is a glad one. We present our selves to God freely. That is, we are perfectly satisfied with what God has chosen for us. We are willingly in agreement with God’s sovereign will. We have the freedom to make the right choice by the power of the Spirit. He has written God’s law in our hearts and we agree with it. This is the law of life in Christ Jesus which sets us free from the law of sin and death. Christ’s gospel brings us simply to live as true human beings…thinking God’s thoughts after him and agreeing with him on everything.
8. Love of money, love of prestige, or love of self comfort must not control us. Calvin tells us, “We are always to look to the Lord so that by his guidance we may be led to whatever lot he has provided for us” (Pg., 699). This faith expressing itself in love enables believers to worship God in the midst of adversity.
Monday, December 14, 2009
The work of a pastor and the theologian.
Just read a great post on the pastor as theologian. Theology is the fuel that keeps a minister going, which is say God and his revelation in Jesus Christ is the real joy of pastoral work. Speaking about him to people, not people brings the smile to ministry. People are actually more encouraged and helped when God is spoken of then when we try to comfort them with some sentimental, scientific, or psychological advice.
This post is a great encouragement to ministers. Read it here.
http://cruciality.wordpress.com/2009/12/14/theology-for-the-community/
This post is a great encouragement to ministers. Read it here.
http://cruciality.wordpress.com/2009/12/14/theology-for-the-community/
Calvin’s Institutes: The Christian life can be lived.
Christian repentance and its life in the Christian’s life is Calvin’s subject in chapter six, Book 3 of Calvin’s Institutes. There is a lot of hope here. To Calvin the holy repentant life is possible because of the gospel.
1. What kind of life are the repentant to live? Calvin beautifully answers this question by saying that the whole object of regeneration “is to manifest in the life of believers a harmony and agreement between God’s righteousness and their obedience, and thus to confirm the adoption that they have received as sons (Gal. 4:5; cf. II Peter 1:10)” (Pg., 684).
2 God’s Scripture gives direction and content for this object. It gives us “goods and helps in order that those who heartily repent may not err in their zeal” (Pg., 684).
3. The Bible addresses two inseparable truths in connection with the Christian’s pursuit of holiness.
a. The love for righteousness
b. The commandments of God which are the Christian’s guide.
But these two truths are inseparable to the believer’s union with Christ. This union with Christ by the Spirit is actually the fountain head of Christian holiness. It is obvious that the natural man has no natural love for righteousness; hence any person who pursues holiness does so because of God’s work of grace quickening his dead heart, and shedding the love of God upon the heart of a regenerate sinner (Rom 5). Because of this grace the sinner’s life out of gratitude and love must “express the bond of their adoption” (Pg., 687).
4. Because God has revealed himself to us, and Christ has cleansed us, and grafted us into his body, and ascended into heaven to be our Mediator, and since he has made us God’s temples, and since God has promised us an incorruptible inheritance, we who are objects of these graces ought to strive, with love to live holy unto God. (Mal. 1:6; Eph. 5:1; 1 John 3:1; Heb. 10:10; 1 Cor. 6:11; 1 Peter 1:15,19; Eph. 5:23-33; 1 Cor. 6:15; John 15:3-6; Col. 3:1 ff; 1 Cor. 3:16; 6:19; 2 Cor. 6:16; 1 Thess. 5:23; Phil. 1:10)
5. Christianity is a heart religion! That is, Christianity is not lived in mere words or confessions; it is lived in a life of love to God and man. As Calvin said, “We detest these trifling Sophists who are content to roll the gospel on the tips of their tongues when its efficacy ought to penetrate the inmost affections of the heart, take its seat in the soul, and affect the whole man” (Pg., 688).
6. Is this love perfect in us? No. The Christian strives, longs, works and presses on praying, “Lord I love you, help me to love you more.”
7. Can the Christian life be lived if perfection is out of reach in this life? Yes! Calvin rightly says, “The beginning of right living is spiritual, where the inner feeling of the mind is unfeignedly dedicated to God for the cultivation of holiness and righteousness” (Pg., 688).
8. In our pursuit of holiness we are weak, but God is strong. Let us not become weary in well doing, nor excuse our sins; but press toward the mark of the prize of the high calling of God in Christ Jesus. (Phil. 3)
1. What kind of life are the repentant to live? Calvin beautifully answers this question by saying that the whole object of regeneration “is to manifest in the life of believers a harmony and agreement between God’s righteousness and their obedience, and thus to confirm the adoption that they have received as sons (Gal. 4:5; cf. II Peter 1:10)” (Pg., 684).
2 God’s Scripture gives direction and content for this object. It gives us “goods and helps in order that those who heartily repent may not err in their zeal” (Pg., 684).
3. The Bible addresses two inseparable truths in connection with the Christian’s pursuit of holiness.
a. The love for righteousness
b. The commandments of God which are the Christian’s guide.
But these two truths are inseparable to the believer’s union with Christ. This union with Christ by the Spirit is actually the fountain head of Christian holiness. It is obvious that the natural man has no natural love for righteousness; hence any person who pursues holiness does so because of God’s work of grace quickening his dead heart, and shedding the love of God upon the heart of a regenerate sinner (Rom 5). Because of this grace the sinner’s life out of gratitude and love must “express the bond of their adoption” (Pg., 687).
4. Because God has revealed himself to us, and Christ has cleansed us, and grafted us into his body, and ascended into heaven to be our Mediator, and since he has made us God’s temples, and since God has promised us an incorruptible inheritance, we who are objects of these graces ought to strive, with love to live holy unto God. (Mal. 1:6; Eph. 5:1; 1 John 3:1; Heb. 10:10; 1 Cor. 6:11; 1 Peter 1:15,19; Eph. 5:23-33; 1 Cor. 6:15; John 15:3-6; Col. 3:1 ff; 1 Cor. 3:16; 6:19; 2 Cor. 6:16; 1 Thess. 5:23; Phil. 1:10)
5. Christianity is a heart religion! That is, Christianity is not lived in mere words or confessions; it is lived in a life of love to God and man. As Calvin said, “We detest these trifling Sophists who are content to roll the gospel on the tips of their tongues when its efficacy ought to penetrate the inmost affections of the heart, take its seat in the soul, and affect the whole man” (Pg., 688).
6. Is this love perfect in us? No. The Christian strives, longs, works and presses on praying, “Lord I love you, help me to love you more.”
7. Can the Christian life be lived if perfection is out of reach in this life? Yes! Calvin rightly says, “The beginning of right living is spiritual, where the inner feeling of the mind is unfeignedly dedicated to God for the cultivation of holiness and righteousness” (Pg., 688).
8. In our pursuit of holiness we are weak, but God is strong. Let us not become weary in well doing, nor excuse our sins; but press toward the mark of the prize of the high calling of God in Christ Jesus. (Phil. 3)
Saturday, December 12, 2009
Calvin’s Institutes: The error of indulging in indulgences and purgatory
I did not disappear. After a week and a half of computer trouble I am finally up and blogging again. This blog entry is on Calvin's dissertation on purgatory. Having computer problems is purgatory. It's a trouble for sure.
Here is my entry.
Calvin’s polemic against Rome, which began in chapter four of Book 3, chapter four continues here in chapter five. In chapter four he dealt with the Roman doctrines of repentance, and confession. Here he deals with the Roman doctrine of indulgences, or to put it another way, the idea of satisfaction for sin. Luther nailed his 95 theses against indulgences on a church door; Calvin writes his thesis against indulgences in this chapter of his Institutes.
1. It stands to reason that if church officers can retain or forgive sins, the people under their tyranny will look to them for a prescription, a list of do’s, something they perhaps could give so that they could be forgiven! Enter giving of indulgences.
2. Calvin calls all indulgences, “A profanation of the blood of Christ, a Satanic mockery, to lead the Christian people away from God’s grace, away from the life that is in Christ, and turn them aside from the true way of salvation” (Pg., 671).
3. These indulgences had taken the place of Christ’s atoning work at this period in the Roman Church. That is, they declare Christ’s atonement to be insufficient, unable to forgive sins and unable to save. But the Bible clearly teaches that salvation is through the sacrifice of Christ. (1 John 1:7; 1 Cor. 5:21; 1 Cor. 1:13; Acts 20:28; Heb. 10:14; Rev. 7:14). The sacrifices of the martyrs by their martyrdom did not add to the atonement for their sin.
4. Was there something lacking in Christ’s suffering, thus necessitating Paul to complete it with his own suffering (Col.1:24)? No! But this was one of the texts the Romanists used to support indulgences.
5. Calvin explains what this verse means. “Here he refers to that lack or that supplement not to the work of redemption, satisfaction, and expiation but to those afflictions with which the members of Christ ‘namely, all believers’ must be exercised so long as they live in this flesh....what once for all he suffered in himself he daily suffers in his members” (Pg., 673).
6. What about the Romish doctrine of purgatory? Calvin calls it a “deadly fiction of Satan, which nullifies the cross of Christ, inflicts unbearable contempt upon God’s mercy, and overturns and destroys our faith” (Pg., 676). Why? Because by purgatory the Romanists mean another way for dead people to make satisfaction for their own sins, and this is an attack against the sufficiency of Christ.
7. There is no New Testament passage to support the existence of purgatory, but the Bible is replete with descriptions of the sufficiency of Christ’s work in bringing the gospel.
Here is my entry.
Calvin’s polemic against Rome, which began in chapter four of Book 3, chapter four continues here in chapter five. In chapter four he dealt with the Roman doctrines of repentance, and confession. Here he deals with the Roman doctrine of indulgences, or to put it another way, the idea of satisfaction for sin. Luther nailed his 95 theses against indulgences on a church door; Calvin writes his thesis against indulgences in this chapter of his Institutes.
1. It stands to reason that if church officers can retain or forgive sins, the people under their tyranny will look to them for a prescription, a list of do’s, something they perhaps could give so that they could be forgiven! Enter giving of indulgences.
2. Calvin calls all indulgences, “A profanation of the blood of Christ, a Satanic mockery, to lead the Christian people away from God’s grace, away from the life that is in Christ, and turn them aside from the true way of salvation” (Pg., 671).
3. These indulgences had taken the place of Christ’s atoning work at this period in the Roman Church. That is, they declare Christ’s atonement to be insufficient, unable to forgive sins and unable to save. But the Bible clearly teaches that salvation is through the sacrifice of Christ. (1 John 1:7; 1 Cor. 5:21; 1 Cor. 1:13; Acts 20:28; Heb. 10:14; Rev. 7:14). The sacrifices of the martyrs by their martyrdom did not add to the atonement for their sin.
4. Was there something lacking in Christ’s suffering, thus necessitating Paul to complete it with his own suffering (Col.1:24)? No! But this was one of the texts the Romanists used to support indulgences.
5. Calvin explains what this verse means. “Here he refers to that lack or that supplement not to the work of redemption, satisfaction, and expiation but to those afflictions with which the members of Christ ‘namely, all believers’ must be exercised so long as they live in this flesh....what once for all he suffered in himself he daily suffers in his members” (Pg., 673).
6. What about the Romish doctrine of purgatory? Calvin calls it a “deadly fiction of Satan, which nullifies the cross of Christ, inflicts unbearable contempt upon God’s mercy, and overturns and destroys our faith” (Pg., 676). Why? Because by purgatory the Romanists mean another way for dead people to make satisfaction for their own sins, and this is an attack against the sufficiency of Christ.
7. There is no New Testament passage to support the existence of purgatory, but the Bible is replete with descriptions of the sufficiency of Christ’s work in bringing the gospel.
Saturday, December 5, 2009
Calvin’s Institutes: The way off teachings Pt 2. More types of sin than one?
The focus in today’s summary is on Calvin’s polemic against the Roman Catholic doctrine of sin, sin’s penalty, and guilt.
1. The Roman Catholics further confuse repentance and consequently true salvation by their compartmentalizing sins in either the venial category or mortal category. There are more types of sin than one.
2. Mortal sins are deadly sins from which there is no forgiveness. Venial sins “can be purged by easier remedies by the Lord’s Prayer, by the sprinkling of holy water, by the absolution afforded by the Mass” (Pg., 654).
3. Of course scripture is very plain in saying that all sins are deadly, yet for those who are imputed with Christ’s righteousness, sins kill them no longer. Calvin wrote “that the sins of believers are venial, not because they do not deserve death, but because by God’s mercy ‘there is no condemnation for those who are in Christ Jesus’” (Rom. 8:1) (Pg., 654).
4. Roman Catholic theology also “fashions a distinction between penalty and guilt” (Pg., 655). Guilt, they say is remitted by God’s mercy. Penalty is that remaining thing which must be paid for according to the demands of God’s justice; even after God has remitted the guilt.
5. Calvin exposed the fallacy of this distinction when he said, “They admit that forgiveness of guilt is freely available, yet repeatedly teach men to deserve it through prayers and tears, and all sorts of other preparations. And yet all we are taught in Scripture concerning forgiveness of sins directly opposes this distinction” (Pg., 655).
6. Complete forgiveness both of the guilt and penalty of sin is given to the sinner redeemed by the gospel of Christ. (Jer. 31:31,34; Ezek. 18:24,21-22,27; Isa. 38:17; 44:22; Micah 7:19; Ps. 32:1-2; Isa. 1:18)
7. But doesn’t it seem that God punishes the saints and therefore these same saints must suffer the penalty for their sin and must pay for that sin by acts of penance?
8. Calvin helps us here. There are two types of judgements which God executes.
a. Judgements of vengeance. “God should be understood as taking vengeance upon his enemies; so that he exercises his wrath against them, he confounds them, he scatters them, he brings them to nought” (Pg., 659).
b. Judgements of chastisement. Here God “is not so harsh as to be angry nor does he take vengeance so as to blast with destruction. Consequently, it is not, properly speaking, punishment or vengeance, but correction and admonition. The one is the act of a judge; the other, of a father” (Pg., 659). (Job 5:17; Prov. 3:11-12; Heb. 12:5-6; Ps. 118:18; 119:71; Jer. 10:24-25; Ps. 6:1,2; 38:2; 37:2)
9. The wicked receive just punishment from God for their iniquity, but those who are his adopted children “are afflicted by the hand of the heavenly Father, this is not a penalty to confound us, but only a chastisement to instruct us” (Pg., 662). In chastising us God does not urge to make our satisfaction before Him!
1. The Roman Catholics further confuse repentance and consequently true salvation by their compartmentalizing sins in either the venial category or mortal category. There are more types of sin than one.
2. Mortal sins are deadly sins from which there is no forgiveness. Venial sins “can be purged by easier remedies by the Lord’s Prayer, by the sprinkling of holy water, by the absolution afforded by the Mass” (Pg., 654).
3. Of course scripture is very plain in saying that all sins are deadly, yet for those who are imputed with Christ’s righteousness, sins kill them no longer. Calvin wrote “that the sins of believers are venial, not because they do not deserve death, but because by God’s mercy ‘there is no condemnation for those who are in Christ Jesus’” (Rom. 8:1) (Pg., 654).
4. Roman Catholic theology also “fashions a distinction between penalty and guilt” (Pg., 655). Guilt, they say is remitted by God’s mercy. Penalty is that remaining thing which must be paid for according to the demands of God’s justice; even after God has remitted the guilt.
5. Calvin exposed the fallacy of this distinction when he said, “They admit that forgiveness of guilt is freely available, yet repeatedly teach men to deserve it through prayers and tears, and all sorts of other preparations. And yet all we are taught in Scripture concerning forgiveness of sins directly opposes this distinction” (Pg., 655).
6. Complete forgiveness both of the guilt and penalty of sin is given to the sinner redeemed by the gospel of Christ. (Jer. 31:31,34; Ezek. 18:24,21-22,27; Isa. 38:17; 44:22; Micah 7:19; Ps. 32:1-2; Isa. 1:18)
7. But doesn’t it seem that God punishes the saints and therefore these same saints must suffer the penalty for their sin and must pay for that sin by acts of penance?
8. Calvin helps us here. There are two types of judgements which God executes.
a. Judgements of vengeance. “God should be understood as taking vengeance upon his enemies; so that he exercises his wrath against them, he confounds them, he scatters them, he brings them to nought” (Pg., 659).
b. Judgements of chastisement. Here God “is not so harsh as to be angry nor does he take vengeance so as to blast with destruction. Consequently, it is not, properly speaking, punishment or vengeance, but correction and admonition. The one is the act of a judge; the other, of a father” (Pg., 659). (Job 5:17; Prov. 3:11-12; Heb. 12:5-6; Ps. 118:18; 119:71; Jer. 10:24-25; Ps. 6:1,2; 38:2; 37:2)
9. The wicked receive just punishment from God for their iniquity, but those who are his adopted children “are afflicted by the hand of the heavenly Father, this is not a penalty to confound us, but only a chastisement to instruct us” (Pg., 662). In chastising us God does not urge to make our satisfaction before Him!
Wednesday, December 2, 2009
Calvin’s Institutes: The way off teachings Pt1. Repentance in Roman Catholic doctrine
The summaries for Book 3, chapter 4 now begin. Calvin is in refutation mode here. He aims his language at the Roman Catholic Church, or to put it another way, the medieval scholastic doctrines of repentance, confession, and satisfaction.
Calvin’s polemics are still applicable today. Though the Roman Catholic Church made sweeping changes at Vatican II she still did not embrace the biblical doctrine of justification by faith alone. For this reason she still believes and practices the medieval doctrines of repentance, confession, and satisfaction or purgatory. Therefore, Calvin’s refutions are still needed and helpful.
1. Calvin explains that the Roman Catholic Church divides repentance into three parts.
a. Contrition.
b. Confession.
c. Satisfaction.
These parts, the Roman Catholic Church asserts, are necessary to attain salvation. Calvin’s overall message is that this error should be repented of.
2. Let’s focus on contrition first. They demand contrition to be just and full. Who can do this? It will either be pretended contrition, or the person will become desperate and hate the name and truth of God, because they cannot give what they are asked to give – perfect contrition.
This is not the gospel. The gospel teaches “that the sinner does not dwell upon his own compunction or tears, but fixes both eyes upon the Lord’s mercy alone” (Pg., 626). Perfect contrition is not redemption, Jesus Christ is. And all who call upon his name in with the grace repentance and faith will be saved.
3. Let’s focus on confession next. The Roman Catholic Church demands it to occur in the confessional to be heard and absolved by a human priest! They base this practice on pure allegorical interpretation, not on the specific command of Christ.
4. God’s people have an High Priest who is eternal and perfect. They do not have a mere man for a priest. Hence, confession of sin is truly done when that confession is made to Jesus Christ. Calvin writes, “it is the Lord who forgives, forgets, and wipes out, sins, let us confess our sins to him in order to obtain pardon” (Pg., 634).
5. The Roman Catholics claim integrity for their confessional system, from the Word of Christ in reference to the power of the keys in binding and loosening. Does this refer to priests having the power and knowledge to forgive or to retain forgiveness? No.
6. The third focus is satisfaction. What does the Roman Catholic Church believe about this? With satisfaction they mean that though a person is contrite, and has made confession to the priest certain specified works must be performed in order to satisfy God for particular sins.
7. Calvin describes their position this way: “We indeed obtain pardon for our transgressions from God’s kindness, but only through the intervening merit of works, by which the offence of our sins may be paid for, in order that due satisfaction may be made to God’s justice” (Pg., 651)
8. In Jesus Christ sinners are freely given the remission of sins. (Isa. 52:3; Rom. 3:24-25; 5:8; Col. 2:13-14; 2 Tim. 1:9; Titus 3:5; Acts 10:43) Christ is the sinner’s satisfaction. By the merit and work of Christ alone is God satisfied, not by our merit or work. God has made Christ a “perpetual advocate in order that by his intercession he may always restore us to the Father’s favour; an everlasting propitiation by which sins may be expiated” (Pg., 652). (1 John 2:1-2,12; 1:29)
Calvin’s polemics are still applicable today. Though the Roman Catholic Church made sweeping changes at Vatican II she still did not embrace the biblical doctrine of justification by faith alone. For this reason she still believes and practices the medieval doctrines of repentance, confession, and satisfaction or purgatory. Therefore, Calvin’s refutions are still needed and helpful.
1. Calvin explains that the Roman Catholic Church divides repentance into three parts.
a. Contrition.
b. Confession.
c. Satisfaction.
These parts, the Roman Catholic Church asserts, are necessary to attain salvation. Calvin’s overall message is that this error should be repented of.
2. Let’s focus on contrition first. They demand contrition to be just and full. Who can do this? It will either be pretended contrition, or the person will become desperate and hate the name and truth of God, because they cannot give what they are asked to give – perfect contrition.
This is not the gospel. The gospel teaches “that the sinner does not dwell upon his own compunction or tears, but fixes both eyes upon the Lord’s mercy alone” (Pg., 626). Perfect contrition is not redemption, Jesus Christ is. And all who call upon his name in with the grace repentance and faith will be saved.
3. Let’s focus on confession next. The Roman Catholic Church demands it to occur in the confessional to be heard and absolved by a human priest! They base this practice on pure allegorical interpretation, not on the specific command of Christ.
4. God’s people have an High Priest who is eternal and perfect. They do not have a mere man for a priest. Hence, confession of sin is truly done when that confession is made to Jesus Christ. Calvin writes, “it is the Lord who forgives, forgets, and wipes out, sins, let us confess our sins to him in order to obtain pardon” (Pg., 634).
5. The Roman Catholics claim integrity for their confessional system, from the Word of Christ in reference to the power of the keys in binding and loosening. Does this refer to priests having the power and knowledge to forgive or to retain forgiveness? No.
6. The third focus is satisfaction. What does the Roman Catholic Church believe about this? With satisfaction they mean that though a person is contrite, and has made confession to the priest certain specified works must be performed in order to satisfy God for particular sins.
7. Calvin describes their position this way: “We indeed obtain pardon for our transgressions from God’s kindness, but only through the intervening merit of works, by which the offence of our sins may be paid for, in order that due satisfaction may be made to God’s justice” (Pg., 651)
8. In Jesus Christ sinners are freely given the remission of sins. (Isa. 52:3; Rom. 3:24-25; 5:8; Col. 2:13-14; 2 Tim. 1:9; Titus 3:5; Acts 10:43) Christ is the sinner’s satisfaction. By the merit and work of Christ alone is God satisfied, not by our merit or work. God has made Christ a “perpetual advocate in order that by his intercession he may always restore us to the Father’s favour; an everlasting propitiation by which sins may be expiated” (Pg., 652). (1 John 2:1-2,12; 1:29)
Tuesday, December 1, 2009
Calvin’s Institutes: Repentance, Pt.5. Repentance and reprobation.
The majesty of God is a reoccurring phrase in Calvin’s Institutes. By it he means to describe the super abounding grace and gifts of God, and honest awesome authority of God. In his discussion on repentance this concept of God’s majesty is not lost. Repentance comes to mankind in their sinfulness from his grace and command.
However, what about those not chosen by God? Calvin calls them the reprobate. Calvin’s whole discussion on election and predestination in connection with those who will and will not be saved comes in full later on in chapters 21 to 24, but he brings it up here in connection to repentance and the unpardonable sin.
It would be good to understand what Calvin means by the reprobate. They are the non-elect, those whom God does not chose to give his saving grace to, those whom God passes by in mercy but visits in just judgement. To Calvin all mankind, the elect and reprobate deserve God’s justice; not his gift of repentance. The reprobates are not treated unfairly because they are given their justice. The elect are not treated fairly either because they should deserve justice, but are given grace.
1. The repentance which brings forgiveness and eternal life is a grace, a gift of God. (Acts 11:18; 2 Cor. 7:10; 2 Tim 2:25-26; Ps. 80:3,17,19; Jer. 31:18; Acts 5:31)
2. Yes, God commands all to repent but the gift of repentance is given only to the elect. The hard hearted will not turn to God that they might be saved. (Isa. 63:17; Heb. 6:4-6)
3. However, those whom God has predestined will turn from their sin unto God, due to God graciously turning them. Calvin writes, “For obviously God, renewing those he wills not to perish, shows the sign of his fatherly favour and, so to speak, draws them to himself with the rays of his calm and joyous countenance” (Pg., 616). It is this connection of repentance as a gift of God to the elect, that Calvin discusses the unpardonable sin.
4. Can we pardon the unpardonable sin as though it were nothing? What is it, if anything? Augustine says it is “persistent stubbornness even to death, with distrust of pardon” (Pg., 617). Others have said it consists in envy, which is coveting the grace bestowed upon his brother. This was Bede’s understanding.
5. Calvin proclaims it to be a striving against the illumination of the Holy Spirit. He says, “they sin against the Holy Spirit who, with evil intention, resist God’s truth, although by its brightness they are so touched that they cannot claim ignorance. Such resistance alone constitutes this sin” (Pg., 617).
6. This striving and resistance is practiced universally by the reprobate. They sinfully, blindly and hatefully resist God and His Son. (1 John 2:19; Heb. 6:6, 10:26)
However, what about those not chosen by God? Calvin calls them the reprobate. Calvin’s whole discussion on election and predestination in connection with those who will and will not be saved comes in full later on in chapters 21 to 24, but he brings it up here in connection to repentance and the unpardonable sin.
It would be good to understand what Calvin means by the reprobate. They are the non-elect, those whom God does not chose to give his saving grace to, those whom God passes by in mercy but visits in just judgement. To Calvin all mankind, the elect and reprobate deserve God’s justice; not his gift of repentance. The reprobates are not treated unfairly because they are given their justice. The elect are not treated fairly either because they should deserve justice, but are given grace.
1. The repentance which brings forgiveness and eternal life is a grace, a gift of God. (Acts 11:18; 2 Cor. 7:10; 2 Tim 2:25-26; Ps. 80:3,17,19; Jer. 31:18; Acts 5:31)
2. Yes, God commands all to repent but the gift of repentance is given only to the elect. The hard hearted will not turn to God that they might be saved. (Isa. 63:17; Heb. 6:4-6)
3. However, those whom God has predestined will turn from their sin unto God, due to God graciously turning them. Calvin writes, “For obviously God, renewing those he wills not to perish, shows the sign of his fatherly favour and, so to speak, draws them to himself with the rays of his calm and joyous countenance” (Pg., 616). It is this connection of repentance as a gift of God to the elect, that Calvin discusses the unpardonable sin.
4. Can we pardon the unpardonable sin as though it were nothing? What is it, if anything? Augustine says it is “persistent stubbornness even to death, with distrust of pardon” (Pg., 617). Others have said it consists in envy, which is coveting the grace bestowed upon his brother. This was Bede’s understanding.
5. Calvin proclaims it to be a striving against the illumination of the Holy Spirit. He says, “they sin against the Holy Spirit who, with evil intention, resist God’s truth, although by its brightness they are so touched that they cannot claim ignorance. Such resistance alone constitutes this sin” (Pg., 617).
6. This striving and resistance is practiced universally by the reprobate. They sinfully, blindly and hatefully resist God and His Son. (1 John 2:19; Heb. 6:6, 10:26)
The Freedom of the Christian: Freedom number three.
Yesterday a friend of mine who reads this blog said, “This study on freedom is an amazing study.” What I think he meant was that Jesus Christ’s gospel is amazing. How true. It’s amazing because it not only sets us free from the dictatorship of sin, and free from the law as a curse and debt (See my previous posts), but also because in Christ we are free to obey God.
The freedom of the Christ means we are free to obey God. Our obedience is a free obedience. Our discipleship is a glad one. We present our selves to God freely. That is, we are perfectly satisfied with what God has chosen for us. We are willingly in agreement with God’s sovereign will. We have the freedom to make the right choice by the power of the Spirit. He has written God’s law in our hearts and we agree with it. This is the law of life in Christ Jesus which sets us free from the law of sin and death. Christ’s gospel brings us simply to live as true human beings…thinking God’s thoughts after him and agreeing with him on everything.
Scripture explains this freedom in many ways. The commandments are not a burden (1 Jn 5:3). Being in Christ, Christians actually don’t see them as a weight, but as way forward in life. They don’t slow us down, they actually speed us up to a life of peace and joy now that the Spirit has and is changing us to make the right choices.
The freedom of the Christ means we are free to obey God. Our obedience is a free obedience. Our discipleship is a glad one. We present our selves to God freely. That is, we are perfectly satisfied with what God has chosen for us. We are willingly in agreement with God’s sovereign will. We have the freedom to make the right choice by the power of the Spirit. He has written God’s law in our hearts and we agree with it. This is the law of life in Christ Jesus which sets us free from the law of sin and death. Christ’s gospel brings us simply to live as true human beings…thinking God’s thoughts after him and agreeing with him on everything.
Scripture explains this freedom in many ways. The commandments are not a burden (1 Jn 5:3). Being in Christ, Christians actually don’t see them as a weight, but as way forward in life. They don’t slow us down, they actually speed us up to a life of peace and joy now that the Spirit has and is changing us to make the right choices.
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