WHAT IS THE LORD’S SUPPER?

What is the Lord’s Supper? Richard D. Phillips answers this important question in a straightforward and biblical way.  “The Reformers” writes Phillips, “emphasized that a sacrament – that is, a sacred mystery prescribed for our worship – must have been instituted immediately by our Lord.”  Also referred to as the Eucharist (1 Cor. 11:24) or Holy Communion (1 Cor. 10:16), Phillips is quick to point out that the Roman Catholic term “Mass” has no biblical support whatsoever.

Phillips describes the continuity between the Passover in the Old Testament and the New Testament practice of the Lord’s Supper.

The author describes the Lord’s Supper as a sign.  He cites Louis Berkhof: “The central fact of redemption, prefigured in the sacrifices of the Old Testament, is clearly set forth by means of the significant symbols of the New Testament sacrament.  The words of the institution, ‘broken for you’ and ‘shed for many’ point to the fact that the death of Christ is a sacrificial one, for the benefit, and even in the place, of His people.”

The author refers to the Lord’s Supper as a covenant seal.  He writes, “One way to understand the idea of a covenant seal is to realize that the Passover was not merely a religious feast but was also a covenant meal at which God identified with his people, accepted them as his own, and spread before them his provision.”

Phillips includes a very helpful section that describes the theological controversies that involve the Lord’s Supper.  The three prominent views may be summarized: Christ is not present, Christ is physically present, and Christ is spiritually present.

View 1 – Christ Not Present in the Sacrament

The first view was promoted by Ulrich Zwingli which maintains that the Lord’s Supper is a mere sign, “a simple commemoration of Christ’s atoning death, and an emblem of the believer’s trust in him.”  The so-called “memorialist” position is a strong reaction to a mystical approach to the table.

View 2 – Christ Physically Present in the Sacrament

The second view is held by Roman Catholics and is commonly referred to as transubstantiation.  This view maintains that the bread and wine change into the body and blood of Christ.  Luther strongly opposed transubstantiation but promoted a view known as consubstantiation.  Phillips writes, “According to [Luther], the elements are not transformed into body and blood, buy rather in a mysterious and miraculous way Christ’s whole person – body and blood – is present in, under, and along with, the elements of the sacrament.  Thus, the physical body of Christ is locally present in the Lord’s Supper, although the elements undergo no change.”

View 3 – Christ Spiritually Present in the Sacrament

The author cites the Westminster Larger Catechism: “The body and blood of Christ … are spiritually present to the faith of the receiver, no less truly and really than the elements themselves are to their outward senses.”

Phillips continues his treatment of the Lord’s Supper by discussing the efficacy of the sacrament.  He holds that grace is truly conferred and that the believer receives spiritual nourishment by partaking: “In keeping with the sacrament as a sign, we gain from it a strengthened faith; as a seal of Christ’s covenant, we gain assurance of salvation and communion with God.”  This grace is “conferred by the ministry of the Holy Spirit as Christ is received by faith.”

Finally, the author includes a section of pastoral reflections on the Lord’s Supper.  Phillips encourages pastors to “realize the Lord’s Supper’s great pastoral value in personally confronting each person present with the reality of his or her own relationship to Jesus Christ.”  Additionally, the author discusses restricted communion and emphasizes the importance of followers of Christ coming to the Table.  He also stresses the importance of partaking in a worthy manner (1 Cor. 11:27-28).

Calvin gets the last word here: “It is a sacrament ordained not for the perfect, but for the weak and feeble, to awaken, arouse, stimulate, and exercise the feeling of faith and love, indeed, to correct the defect of both.”

Richard Phillips booklet is an invaluable source of encouragement and instruction.  His clear presentation is helpful for new and seasoned believers alike.  This resource should be utilized in family worship and will prove helpful in discipling the next generation.

5 stars


WHAT IS JUSTIFICATION BY FAITH ALONE?

J.V. Fesko answers the all-important question, “What is Justification by Faith Alone?”  The author begins, “All people must at some point in their existence stand in the presence  of God and be judged.  There are two possible outcomes, either a guilty or not-guilty verdict.  Or, in biblical terms, God will either condemn or justify the person who stands before him.  In order for God to justify a person, he requires absolute perfect righteousness, that is, obedience to his law.”  It is within this framework that Fesko unpacks the doctrine of justification by faith alone.

Fesko walks readers through a primer on redemptive history.  God promises to reverse the terrible consequences of the fall in Genesis 3:15.  Additionally, God promises to make Abraham a great nation, to make his name great, and a blessing.  Paul calls this promise the gospel: “And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, ‘In you shall all the nations be blessed'” (Gal. 3:8).

Abraham “believed the LORD, and he counted it to him as righteousness” (Gen. 15:6).  God therefore views Abraham not as a guilty sinner, but as one who is justified; positionally righteous in his sight.  Abraham places his faith in another, what Luther calls an “alien righteousness.”

Fesko includes a terrific summary of the covenant that God makes with Abraham.    In his discussion of Gen. 15:9-12, he writes: “Significantly, God promises to Abraham that if the patriarch or God himself violates the terms of this covenant agreement, then God alone will bear the penalty  for transgressing the covenant.  Seeing that God cannot die, we also see the certainty that God will keep his promise … It is God who is active, who makes the covenant promise, who justifies Abraham by imputing righteousness to him by faith, and who swears an immutable and unchanging covenant oath to bear any penalties for the covenant’s violation.”Fesko rightly argues that justification is by faith alone in the Old and New Testament (Rom. 4:1-5).

The author continues to summarize how Christ fulfilled the law, paid the penalty of the law, and was raised for our justification.  It becomes clear that each part of Christ’s work is essential, namely, his life, death, and resurrection.

Overall, Fesko succeeds in answering the question, “What is justification by faith alone?”  His exposition is clear, bold, and biblical.  He responds graciously to the typical arguments that are leveled against the doctrine.  And he reminds us of the utter importance of justification.  Indeed, Luther declared, “Justification is the article upon which the church stands or falls.”  His words ring true in our culture where the doctrine of justification by faith is once again under attack.

5 stars

WHAT IS HELL?

Christopher Morgan and Robert Peterson join forces to answer one of the more controversial questions of the 21st century, “What is hell?”  Careful readers notice from the outset that the very question implies the existence of hell.

The authors begin with the classic formulation, “Would a loving God really send good people to hell?”  Three erroneous assumptions lie dormant within the question.  First, it assumes that God is only love and ignores his other attributes, especially justice and wrath.  Second, it wrongly assumes that people are inherently good.  Third, it “distorts the portrait of God by portraying him as the one sending people to hell, as if he happily does so.”  In other words, this is the wrong question.  The authors propose the proper question, namely, “How can a loving and just God declare the guilty  to be right with him?”

The authors continue to promote a robust view of Scriptural authority by developing a biblical description of the God-glorifying doctrine of hell.  Five principles emerge:

1. Hell is punishment (Matt. 5:20-30, 24-25; 25:31-46; 2 Thess. 1:5-10; Rev. 20:10-15).

2. Hell is destruction (Matt. 7:13-14, 24-27; 24:51; Rom. 9:22; Heb. 10:27).

3. Hell is banishment (Matt. 3:1-12, 7:21-23; 8:12; 13:41-42, 49-50; 25:41; Rev. 22:14-15).

4. Hell is a place of suffering (Matt. 3:12; 8:12; Mark 9:42, 48; Rev. 14:10).

5. Hell is eternal (Dan. 12:2; Isa. 66:22, 24; Mark 9:43, 48; Matt. 25:41, 46; Jude 7, 13).

An excellent discussion focuses on the bearing that the doctrine of hell has on our theology and practice.  The authors maintain that when hell is compromised or discarded, the theological house of cards inevitably begins to fall: “To downplay or reject hell usually means to err in other important beliefs also.  Reworking hell is often an early indicator that other things have been redefined.”

In an ultimate sense, the doctrine of hell helps Christians remember the mission of the church.  It reminds us of God’s majesty and the cosmic treason known as sin.  And it reminds us of the final fate of anyone who rejects the Savior that God sent.  The doctrine of hell reminds us of the foolishness of universalism and inclusivism, the notion that all will be saved – even the ones who refused to believe in Jesus.  The doctrine of hell should humble Christians and prompt God-centered worship.

Christopher Morgan and Robert Peterson have accurately described hell and given sufficient biblical evidence to warrant belief.  This book is a serious warning to so-called evangelicals who have compromised the doctrine of hell by promoting universalism, inclusivism or annihilationism.  Highly recommended!

5 stars

WHAT IS TRUE CONVERSION?

We live in a culture where a majority of Americans make some kind of a faith commitment.  Indeed, many Americans call themselves Christians.  It is in this context that Stephen Smallman answers the question, What is True Conversion?

Smallman’s work is somewhat autobiographical as he recounts his conversion experience.  He notes the impulse to “reform myself so that I would feel better about my relationship to God.”  His transparency proves helpful at the outset as most people have struggled with a similar experience.  However, the author admits that he discovered he had no power in and of himself to change.  He learned of his powerlessness before a holy and omnipotent God.

The author takes time to carefully develop the work of the Holy Spirit in the life of the unconverted.  Each one of God’s elect is effectually drawn by the Holy Spirit in an irresistible and compelling way.  It is the Holy Spirit who carries out the unique purpose of God.  “He comes to us while we are spiritually dead, ignorant, indifferent, lost, blind, sinners, and he gives us a heart for God that did not exist before.  When the call comes, we have ears to hear because of the sanctifying work of the Spirit.”

Smallman rightly distinguishes conversion (which involves human response) and regeneration (which is the sovereign work of God in the hearts of people).  We must be born again – we must be regenerated.  When Jesus tells Nicodemus that he “must be born again” (John 3:5-7) he does not issue a command.  Rather  he “makes a statement of what God must do in our hearts if we are to enter God’s kingdom.”

Smallman utilizes the excellent definition of conversion in the Westminster Shorter Catechism: “True conversion is embracing Jesus Christ as he is freely offered to us in the gospel.” While he stresses God’s exclusive role in regeneration, he also rightly emphases the human role at the point of conversion, namely, sinners must believe/embrace Jesus in order to be saved.  Again, the role of the Spirit is essential.  Smallman writes, “The gospel message is only a string of words until the Spirit applies it to the heart.”

The author emphases the role of repentance and the vital role it plays in true conversion.  “Conversion is rightly defined as a turning to a new direction … repentance is understood as a turning from sin in order to turn to Christ.”  This stress on repentance is necessary in this discussion – for without repentance one has not experience true saving faith.

Finally, Smallman points out that when one is truly converted life change takes place.  “Conversion assumes turning to walk on a new path.”  True conversion does not result in lawlessness.  Rather, true conversion results in bearing fruit to the glory of God (John 15:8).

What is True Conversion? is a necessary resource that should be fully utilized in the local church.  Smallman includes helpful study questions at the end of each section that can and should be utilized in small groups.

5 stars

What Can a 508-Year Old Man Teach Us?

July 10, 2017 marks the 508th birthday of John Calvin.  But the streamers and balloons are nowhere to be found.  Simply put, we live in a day that is so wrapped up in technology and new inventions that we tend to forget the lessons of the past, especially the lessons of dead guy.

Calvin’s life was a pilgrimage that was characterized by God’s providential grace.  It was God’s providential grace that led him from place to place, equipping him for a lifetime of ministry.  It was God’s providential grace that sustained him during his period of exile and sheltered him through the storm.  It was God’s providential grace that empowered him to write and preach and shepherd the people of God for the glory of God.  It was God’s providential grace that brought Calvin “through many dangers, toils and snares.”  Indeed, it was God’s providential grace that rescued his soul from hell and seated him in the heavenly places in Christ Jesus” (Eph. 2:6).  And it was God’s providential grace that led Calvin to assume a particular posture that is best articulated in Isaiah 66:1-2.

Notice three things about the Genevan Reformer.  First, Calvin was a humble man.  C.J. Mahaney lays bare the heart of a humble man: “Humility is honestly assessing ourselves in light of God’s holiness and our sinfulness.”  And the Scriptures demand this kind of humility.  “Finally, all of you, have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind” (1 Pet. 3:8, ESV).

Calvin was humble before his God.  He understood that he was a recipient of God’s grace (Rom. 3:24) and that he had been saved by grace alone, through faith alone, in Christ alone (Eph. 2:8-9).  Consequently, he understood that his only boast was in the cross-work of Christ (1 Cor. 2:2; Gal. 6:14).  Calvin understood the absolute contrast between the sinfulness of man and the majesty of God, what many have referred to as the Creator-creature distinction.  He writes, “Men are never duly touched and impressed with a conviction of their insignificance until they have contrasted themselves with the majesty of God.”

Calvin was humble before people.  He understood that humility is the foundation of Christian character.  The libertines of the 16th century were naming their dogs after Calvin – but Calvin remained humble despite the hatred hoisted upon him.  Calvin opines, “I have always been exceedingly delighted with the words of Chrysostom, ‘The foundation of our philosophy is humility’ and still more with those of Augustine.  If asked, ‘What are the precepts of Christianity?’ I will answer, ‘First, humility, second and third humility.”

Second, Calvin was a contrite man.  The contrite is one who is “stricken, smitten, or crushed in spirit.”  John Calvin was a man of Christ-exalting contrition.  His contrition was Christ-exalting because he knew that Christ was the One he had offended and that Christ alone could free him from his sin.  No work could forgive him, no prayer could forgive him; no priest could forgive him.

As beneficiaries of the Protestant Reformation, this is a truth we too often take for granted.  Even worse, some professing Evangelicals have begun to subtly fall under the spell of the Roman Catholic Church and either forget free grace or ignore it all together.  Perhaps it is time for a new Reformation; a radical rekindling of the precious truths that drove Calvin, Luther, Zwingli, and Knox to their knees in contrition as they celebrated the free grace that was theirs in Christ alone!

Third, Calvin trembled at God’s Word.  He revered the truth of God’s Word.  Steve Lawson adds, “Calvin stood firmly on the chief cornerstone of the Reformation – sola Scriptura, or ‘Scripture alone.’  He believed Scripture was the verbum Dei – the Word of God – and it alone should regulate church life, not popes, councils, or traditions.  Sola Scriptura identified the Bible as the sole authority of God in His church, and Calvin wholeheartedly embraced it, insisting that the Bible was the authoritative, inspired, inerrant, and infallible Word of God.”

Calvin responded to the truth of God’s Word.  He was a sinful man who had a heart that desperately sought to respond obediently to the Word of God.  To that end, he preached the Word of God faithfully with all the passion he could muster!

Calvin rejoiced in the truth of God’s Word – even difficult doctrines.  He rejoiced in difficult doctrines like predestination and conscious eternal punishment.  He rejoiced in mysterious doctrines like the Trinity and the hypostatic union.  And he rejoiced in paradoxical doctrines like the sovereignty of God and the responsibility of man.

So what can a 508 year old man teach us?

Calvin understood that people are transformed by truth

We live in an age where technique is king and pragmatism is queen.  The church has fallen prey to this vicious cycle.  We tend to do what works and invest in what brings results.  Steve Lawson writes, “The church is always looking for better methods in order to reach the world.  But God is looking for better men who will devote themselves to his biblically mandated method for advancing his kingdom, namely, preaching – and not just any kind of preaching, but expository preaching.”  In a day when preaching is being downplayed and theology is being ignored, we need to remember what Calvin understood, namely, people are transformed by truth.

Calvin understood and modeled the need for courage in times of adversity and persecution

Calvin lived in a time when Protestants were being burned at the stake because they were being transformed by the truth.  He was committed to boldly proclaiming the truth no matter what the cost.    Calvin adds, “If, while conscious of our innocence, we are deprived of our substance by the wickedness of man, we are, no doubt, humanly speaking, reduced to poverty; but in truth our riches in heaven are increased: if driven from our homes, we have a more welcome reception into the family of God; if vexed and despised, we are more firmly rooted in Christ; if stigmatized by disgrace and ignominy, we have a higher place in the kingdom of God; and if we are slain, entrance is thereby given us to eternal life.  The Lord having set such a price upon us, let us be ashamed to estimate ourselves at less than the shadowy and evanescent allurements of the present life.”

Calvin reminds us of the sinfulness of humans and the utter need for God’s grace

The flaws in Calvin himself remind us of the sinfulness of sin.  He was deeply aware of his own sin.  But he was also acutely aware of the reality of grace.  His life bears witness to this: He was simul iustus et peccator – simultaneously righteous and sinful..

Calvin reminds us what one man on a mission can accomplish in Christ’s strength

My good friend and colleague, Pastor Wayne Pickens rightly says, “God uses people to reach people.”  God used an ordinary man for an extraordinary purpose.  Or as David Hall writes, “A single man with heart aflame changed the world.”

Calvin reminds us of the sufficiency of Christ and his work on the cross for sinners

The cry of Calvin’s heart was the Lord Jesus Christ.  He constantly pointed sinners to Christ and his cross.

May the life of John Calvin serve as an inspiration to live the Christian life with vibrancy to the glory of God.  May his courage embolden each of us in the difficult days ahead.  When the days grow dark, persecutions escalate, and our freedoms begin to erode, may we remember the motto still etched in Genevan stone, “post tenebras lux,” after darkness light.  May his humility, contrition, and trembling before the Word of God mark our lives as well.  And may the contemporary pulpit be a reflection of Calvin’s pulpit; may men of God stand behind the sacred desk and faithfully deliver to unchanging truths of Scripture so that saints might be strengthened, edified, convicted, encouraged, and equipped!

Calvin agrees, “Let them edify the body of Christ.  Let them devastate Satan’s reign.  Let them pasture the sheep, kill the wolves, instruct and exhort the rebellious.  Let them bind and loose, thunder and lightning, if necessary, but let them do all according to the Word of God.”

SINNERS IN THE HANDS OF AN ANGRY GOD

Today is the anniversary of Jonathan Edwards famous sermon, Sinners in the Hands of an Angry God.  America’s greatest intellectual preached the magnificent message at Enfield on July 8, 1741 – just 269 years ago!

Edwards warns:

“There are the black clouds of God’s wrath now hanging directly over your heads, full of the dreadful storm, and big with thunder; and were it not for the restraining hand of God, it would immediately burst forth upon you.”

Edwards encourages:

“And now you have an extraordinary opportunity, a day wherein Christ has thrown the door of mercy wide open, and stands in calling, and crying with a loud voice to poor sinners; a day wherein many are flocking to him, and pressing into the kingdom of God … To see so many rejoicing and singing for joy of heart, while you have cause to mourn for sorrow of heart, and howl for vexation of spirit!  How can you rest one moment in such a condition?”

May God bring another Great Awakening to our generation as the Word of God is faithfully preached!  Oh, that our generation would be characterized by fresh repentance and fruitful service – a generation that reveres God in his transcendent majesty and holiness!

WHAT IS PROVIDENCE?

Derek W.H. Thomas answers the question, “What is Providence?” with a deep biblical knowledge and an ability to connect with a wide range of people.

He begins by citing the Westminster Shorter Catechism: “God’s works of providence are, his most holy, wise and powerful preserving and governing all his creatures and all their actions.”

Thomas emphasizes the word “all” in the confession, namely, everything from the smallest atom to a renegade army are subject to God’s providence.  He is providentially in control of every event.

The author moves to the Bible and discusses a few key stories that illustrate the truth of divine providence including the stories of Naomi and Ruth, Joseph, and Job.

Thomas summarizes three prominent views of providence including the Augustinian/Calvinistic view, the Arminian view, and the Molinistic view.  He deals with human free will and includes a helpful biblical definition of free will (a rare commodity in a culture that places a premium on so-called libertarian free will, what I refer to as the “love affair with free will).  Built into this discussion is a terrific refutation of openness theology (open theism).

Thomas proceeds to present eight biblical pieces of evidences that help bolster the case for the doctrine of divine providence.

Finally, the author answers key questions that pertain to suffering, sin, and human responsibility.

At the end of the day, the doctrine of divine providence leads Christ-followers to trust his grand plan; it enables them to place confidence in his ability to preserve and govern all things.

This volume is perhaps one of the best introductions available on the subject of providence.  It is short, lucid, biblical, and thought-provoking.  My hope is that Thomas’ work will motivate readers to consider further works on this subject as noted below:

All Things for Good – Thomas Watson

The Mystery of Providence – John Flavel

God’s Lesser Glory – Bruce A. Ware

The Invisible Hand – R.C. Sproul

HOW DO WE GLORIFY GOD?

John Hannah answers one of life’s most penetrating questions in How Do We Glorify God? He surveys the erosion of godlessness in the current post-modern climate and contrasts this condition with the solas of the Reformation: Sola Scriptura (Scripture alone), sola Christus (Christ alone), sola gratia (grace alone), sola fide (faith alone), and soli deo gloria (glory to God alone).

Dr. Hannah discusses the meaning of the glory of God by making an appeal to the first question of the Westminster Shorter Catechism: What is the chief end of man?  Hannah’s modified answer is, “God’s chief end is to be known in all his glory (which is consistent with the classic answer in the Catechism).

Additionally, the author explains the glory of God in creation.  He adds, “The purpose of life derives from God’s desire to see his own glory and behold his own beauty.  Thus it is time for Christians to be called back to the truth that the meaning of life is to be found in the glory of God alone.”

Hannah argues that the glory of God is manifest in the physical world and the creation of mankind.  And even though the creature has fallen, God is committed to the final restoration of mankind, the “ultimate re-creation of all things,” thus bring glory to God in the final analysis.

The author discusses the glory of God in salvation.  He graciously confronts the Arminian notion of synergism, the idea that sinful creatures cooperate with God at the point of salvation.  Hannah writes, “If human faith is even in the smallest sense the reason for salvation, there is a place for boasting.” Salvation is pure unmerited grace.  God chooses first and is rightly glorified.”

Finally, Dr. Hannah offers practical advice on living to the glory of God; what he calls “the making of a lifestyle.”  Followers of Christ who seek to glorify God mortify the flesh and engage in what the Puritans called, “vivification,” which include reading and studying the Word of God, prayer, public worship, fellowship with the saints, and listening to godly counsel.  Progressive sanctification  “leads to a life of fruit-bearing for Christ.”

How Do We Glorify God? is superb introduction to Reformed spirituality.  It is practical and motivating.  It is deeply biblical and should receive a wide readership in the church.

5 stars

WHAT ARE ELECTION AND PREDESTINATION?

What Are Election and Predestination? Richard Phillips tackles this thorny question with a biblical mind and precision.  Phillips begins with the doctrine of election which he describes as “the foundation on which the salvation of every believer rests: God’s own free and gracious choice of us.”

Phillips rightly notes that election takes place before the foundation of the world (Eph. 1:4).  The author makes a strong case for the covenant of redemption where the Father and Son come into covenant in eternity past.  The Son voluntarily agrees to redeem the elect of God by dying on the cross.  The Father in turn, promises the Son the salvation of all the elect, those whom he chose in eternity past.

The author is quick to point out that the doctrine of election is not derived from the pen of a theologian.  Rather this doctrine is the teaching of God.  He cites numerous Scriptures to bolster his point and argues that since this doctrine emerges in Scripture, God’s people must receive it.

Since some people maintain that the doctrine of election leads to pride, Phillips seeks to press home the opposite point, namely, this doctrine in reality leads to humility.  He cites A.W. Pink approvingly: “The truth of God’s sovereignty … removes every ground for human boasting and instills the spirit of humility in its stead.  It declares that salvation is of the Lord – of the Lord in its origination, in its operation, and in its consummation … And all this is most humbling to the heart of man, who wants to contribute something to the price of his redemption and do that which will afford ground for boasting and self-satisfaction.”

Another typical objection to the doctrine of election is that it promotes lazy Christians.  Phillips eagerly notes that nothing could be further from the truth.  Again he leads the reader to numerous Scripture reference that lead the believer to the pursuit of holiness.  He cites Martyn Lloyd-Jones: “Because we have been chosen to holiness we must and will become holy … According to Paul we are not chosen with the possibility of holiness, but to the realization of holiness … Being ‘chosen’ and being ‘holy’ are inseparable … God, who has chosen you to holiness, will make you holy …”

Some may hold that the doctrine of election leads to presumption.  However, Phillips maintains that election actually promotes and encourages assurance.  “If we can say to God,” writes Phillips, “that we trust in Jesus, then God tells us that our faith is grounded on the solid rock of his eternal election … Election gives assurance not to unbelief but to faith; it provides God-given confidence of our security in the sovereign grace of God.”  Ultimately, the doctrine of elections give glory to God, the glory that rightly belongs to him alone.

Phillips rightly makes a contrast between election and predestination.  “God elects persons and predestines things.”  It is in this context that the author refutes the so-called notion of election according to foreknowledge.  He adds, “But this concept (election according to foreknowledge) nullifies the very idea of election; it renders pointless the teaching that Paul is so clearly trying to convey, namely, that salvation rests on God’s own character and purpose.”

The author includes a brief section that addresses the issue of God’s sovereignty and human responsibility – both of which are taught in God’s Word.  Phillips writes, “The Bible asserts both predestination and human responsibility without reconciling them, and we must be willing to leave it at that.”  These twin truths are not, as some have supposed, “parallel lines that meet in eternity.”  At this point, we must simply embrace both biblical realities and be comfortable with mystery.

The section on predestination responds to the two primary arguments that are advanced by our Arminian friends, namely, that predestination is unfair and it is incompatible with human responsibility.  Phillips argues against these notions in a winsome and theologically precise way.  James Boice is helpful here: “It is not justice we want from God; it is grace.  And grace cannot be commanded.  It must flow to us from God’s sovereign purposes decreed before the foundation of the world, or it must not come at all.”

Richard Phillips has written an excellent defense of the doctrine of election and predestination.  He fairly and graciously overcomes the arguments that are so typical in a debate where one experiences more heat than light.  I highly recommend this resource to those who struggle with this doctrine as well as the convinced.

There is a strong movement in America that is returning to our Reformed theological roots.  Richard Phillips’ short treatment of this subject serves as a basic introduction to the doctrines of grace and should be utilized by anyone who struggles (as I did for over two years) with these doctrines.  A more comprehensive treatment may be found in John Murray’s, Redemption Accomplished and Applied and Lorraine Boettner’s, The Reformed Doctrine of Predestination.  See also Chosen by God by R.C. Sproul and The Pleasures of God by John Piper.

Soli Deo Gloria!

5 stars

WHAT IS THE CHRISTIAN WORLDVIEW?

I am thankful for the Basics of the Reformed Faith Series, a collection of booklets released by Presbyterian and Reformed Publishing.  These short treatments (with the exception of the booklet on infant baptism) are extremely helpful and should be a part of every Christian library.

Philip Graham Ryken tackles a crucial topic in, What is the Christian Worldview? Dr. Ryken is the former pastor of Tenth Presbyterian Church and will be installed today (July 1, 2010) as the president of Wheaton College.

Ryken initially defines worldview as “a well-reasoned framework of beliefs and convictions that gives a true and unified perspective on the meaning  of human existence.”

The author presents a four-fold matrix that comprises a Christian worldview:

Creation – “the way Almighty God created the world and everything in it, including the people he made in his own image.”

Fall – “the way we turned away from our Creator, choosing to live for ourselves rather than for his glory, and thus came under the curse of a sinful world.”

Grace – “the way God is saving his people from sin and death through the crucifixion and resurrection of his Son.”

Glory – “the present and future preeminence of Jesus Christ over the everlasting kingdom of God.”

Ryken skillfully unpacks the four components of the Christian worldview and makes direct application to the life of the believer.

I cannot recommend this work highly enough.  It is a terrific introduction to worldview study.  It is brief, yet thorough and has the unique ability to appeal to a wide range of students.

5 stars.