reformed blogging.

…I have come to see with greater and greater clearness that consistent Christianity is the easiest Christianity to defend, and that consistent Christianity–the only thoroughly Biblical Christianity–is found in the Reformed Faith.
- J. Gresham Machen, from David B. Calhoun, Princeton Seminary (Volume II): The Majestic Testimony, 226.

Finished Oberman’s biography of Luther today and I’m wondering why I had never heard of it until recently. The book was first published in English back in 1982, but Bainton’s older biography seems to get far more light. This biography has been well worth the read. Oberman does a wonderful job showing Luther as a man in his time. For those who are worried that a more “scholarly” approach to the life of Luther would lack in spirituality, this is not the case at all. Throughout the book Oberman constantly refers back to Martin Luther’s great perception of the spiritual realm, namely the battle between God and the Devil, and how this reality, rather than psychology, political context, etc. (though these things are accounted for) is what shaped the Reformer as we know him. Yet Luther is portrayed as a human, not a self-confident, independent Reformer as is often thought, but one who approaches the battle for the reformation with fear and trembling, one who finds boldness not in himself but in the authoritative word of God.

This is a biography that Martin Luther would have approved of. In it he is not put on a pedestal, nor is he unfairly criticized. Rather, he is viewed as a man who, like the rest, had many flaws, was aware of his great sinfulness as well as the temptations and trials of daily life, yet knew of a greater, more merciful Savior. This is what makes this biography worth reading. Glory is given where it is due, the reformation was a result ultimately, not of one man’s determination, but God’s sovereign plan to make His gospel known.

Here’s a quote from the last chapter of the book, speaking of the end of Luther’s life where one can catch a glimpse of the heart of the great reformer:

“…he regretted that he had not been found deserving enough to shed his blood for Christ, ‘as so many brothers have testified to their beliefs with their lives. But that honor was also withheld from Jesus’ favorite apostle, John the Evangelist, although he wrote far more harshly against the pope than I was ever capable of doing.’”
- Heiko A. Oberman, Luther: Man Between God and the Devil, 322.

“Oh, no single piece of our mental world is to be hermetically sealed off from the rest, and there is not a square inch in the whole domain of our human existence over which Christ, who is Sovereign over all, does not cry: ‘Mine!’”
- Abraham Kuyper

Perhaps the most deceiving sins are those that we deem small. What I mean is this, there are many sins which we commit daily, as Christians, which we generally do not delight in, but since these, “realistically” are not so bad (without any immediate, negative consequences to us or the people around us) we pass over it. Whether these things are outbursts of anger, prideful thoughts, lustful thoughts, covetousness, white lies, stealing (downloading mp3s), etc. we may not outright approve of them, but we don’t necessarily condemn them, at least not in the same way we would condemn adultery, homosexuality, robbery or many other more blatant sins.

Why are these “small” sins so deadly? Because Adam and Eve ate a fruit.

The point is this: if we obey/disobey God’s commands based on how important they seem to us, rather than, by faith, obeying the whole counsel of God, we commit no small sin. Ultimately we are placing ourselves above the word of God rather than subjecting ourselves to it. What was wrong with eating a fruit? Nothing, in itself, no one was killed (at least by the eating of fruit in itself) but the main sin was this, God’s word was disobeyed. The question, then, is not whether we are doing relatively good or moral things, but whether we are submitting to the word of God. To submit only to those things that we find agreement with really means nothing. Just because I agree with some of someone’s views, does that make me their disciple or follower? By no means! How much less, then, for Christ, who demands completely obedience. Those who love Him will obey Him (John 14:15). Christ’s lordship is not limited to where we draw the boundaries. Unless, by faith, we die to ourselves and become “slaves of righteousness” in Christ through the regenerating work of the Holy Spirit in our hearts, thus seeking obedience to all of God’s commands out of love for Him, we will not see the kingdom of God. Those who refuse to submit every part of their lives to Scripture (whether they are successful is another story, the issue is the heart) have no reason at all to hope in Christ.

The Thessalonians accepted the gospel of the apostles not as the word of men, but as the word of God (1 Thessalonians 2:13), and because of this Paul had confidence that they were chosen by God (1:4). As a result of their faith in the message of the gospel as the word of God they are described as producing work of faith, labor of love and steadfastness of hope (1:3). The Reformers were well aware that the doctrine of sola fide might be misapprehended and turned into license to sin, for this reason they made it clear that we are “justified by a faith alone, but a faith that is not alone.”

We must take seriously and submit to all of God’s word. There is no such thing as “small” sin in the sight of God.

Objection. But it may be said, “Surely this course of procedure can never be acceptable to Jesus Christ. What! shall we daily come to him with our filth, our guilt our sins? May he not, will he not, bid us keep them to ourselves? they are our own. Shall we be always giving sins, and taking righteousness!”
Answer. There is not any thing that Jesus Christ is more delighted with, than that his saints should always hold communion with him as to this business of giving and receiving. For,–
This exceeding honours him, and gives him the glory that is his due. Many, indeed, cry, “Lord, Lord,” and make mention of him, but honour him not at all. How so? They take his work out of his hands, and ascribe it unto other things; their repentance, their duties, shall bear their iniquities. They do not say so; but they do so… Herein, then, I say, is Christ honoured indeed, when we go to him with our sins by faith, and say unto him, “Lord, this is thy work; this is that for which thou camest into the world; this is that thou hast undertaken to do. Thou callest for my burden, which is too heavy for me to bear; take it, blessed Redeemer Thou tenderest thy righteousness; that is my portion.” Then is Christ honoured, then is the glory of mediation ascribed to him, when we walk with him in this communion.
- John Owen, Works, Vol. 2: Communion With God, 195.

Started going through Berkhof’s Systematic Theology recently and I must say that it is an excellent read. The relation between doxology and theology becomes apparent in Berkhof, not because he explicitly states it, but experientially this seems to be the case. Here’s an excerpt that sounds more like Edwards than anything else:

God did not create first of all to receive glory, but to make His glory extant and manifest. The glorious perfections of God are manifested in His entire creation; and this manifestation is not intended as an empty show, a mere exhibition to be admired by the creatures, but also aims at promoting their welfare and perfect happiness. Moreover, it seeks to attune their hearts to the praises of the Creator, and to elicit from their souls the expression of their gratefulness and love and adoration. The supreme end of God in creation, the manifestation of His glory, therefore, includes, as subordinate ends, the happiness and salvation of His creatures, and the reception of praise from grateful and adoring hearts… The infinite God would hardly choose any but the highest end in creation, and this end could only be found in Himself. If whole nations as compared with Him, are but as a drop in a bucket and as the small dust of the balance, then, surely, His declarative glory is intrinsically of far greater value than the good of His creatures, Isa. 40:15,16… No other end would be sufficiently comprehensive to be the true end of all God’s ways and works in creation… The supreme end which He had in view, was not to receive glory, but to manifest His inherent glory in the works of His hands.- Louis Berkhof, Systematic Theology, 136,7. 

Peter Van Mastricht’s Theoretico-Practica Theologia was considered by Jonathan Edwards to be “much better than Turretin or any other book in the world, excepting the Bible.” Currently, however,  A Treatise on Regeneration is the only section translated into English. Here’s an excerpt from the work of one of Edwards’ favorite divines:

We may hence determine that regeneration is irresistible, and in what sense this is to be understood. For if you consider what the person who is to be regenerated is–a child of wrath who is dead in sin–he certainly has depravity enough to resist (Acts7:51). But if you consider that it is God who regenerates and quickens, the subject of regeneration can no more resist God than Lazarus of old could have resisted Christ when He raised him to a natural life (John 11:43-44). Nor does he have a will to resist, for, by the spiritual life instantaneously produced, all inclinations or desire of resisting are suppressed or taken away (Ezekiel 36:25-27; Jeremiah 32:39-40; cf. Galatians 1:13; Acts 9:2-6; 22:5, 10; 26:9-10, 14, 19).
- Peter Van Mastricht, A Treatise on Regeneration, 29.

The fact is that the world expects us to be different; and this idea that you can win the world by showing that after all you are very similar to it, with scarcely any difference at all, or but a very slight one, is basically wrong not only theologically but even psychologically.
Our Lord attracted sinners because He was different. They drew near to Him because they felt that there was something different about Him… this idea that you are going to win people to the Christian faith by showing them that after all you are remarkably like them, is theologically and psychologically a profound blunder.
In this realm we are dealing with God, and our knowledge of God, and our relationship to God. So everything here must be ‘under God’ and must be done ‘with reverence and godly fear’. We do not decide this; we are not in charge and in control. it is God. It is His service, and He has to be approached ‘with reverence and with godly fear, because our God is a consuming fire’
….light entertainment, easy familiarity and jocularity are not compatible with a realisation of the seriousness of the condition of the souls of all men by nature, the fact that they are lost and in danger of eternal perdition, and their consequent need of salvation.
- D. Martyn Lloyd-Jones, Preaching and Preachers, 139-40.

In today’s sermon our pastor mentioned what a man in China (we’ll call him “B”) said when asked about Christianity. The gist of B’s response was that people in China are too busy trying to get by, too busy trying to make ends meet to think of something like religion or philosophy. Now any regenerate Christian knows that what B is saying is based on a false premise, namely, that Christianity is simply an add-on to life, or a secondary thing rather than being the basis of the totality of our lives. Christianity, rather than being the result of extra time, or luxury, is the foundation of all that we think, say or do. The implication of this is big, it means that whether we are rich or poor, whether we are busy just getting by or living out of abundance, we are all in a position to receive and accept the gospel. Thus, people in China, including B can turn to Christ and live devoted, full and joyful Christian lives. Not because of extra time to think about it or to “philosophize”, but because Christianity deals with a change of heart (regeneration) in response to a message preached (the Gospel), resulting in a completely changed life (conversion).

Having said that much there seems to be a certain amount of truth behind what B said. Of course, his premise is false, and the truth is not be found in what he said taken by itself, but, rather, what caused him to say it. He could not have said what he said unless he found sufficient warrant somewhere that Christianity is an add-on, or an extra to the rest of life. I venture to say that he may have very well gotten such a notion by looking at North American Christianity. Even if he didn’t there’s no evidence to suggest that anyone, by observing American Christianity, would not have reached the same conclusions regarding Christianity. To put it simply, it’s not a mystery why B would think such a thing.

Here is the problem, though we may take B to task for his false understanding of Biblical Christianity, and though we may very well be able to prove him wrong scripturally, it seems that very few people can prove him wrong with their lives. There is a bigger problem here than B’s false understanding of Christianity. The problem seems rather to be the source from which he has derived his false notion of Christianity. This source, I believe, points back to the way many professing Christians are living. We must not live in such a way so as to make it seem that Christ is a mere addition to an already full life! Though we may not say it with our lips, many of us preach this well enough, and very clearly with our lives. Many Christians seem to be just as worldly as the next person (if not more so) with the exception that they can utilize Christian jargon. Paul, in the book of Titus, directs women to live a certain way (sensible, pure, workers at home, subject to their own husbands, etc.) for one purpose: “so that the word of God will not be dishonored.” This same principle can be applied to our current situation. It is not what we are saying about Christianity that is dishonoring to God (at least for orthodox, reformed, protestant believers) but what we are showing it to be with our lives.

It comes down to this. B is wrong, very, very wrong. But is it in word only that we prove him wrong? Do we prove him wrong with our lives? Do we show by our dependence on God’s Word that it is our light and sustenance? Do we show through prayer that our only hope for living in this crooked and perverse generation is by His free grace? If a surgeon is seriously wrong in the way he is performing surgery, I may be able to point out his error. This, however, would mean very little for the patient unless my correction, or my understanding of the surgery changes the surgeon’s procedure. A correct understanding is necessary, we must know, Biblically, that Christ is the foundation of all that we think, do or say, that the glory of God is the chief end of man, but if it does not filter into our lives, it means nothing! Do we make Christ so supreme in our lives that it would be impossible for a man like B to believe, even for a moment, that Christianity is the result of extra leisure time?

We would do well to make David Brainerd’s prayer our own:

O, that I may never loiter on my heavenly journey!

…the work of preaching is the highest and the greatest and the most glorious calling to which anyone can ever be called. If you want something in addition to that I would say without any hesitation that the most urgent need in the Christian Church today is true preaching; and as it is the greatest and the most urgent need in the Church, it is obviously the greatest need of the world also.
…they [who suggest that the Church may be a hindrance to the propagation of the Gospel] argue, if you really want to influence people in the Christian direction you must not only talk politics and deal with social conditions in speech, you must take an active part in them… Not preaching, not the old method, but getting among the people, showing an interest, showing your sympathy, being one of them, sitting down among them, and discussing their affairs and problems… what is our answer to all this? I am going to suggest… that all this at best is secondary, very often not even secondary, often not worthy of a place at all, but at best, secondary, and that the primary task of the Church and of the Christian minister is the preaching of the Word of God.
- D. Martyn Lloyd-Jones, Preaching and Preachers, 9, 19.