The whole of Paul's preaching is determined by the all-important fact that in Christ's advent and work, especially in his death and resurrection, the divine work of redemption in history has reached its fulfillment and the redemptive dispensation of the great future promised by God and foretold by prophecy has become present time.
--H. Ridderbos, Paul: An Outline of His Theology, 487
31 July 2009
29 July 2009
Luther's Tenderness
In reading through a volume of Luther's letters, one thing that comes out strikingly is the tenderness he was capable of. We know Luther the lion; we rarely hear of Luther the lamb. But it was there, as it should have been, since gentleness is not a spiritual gift and not an option depending on how we are wired but incumbent upon all believers (the fruit of the Spirit in Gal 5, not the spiritual gifts of 1 Cor 12, includes gentleness).
For example, in writing to Duke John Frederick in 1528, amid politically tumultuous times when war threatened, Luther writes:
God has promised great mercy to those who seek peace and endure guilt when he says: 'Blessed are the meek, for they shall inherit the earth.' War does not gain much, but loses much and risks everything. Gentleness, however, loses nothing, risks little, and gains everything.
A few months later Luther's one-year-old daughter Elizabeth died. He wrote to a friend:
My baby daughter, little Elizabeth, has passed away. It is amazing what a sick, almost woman-like heart she has left to me, so much has grief for her overcome me. Never before would I have believed that a father's heart could have such tender feelings for his child. Do pray to the Lord for me. In him, farewell.
--LW, 49:196, 203
For example, in writing to Duke John Frederick in 1528, amid politically tumultuous times when war threatened, Luther writes:
God has promised great mercy to those who seek peace and endure guilt when he says: 'Blessed are the meek, for they shall inherit the earth.' War does not gain much, but loses much and risks everything. Gentleness, however, loses nothing, risks little, and gains everything.
A few months later Luther's one-year-old daughter Elizabeth died. He wrote to a friend:
My baby daughter, little Elizabeth, has passed away. It is amazing what a sick, almost woman-like heart she has left to me, so much has grief for her overcome me. Never before would I have believed that a father's heart could have such tender feelings for his child. Do pray to the Lord for me. In him, farewell.
--LW, 49:196, 203
Two Governing Principles
In life there are two governing principles that are at war with one another. The first is law; the second is grace. So powerful are these two principles, so virile and unquenchable, so captivating and irresistible, that all relationships, all human operations, simply lie down before them. The law crushes the human spirit; grace lifts it.
--Paul Zahl, Grace in Practice: A Theology of Everyday Life (Eerdmans 2007), 1
HT: Brian Martin
--Paul Zahl, Grace in Practice: A Theology of Everyday Life (Eerdmans 2007), 1
HT: Brian Martin
28 July 2009
Eight Years
Eight years ago today I married this wonderful woman (it's the one on the left). You have brought such joy to my life Sweetheart!!
PhD Pitfalls
Good words for me from Carl Trueman in the latest Themelios.
The PhD student needs to realize at the outset a number of things: their training, in and of itself, does not give them any platform from which to pontificate to the church; and their knowledge will not make them immune to falling into error, moral or intellectual. Indeed, they will remain as vulnerable to the former as anybody else, and almost certainly more prone to the latter than the typical church member. (159).
The PhD student needs to realize at the outset a number of things: their training, in and of itself, does not give them any platform from which to pontificate to the church; and their knowledge will not make them immune to falling into error, moral or intellectual. Indeed, they will remain as vulnerable to the former as anybody else, and almost certainly more prone to the latter than the typical church member. (159).
Eschartiology
One of the critical ways in which my thinking has been shifting this year is in a more comprehensive view of eschatology. I'm seeing more clearly the way the New Testament describes the future new world as having broken in on this age. Richard Gaffin, Greg Beale, Geerhardus Vos, and George Ladd have helped me see this.
Maybe we can get at it with the word Eschartiology. Eschatology is normally understood as the doctrine of the last things. It is the last 5% of a typical systematic theology. But in fact, with Christ's resurrection (as Gaffin and N. T. Wright have helpfully articulated), eschatology has been proleptically launched back into the present time. Christ is the firstfruits (Col 1), the firstborn from the dead (1 Cor 15), the first of the new order of humanity that will be the only order of humanity after his second coming. Eschatology, in other words, is not just about the 'future'--this is what is so striking about the NT view of things--it is about the present. Every topic in soteriology is eschatological. The NT takes all the hopes and promises of the OT and says: in Christ, what we all longed for in the future has now, in ways we never could have anticipated, been brought into the present.
Eschatology is of course from the Greek eschatos, 'last.' A Greek word for present/now is the adverb arti. And despite being such a seemingly insignificant little word, arti is used in texts to powerfully signify the inbreaking of the new age (e.g. Matt 11:12; John 14:7; Rev 14:13). Eschatology is 'artiology' as much as it is eschatology. Or to combine the two and be more precise (and also risk confusion with a French delicacy): Eschartiology. 'Doctrine-of-the-last-that-has-become-now.'
'. . . for our instruction, on whom the ends of the ages have come.' --1 Cor 10:11
Maybe we can get at it with the word Eschartiology. Eschatology is normally understood as the doctrine of the last things. It is the last 5% of a typical systematic theology. But in fact, with Christ's resurrection (as Gaffin and N. T. Wright have helpfully articulated), eschatology has been proleptically launched back into the present time. Christ is the firstfruits (Col 1), the firstborn from the dead (1 Cor 15), the first of the new order of humanity that will be the only order of humanity after his second coming. Eschatology, in other words, is not just about the 'future'--this is what is so striking about the NT view of things--it is about the present. Every topic in soteriology is eschatological. The NT takes all the hopes and promises of the OT and says: in Christ, what we all longed for in the future has now, in ways we never could have anticipated, been brought into the present.
Eschatology is of course from the Greek eschatos, 'last.' A Greek word for present/now is the adverb arti. And despite being such a seemingly insignificant little word, arti is used in texts to powerfully signify the inbreaking of the new age (e.g. Matt 11:12; John 14:7; Rev 14:13). Eschatology is 'artiology' as much as it is eschatology. Or to combine the two and be more precise (and also risk confusion with a French delicacy): Eschartiology. 'Doctrine-of-the-last-that-has-become-now.'
'. . . for our instruction, on whom the ends of the ages have come.' --1 Cor 10:11
Paul and the Reformers
Mike Bird strikes just the right balance in the closing to a chapter on the New Perspective in his 2007 monograph:
It would seem that Augustine and Luther did not misunderstand Paul, though, like all of us, they also interpreted Paul for their own times. Nevertheless, Paul does indeed confront elements of ethnocentrism as a primary factor of his pastoral theology and his ministry must be seen in light of trying to normalize Jewish and Gentile relations in the early church, an aspect which I think post-reformation theology has never really appreciated or prosecuted. However, Paul's entire conception of Christ, the law, and salvation is mystifying apart from the assumption that he also attacked a form of grace-works synergism that was implicit in the attempt to force Gentiles to adopt a Jewish lifestyle. (112)
It would seem that Augustine and Luther did not misunderstand Paul, though, like all of us, they also interpreted Paul for their own times. Nevertheless, Paul does indeed confront elements of ethnocentrism as a primary factor of his pastoral theology and his ministry must be seen in light of trying to normalize Jewish and Gentile relations in the early church, an aspect which I think post-reformation theology has never really appreciated or prosecuted. However, Paul's entire conception of Christ, the law, and salvation is mystifying apart from the assumption that he also attacked a form of grace-works synergism that was implicit in the attempt to force Gentiles to adopt a Jewish lifestyle. (112)
26 July 2009
A Question
Can anyone find a single instance of 'progressive sanctification,' qualitatively increasing holiness, in 1, 2 or 3 John?
23 July 2009
Conservative Congregational Christian Conference
Back with Stacey and Zach from the 4C annual gathering in Iowa. We met many wonderful people who have a heart for Christ and long to serve him and love others with a glad and grateful heart.
For example: Nick Granitsas is the consummate pastor. He has ministered at the same 4C church in Boston for 30 years. His is the only English-speaking church in an incredibly multi-cultural suburb of Boston (Revere). He has learned greetings and one-liners in numerous other languages for the sake of reaching others with the gospel. He and his wife have raised three biological children and four adopted children, and they have raised 28 (that is not a typo) other kids of various nationalities through significant years of childhood. 35 kids total. None of that information was forthcoming until I asked him specifics about his family and church. And perhaps most important of all, he is a kind, happy man. He represents the best of what the 4C represents in this generation.
For those who are considering pastoral ministry and appreciate congregational church polity, I encourage you to consider serving the the 4C's. A small denomination numerically (300 churches, 40,000 members, mostly in New England and Midwest). But the Lord does not count influence or significance as we do.
For example: Nick Granitsas is the consummate pastor. He has ministered at the same 4C church in Boston for 30 years. His is the only English-speaking church in an incredibly multi-cultural suburb of Boston (Revere). He has learned greetings and one-liners in numerous other languages for the sake of reaching others with the gospel. He and his wife have raised three biological children and four adopted children, and they have raised 28 (that is not a typo) other kids of various nationalities through significant years of childhood. 35 kids total. None of that information was forthcoming until I asked him specifics about his family and church. And perhaps most important of all, he is a kind, happy man. He represents the best of what the 4C represents in this generation.
For those who are considering pastoral ministry and appreciate congregational church polity, I encourage you to consider serving the the 4C's. A small denomination numerically (300 churches, 40,000 members, mostly in New England and Midwest). But the Lord does not count influence or significance as we do.
18 July 2009
Out of Town Again
No blogging for the next several days as Stacey and Zach and I will be at the annual gathering of the 4 C's church (Conservative Congregational Christian Conference), in the exotic location of Waterloo, Iowa.
In the meantime, here's C.J. Mahaney reminding us of the greatest reality in the universe, in a book our small group from church is studying.
Because of God's amazingly gracious heart toward those who thoroughly deserve only His wrath, He both planned for and provided this mediator to resolve the divine dilemma--a mediator who, through His blood, would accomplish a unique assignment utterly unlike any other work of mediation. In the mystery of His mercy, God--the innocent, offended party--offers up His Own Son to death, to satisfy His righteous wrath and save the guilty party from it. (Living the Cross-Centered Life, 70)
In the meantime, here's C.J. Mahaney reminding us of the greatest reality in the universe, in a book our small group from church is studying.
Because of God's amazingly gracious heart toward those who thoroughly deserve only His wrath, He both planned for and provided this mediator to resolve the divine dilemma--a mediator who, through His blood, would accomplish a unique assignment utterly unlike any other work of mediation. In the mystery of His mercy, God--the innocent, offended party--offers up His Own Son to death, to satisfy His righteous wrath and save the guilty party from it. (Living the Cross-Centered Life, 70)
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