Glen Clary and Camden Bucey speak about the ministry of the Holy Spirit and cessationism. We discuss how the pouring out of the Holy Spirit at Pentecost is a unique event of redemptive-history just as unrepeatable as the death and resurrection of Christ. As individuals are effectually called and united to Christ by faith, they are incorporated into the Spirit-baptized body of Christ.

Jeffrey S. McDonald speaks about his book, John Gerstner and the Renewal of Presbyterian and Reformed Evangelicalism in Modern America (Wipf & Stock, 2017). It is published in the Princeton Theological Monograph Series.

John Gerstner (1914–96) was a significant leader in the renewal of Presbyterian and Reformed evangelicalism in America during the second half of the twentieth century. Gerstner's work as a church historian sought to shape evangelicalism, but also northern mainline Presbyterianism. He wrote, taught, lectured, debated, and preached widely.

Jeffrey S. McDonald is the pastor of Avery Presbyterian Church in Bellevue, Nebraska and an Affiliate Professor of Church History at Sioux Falls Seminary, Omaha.

Christopher Watkin speaks about his book Thinking through Creation: Genesis 1 and 2 as Tools of Cultural Critique. Watkin looks to the early chapters of Genesis for foundational doctrines about God, the world, and ourselves. In so doing, he advocates for a robust engagement with others about contemporary culture and ideas.

Dr. Watkin completed his Bachelor’s and Doctoral degrees at Cambridge University. He lectured at Cambridge for a couple of years before moving with his family to Australia, where he now works as a lecturer at Monash University in Melbourne. He is the author of a number of academic books in the area of modern European philosophy, including Difficult Atheism (2011) and French Philosophy Today (2016), both with Edinburgh University Press. Over the past few years he has written four books published by P&R Press. Three of them are in the Great Thinkers series: Jacques Derrida (2017), Michel Foucault (2018) and Gilles Deleuze (forthcoming).

• Main site: https://thinkingthroughthebible.com
• Facebook: https://www.facebook.com/Thinking-Through-the-Bible-455889715164228/
• Twitter: https://twitter.com/thinking_bible

We turn to pages 206–211 of Vos’ book Biblical Theology: Old and New Testaments to continue our discussion of critical theories of prophetism. Vos tackles a modernist, critical theory of the development of monotheism under the prophets. Vos wants the reader to enter into a modernist world–a critical world. In that world, there are three main things you will face:

• A finite and developing conception of deity
• A mechanical and purely natural conception of history
• An errant and merely human conception of the Bible

These are the key features of a “critical” approach to the prophets. But, as Machen pointed out so clearly, these three conceptions represent a different religion: a fundamentally Pelagian conception of religion.

Vos helps us see, by contrast, that the kingdom of God and the demand that he be worshipped exclusively is built into man as the image of God. Adam, from the start, was bound to God in a religious relation by creation that the covenant of works was to advance. Man, from the beginning, exists to worship God–to glorify and enjoy God forever in covenantal fellowship. For the liberal to reverse this relation and insist that God must serve the purpose of man is to lay bare that the critics truly do have a different religion. On this, Vos and Machen are one.

J. V. Fesko has written Reforming Apologetics: Retrieving the Classic Reformed Approach to Defending the Faith (Baker Academic, 2019). In the book, Dr. Fesko criticizes, among others, Cornelius Van Til. In this conversation, we interact with the book and compare its claims with those of Van Til. A central claim of Dr. Fesko's is that Van Til rejects "common notions." He writes:

in the middle of the seventeenth century, philosophers such as John Locke (1632–1704) rejected the idea of common notions. In the twentieth century, this rejection made its way to liberal and conservative Reformed theologians alike, including Karl Barth (1886–1968) and Cornelius Van Til (1895–1987).”[1]

He draws particular attention to Van Til’s discussion of authority and reason on pages 168–169 of Defense of the Faith (3rd edition).[2] On those pages, Van Til makes an important distinction:

A word must now be said about the idea of ‘common notions’ referred to in the quotation given above. The present writer made a distinction between notions that are psychologically and metaphysically, that is revelationally, common to all men, and common notions that are ethically and epistemologically common.[3]

Van Til continues, “All men have common notions about God; all men naturally have knowledge of God.”[4] So, what is Van Til getting at? There are notions common to all men, but there are some things common to believers and others common to unbelievers. Van Til explains what is also common to natural man as a consequence of total depravity:

It is this actual possession of the knowledge of God that is the indispensable presupposition of man’s ethical opposition to God. There could be no absolute ethical antithesis to God on the part of Satan and fallen man unless they are self-consciously against the common notions that are concreated with them. Paul speaks of sinful man as suppressing within him the knowledge of God that he has. . . . It is these notions of human autonomy, or irrational discontinuity and of rationalistic continuity that are the common notions of sinful or apostate mankind.[5]

[1] J. V. Fesko, Reforming Apologetics: Retrieving the Classic Reformed Approach to Defending the Faith (Grand Rapids: Baker Academic, 2019), 24.

[2] Fesko, 24n56.

[3] Cornelius Van Til, Defense of the Faith, 3rd ed. (Philadelphia: P & R Publishing, 1967), 168.

[4] Van Til, 168.

[5] Van Til, 168.

[6] Van Til, 168.

Reformed Forum exists to present every person mature in Christ (Col. 1:28). We do that specifically by supporting the Church in her God-ordained task of accomplishing the Great Commission. In this episode, we discuss our mission and vision and share exciting news about the future of our ministry including Camden Bucey's transition to become our full-time Executive Director.

Reformed Forum is an organization committed to providing Reformed Christian theological resources to pastors, scholars, and anyone who desires to grow in their understanding of Scripture and the theology that faithfully summarizes its teachings. We are committed to the principles of the Reformation and a redemptive-historical approach to Scripture. We believe these faithfully represent the teachings of the Bible, which is our only standard for faith and practice.

During the Modernist-Fundamentalist Controversy of the early twentieth century, E. J. Young wrote to J. Gresham Machen, the founder of Westminster Theological Seminary and key figure in the Orthodox Presbyterian Church, which had yet to be formed:

Within the church there should be an organization, entirely independent of the formal church, which would act as leaven. This organization should be composed of ministers, elders and laymen of the new church alone, who not only believe the Westminster Confession but who are on fire with it. The purpose of this organization should be to propagate and to defend the Reformed faith, to point out the errors of modernism, sacerdotalism, premillennialism, Arminianism, Trichotomy, and so much of the anti-Scriptural evangelism of today. Furthermore, this group would seek to propagate Reformed literature, such as your book, Christianity and Liberalism, Boettner’s book and works of that type. It would seek to propagate this literature not only among the clergy but also among the laity. In other words, it would be a missionary agency whose primary field is the church. Further, it would eventually seek to promote truly Reformed Bible Conferences and Evangelistic Campaigns, would seek to start Reformed Bible classes and prayer meetings and would seek to encourage Reformed radio broadcasts, etc.

E. J. Young, letter to J. Gresham Machen, October 2, 1935.

Seventy-three years passed before Reformed Forum was founded and much has changed regarding technology, but providentially we have become such an organization. There is a need today just as there was then, because the theological challenges persist. We are committed to be faithful to Scripture to the end that Christ would be glorified in the fulfillment of the Great Commission.

Many different interpretations have been offered regarding the phrase "all Israel shall be saved" in Romans 11. In this episode, we speak about five different interpretations, focusing on the three that are represented in confessionally Reformed and Presbyterian Churches.

• Cornelis P. Venema, "In This Way All Israel Will be Saved: A Study of Romans 11:26" Mid-America Journal of Theology 22 (2011) 19–40.
• Richard B. Gaffin, Jr., "Theonomy and Eschatology: Reflections on Postmillennialism" in Theonomy: A Reformed Critique, edited by Williams S. Barker and Robert Godfrey

We welcome Richard M. Gamble, Professor of History, Anna Margaret Ross Alexander Chair in History and Politics at Hillsdale College, to speak about Julia Ward Howe's poem, which came to be know as "The Battle Hymn of the Republic." Gamble is the author of A Fiery Gospel: The Battle Hymn of the Republic and the Road to Righteous War (Religion and American Public Life), which discloses the history of the hymn as well as its position within an overall intellectual history of civil religion within the United States.

• The War for Righteousness: Progressive Christianity, the Great War, and the Rise of the Messianic Nation. Wilmington, DE: ISI Books, 2003.
• The Great Tradition: Classic Readings on What It Means to be an Educated Human Being. Wilmington, DE: ISI Books, 2007.
• In Search of the City on a Hill: The Making and Unmaking of an American Myth. New York: Continuum/Bloomsbury, 2012.

Since its composition in Washington's Willard Hotel in 1861, Julia Ward Howe's "Battle Hymn of the Republic" has been used to make America and its wars sacred. Few Americans reflect on its violent and redemptive imagery, drawn freely from prophetic passages of the Old and New Testaments, and fewer still think about the implications of that apocalyptic language for how Americans interpret who they are and what they owe the world.

In A Fiery Gospel, Richard M. Gamble describes how this camp-meeting tune, paired with Howe's evocative lyrics, became one of the most effective instruments of religious nationalism. He takes the reader back to the song's origins during the Civil War, and reveals how those political and military circumstances launched the song's incredible career in American public life. Gamble deftly considers the idea behind the song―humming the tune, reading the music for us―all while reveling in the multiplicity of meanings of and uses to which Howe's lyrics have been put. "The Battle Hymn of the Republic" has been versatile enough to match the needs of Civil Rights activists and conservative nationalists, war hawks and peaceniks, as well as Europeans and Americans. This varied career shows readers much about the shifting shape of American righteousness. Yet it is, argues Gamble, the creator of the song herself―her Abolitionist household, Unitarian theology, and Romantic and nationalist sensibilities―that is the true conductor of this most American of war songs.

A Fiery Gospel depicts most vividly the surprising genealogy of "The Battle Hymn of the Republic," and its sure and certain position as a cultural piece in the uncertain amalgam that was and is American civil religion.

Jim Cassidy speaks about his experience teaching a New Testament survey at South Austin OPC in South Austin, Texas. Surveys of the Old Testament, New Testament, and the entire Bible are useful for provide historical, cultural, geographical, and other forms of context in order to help us deepen and widen our understanding of God's plan and purpose for his covenant people.

In the incarnation, the eternal Son of God assumed a human nature. He did this without giving up his divinity. He retains his immutability, omniscience, omnipresence, and all the attributes according to his eternal, divine, and necessary existence.

In this episode, we discuss how these two natures relate to the person in the hypostatic union. By looking at Scripture, the Council of Chalcedon, and our confessional tradition, we review an orthodox grammar for speaking about these matters.

An error in the doctrine of God or Christology, however minor it may seem, will inevitably compound as other doctrines are developed. We should always seek to maintain confessional orthodoxy by reviewing the basics from which we never graduate.

We turn to pages 202–205 of Vos’ book Biblical Theology: Old and New Testaments to continue our discussion of critical theories of prophetism. Vos answers critics who believe that Israel derived its understanding of prophetism from Canaanite religion by focusing our attention upon God's word revealed in history. Contrary to the false prophets, true prophetism is centered on true religion, union and communion with God according to his word.

The sabbath principle is established in Genesis 2:1–3, immediately upon the completion of God's work of creation. This Sabbath rest principle is a function neither of redemption nor theocracy. It is part of God's creation order. We trace this theme through Scripture with particular attention to worship. Glen Clary recently addressed this subject in a conference for the Amarillo Reformed Fellowship.

We gather around the table in Wimberley, Texas to discuss the authority of the self-contained Triune God of Scripture. The absolute, self-sufficient God nevertheless established a covenant with man by an act of special providence. In that act, the authority of God's word is diplayed—entirely independently of man's response. Whether Adam obeyed or disobeyed, God's infallible word would be proved.

Andrew Compton, Assistant Professor of Old Testament Studies at Mid-America Reformed Seminary, speaks about the nature of the prophecy in Isaiah 44:24–45:7 wherein the Lord declares that he will raise up Cyrus. Rev. Compton addresses the challenges of critical scholars, who often see this passage as a later addition.

Will Wood, Assistant Professor of Old Testament at Reformed Theological Seminary in Atlanta, Georgia, joins us to speak about the blessings and promises of the New Covenant as described in Deuteronomy 30:1–10.

• Mellel word processor

What does suffering have to do with the life of the Christian? Is suffering something we just have to endure until that time that we will have the victory in Christ? To address this matter, we turn to a classic article by Richard B. Gaffin, Jr., "The Usefulness of the Cross," The Westminster Theological Journal, Vol. 41 No. 2 Spring 1979, pp. 228–246.

• Audio of Dr. Gaffin delivering this paper

Danny Olinger, author of Geerhardus Vos: Reformed Biblical Theology, Confessional Presbyterian, joins us for a special conversation. We take a brief break from Vos's book Biblical Theology to discuss the influence of Vos upon several other theologians. We then open the floor to questions from people participating in our live webinar.

William Boekestein speaks about eschatology and the life of the Christian. While many limit eschatology merely to the consideration of millennial views, Rev. Boekestein calls all Christians to understand how our view of the future in Christ shapes all of life.

Boekestein is the author of The Future of Everything: Essential Truths about the End Times (Reformation Heritage, 2019).

Dr. Vern Poythress speaks about the hermeneutical issues of interpreting Genesis 1–3 and how biblical interpretation relates to contemporary scientific study.

Dr. Poythress is Distinguished Professor of New Testament and Biblical Interpretation at Westminster Theological Seminary and the author of Interpreting Eden: A Guide to Faithfully Understanding and Reading Genesis 1–3 (Crossway). The publisher writes:

Christians have long discussed and debated the first three chapters of the Bible. How we interpret this crucial section of Scripture has massive implications for how we understand the rest of God’s Word and even history itself. In this important volume, biblical scholar Vern Poythress combines careful exegesis with theological acumen to illuminate the significance of Genesis 1–3. In doing so, he demonstrates the sound interpretive principles that lead to true understanding of the biblical text, while also exploring complex topics such as the nature of time, the proper role of science, interpretive literalism, and more.

In this episode of #VosGroup, we turn to pages 200–201 of Vos’ book Biblical Theology: Old and New Testaments to continue our discussion of critical theories of prophetism.

Jim Cassidy speaks about his recent trip to Colombia to lecture on Van Til's apologetic. Jim, Glen, and Camden also speak about books they are currently reading or have read.

• Video of Jim Cassidy teaching at Iglesia Cristiana Biblica Raah
• Alan Strange, The Doctrine of the Spirituality of the Church in the Ecclesiology of Charles Hodge
• Gustavo Gutierrez, A Theology of Liberation
• Jemar Tisby, The Color of Compromise: The Truth about the American Church’s Complicity in Racism
• Haley Goranson Jacob, Conformed to the Image of His Son: Reconsidering Paul's Theology of Glory in Romans

Dr. Ransom Poythress has written Richard Dawkins in P&R Publishing's Great Thinkers series. Poythress speaks about Richard Dawkins's system of thought. Since the early 2000s, Dawkins has been an outspoken advocate of what has been termed the New Atheism. Poythress discusses Dawkins's beliefs and advocates methods for approaching those who believe likewise. Dr. Poythress is assistant professor of biology at Houghton College in Houghton, New York.

Dr. Trueman is professor of biblical and religious studies at Grove City College.

Dr. Van Dam has written The Deacon: Biblical Foundations for Today’s Ministry of Mercy (Reformation Heritage Books, 2016). In this excellent book, Van Dam addresses the office of deacon, including the Old Testament background, New Testament times, the history of ancient, medieval, and Reformation practice, and the current functioning of the office.

Dr. Van Dam has also written The Elder: Today’s Ministry Rooted in All of Scripture (P&R Publishing). His bibliography is available online through the seminary.

Thank you to everyone who visited reformedforum.org/donate throughout the year. We are tremendously grateful for your generous support. Be assured that we’re setting the stage for another big year as our board continues to think and pray about our next steps.

We’re looking forward to another full year of Christ the Center. January 25 marked our 10th anniversary. Jeff, Jim, and I recorded that first episode during my first year in seminary—three homes and three children ago. Things have changed over the years, but our goal has stayed the same. Our mission is to present every person mature in Christ (Col. 1:28).

• 524 — Marcus Mininger, Uncovering the Theme of Revelation in Romans 1:16–3:26
• 533 — Michael Kruger, How the Second Century Shaped the Future of the Church
• 540 — The Nature of Apostasy in Hebrews 6
• 542 — Bill Dennison, Karl Marx
• 551 — The Impeccability of Jesus Christ
• 555 — Darryl Hart, Still Protesting
• 556 — The Deeper Protestant Conception
• 566 — Glen Clary, The Liturgies of Bucer, Calvin, and Knox
• 570 — Danny Olinger, Geerhardus Vos: Reformed Biblical Theologian, Confessional Presbyterian
• 571 — Cory Brock and Nathaniel Gray Sutanto, Bavinck’s Philosophy of Revelation

In this installment of #VosGroup, we turn to pages 198–199 of Vos’ book Biblical Theology: Old and New Testaments to consider critical theories of prophetism. We extend and amplify the material in these pages more than usual by connecting Vos's teaching to the theology of Karl Barth and other modernist approaches.

Broadly, the term can be associated with “instrument of revelation” and this is so important to note. For Vos, contra Barth, there is a direct, organic disclosure of God’s revealed truth in our calendar-time history. It is not in a distinct, third-time dimension that Barth calls Geschichte that “revelation” occurs. For Barth, revelation is Jesus Christ in a distinct time dimension, God’s third time for us, that “revelation” occurs. Revelation is Jesus Christ. The Scriptures, the prophets and calendar time history are not themselves revelation–they only point to revelation. Revelation is a “supra-historical” event in a time dimension altogether different from our calendar time.

But Vos would say this is fundamentally wrong–it is a different religious conception of “revelation” altogether. God speaks directly to Adam in the Garden of Eden in terms of positive, special, verbal revelation. God’s voice can be heard, speaking with inerrant and inescapable authority, in Eden. It is this initial self-revelation from God, in the Garden of Eden, prior to the fall, that supplies us with our conception of revelation. God both acts and speaks in calendar time history, and that special is initially given to Adam under the covenant of works. God’s revelation in nature (image of God) is by divine design subordinate to God’s revelation in positive categories. In other words, Genesis 2:7 (image of God) and Genesis 2:15–17 (Covenant) demand the idea that God reveals himself with absolute authority and clarity directly in history.

Vos says, “But the Reformed have always insisted upon it that at no point shall a recognition of the historical delivery and apprehension of truth be permitted to degenerate into a relativity of truth. The history remains a history of revelation. Its total product agrees absolutely in every respect with the sum of truth as it lies in the eternal mind and purpose of God."

Jeff Waddington speaks about the characteristics of natural and special revelation and their relationship to one another. Jeff recently delivered a lecture at Westminster Theological Seminary on the subject.

William Perkins (1558–1602), often called “the father of Puritanism,” was a master preacher and teacher of Reformed, experiential theology. Greg Salazar speaks about Perkins's works on predestination and his influence upon the Puritan and Reformed tradition. In speaking of predestination, we also cover related topics on Perkins's theology such as his Christology, his understanding of the ordo salutis, and even his views on Christian forms of memory recall.

Dr. Salazar is Assistant Professor of Historical Theology for the PhD program at Puritan Reformed Theological Seminary in Grand Rapids, Michigan. Along with Dr. Joel Beeke, he has edited volume six of Perkins's works with Reformation Heritage Books.

Cory Brock and Nathaniel Gray Sutanto speak about Herman Bavinck's Philosophy of Revelation (Hendrickson Publishers). Drs. Brock and Sutanto have edited a new annotated edition of Bavinck's Stone Lectures, which were delivered at Princeton in 1908. Other than his Reformed Dogmatics, this is Bavinck's most important work. We are blessed to welcome new editions and translations of these works. Along with James Eglinton, Brock and Sutanto are also editing Bavinck’s Christian Worldview, scheduled to be published by Crossway next year.

Cory Brock is Minister of Young Adults and College at First Presbyterian Church (PCA) in Jackson, MS. He also serves on the faculty of Belhaven University teaching biblical studies. Nathaniel Gray Sutanto is Assistant Pastor at Covenant City Church in Jakarta, Indonesia.

Danny Olinger speaks about the life and thought of Geerhardus Vos. Richard B. Gaffin, Jr. has identified Vos as the father of Reformed biblical theology and we take the time to speak of his contribution and legacy. Rev. Olinger is General Secretary for the OPC Committee on Christian Education. He has written a tremendous biography of Vos, titled Geerhardus Vos: Reformed Biblical Theologian, Confessional Presbyterian. The book is published by Reformed Forum and available for purchase.

Lane Keister speaks about features of Ezekiel 9–10 that help us understand the identity of the man of linen in the passage. Rev. Keister's article, "The Man in Linen: A New and Old Interpretation of Ezekiel 9–10" is published in issue 14 of the Confessional Presbyterian Journal (2018). Lane Keister is the pastor of Momence OPC in Momence, Illinois and a PhD student at Puritan Reformed Theological Seminary in Grand Rapids, Michigan.

We continue our #VosGroup series in pages 194–197 of Vos' book Biblical Theology: Old and New Testaments to consider the biblical conception of prophetism. We discuss the Greek and pagan conceptions and their connection to contemporary modernist conceptions.

Vos has in view here a Hellenic, and not New Testament, conception of the prophet. Some would seek to understand prophet as a foreteller, which brings into view predictive prophecy—a telling of a situation in advance of the actual occurrence of the situation. However, it is not proper to take the concept in this direction only. While there is a predictive element present in much of what the prophets communicate, it is better to take them as foretellers in a local sense. This means that prophet is one who speaks an oracle from God. It is a place in time where one speaks on behalf of God.

However, the Greek terms, as it appears in a Hellenic, extra-biblical context, has a different connotation, and this is critical to grasp, that we must reject. That connotation is this: the prophet in this Greek conception is an interpreter of a fundamentally opaque, hidden utterance from god. Pythia (the name of the high priestess of the temple Apollo at Delphi), would be the interpreter of this fundamentally hidden oracle—a dark saying that needed a human interpreter in order to be rendered intelligible.

The Greek prophet does not stand in a direct relation to the deity, as in the Old Testament prophet, who spoke, by inspiration, directly from God, a word from God. Rather than being a mouth-piece of the deity, as is the case with the Nabi, the prophet in the Old Testament sense of the term, the prophet in the Greek, Hellenic sense, is an interpreter of the deity’s oracle. The oracle comes from the Deity but requires interpretation, an interpretive act, from a prophet, to render that message intelligible or clear. The prophet, in this Hellenic conception, is therefore not one who speaks the words of the deity. Rather, he is one who intercepts a supra-rational, intrinsically opaque, communication from a deity. It is precisely this conception of the prophet that Vos sees being appropriated by the liberals of his day.

The Westminster Larger Catechism, Question and Answer 154 describes the ordinary and outwards means of grace as the Word, sacraments, and prayer. We discuss these ordinary means and how they apply to the day-to-day ministry of the local church.

• Knox Liturgy
• Genevan Liturgy
• Catholic Describes Communion Service in Calvin's Church
• John Knox and Public Prayer

28 And we know that for those who love God all things work together for good, for those who are called according to his purpose. 29 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. 30 And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. (Romans 8:28–30, ESV)

https://youtu.be/vXK23papdC0

Dr. Gamble is associate professor of biblical and theological studies at Providence Christian College. She holds a PhD in historical and systematic theology from the University of Edinburgh, Scotland, a master of theological studies from Reformed Presbyterian Theological Seminary in Pittsburgh, Pennsylvania and a B.A. in biblical studies from Geneva College in Beaver Falls, Pennsylvania.

Dr. Gamble is a frequent guest on The White Horse Inn podcast, speaking on issues ranging from the doctrine of justification to the theology of Christmas movies: https://www.whitehorseinn.org/host/whitney-gamble/

Her first book, Christ and the Law: Antinomianism at the Westminster Assembly, is forthcoming with Reformation Heritage Books. Along with seventy other leading scholars from around the world, she is contributing a chapter in the forthcoming multi-volume series, The History of Scottish Theology, published by Oxford University Press. https://www.historyscottishtheology.div.ed.ac.uk

• Daniel Ragusa, "Beginning with Scripture, Ending with Worship: An Analysis of Petrus van Mastricht's Polemic against Balthasar Bekker"
• Petrus van Mastricht, Theoretical-Practical Theology Volume 1: Prolegomena
• Adriaan C. Neele, The Art of Living to God

• Daria Spezzano, The Glory of God's Grace: Deification According to St. Thomas Aquinas
• Dominic Legge: The Trinitarian Christology of St. Thomas Aquinas
• Lawrence Feingold: The Natural Desire to See God According to St. Thomas and His Interpreters
• Hans Boersma, Seeing God: The Beatific Vision in Christian Tradition

[embed]https://youtu.be/L4sTPjFyBPU[/embed]

• DGH at Patheos
• Old Life

We discuss the tendency to consider Christ’s humanity independently of his divinity. It’s not merely that people recognize the natures are distinct, but that they implicitly acknowledge that his humanity can be abstracted from his divinity. In the abstract, we could acknowledge that Jesus’s human nature had the capability of sinning. For example, his body was physically capable of taking a sword and murdering someone. But we cannot consider Christ’s human nature in the abstract. He is the second person of the trinity who has assumed a true body and a reasonable soul. Sin involves a moral agent. Does the human nature of Christ constitute a full moral agent apart from the person of the son? This also raises serious issues regarding God’s decree. Throughout the episode, we maintain that if it was possible for Christ to sin, it was possible for Christ to fail.

The new feature is “the organization of the theocratic kingdom under a human ruler” (185). God is seeking to confer himself on a holy people through a holy king in a holy theocratic realm. As such, Prophetism is a “Kingdom-Producing Movement (186–187). This is a critical point to grasp: prophetism is attached to the advancement of the theocratic kingdom. Prophetism therefore has no independent significance. Its entire rationale grows out of the producing and advancement of the theocratic kingdom of Jehovah.

This comes into even greater clarity as we recognize that the Word is the instrument of Prophetism (187–88). The essence, formally, of prophetism is that it “restricts” itself to the Word of God—the Word from the mouth of Jehovah. The Word of God “in reality did more than anything else towards the spiritualizing of the relation between Jehovah and Israel” (187).

• Who is Kenneth Pike?

• OPC Study Committee Report (15th General Assembly, 1948)
• Abraham Kuyper, Common Grace
• Cornelius Van Til, Common Grace and the Gospel

Our Lord Jesus, in the night wherein he was betrayed, instituted the sacrament of his body and blood, called the Lord’s Supper, to be observed in his church, unto the end of the world, for the perpetual remembrance of the sacrifice of himself in his death; the sealing all benefits thereof unto true believers, their spiritual nourishment and growth in him, their further engagement in and to all duties which they owe unto him; and, to be a bond and pledge of their communion with him, and with each other, as members of his mystical body.

In this episode, we discuss the five purposes of the Lord's Supper detailed in the confession:

1. Christ instituted the Lord’s Supper as a commemorative ordinance for the perpetual remembrance of the sacrifice of himself in his death.
2. The Lord’s Supper is a confirmatory sign (cf. Rom. 4:11) for the purpose of sealing all the benefits procured by Christ’s death unto true believers.
3. Christ instituted the Lord’s Supper for the spiritual nourishment and growth of believers in him.
4. Christ instituted the Lord’s Supper for believers for their further engagement in and to all duties which they owe unto him.
5. Finally, Christ instituted the Lord’s Supper to be a bond and pledge of believers’ communion with him, and with each other, as members of his mystical body.

• Leonardo de Chirico, Evangelical theological perspectives on post-Vatican II Roman Catholicism
• Trevor H. G. Smith, Christian Theology Emerging from the Akan Single-Tiered Unitive Perspective on Reality

The whole point of the land of Canaan in Hebrews—the way it relates to this big-picture creational concern—is that it was a place of rest (Psalm 95:7–11 is quoted in Hebrews 3:7–11). Israel was seeking to leave the wilderness and enter into the “rest” of God in Canaan. Canaan was a local, earthly expression of a corresponding heavenly Sabbath Rest (95:11/Genesis 2:2 as the two theme texts in Hebrews 3 and 4).

Canaan was an earthly type of Sabbath Rest, and some in Israel failed to enter the earthly typical land of rest because they lacked faith in the promised Messiah (Heb. 3:19). In a parallel way, the author of Hebrews grounds his exhortation that the church in this age press on to Sabbath Rest by faith in the ascended Messiah, so that none of us fail to enter that Rest.

Describing the various accounts of God’s visible presence from Genesis to Revelation, Dr. Poythress helps us consider more deeply what they reveal about who God is and how he dwells with us today.

We also spoke about the upcoming Westminster Conference on Science & Faith to be held  April 6–7, 2018 at Proclamation Presbyterian Church in Bryn Mawr, Pennsylvania (see map). They will explore the relationship between theistic evolution and the Christian faith. Register at wcosaf.com.

Dr. Poythress is Professor of New Testament Interpretation at Westminster Theological Seminary in Glenside, Pennsylvania.

• Uncovering the Theme of Revelation in Romans 1:16–3:26
• A Revelation-Historical Interpretation of Romans 2:1–29
• A Revelation-Historical Interpretation of Romans 3:1–20
• A Revelation-Historical Interpretation of Romans 3:21–26

• In Defense of the Eschaton
• Transformationalism and Christian Higher Education
• Machen and Bultmann at Marburg
• Paul’s Two-Age Construction and Apologetics

• The Last Adam: A Theology of the Obedient Life of Jesus in the Gospels
• The New Testament Foundations of Trinitarian Theology
• The Message of the General Epistles
• The Virgin Birth of Christ
• Deuteronomy and Christology in the Gospel of Matthew

Rob McKenzie hosts the interview with Dr. Abernethy. And so in the episode, we also took the opportunity to speak about the latest addition to our podcast family, Theology Simply Profound, which he produces with Bob Tarullo. Rob and Camden speak about the program and how it fits within our lineup, helping us to bring Reformed theology to more people. Rob is sales representative for trade, academic, and special markets at IVP and a distant student at Reformed Theological Seminary in Orlando, Florida.

God, from all eternity, did, by the most wise and holy counsel of his own will, freely, and unchangeably ordain whatsoever comes to pass: yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established.

In developing this doctrine, Ragusa draws upon Cornelius Van Til's Trinitarian theology, covenant theology, and representational principle. Ragusa writes,

According to Van Til's representational principle, for man's will to operate and for an act of his will to be significant and meaningful it must take place within an exhaustively personal environment, that is, it must take place within the sovereign and eternal plan of the self-sufficient triune God. The absolute freedom of God does not take away or limit man's freedom, but rather establishes it in an analogical fashion.

In his plenary address at TGC, "The Reformed Tradition Beyond Calvin," Ligon Duncan spoke of Johannes Oecolampadius and Dr. Diane Poythress' work on the Reformer. In Christ the Center episode 269, we spoke with Dr Poythress about her dissertation, “Johannes Oecolampadius’ Exposition of Isaiah, Chapters 36–37,” which is one of the only lengthy treatments of Oecolampadius in English. She has also written an excellent book about him titled, Reformer of Basel: The Life, Thought, and Influence of Johannes Oecolampadius, published by Reformation Heritage Books.

• Westminster Presbyterian Church, Rock Tavern, NY
• Christ the Center episode 403, "The Unassumed Is the Unhealed"

• Deuteronomy and Christology in the Gospel of Matthew
• The Virgin Birth of Christ
• The Message of the General Epistles
• The New Testament Foundations of Trinitarian Theology

The objective witness is that Scripture is authoritative by reason of the character it possesses as the infallible Word of God and this divine quality belongs to Scripture because it is the product of God’s creative breath through the mode of plenary inspiration by the Holy Spirit.

Its thesis is simple: the cultural mandate, declared at the dawn of human history, and reiterated through the different episodes of redemptive history, culminating in Jesus' Great Commission, is the central calling for humanity.

Be sure to read Austin Reed's review of Reading Barth with Charity: A Hermeneutic Proposal by George Hunsinger.

Dr. McGraw joined us on a previous episode of Christ the Center to speak about the meaning of the phrase "good and necessary consequence" in the Westminster Confession of Faith 1.6.

TIS is an approach to reading biblical texts that seeks to do justice to the theological nature of the texts and embrace the influence of theology on interpretation. Sutanto focuses on Francis Watson and his relationship to Karl Barth's doctrine of revelation. He concludes that, “. . . the uniqueness of TIS depends upon the assumption of the validity of Kant’s turn in philosophical history along with its attendant ideological implications.”

1. The light of nature showeth that there is a God, who hath lordship and sovereignty over all, is good, and doth good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the heart, and with all the soul, and with all the might. But the acceptable way of worshiping the true God is instituted by himself, and so limited by his own revealed will, that he may not be worshiped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the Holy Scripture.

Q. 107. Which is the second commandment? A. The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and shewing mercy unto thousands of them that love me, and keep my commandments.

Q. 108. What are the duties required in the second commandment? A. The duties required in the second commandment are, the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God hath instituted in his word; particularly prayer and thanksgiving in the name of Christ; the reading, preaching, and hearing of the word; the administration and receiving of the sacraments; church government and discipline; the ministry and maintenance thereof; religious fasting; swearing by the name of God, and vowing unto him: as also the disapproving, detesting, opposing, all false worship; and, according to each one's place and calling, removing it, and all monuments of idolatry.

Q. 109. What sins are forbidden in the second commandment? A. The sins forbidden in the second commandment are, all devising, counseling, commanding, using, and any wise approving, any religious worship not instituted by God himself; the making any representation of God, of all or of any of the three persons, either inwardly in our mind, or outwardly in any kind of image or likeness of any creature whatsoever; all worshiping of it, or God in it or by it; the making of any representation of feigned deities, and all worship of them, or service belonging to them; all superstitious devices, corrupting the worship of God, adding to it, or taking from it, whether invented and taken up of ourselves, or received by tradition from others, though under the title of antiquity, custom, devotion, good intent, or any other pretense whatsoever; simony; sacrilege; all neglect, contempt, hindering, and opposing the worship and ordinances which God hath appointed.

Q. 110. What are the reasons annexed to the second commandment, the more to enforce it? A. The reasons annexed to the second commandment, the more to enforce it, contained in these words, For I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and shewing mercy unto thousands of them that love me, and keep my commandments; are, besides God's sovereignty over us, and propriety in us, his fervent zeal for his own worship, and his revengeful indignation against all false worship, as being a spiritual whoredom; accounting the breakers of this commandment such as hate him, and threatening to punish them unto divers generations; and esteeming the observers of it such as love him and keep his commandments, and promising mercy to them unto many generations.

Q. 49. Which is the second commandment? A. The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments.

Q. 50. What is required in the second commandment? A. The second commandment requireth the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God hath appointed in his word.

Q. 51. What is forbidden in the second commandment? A. The second commandment forbiddeth the worshiping of God by images, or any other way not appointed in his word.

Q. 52. What are the reasons annexed to the second commandment?

A. The reasons annexed to the second commandment are, God's sovereignty over us, his propriety in us, and the zeal he hath to his own worship.

While some catechetical sermons may derive their points directly from the catechism and others merely use the catechism to determine the topic and then select a pertinent Scripture passage to exposit. Catechetical preaching merely provides the skeleton for the subject and points of a sermon, but it need not make the sermon unscriptural.

There are many benefits to catechetical preaching. It provides a wide range of Scriptural thought. It encourages familiarity with a system of doctrine. It also keeps before the congregation the basic fact that we have a catechism. We encourage people to work through it, reading it, and catechizing themselves and their children. Catechetical preaching fortifies this practice and helps people to embrace our secondary standards as a tool and help for us to understand what God has taught us about various doctrinal subjects. It aids in showing the unity and harmony of Scripture as a whole.

• Wayne Brouwer, "Preaching the Heidelberg: A New Look at the Tradition of Catechetical Preaching."
• R. E. Knodel, Jr. "Catechetical Preaching"
• William Boekestein, "The Benefits of Catechetical Preaching: Catechism Preaching Is Another Kind of Bible Preaching"
• Jeffrey C. Waddington catechetical series on the Westminster Shorter Catechism.
• James J. Cassidy sermons

Dr. Kruger is President and Professor of New Testament at Reformed Theological Seminary in Charlotte, North Carolina. He received his B.S. from the University of North Carolina at Chapel Hill, his M.Div. from Westminster Seminary California, and his Ph.D. from New College, The University of Edinburgh, Scotland. He is the author of three books on the issue of canon, Canon Revisited: Establishing the Origins and Authority of the New Testament Books (Crossway, 2012), The Early Text of the New Testament (Oxford, 2012; edited with Charles Hill), and The Question of Canon: Challenging the Status Quo in the New Testament Debate. In addition to his faculty duties, he currently serves part-time as the Pastor of Teaching at Uptown Christ Covenant Church in downtown Charlotte. Dr. Kruger has spoken on Christ the Center episodes 217 and 283, and his wife, Melissa Kruger, has spoken on episodes 276, 297, and 301.

The 81st General Assembly, in response to an overture from the Presbytery of the Northwest, elected a study committee "to examine and give advice as to whether and in what particular senses the concept of the Mosaic Covenant as a republication of the Adamic Covenant is consistent with the doctrinal system taught in the confessional standards of the Orthodox Presbyterian Church." The men who were elected to this committee are Messrs. Bryan D. Estelle, Benjamin W. Swinburnson (Secretary), Lane G. Tipton, A. Craig Troxel (Chairman), and Chad V. Van Dixhoorn.

For an overview of the General Assembly, read D. G. Hart's report, "2016 General Assembly: Nothing Out of the Ordinary."

• Welcome to a Reformed Church
• Why Believe in God
• Jesus Loves the Little Children

Non-Sabbatarian Position:

• Sunday by Willy Rordorf (Philadelphia, PA: The Westminster Press, 1968). This is a fantastic resource on the patristic doctrine and observance of the Lord's Day.
• From Sabbath to Lord's Day: A Biblical, Historical and Theological Investigation, ed. D. A. Carson (Wipf & Stock Pub, 2000). Richard Bauckham's articles in this volume are excellent.

Sabbatarian Position:

• The Confessional Presbyterian Journal, Issue 12 (2016)
• Calvin and the Sabbath by Richard Gaffin (Mentor, 1998). Gaffin's positive defense of the Sabbath is superb.
• The True Doctrine of the Sabbath by Nicholas Bownde (Reformation Heritage, 2015).

In this episode, we address the current controversy by looking at the eternal relationship among the Father, Son, and Holy Spirit. These three persons are one God. They are related by an irreversible taxis: the Father is unbegotten, the Son is begotten of the Father, and the Spirit proceeds from the Father and the Son. Theologians often call this the immanent or ontological Trinity. These three persons are equal in power and glory, yet their essential relationship entails no relationship of authority, subordination, or submission. Nonetheless, Father, Son, and Holy Spirit freely will to create, and eventually to redeem, a people unto himself. This free, yet still eternal agreement, is known as the pactum salutis or Covenant of Redemption. After listening to this discussion, please consider two previous episodes of Christ the Center that deal with similar issues:

• Christ the Center episode 245, Eternal Generation of the Son
• Christ the Center episode 295, The Aseity of the Son