Heidelberg One:

I just finished reading Richard Mouw’s book Calvinism in the Las Vegas Airport. Mouw is concerned with the stark nature of Calvinism, and the lack of personal, experiential engagement with society. Not that Calvinism is sterile or that it lacks experience, but Calvinists tend to be more concerned with an academic style correctness over personal relationship. I found the book interesting, challenging, and largely instructive for me.

Mouw presses us to do what a Welsh preacher advised a couple of hundred years ago:

He urged his fellow Calvinist preachers to try to be a little more “careless” in interpreting the Bible. Not that he was recommending “the carelessness of levity,” he quickly explained, “but rather the carelessness of faith.” Many a Calvinist colleague, he observed, “will spend an hour’s exegesis on the word ‘world’; it will almost take his breath away to utter ‘all’; he will circumnavigate land and sea to avoid meeting ‘everyone’.” But the fact is, he went on, the Bible uses the words “all” and “world” in a fairly straightforward manner. “Trust more in the Bible, I implore you,” he concluded.

Mouw points out that eventually, as we read the Bible and ponder God’s ways, we will get to the point Paul did. We will break forth in song as he did in Romans 11. Eventually we have nothing to do or say but break forth with the greatness of the Lord.

Mouw closes the book with the remarkable statement from the first question and answer of the Heidelberg Catechism, often referred to as Heidelberg One.

My only comfort in life and death is that I am not my own.

I am a little uncomfortable with what Mouw calls his eclecticism, but what I might call a universalism tendency. I find him humble though, and he really brings out the humility of Calvinist theology. I believe that God brought me to Calvinism because it humbles the Christian. Lord knows I need humility. How much more humble can one get than “I am not my own!”

Good Books

I like to give an update on what I've been reading occassionally. Hopefully I can help others who like to read good books. I am very discriminating when it comes to my reading time. I recently finished a book of short stories by J.D. Salinger called Nine Stories. I would hardily recommend it as a great read. I won't go into it here because I want to write a bit about the book I'm currently reading.

Scarlet Sister Mary by Julia Peterkin won the Pulitzer Prize For Fiction in 1928. The story is about a Southern black girl named Mary and her journy spiralling downward morally, socially, and economically. The "scarlet" reference is to Nathaniel Hawthorn's The Scarlet Letter.

Mary's story is a classic. She is raised in the church and was taught right and wrong, but she lacked a father figure in her life. Consequently, there was no strong and loving father to keep her from being deceived by lazy, irresponible, sweet talking boys, and unfortunately, Mary chooses to wed an irresponsible, womanizing letch instead of the strong, caring, and reliable man.

I'm not all the way through the book, but I'm at a point where Mary is just beginning to really pay the price for her poor choices. July, her husband, just left her for the evening to openly cavort with another woman who he had been with many times. The woman openly flaunts her affair with July in Mary's face, and Mary stays at home with the baby Unex waiting for July's return so he can bully her. July beats her up, and fraternizes with Cinder, the other woman.

Eventually (I'm not there yet.) July leaves her, and Mary ends up having a dozen children out of wedlock with no man to care for her. Her sins are scarlet red. The story is reminiscient of Moll Flanders and her progressive descent into sin.

I guess I'll just leave this all by stating the obvious...Fathers are vitally important to the future of our civilization. Absent fathers are a curse upon their daughters, and uninvolved fathers aren't much better.

When Our Heros Die (i.e., prove to be human)

Yesterday, I learned some things about someone who I hold very dear. I look up to this person, and I hope to one day achieve a fraction of the personal success and maturity that I've witnessed and sensed. This is truly one of my heros.

I learned that my hero wasn't as perfect a human being as I'd always imagined. My hero wasn't the greatest, the best, the fastest, or the smartest. My hero isn't the most loving, the most devoted, the most virtuous, or the most honest. My hero may not even be above average, but my hero is mine.

I wonder what it would be like if at age 10 or 11 I realized that my father was lying to me…or I realized he was a criminal…or I realized that he was immoral. I can’t imagine how that would crush a boy. But I kinda felt this way with the death of my hero.

When our heroes die, we are reminded of our own humanity…our own mortality. We are reminded that we are sinful, creatures who are dependant upon a loving God and not upon our own ability.

Me Blogging!

Council of Orange

Augustine of Hippo (aka Saint Augustine) stood nose to nose with the blasphemer Palagius during one of the greatest controversies in church history. Unfortunately, the truth of Augustine has been virtually completely lost on the modern church.

The Council of Orange dealt with the Semi-Pelagian heresy by issuing the Canons of Orange. Semi-Pelagian heresy… catch this…is a doctrine that the human race, though fallen and possessed of a sinful nature, is still "good" enough to able to lay hold of the grace of God through an act of unredeemed human will.

Understand that the Semi-Pelagian said that yes we all fell with Adam and that we are sinful, but it is an act of our own will, unredeemed though it may be, that effectuates salvation. We pray or accept the Lord by making our own choice by our own will.

Augustine, and the entire church, said that God regenerates those whom He wills, and the regenerate then calls out to God. Regeneration takes place first, and the sinful, unregenerate man is incapable of calling upon the Lord.

My only question is that this whole controversy was settled in 529…why is there such ignorance and rejection of the truth by the modern evangelical church? span>

The Canons Of The Council Of Orange

Canon 1.
If anyone denies that it is the whole man, that is, both body and soul, that was "changed for the worse" through the offense of Adam's sin, but believes that the freedom of the soul remains unimpaired and that only the body is subject to corruption, he is deceived by the error of Pelagius and contradicts the scripture which says, "The soul that sins shall die" (Ezek. 18:20); and, "Do you not know that if you yield yourselves to anyone as obedient slaves, you are the slaves of the one whom you obey?" (Rom. 6:126); and, "For whatever overcomes a man, to that he is enslaved" (2 Pet. 2:19).

Canon 2.
If anyone asserts that Adam's sin affected him alone and not his descendants also, or at least if he declares that it is only the death of the body which is the punishment for sin, and not also that sin, which is the death of the soul, passed through one man to the whole human race, he does injustice to God and contradicts the Apostle, who says, "Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned" (Rom. 5:12).

Canon 3.

If anyone says that the grace of God can be conferred as a result of human prayer, but that it is not grace itself which makes us pray to God, he contradicts the prophet Isaiah, or the Apostle who says the same thing, "I have been found by those who did not seek me; I have shown myself to those who did not ask for me" (Rom 10:20, quoting Isa. 65:1).

Canon 4.
If anyone maintains that God awaits our will to be cleansed from sin, but does not confess that even our will to be cleansed comes to us through the infusion and working of the Holy Spirit, he resists the Holy Spirit himself who says through Solomon, "The will is prepared by the Lord" (Prov. 8:35, LXX), and the salutary word of the Apostle, "For God is at work in you, both to will and to work for his good pleasure" (Phil. 2:13).

Canon 5.

If anyone says that not only the increase of faith but also its beginning and the very desire for faith, by which we believe in Him who justifies the ungodly and comes to the regeneration of holy baptism — if anyone says that this belongs to us by nature and not by a gift of grace, that is, by the inspiration of the Holy Spirit amending our will and turning it from unbelief to faith and from godlessness to godliness, it is proof that he is opposed to the teaching of the Apostles, for blessed Paul says, "And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ" (Phil. 1:6). And again, "For by grace you have been saved through faith; and this is not your own doing, it is the gift of God" (Eph. 2:8). For those who state that the faith by which we believe in God is natural make all who are separated from the Church of Christ by definition in some measure believers.

Canon 6.
If anyone says that God has mercy upon us when, apart from his grace, we believe, will, desire, strive, labor, pray, watch, study, seek, ask, or knock, but does not confess that it is by the infusion and inspiration of the Holy Spirit within us that we have the faith, the will, or the strength to do all these things as we ought; or if anyone makes the assistance of grace depend on the humility or obedience of man and does not agree that it is a gift of grace itself that we are obedient and humble, he contradicts the Apostle who says, "What have you that you did not receive?" (1 Cor. 4:7), and, "But by the grace of God I am what I am" (1 Cor. 15:10).

Canon 7.
If anyone affirms that we can form any right opinion or make any right choice which relates to the salvation of eternal life, as is expedient for us, or that we can be saved, that is, assent to the preaching of the gospel through our natural powers without the illumination and inspiration of the Holy Spirit, who makes all men gladly assent to and believe in the truth, he is led astray by a heretical spirit, and does not understand the voice of God who says in the Gospel, "For apart from me you can do nothing" (John 15:5), and the word of the Apostle, "Not that we are competent of ourselves to claim anything as coming from us; our competence is from God" (2 Cor. 3:5).

Canon 8.
If anyone maintains that some are able to come to the grace of baptism by mercy but others through free will, which has manifestly been corrupted in all those who have been born after the transgression of the first man, it is proof that he has no place in the true faith. For he denies that the free will of all men has been weakened through the sin of the first man, or at least holds that it has been affected in such a way that they have still the ability to seek the mystery of eternal salvation by themselves without the revelation of God. The Lord himself shows how contradictory this is by declaring that no one is able to come to him "unless the Father who sent me draws him" (John 6:44), as he also says to Peter, "Blessed are you, Simon Bar-Jona! For flesh and blood has not revealed this to you, but my Father who is in heaven" (Matt. 16:17), and as the Apostle says, "No one can say 'Jesus is Lord' except by the Holy Spirit" (1 Cor. 12:3).

Canon 9.
Concerning the succor of God. It is a mark of divine favor when we are of a right purpose and keep our feet from hypocrisy and unrighteousness; for as often as we do good, God is at work in us and with us, in order that we may do so.

Canon 10.
Concerning the succor of God. The succor of God is to be ever sought by the regenerate and converted also, so that they may be able to come to a successful end or persevere in good works.

Canon 11.
Concerning the duty to pray. None would make any true prayer to the Lord had he not received from him the object of his prayer, as it is written, "Of thy own have we given thee" (1 Chron. 29:14).

Canon 12.
Of what sort we are whom God loves. God loves us for what we shall be by his gift, and not by our own deserving.

Canon 13.
Concerning the restoration of free will. The freedom of will that was destroyed in the first man can be restored only by the grace of baptism, for what is lost can be returned only by the one who was able to give it. Hence the Truth itself declares: "So if the Son makes you free, you will be free indeed" (John 8:36).

Canon 14.
No mean wretch is freed from his sorrowful state, however great it may be, save the one who is anticipated by the mercy of God, as the Psalmist says, "Let thy compassion come speedily to meet us" (Ps. 79:8), and again, "My God in his steadfast love will meet me" (Ps. 59:10).

Canon 15.
Adam was changed, but for the worse, through his own iniquity from what God made him. Through the grace of God the believer is changed, but for the better, from what his iniquity has done for him. The one, therefore, was the change brought about by the first sinner; the other, according to the Psalmist, is the change of the right hand of the Most High (Ps. 77:10).

Canon 16.
No man shall be honored by his seeming attainment, as though it were not a gift, or suppose that he has received it because a missive from without stated it in writing or in speech. For the Apostle speaks thus, "For if justification were through the law, then Christ died to no purpose" (Gal. 2:21); and "When he ascended on high he led a host of captives, and he gave gifts to men" (Eph. 4:8, quoting Ps. 68:18). It is from this source that any man has what he does; but whoever denies that he has it from this source either does not truly have it, or else "even what he has will be taken away" (Matt. 25:29).

Canon 17.
Concerning Christian courage. The courage of the Gentiles is produced by simple greed, but the courage of Christians by the love of God which "has been poured into our hearts" not by freedom of will from our own side but "through the Holy Spirit which has been given to us" (Rom. 5:5).

Canon 18.
That grace is not preceded by merit. Recompense is due to good works if they are performed; but grace, to which we have no claim, precedes them, to enable them to be done.

Canon 19.
That a man can be saved only when God shows mercy. Human nature, even though it remained in that sound state in which it was created, could be no means save itself, without the assistance of the Creator; hence since man cannot safe- guard his salvation without the grace of God, which is a gift, how will he be able to restore what he has lost without the grace of God?

Canon 20.
That a man can do no good without God. God does much that is good in a man that the man does not do; but a man does nothing good for which God is not responsible, so as to let him do it.

Canon 21.
Concerning nature and grace. As the Apostle most truly says to those who would be justified by the law and have fallen from grace, "If justification were through the law, then Christ died to no purpose" (Gal. 2:21), so it is most truly declared to those who imagine that grace, which faith in Christ advocates and lays hold of, is nature: "If justification were through nature, then Christ died to no purpose." Now there was indeed the law, but it did not justify, and there was indeed nature, but it did not justify. Not in vain did Christ therefore die, so that the law might be fulfilled by him who said, "I have come not to abolish them but to fulfil them" (Matt. 5:17), and that the nature which had been destroyed by Adam might be restored by him who said that he had come "to seek and to save the lost" (Luke 19:10).

Canon 22.
Concerning those things that belong to man. No man has anything of his own but untruth and sin. But if a man has any truth or righteousness, it is from that fountain for which we must thirst in this desert, so that we may be refreshed from it as by drops of water and not faint on the way.

Canon 23.
Concerning the will of God and of man. Men do their own will and not the will of God when they do what displeases him; but when they follow their own will and comply with the will of God, however willingly they do so, yet it is his will by which what they will is both prepared and instructed.

Canon 24.
Concerning the branches of the vine. The branches on the vine do not give life to the vine, but receive life from it; thus the vine is related to its branches in such a way that it supplies them with what they need to live, and does not take this from them. Thus it is to the advantage of the disciples, not Christ, both to have Christ abiding in them and to abide in Christ. For if the vine is cut down another can shoot up from the live root; but one who is cut off from the vine cannot live without the root (John 15:5ff).

Canon 25.
Concerning the love with which we love God. It is wholly a gift of God to love God. He who loves, even though he is not loved, allowed himself to be loved. We are loved, even when we displease him, so that we might have means to please him. For the Spirit, whom we love with the Father and the Son, has poured into our hearts the love of the Father and the Son (Rom. 5:5).

Conclusion.

And thus according to the passages of holy scripture quoted above or the interpretations of the ancient Fathers we must, under the blessing of God, preach and believe as follows. The sin of the first man has so impaired and weakened free will that no one thereafter can either love God as he ought or believe in God or do good for God's sake, unless the grace of divine mercy has preceded him. We therefore believe that the glorious faith which was given to Abel the righteous, and Noah, and Abraham, and Isaac, and Jacob, and to all the saints of old, and which the Apostle Paul commends in extolling them (Heb. 11), was not given through natural goodness as it was before to Adam, but was bestowed by the grace of God. And we know and also believe that even after the coming of our Lord this grace is not to be found in the free will of all who desire to be baptized, but is bestowed by the kindness of Christ, as has already been frequently stated and as the Apostle Paul declares, "For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake" (Phil. 1:29). And again, "He who began a good work in you will bring it to completion at the day of Jesus Christ" (Phil. 1:6). And again, "For by grace you have been saved through faith; and it is not your own doing, it is the gift of God" (Eph. 2:8). And as the Apostle says of himself, "I have obtained mercy to be faithful" (1 Cor. 7:25, cf. 1 Tim. 1:13). He did not say, "because I was faithful," but "to be faithful." And again, "What have you that you did not receive?" (1 Cor. 4:7). And again, "Every good endowment and every perfect gift is from above, coming down from the Father of lights" (Jas. 1:17). And again, "No one can receive anything except what is given him from heaven" (John 3:27). There are innumerable passages of holy scripture which can be quoted to prove the case for grace, but they have been omitted for the sake of brevity, because further examples will not really be of use where few are deemed sufficient.

According to the catholic faith we also believe that after grace has been received through baptism, all baptized persons have the ability and responsibility, if they desire to labor faithfully, to perform with the aid and cooperation of Christ what is of essential importance in regard to the salvation of their soul. We not only do not believe that any are foreordained to evil by the power of God, but even state with utter abhorrence that if there are those who want to believe so evil a thing, they are anathema. We also believe and confess to our benefit that in every good work it is not we who take the initiative and are then assisted through the mercy of God, but God himself first inspires in us both faith in him and love for him without any previous good works of our own that deserve reward, so that we may both faithfully seek the sacrament of baptism, and after baptism be able by his help to do what is pleasing to him. We must therefore most evidently believe that the praiseworthy faith of the thief whom the Lord called to his home in paradise, and of Cornelius the centurion, to whom the angel of the Lord was sent, and of Zacchaeus, who was worthy to receive the Lord himself, was not a natural endowment but a gift of God's kindness.

Sentimental Mentallity

“You love God, don’t you?” Nicholson asked…

“Yes, sure I love Him. But I don’t love Him sentimentally. He never said anybody had to love Him sentimentally,” Teddy said. “If I were God, I certainly wouldn’t want people to love me sentimentally. It’s too unreliable.”

Teddy, by J.D. Salinger

Several entries back, I wrote that I didn’t love God; however, I never really felt comfortable writing that because it didn’t really put a finger on the complete truth. I couldn’t put words to how I felt until now. Salinger masterfully nails the point in his short story Teddy.

We can look to Christ to see the results of sentiment. One day, the people hail him as the Messiah, and a few short days later they demand his crucifixion. “Sentiment” is derived from Latin, and it means thoughts resulting from feelings or emotion.

Sentimentality has become a code word for an emotionally soft, fluffy structure. It’s come to mean our feelings and whims of the moment.

Everyone is sentimental in it’s original meaning, and every decision is sentimental. Roy Williams, the Wizard of Ads, the premier advertising consultant in the world, points to brain anatomy. The area of the brain within which decisions are made is closest to the area of the brain responsible for feelings and emotions. It is further from the logic areas of the brain.

We’re all sentimental but we just value different feelings. I don’t value a fluffy, gushy feeling toward God. Rather, I value a respectful, humble, submissive feeling toward him. It’s different, but it the same in that it is still a feeling.

Well, there I am…just a big softy.

But For The Grace Of God

I’ve written before, I’m sure, of the little old church lady who gossiped to me once that so and so used to be a Christian but now he drinks. Well, I’m writing this entry sitting here with an ice cold Blue Moon, a Belgian White Wheat beer…and my favorite. And, I guess I’m going to Hell…at least according the self-righteous hypocrites among us.

I guess my definition of a hypocrite is one who judges others according to a law or according to requirements that they themselves are unwilling to abide by. I don’t see the hypocrisy in proclaiming Christ, claiming the redemption He bought for me, and sharing it with others all while I still sin on a regular basis. We don’t sin because we’re hypocrites. We sin because we fail. We fail because we are weak and frail humans whose flesh is inclined to sin.

Hypocrisy and failure are two very different things. Hypocrisy is when I refuse to acknowledge my sinfulness, I present myself as self-righteous, and I judge others with the same law that I do not keep. When we gossip about the failings of others our stench is a thousand times greater in the nostrils of the Lord than the poor soul who failed. We stand and point fingers accusing others of sin when we ourselves have a beam in our own eye.

Lest we think too highly of ourselves remember that gluttony, idolatry, stealing tithe, and self-centeredness (or pride) are all sin. Are we willing to judge ourselves as we judge the actions of others? There is a tension of judging ourselves and others in love. We must be humble but not passive.

So here is the question… Can a Christian be an adulterer? I guess I would ask how many of us are adulterous toward the Lord on a regular basis. We regularly place idols above him, and pursue them relentlessly. Is this better or worse than adultery in our marriage?

I’m not making excuse or room for sin here. What I’m pointing out rather is that we are all damnable and ought to burn in hell for the transgressions we commit every single day. It is only in Jesus Christ that we live and move and have our being. It is only with Jesus Christ that everything is possible. We love the pride endearing and ego boosting sermons telling us how good and righteous we are.

Truth is I have nothing…I am nothing…aside from Jesus Christ and His Grace towards me. I am undone before Him. I weep with gratitude at his love for me. And, yes, I shamefully and wickedly sin against Him. My sin drives me to my knees in humility. It drives me back to the cross and it shows me just how helpless I am.

Who shall deliver me from this body of death? Thank God Almighty…it is Jesus Christ the righteous. When I look at others who are committing sins which I am not…instead of pointing my finger and taunting them…I must say “there…but for the grace of God…go I.”

Ride on victoriously in your majesty for the cause of truth, humility, and righteousness. Let your right hand teach you awe-inspiring things.
(Psa 45:4)