tag:blogger.com,1999:blog-105907392024-03-13T12:47:01.028-04:00theologia viatorumPilgrim TheologyWilliam E. Turner Jr.http://www.blogger.com/profile/04795625222505069115noreply@blogger.comBlogger118125tag:blogger.com,1999:blog-10590739.post-1142352471327673212006-03-14T11:03:00.000-05:002006-03-14T11:08:45.963-05:00Bye, Bye, BloggerWell, I have finally taken the plunge. I enjoyed the free ride while it lasted but I grew tired of the inflexibility of Blogger (what do you expect when it is free) so I have begun the journey with <a href="http://www.wordpress.com">Word Press</a> - and so far I am rather pleased. My blog has moved to <a href="http://www.theologiaviatorum.com">www.theologiaviatorum.com</a>. Please update your bookmarks and follow me there.
I still have a lot of work I want to do such as adding to the blogroll and sprucing up the sidebar so if you have any comments or suggests please feel free to drop a note.
<a href="http://www.theologiaviatorum.com">www.theologiaviatorum.com
</a>William E. Turner Jr.http://www.blogger.com/profile/04795625222505069115noreply@blogger.com0tag:blogger.com,1999:blog-10590739.post-1142042575327551882006-03-10T20:51:00.000-05:002006-03-10T21:02:55.376-05:00What is Truth? # 4<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://photos1.blogger.com/blogger/6132/403/1600/eccehomo.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer;" src="http://photos1.blogger.com/blogger/6132/403/200/eccehomo.jpg" alt="" border="0" /></a><span style="font-size:100%;"><b>Oughtness of Truth<o:p></o:p></b></span> <p class="MsoNormal"><span style="font-size:100%;">Truth invokes response.<a style="" href="#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[1]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Since truth can be known it demands a response of those who come to know it.<a style="" href="#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[2]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Knowledge of God produces an obligation to obedience.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">In other words orthodoxy invokes orthopraxy.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">John’s Gospel highlights three particular elements of this response to truth.</span></p> <p class="MsoNormal"><span style="font-size:100%;">First, a Christian is to live by the truth.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Jesus told Nicodemus that “whoever does what is true comes to the light, so that it may be clearly seen that his deeds have been carried out by God.”<a style="" href="#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[3]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Christians therefore must do what is true; they must live by the truth.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">“Genuinely knowing divine reality will inevitably be reflected in the way disciples live; they will obey everything that Jesus has taught them.”<a style="" href="#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[4]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">In other words, “God’s truth and faithfulness are to be reflected in his people’s lives.”<a style="" href="#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[5]</span></span><!--[endif]--></span></span></a></span></p> <p class="MsoNormal"><span style="font-size:100%;">A Christian must also worship in spirit and truth.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">The woman at the well was discussing worship locales with Jesus when he declared to her: </span></p> <blockquote><span style="font-size:100%;">Woman, believe me, the hour is coming when neither on this mountain nor in <st1:city st="on"><st1:place st="on">Jerusalem</st1:place></st1:city> will you worship the Father.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">You worship what you do not know; we worship what we know, for salvation is from the Jews.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">But the hour is coming, and is now here, when the true worshippers will worship the Father in spirit and truth, for the Father is seeking such people to worship him.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">God is spirit, and those who worship him must worship in spirit and truth.<a style="" href="#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[6]</span></span></span></span></a><o:p>
</o:p></span></blockquote><span style="font-size:100%;"><a style="" href="#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><span style=""><!--[endif]--></span></span></a></span> <p class="MsoBodyTextIndent2"><span style="font-size:100%;">What then does it mean to worship in spirit and truth?</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">D. A. Carson offers some helpful thoughts on this difficult passage, which is worth quoting in length.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Worship,<o:p>
</o:p></span></p> <blockquote><span style="font-size:100%;">…must be in spirit and truth, i.e. essentially God-centered, made possible by the gift of the Holy Spirit, and in personal knowledge of and conformity to God’s Word-made-flesh, the one who is God’s truth, the faithful exposition and fulfillment of God and his saving purposes.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">The worshippers whom God seeks worship him out of the fullness of the supernatural life they enjoy (‘in spirit’), and on the basis of God’s incarnate Self-Expression, Christ Jesus himself, through whom God’s person and will are finally and ultimately disclosed (‘in truth’); and these two characteristics form one matrix, indivisible.<a style="" href="#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[7]</span></span></span></span></a></span></blockquote><span style="font-size:100%;"><a style="" href="#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><span style=""><!--[endif]--></span></span></a></span> <p class="MsoBodyTextIndent2" style="margin-left: 0in;"><span style="font-size:100%;">Christian worship is based on the truth of the gospel and worked out by the supernatural indwelling of the Spirit.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Worship is thus an event based on the truth of God and the work of grace in the believer’s life.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Grace and truth, which Christ is full of, is central to our worshipping in spirit and truth.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Only those who trust in the God who is true and who have had that God revealed to them through his Word are able to worship in spirit and truth.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">It must be noted that worship is not just an event but encompasses all of life.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">There is both a broad way of worship, which is all of life and a narrow or corporate gathering of worship.<a style="" href="#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[8]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span></p> <p class="MsoBodyTextIndent2" style="margin-left: 0in;"><span style="font-size:100%;">Lastly, the Christian must be continually sanctified by the truth.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Christ prayed to the Father on behalf of his people, “Sanctify them in the truth; your word is truth.”<a style="" href="#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[9]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">This high priestly pray of Jesus was for both his immediate disciples and for those who will believe in him through their word (vs. 20).</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Believers are to be sanctified through the true Word of God.</span><span style=";font-size:100%;" > </span></p> <p class="MsoBodyTextIndent2" style="margin-left: 0in;"><span style="font-size:100%;"><o:p> </o:p></span></p> <p class="MsoBodyTextIndent2" style="margin-left: 0in;"><span style="font-size:100%;">This sanctification by the Word of God is achieved through the working of the Spirit.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Sproul writes, “The Spirit is not divorced from the Word in such a way as to reduce revelation to an exercise in subjectivism.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">The Spirit works with the Word (cum verbo) and through the Word (per verbum), not without or apart from the Word (sine verbo).”<a style="" href="#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[10]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Beeke and Lanning also argue that God transforms believers through a combination of these two great powers, namely the word and the Spirit.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">“Each indispensable to the other, and both inseparably joined together, so as to accomplish all God’s will upon his people.”<a style="" href="#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[11]</span></span><!--[endif]--></span></span></a></span></p> <p class="MsoBodyTextIndent2" style="margin-left: 0in;"><span style="font-size:100%;">Beeke and Lanning show by what methods the Spirit works through the Word to transform and sanctify the believer.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">First, there is the fusion of Spirit and Word in the reading of Scripture.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Daily reading of the Word of God helps bring about a renewal of the mind.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Secondly, the preaching of God’s Word helps convict of sin and bring comfort to the downtrodden.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Thirdly, the hearing of God’s Word is often a healing balm to the soul.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Lastly, the singing of God’s Word is a returning to God the praise due his name.<a style="" href="#_ftn12" name="_ftnref12" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[12]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span></p> <p class="MsoBodyTextIndent2" style="margin-left: 0in;"><span style="font-size:100%;">God’s truth requires a response.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">The very foundation of all truth, God, has made himself known and he has granted this knowledge of the truth to those who hear his voice, his sheep.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Being confronted with the truth causes an obligation on the part of the hearer to respond to that truth.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Biblically the believer is to respond to the truth of God through living his truth, worshipping God in spirit and truth, and lastly by being sanctified or transformed by the truth.</span><!--[if !supportFootnotes]--> </p> <div style=""><hr style="height: 3px;font-size:78%;" align="left" width="33%"> <!--[endif]--> <div style="" id="ftn1"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[1]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">See Frame, <i>DKG</i>, 43, 108-109 </span></p> </div> <div style="" id="ftn2"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[2]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Nicole has written, “The ethical is never far remote, and the distinction between dogmatics and ethics, while useful in the theological curriculum, is not to be pressed into a separation of doctrine and practice, which should always remain united.” In <i>The Biblical Concept of Truth</i>, 295. </span></p> </div> <div style="" id="ftn3"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[3]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">John 3:21 </span></p> </div> <div style="" id="ftn4"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[4]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Crump, “Truth.” </span></p> </div> <div style="" id="ftn5"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[5]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;"><st1:city st="on"><st1:place st="on">Woodbridge</st1:place></st1:city>, “Truth.” He continues, “Truth is an indispensable part of both Christian faith and Christian living, leading disciples to obey all that Jesus has taught them…Profession and practice must cohere, otherwise we do not live according to the truth.” </span></p> </div> <div style="" id="ftn6"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[6]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">John 4:21-24 </span></p> </div> <div style="" id="ftn7"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[7]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">D. A. Carson. <i>The Gospel According to John</i>. <st1:place st="on"><st1:city st="on">Grand Rapids</st1:city>, <st1:state st="on">MI</st1:state></st1:place>: Eerdmans, 1991. pp. 225-226 </span></p> </div> <div style="" id="ftn8"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[8]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">See John M. Frame. <i>Worship in Spirit and Truth:<span style=""> </span>A Refreshing Study of the Principles and Practice of Biblical Worship</i>. <st1:place st="on"><st1:city st="on">Phillipsburg</st1:city>, <st1:state st="on">NJ</st1:state></st1:place>: P&R, 1996 for a helpful fleshing out of these thoughts on worship.</span></p> </div> <div style="" id="ftn9"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[9]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">John 17:17 </span></p> </div> <div style="" id="ftn10"> <p class="MsoNormal" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[10]</span></span><!--[endif]--></span></span></a></span><span style="font-size:100%;"><span style=""> </span>Sproul, R. C. “The Internal Testimony of the Holy Spirit.”<span style=""> </span>in <i>Inerrancy</i>. Norman L. Geisler. ed. <st1:place st="on"><st1:city st="on">Grand Rapids</st1:city>, <st1:state st="on">MI</st1:state></st1:place>: Zondervan, 1980.<span style=""> </span>337-384. p. 338<o:p></o:p></span></p> </div> <div style="" id="ftn11"> <p class="MsoNormal" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref11" name="_ftn11" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[11]</span></span><!--[endif]--></span></span></a></span><span style="font-size:100%;"><span style=""> </span>Beeke, Joel R. and Ray Lanning. “The Transforming Power of Scripture.” in <i>Sola Scriptura: The Protestant Position on the Bible</i>. Don Kistler. ed. <st1:place st="on"><st1:city st="on">Morgan</st1:city>, <st1:state st="on">PA</st1:state></st1:place>: Soli Deo Gloria, 1995. 221-276. p. 225<o:p></o:p></span></p> </div> <div style="" id="ftn12"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref12" name="_ftn12" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[12]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Ibid, 234-262</span></p> </div> </div>William E. Turner Jr.http://www.blogger.com/profile/04795625222505069115noreply@blogger.com0tag:blogger.com,1999:blog-10590739.post-1141891244345383232006-03-09T02:53:00.000-05:002006-03-09T03:00:44.366-05:00Lydia Grace<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://photos1.blogger.com/blogger/6132/403/1600/Lydia1.0.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;" src="http://photos1.blogger.com/blogger/6132/403/320/Lydia1.0.jpg" border="0" alt="" /></a>
For those of you who are keeping count and for those of you who have lost count – number four, Lydia Grace Turner arrived on Wednesday March 8, 2006 at 11:30 pm. She weighed 8 pounds and 1 oz; measuring 20 inches. I will post more pictures, etc. later. Right now it is almost three in the morning and I am tired, although very excited. Here she is!William E. Turner Jr.http://www.blogger.com/profile/04795625222505069115noreply@blogger.com2tag:blogger.com,1999:blog-10590739.post-1141786662221700122006-03-07T21:55:00.000-05:002006-03-07T22:07:27.670-05:00Categorical ErrorsMuch Thanks to <a href="http://espressoroastblog.com/">David Price</a> - I am in the process of putting in categories into this blog. I have thought about leaving blogger many times mainly because I wanted the option to categorize but if this works I may prolong my stay. Obviously I have yet to work out all the kinks.
My problem lies somewhere in Firefox - I cannot seem to get my quick edit link along with my del.icio.us link to work in order to correctly post the categories. It works on my laptop but not on my desktop. I have fiddled with (I believe) all my security and content setting but cannot find the discrepancy. Any ideas anyone?William E. Turner Jr.http://www.blogger.com/profile/04795625222505069115noreply@blogger.com2tag:blogger.com,1999:blog-10590739.post-1141779832918951732006-03-07T19:58:00.000-05:002006-03-07T21:29:53.850-05:00What is Truth? # 3<h1 style="line-height: normal;"><span style="font-size:100%;">Knowing the Truth</span></h1> <p class="MsoNormal"><span style="font-size:100%;">Having established the metaphysical foundation of truth as being rooted in the Godhead the question that immediately arises is whether or not this truth can be known.<span style=""> </span>The Gospel of John provides the answer to this epistemological question.<span style=""> </span>First, it begins by showing humanity’s bondage to falsehood.<span style=""> </span>Jesus, the light of the world comes to the world which knows him not.<span style=""> </span>They know him not because their eyes and minds have been blinded by their father the devil.</span></p> <p class="MsoNormal"><span style="font-size:100%;">The interchange with Jesus and the Pharisees in John 8:39-47 is instructive of the human condition as being bound in sin and darkness.<span style=""> </span>Jesus attributes their inability to know the truth about him being from the Father to their father being the devil.<span style=""> </span>He says in verse 42: “If God were your Father, you would love me, for I came from God and I am here.<span style=""> </span>I came not of my own accord, but he sent me.”<span style=""> </span></span></p> <p class="MsoNormal"><span style="font-size:100%;">The Pharisees could not bear to hear such words from Jesus.<span style=""> </span>They could not understand because they are of their father the devil and their will is to do that which their father desires.<span style=""> </span>The devil has nothing to do with the truth.<span style=""> </span>In fact it is fair to say that he is antithetical to the truth.<span style=""> </span>He is the ultimate liar, the father of lies.<span style=""> </span>There is absolutely no truth in him and by deduction those who are his children are also without that truth.<span style=""> </span>Therefore Jesus concludes in verse 45, “But because I tell the truth, you do not believe me.”<span style=""> </span>Humanity’s father has blinded their eyes and they have fallen into lying, deceit, and falsehood.<span style=""> </span>Therefore they do not know the truth.<span style=""> </span>They are unable to see the light for they walk in darkness.<a style="" href="#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="">[1]</span></span><!--[endif]--></span></span></a></span></p> <p class="MsoNormal"><span style="font-size:100%;">However, God has chosen some out of humanity to the truth.<span style=""> </span>Jesus states before Pilate in John 18, “For this purpose I was born and for this purpose I have come into the world – to bear witness to the truth.<span style=""> </span>Everyone who is of the truth listens to my voice.”<span style=""> </span>Jesus himself declares that there are those who are of the truth and that they will listen to his voice.<span style=""> </span>The parallel with John 10 is significant. <span style=""> </span>The sheep hear the shepherds voice and come to him:<span style=""> </span>“I am the good shepherd.<span style=""> </span>I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the sheep.<span style=""> </span>And I have other sheep that are not of this fold.<span style=""> </span>I must bring them also, and they will listen to my voice.”<a style="" href="#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="">[2]</span></span><!--[endif]--></span></span></a><span style=""> </span>God has given certain sheep to Jesus and Jesus came to earth to die for those sheep.<span style=""> </span>Those sheep were chosen from the beginning of time to come to know the good shepherd; they were chosen to know the truth.<a style="" href="#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="">[3]</span></span><!--[endif]--></span></span></a></span></p> <p class="MsoNormal"><span style="font-size:100%;">While many are blinded to the truth God has called out some from this world who will hear the truth and listen to its voice.<span style=""> </span>These are the true disciples of Christ.<span style=""> </span>They are the ones who remain in the true vine, drink his blood and eat his body, and walk in the light.<span style=""> </span>They are the ones who believe that Jesus Christ is the way the truth and the life.<span style=""> </span>They abide in his word and doing so they will know the truth and the truth will set them free.<a style="" href="#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="">[4]</span></span><!--[endif]--></span></span></a><span style=""> </span></span></p> <p class="MsoNormal"><span style="font-size:100%;">God has chosen a people to communicate his truth with.<span style=""> </span>Therefore in this postmodern world, where truth is no longer to be found the Christian can stand out as heralding the truth of the gospel of Jesus Christ.<span style=""> </span>This is true knowledge, true wisdom, this is the truth.<span style=""> </span>By walking in the light Christians are able to steer others into the light.<span style=""> </span>The Christian task after being converted from the bondage of darkness is to proclaim the light of the truth.</span></p> <p class="MsoNormal"><span style="font-size:100%;">We can know God because he has revealed himself.<span style=""> </span>This is at the heart of the gospel.<span style=""> </span>This does not mean that God communicates <i>all</i> that he is and knows but he nonetheless has communicated <i>some</i> true elements<a style="" href="#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="">[5]</span></span><!--[endif]--></span></span></a></span></p> <p class="MsoNormal"><span style="font-size:100%;">Epistemologically the truth can be known.<span style=""> </span>Truth being rooted in the Godhead is revealed to humanity through the Gospel.<span style=""> </span>God, through Jesus Christ, breaks down the barriers of our sinful blind eyes and having chosen us reveals the truth, as it really is to us in the good news of his Son Jesus Christ.<span style=""> </span>This revelation of Christ is at the heart of John’s usage of truth.
</span><!--[if !supportFootnotes]--> </p> <div style=""><hr style="height: 3px;font-size:78%;" align="left" width="33%"> <!--[endif]--> <div style="" id="ftn1"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="">[1]</span></span><!--[endif]--></span></span></a><span style=""> </span>See Frame’s discussion in <i>DKG</i> about what unbelievers can and cannot know pp. 49-61 </span></p> </div> <div style="" id="ftn2"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="">[2]</span></span><!--[endif]--></span></span></a><span style=""> </span>John 10:14-16 </span></p> </div> <div style="" id="ftn3"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="">[3]</span></span><!--[endif]--></span></span></a><span style=""> </span>cf. John 6 with the emphasis of Jesus on those whom the Father has given him. </span></p> </div> <div style="" id="ftn4"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="">[4]</span></span><!--[endif]--></span></span></a><span style=""> </span>John 8:31-38 </span></p> </div> <div style="" id="ftn5"> <p class="MsoFootnoteText"><span style="font-size:100%;"><a style="" href="#_ftnref5" name="_ftn5" title=""></a><o:p></o:p></span></p> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="">[5]</span></span><!--[endif]--></span></span><span style=""> </span>D. A. Carson writes, “Because he chooses to communicate with finite mortals in their languages, God cannot possibly communicate <i>all</i> that he is and knows, but I cannot see how that is a barrier to his communicating <i>some</i> true elements of what he is and knows.<span style=""> </span>Of course, we will misunderstand the communication in all sorts of ways, owing both to our finiteness and to our sinfulness.<span style=""> </span>But the content itself is objectively true, a subset of what Omniscience knows, and cast in culture-laden forms that demand of modern readers that we attempt to fuse the horizon of our own understandings with that of the culture and language in which the deposit was given.” In <i>The Gagging of God: Christianity Confronts Pluralism</i>. <st1:place st="on"><st1:city st="on">Grand Rapids</st1:city>, <st1:state st="on">MI</st1:state></st1:place>: Zondervan, 1996 p. 130 (emphasis his).</span></p> </div> </div>William E. Turner Jr.http://www.blogger.com/profile/04795625222505069115noreply@blogger.com0tag:blogger.com,1999:blog-10590739.post-1141661960171931112006-03-06T11:11:00.000-05:002006-03-06T11:26:48.330-05:00Anti-smoking ban ushers in a new epoch in Turkey<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://photos1.blogger.com/blogger/6132/403/1600/smokey-turk.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 245px; height: 320px;" src="http://photos1.blogger.com/blogger/6132/403/320/smokey-turk.jpg" alt="" border="0" /></a><span style="color: rgb(153, 153, 153);font-size:100%;" class="spots" ><b><span style="font-weight: bold;">Justice Commission approves a new anti-smoking law that, if passed by Parliament, will impose strict new rules on smoking, but there are doubts concerning how heavy smokers will be persuaded to abide by them </span></b></span><span style="color: rgb(153, 153, 153);font-size:100%;" >
</span><p class="MsoNormal" style="margin-bottom: 12pt; color: rgb(153, 153, 153);"><span style=";font-family:Verdana;font-size:100%;" ><span style=";font-family:Verdana;" ><span class="spots">ANKARA - Turkish Daily News</span><o:p></o:p></span></span></p> <p style="color: rgb(153, 153, 153);"><span style=";font-family:Verdana;font-size:100%;" ><span style=";font-family:Verdana;" >Parliament's Justice Commission's decision to approve an anti-smoking law this week is expected to seriously change the way Turks live. Smoking is an ancestral tradition that goes back to the 17th century, when the "nargile" -- the hookah, or water pipe -- became a fixture in Ottoman coffee houses. <o:p></o:p></span></span></p> <p style="color: rgb(153, 153, 153);"><span style=";font-family:Verdana;font-size:100%;" ><span style=";font-family:Verdana;" >For about half the adult population of <st1:country-region st="on"><st1:place st="on">Turkey</st1:place></st1:country-region>, smoking is an absolutely normal activity, the result being a permanent national health disaster with anti-smoking campaigns making barely a dent in the habit. <o:p></o:p></span></span></p> <p style="color: rgb(153, 153, 153);"><span style=";font-family:Verdana;font-size:100%;" ><span style=";font-family:Verdana;" >Health Ministry figures show about 110,000 Turks die of smoking-related illness each year. About 60 percent of men and 20 percent of women in the country of 71 million people are smokers, one of the highest rates in <st1:place st="on">Europe</st1:place>.<o:p></o:p></span></span></p> <p style="color: rgb(153, 153, 153);"><span style=";font-family:Verdana;font-size:100%;" ><span style=";font-family:Verdana;" >Nicotine addiction has reached worrying levels even in schools, where 11.7 percent of schoolchildren smoke, according to ministry figures, despite a ban on the sale of tobacco products to minors. <o:p></o:p></span></span></p> <p style="color: rgb(153, 153, 153);"><span style=";font-family:Verdana;font-size:100%;" ><span style=";font-family:Verdana;" >Even among the justice commission members failed to agree on the extent of the ban, with smokers among them describing the bill as an execution order for smokers. <o:p></o:p></span></span></p> <p style="color: rgb(153, 153, 153);"><span style=";font-family:Verdana;font-size:100%;" ><span style=";font-family:Verdana;" >Justice and Development Party (AKP) Gümüşhane deputy Mahmut Durdu said every article of the anti-smoking bill was problematic, while Adıyaman deputy Hüsrev Kutlu argued that most diseases were due to stress, describing smoking as a way to combat stress. <o:p></o:p></span></span></p> <p style="color: rgb(153, 153, 153);"><span style=";font-family:Verdana;font-size:100%;" ><span style=";font-family:Verdana;" >The bill approved by the commission still needs to be passed by Parliament's General Assembly. <o:p></o:p></span></span></p> <p style="color: rgb(153, 153, 153);"><span style=";font-family:Verdana;font-size:100%;" ><span style=";font-family:Verdana;" >Turkish Anti-smoking Fighters Foundation (SSV), Ubeyd Korbey, has said that warning messages on cigarettes packets, in concert with a series of anti-smoking advertisements, has decreased the number of people addicted to smoking in Turkey over the past six years. <o:p></o:p></span></span></p> <p style="color: rgb(153, 153, 153);"><span style=";font-family:Verdana;font-size:100%;" ><span style=";font-family:Verdana;" >In a statement made to the Anatolia news agency, Korbey asserted that the effects of a more concerted fight against cigarettes in <st1:country-region st="on"><st1:place st="on">Turkey</st1:place></st1:country-region> were beginning to be seen, and that a significant drop had been registered in the number of addicted smokers since 1999.</span></span></p>William E. Turner Jr.http://www.blogger.com/profile/04795625222505069115noreply@blogger.com0tag:blogger.com,1999:blog-10590739.post-1141574134519106912006-03-05T10:44:00.000-05:002006-03-07T20:07:22.656-05:00What is Truth? # 2<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://www.law.umkc.edu/faculty/projects/ftrials/jesus/eccehomo.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 320px;" src="http://www.law.umkc.edu/faculty/projects/ftrials/jesus/eccehomo.jpg" alt="" border="0" /></a><span style="font-size:100%;"><span style="font-weight: bold;">Trinitarian Nature of Truth</span><b><o:p></o:p></b></span> <p class="MsoNormal"><span style="font-size:100%;">Truth is founded upon the Trinitarian God of Scripture in both his person and his revelation.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">In John 3:33, John the Baptist declares that God is truth.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Geerhardus Vos notes that throughout the Gospel of John the concept of truth is associated with the heavenly.<a style="" href="#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[1]</span></span></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">In John the Baptist’s declaration of God as truth Vos’ argument seems justified.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">John ties truthfulness to God because he is from above and the testifier of the Father is also seen as true because he comes from heaven.<a style="" href="#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[2]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span></p> <p class="MsoNormal"><span style="font-size:100%;">In fact as Groothius notes, “each member of the Trinity is closely associated with truth in the New Testament.”<a style="" href="#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[3]</span></span></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Jesus constantly makes mention that he is testifying to the one and only true God.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">In John 7:25ff Jesus is teaching in the temple even though his enemies are seeking to kill him.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Some question that the authorities really may think he is the Christ.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">However, they know where Jesus came from and believe that they will not know where the Christ comes from.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Jesus responded by declaring that you may know where I come from but I have not come on my own accord.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Then he proceeds to say, “He who sent me is true, and him you do not know.”</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Jesus’ mission was to bear testimony to the Father and he does so by declaring that He is True.<a style="" href="#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[4]</span></span><!--[endif]--></span></span></a></span></p> <p class="MsoNormal"><span style="font-size:100%;">Elsewhere Jesus almost in passing makes reference to the Father being true.<a style="" href="#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[5]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">The people did not understand that he was speaking of the Father, but Jesus exalts Him as being true, as being the truth.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Lastly, the Father is declared as true in John 17:3: “And this is eternal life, that they know you the only true God and Jesus Christ whom you have sent.”<a style="" href="#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[6]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">The only way to a life eternal is through God the Father and Jesus Christ the Son.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Knowing God involves knowing him as the one and only true God.<a style="" href="#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[7]</span></span><!--[endif]--></span></span></a></span></p> <p class="MsoNormal"><span style="font-size:100%;">God the Son, Jesus Christ, is also the truth.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">He is both the messenger of truth and the message of truth.<a style="" href="#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[8]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Jesus’ mission as messenger was to reveal the Father who is truth.<a style="" href="#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[9]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">The mission of Jesus is summed up well in John 1:9: “The true Light, which enlightens everyone, was coming into the world.”</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Jesus’ mission was to be a lamp unto his chosen people’s feet.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">He was to lift their heads to the radiance and truthfulness of the Father.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">The true light of the world came to point those in darkness to the source of that light.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">He alone was able to be a faithful witness, a truthful messenger, and a just herald to the Gospel of his grace.</span><span style=";font-size:100%;" > </span></p> <p class="MsoNormal"><span style="font-size:100%;">Indeed grace and truth can never be separated.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Coming from the Father, Jesus was full of grace and truth.<a style="" href="#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[10]</span></span></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">“And the Word became flesh and dwelt among us, and we have seen his glory, glory of the only Son from the Father, full of grace and truth.”</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Jesus’ message was to bring not the law, which was given, through Moses, but grace and truth.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">This grace is made known because Christ reveals the Father who has never been revealed before.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Jesus has this right because of his closeness to the Father.</span><span style=";font-size:100%;" > </span></p> <p class="MsoNormal"><span style="font-size:100%;">Jesus also is the message of truth.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Jesus is the “true light, which enlightens everyone.”</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">He is the true bread and his body and blood are the true food and drink.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">He is the way, the truth, and the life.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">He is also the true vine.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">To know the truth one must walk in the light, eat of his body and blood, come to the Father through him and abide in him.<a style="" href="#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[11]</span></span></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Crump writes, “John presents Jesus as the final revelation of God, who is himself God; the one against whom all claims to meaning and reality are to be evaluated.”<a style="" href="#_ftn12" name="_ftnref12" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[12]</span></span><!--[endif]--></span></span></a></span></p> <p class="MsoNormal"><span style="font-size:100%;">The Spirit is also truth.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Crump notes three aspects to the Spirit being defined as truth.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">First, the Spirit who comes from the Father is also God and therefore truth.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Secondly, the Spirit continues the mission of Jesus, which was the proclamation of truth.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Thirdly, the Spirit will lead disciples into the truth.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">The Spirit has come in the world to be an “advocate of heavenly reality in this world, advancing God’s case, as it were, and exposing, or at least condemning, all counterfeit claims to truth.<a style="" href="#_ftn13" name="_ftnref13" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[13]</span></span><!--[endif]--></span></span></a></span></p> <p class="MsoNormal"><span style="font-size:100%;">From the above texts it is clear that the Gospel of John sets forth the Trinity as Truth.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Truth as “conformity to fact” and “completion” have their foundation in the Godhead.<a style="" href="#_ftn14" name="_ftnref14" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[14]</span></span></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Roger Nicole understates this by writing, “The truth is called God’s truth for he has a stake in it.”<a style="" href="#_ftn15" name="_ftnref15" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[15]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Indeed God has a stake in the truth because he is the truth!</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Herman Bavinck sums up the doctrine of God as truth:</span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size:100%;"><o:p> </o:p>God is the ‘original truth,’ the source of all truth, the truth in all truth; the ground of all truth, and the true essence of all things, of their knowability and conceivability; the ideal and archetype of all truth, of all ethical reality, of all laws and regulations, the norm in accordance with which all things should be judged both as to their essence and as to their manner of manifestation; the source and fountain of all true knowledge in every sphere the only light in which we can see the light, the sun of spirits.<a style="" href="#_ftn16" name="_ftnref16" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[16]</span></span><!--[endif]--></span></span></a></span></p> <p class="MsoNormal"><span style="font-size:100%;">It is therefore correct to see God as the metaphysical foundation for all truth.<a style="" href="#_ftn17" name="_ftnref17" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[17]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">He is truth, he is the standard of truth and he is all the final judge of truth and falsity.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">In other words God is the precondition for all truth since he is the Truth.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">God is the norm or criterion for all knowledge and truth.<a style="" href="#_ftn18" name="_ftnref18" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[18]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Without God there would be no truth and truth would not be attainable by humanity.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Truth is derivable and knowable because God is truth and he has revealed himself.</span></p> <p class="MsoNormal"><span style="font-size:100%;">The Trinitarian nature of truth is founded upon the metaphysical aspect of the Godhead being truth.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">The Father is true, the Son is true and the Spirit is true.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Therefore there exists a foundation in this postmodern world for truth.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">There is such a thing as objective truth!</span><!--[if !supportFootnotes]--> </p> <div style=""><hr style="height: 3px;font-size:78%;" align="left" width="33%"> <!--[endif]--> <div style="" id="ftn1"> <p class="MsoNormal" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[1]</span></span><!--[endif]--></span></span></a></span><span style="font-size:100%;"><span style=""> </span>Geerhardus Vos. “True’ and ‘Truth’ in the Johannine Writings.” in <i>Redemptive History and Biblical Interpretation: The Shorter Writings of Geerhardus Vos</i>. Richard B. Gaffin Jr. ed. <st1:place st="on"><st1:city st="on">Phillipsburg</st1:city>,<st1:state st="on">NJ</st1:state></st1:place>: P&R, 1980. 343-351.<o:p></o:p></span></p> </div> <div style="" id="ftn2"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[2]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">See John 3:31-32 </span></p> </div> <div style="" id="ftn3"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[3]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;"><i>Truth Decay</i>, 63 </span></p> </div> <div style="" id="ftn4"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[4]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">cf. John 17:18 where the one who sent Christ is true and there is no falsehood in him. </span></p> </div> <div style="" id="ftn5"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[5]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">John 8:21-30</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Pharisees are here questioning Jesus, they ask him who he is and where he is from.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Jesus always goes back to his heavenly mission as one commissioned by the Father to proclaim the glory of the Father. </span></p> </div> <div style="" id="ftn6"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[6]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-family:Bwgrkl;font-size:100%;">to.n mo,non avlhqino.n qeo.n </span><span style=";font-size:100%;" >– The one true God, </span><span style="font-family:Bwgrkl;font-size:100%;">avlhqino.n </span><span style=";font-size:100%;" >stands in the attributive position in relation to</span><span style="font-family:Bwgrkl;font-size:100%;"> qeo.n</span><span style=";font-size:100%;" >.<span style=""> </span>Truth is attributed to God the Father. </span><span style="font-family:Bwgrkl;font-size:100%;"><span style=""> </span></span></p> </div> <div style="" id="ftn7"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[7]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Crump writes, “As ultimate reality, God the Father is the only standard by which all truth or falsehood, light or darkness are measured in this world.”</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Crump, D. M. “Truth.” in <i>Dictionary of Jesus and the Gospels</i>. Joel B. Green, Scot McKnight, and <st1:place st="on">I.</st1:place> Howard Marshall. eds. electronic ed., Pages 859-862. <st1:place st="on">Downers Grove</st1:place>: InterVarsity, 1997, c1992.</span></p> </div> <div style="" id="ftn8"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[8]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Ibid.</span></p> </div> <div style="" id="ftn9"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[9]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">John 3:17; 4:34; 5:24, 30; 6:29; 8:25; 17:18; 20:21 </span></p> </div> <div style="" id="ftn10"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[10]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">John 1:14, 17.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">John Frame writes, “Truth like knowledge and wisdom, comes by grace, by trinitarian communication, by Word and Spirit.” <i>DKG</i>, 49</span></p> </div> <div style="" id="ftn11"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref11" name="_ftn11" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[11]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">John 1:9; 6:32, 55; 14:6; 15:1 respectively </span></p> </div> <div style="" id="ftn12"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref12" name="_ftn12" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[12]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Crump, “Truth.”</span></p> </div> <div style="" id="ftn13"> <p class="MsoNormal" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref13" name="_ftn13" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[13]</span></span><!--[endif]--></span></span></a></span><span style="font-size:100%;"><span style=""> </span>Ibid.<span style=""> </span>See John 14:16-17 for the Spirit as another helper, 15:26 to his testifying to Christ, 16:7-11 for his conviction of the world of sin, righteousness, and judgment, 16:13 for guiding believers into the truth.<span style=""> </span>See also P. D. Woodbridge. “Truth.” in <i>New Dictionary of Biblical Theology</i>. T. Desmond Alexander and Brian S. Rosner. eds. </span><span style="font-size:100%;">electronic ed. Downers Grove, IL: InterVarsity Press, 2001.<o:p></o:p></span></p> </div> <div style="" id="ftn14"> <p class="MsoNormal" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref14" name="_ftn14" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[14]</span></span><!--[endif]--></span></span></a></span><span style="font-size:100%;"><span style=""> </span>For truth being understood as conformity to fact and completion see Roger Nicole. “The Biblical Concept of Truth.” in <i>Scripture and Truth</i>. D. A. Carson and John D. Woodbridge. eds. <st1:place st="on"><st1:city st="on">Grand Rapids</st1:city>,<st1:state st="on">MI</st1:state></st1:place>: Baker, 1983, 1992<span style=""> </span>287-302.<o:p></o:p></span></p> </div> <div style="" id="ftn15"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref15" name="_ftn15" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[15]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Ibid, 294</span><span style=";font-size:100%;" > </span></p> </div> <div style="" id="ftn16"> <p class="MsoFootnoteText"><span style="font-size:100%;"><a style="" href="#_ftnref16" name="_ftn16" title=""></a><o:p></o:p></span></p> <p class="MsoNormal" style="text-indent: 0.5in;"><span class="MsoFootnoteReference" style="font-size:100%;"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[16]</span></span><!--[endif]--></span></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Bavinck, Herman. <i>The Doctrine of God</i>. William Hendriksen. trans. <st1:place st="on"><st1:city st="on">Carlisle</st1:city>, <st1:state st="on">PA</st1:state></st1:place>: The Banner of Truth Trust, 1977, 202.<o:p></o:p></span></p> </div> <div style="" id="ftn17"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref17" name="_ftn17" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[17]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">John Frame writes, “In the lordship attribute of authority, he is the very standard of truth for his creatures…There is no higher standard than God against which his truth may be measured.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">So God’s metaphysical ultimacy implies that he is the standard of prepositional truth.” In <i>The Doctrine of God</i>. <st1:place st="on"><st1:city st="on">Phillipsburg</st1:city>, <st1:state st="on">NJ</st1:state></st1:place>: P&R, 2002, 477. </span><span style=";font-size:100%;" > </span></p> </div> <div style="" id="ftn18"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref18" name="_ftn18" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[18]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Frame, <i>DKG</i>, 124</span> </p> </div> </div><div class="tag_list">Filed in: <span><a href="http://del.icio.us/[XXXX CHANGE ME XXXX]/" rel="tag"></a> </span></div><div class="tag_list">Filed in: <span><a href="http://del.icio.us/[XXXX CHANGE ME XXXX]/Postmodernism" rel="tag">Postmodernism</a> </span></div>William E. Turner Jr.http://www.blogger.com/profile/04795625222505069115noreply@blogger.com0tag:blogger.com,1999:blog-10590739.post-1141528445876363102006-03-04T22:09:00.000-05:002006-03-04T22:19:26.180-05:00What is Truth? # 1<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://www.russianartgallery.org/famous/pilate.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 200px;" src="http://www.russianartgallery.org/famous/pilate.jpg" alt="" border="0" /></a><span style="font-weight: bold; color: rgb(204, 0, 0);font-size:100%;" >Toward a Biblical Understanding of Truth for Postmodern Times</span>
<span style="font-size:100%;">Truth is stranger than it used to be!<a style="" href="#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[1]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Postmodernism has brought about a radicalization of the nature of truth.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">The truthfulness of truth has been dissected by the scalpel of postmodernism and little of anything has been left.<a style="" href="#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[2]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Many are found rejoicing that there is no longer any objectivity or absoluteness to truth and that it lays ravaged by postmodernism.<a style="" href="#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[3]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Others decry the postmodern decay of truth and seek to offer an alternative.<a style="" href="#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[4]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Where should Christians seeking to be Biblical stand on this matter?</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Must we agree with the postmoderns that truth is dead or should we fall back onto the foundationalism of modernism?</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">More poignantly to paraphrase Pilate, “What is truth for this postmodern age?”</span> <p class="MsoBodyTextIndent" style="text-indent: 0in; line-height: normal;"><span style="font-size:100%;">The following few posts will seek to answer that question.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">A course will be charted between the Scylla of modernism’s foundationalist truth and the Charybdis of postmodernism’s destruction of truth.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Christianity offers an alternative paradigm on the nature of truth.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">The goal of this paper will be to examine the Biblical teaching of truth as found in the Gospel of John.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">First, it will be shown that the nature of truth is founded upon the Trinitarian God of Christianity and His Word.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Secondly, it will be argued that the possibility of the knowledge of truth is founded on the nature of Scriptural truth.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Thirdly, given the nature and knowability of truth there follows an oughtness of truth, which will be set forth.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">These three elements or perspectives on truth stand together as a construction of the biblical notion of truth.<a style="" href="#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[5]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Lastly a few applications to the postmodern situation will be set forth in seeking an alternate Christian paradigm.</span></p> <div style=""><!--[if !supportFootnotes]--><span style="font-size:100%;">
</span> <hr style="height: 3px;font-size:78%;" align="left" width="33%"> <!--[endif]--> <div style="" id="ftn1"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[1]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">J. Richard Middleton and Brian J. Walsh. <i>Truth is Stranger That It Used to Be: Biblical Faith in a Postmodern Age</i>. <st1:place st="on"><st1:city st="on">Downers Grove</st1:city>, <st1:state st="on">IL</st1:state></st1:place>: InterVarsity Press, 1995. </span></p> </div> <div style="" id="ftn2"> <p class="MsoFootnoteText"><span style="font-size:100%;"><a style="" href="#_ftnref2" name="_ftn2" title=""></a><o:p></o:p></span></p> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span class="MsoFootnoteReference" style="font-size:100%;"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[2]</span></span><!--[endif]--></span></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">For a detailed examination of this shift see the following: D. A. Carson. <i>The Gagging of God: Christianity Confronts Pluralism</i>. <st1:place st="on"><st1:city st="on">Grand Rapids</st1:city>, <st1:state st="on">MI</st1:state></st1:place>: Zondervan, 1996.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">David S. Dockery. Ed. <i>The Challenge of Postmodernism: An Evangelical Engagement</i>. <st1:place st="on"><st1:city st="on">Grand Rapids</st1:city>, <st1:state st="on">MI</st1:state></st1:place>: Baker, 1995.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Millard J. Erickson. <i>Truth or Consequences: The Promise and Perils of Postmodernism</i>. <st1:place st="on"><st1:city st="on">Downers Grove</st1:city>, <st1:state st="on">IL</st1:state></st1:place>: InterVarsity Press, 2001.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Gene Edward Veith, Jr. <i>Postmodern Times: A Christian Guide to Contemporary Thought and Culture</i>. <st1:place st="on"><st1:city st="on">Wheaton</st1:city>, <st1:state st="on">IL</st1:state></st1:place>: Crossway Books, 1994.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;"><st1:place st="on"><st1:city st="on">Stanley</st1:city></st1:place> J. Grenz. <i>A Primer on Postmodernism</i>. <st1:place st="on"><st1:city st="on">Grand Rapids</st1:city>, <st1:state st="on">MI</st1:state></st1:place>: Eerdmans, 1996.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Also see any other works by Grenz. </span></p> </div> <div style="" id="ftn3"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span class="MsoFootnoteReference" style="font-size:100%;"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[3]</span></span><!--[endif]--></span></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Philip D. Kenneson. “There’s No Such Thing as Objective Truth, and It’s a Good Thing, Too.” In Timothy R. Phillips and Dennis L. Okholm. <i>Christian Apologetics in the Postmodern World</i>. <st1:place st="on"><st1:city st="on">Downers Grove</st1:city>, <st1:state st="on">IL</st1:state></st1:place>: InterVarsity Press, 1995. 155-172. </span></p> </div> <div style="" id="ftn4"> <p class="MsoFootnoteText"><span style="font-size:100%;"><a style="" href="#_ftnref4" name="_ftn4" title=""></a><o:p></o:p></span></p> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span class="MsoFootnoteReference" style="font-size:100%;"><span style=""><span class="MsoFootnoteReference"><span style=";font-family:";" >[4]</span></span><!--[endif]--></span></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">Douglas Groothuis. <i>Truth Decay: Defending Christianity Against the Challenges of Postmodernism</i>. <st1:place st="on"><st1:city st="on">Downers Grove</st1:city>, <st1:state st="on">IL</st1:state></st1:place>: InterVarsity Press, 2000. </span></p> </div> <div style="" id="ftn5"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[5]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span><span style="font-size:100%;">My indebtedness to John Frame will be evident throughout this paper even when not directly cited.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">It is the hope of this paper to add some Biblical meat to his theological arguments.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">By this I mean adding more of an exegetical flavor to the argument through an understanding of truth as found in the Gospel of John.</span><span style=";font-size:100%;" > </span><span style="font-size:100%;">See his <i>The Doctrine of the Knowledge of God</i>. <st1:place st="on"><st1:city st="on">Phillipsburg</st1:city>, <st1:state st="on">NJ</st1:state></st1:place>: P&R, 1987 for a thorough Biblical epistemology.</span><span style=""> </span></p> </div> </div>William E. Turner Jr.http://www.blogger.com/profile/04795625222505069115noreply@blogger.com4tag:blogger.com,1999:blog-10590739.post-1141264145640638052006-03-01T20:19:00.000-05:002006-03-01T20:49:05.656-05:00David Martyn Lloyd-Jones<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://mlj.org.uk/images/MLJ_Pics/mljpic2.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 200px;" src="http://mlj.org.uk/images/MLJ_Pics/mljpic2.jpg" alt="" border="0" /></a>Today marks the twenty-fifth anniversary of <a href="http://mlj.org.uk/biog.htm">Martyn Lloyd-Jones'</a> death. He died March 1st, 1981 requesting of his family, "Don't pray for healing, don't try to hold me back from the glory." The medical doctor - turned preacher - had a Christ-centered ministry at Westminster Chapel in London for over 30 years. His legacy abides through his numerous books, audio sermons and lectures which can be found through the <a href="http://mlj.org.uk/intro.htm">Martyn Lloyd Jones Recordings Trust</a>.
His sermons on <a href="http://www.amazon.com/gp/product/0802813879/sr=8-1/qid=1141263261/ref=pd_bbs_1/103-8752175-8058261?%5Fencoding=UTF8">spiritual depression</a> have been a great encouragement to my own soul. He begins upon the rock of Christ's imputed righteousness found in justification through faith in Christ alone. This, Llyod-Jones argues is the only foundation proper for truly understanding and putting depression in its proper and biblical context. Building upon this foundation, ever the doctor, Lloyd-Jones, takes the scalpel to the layers of depression and peels away that which is caused by sin, personality, and other difficulties. Throughout this work his hand is firm, but always caring. While he recognizes that depressed Christians don't make good Christians he doesn't dismiss them but seeks to move them to Christ for restoration and hope. The glory of Lloyd-Jones is his continually leading people to behold the beauty of Christ the Savior and Lord. May his legacy not die out with him, but pass on for generations.
(HT: <a href="http://reformation21.com/Reformation_21_Blog/Reformation_21_Blog/58/?vobId=2430&pm=114"><span style="font-style: italic;">Reformation 21</span></a>)William E. Turner Jr.http://www.blogger.com/profile/04795625222505069115noreply@blogger.com1tag:blogger.com,1999:blog-10590739.post-1141179656556175662006-02-28T21:19:00.000-05:002006-02-28T21:20:56.576-05:00Glorious Mystery of Revelation<p class="MsoNormal">God in the mystery of his providence has chosen to reveal himself to us.<span style=""> </span>The God who is there has made himself known.<span style=""> </span>He has boldly and loudly declared himself to deaf and dumb sinners.<span style=""> </span>He has spoken that the deaf may hear and that the blind may see.<span style=""> </span>He has opened plugged ears and closed eyes.<span style=""> </span>What he has revealed is nothing else but himself.</p> <p class="MsoNormal">He has revealed himself as holy, just and perfect in every way.<span style=""> </span>There is no human standard which can fully and adequately be compared to God.<span style=""> </span>He has shown through his Word that he cannot stand sin.<span style=""> </span>It is abhorrent to him and those who are sinners (all of humanity) stand at enmity with him.<span style=""> </span>There is a (seemingly) irreparable breach in the worship of God.<span style=""> </span>His holiness demands justice and therefore all stand condemned as sinners before an angry God.<span style=""> </span></p> <p class="MsoNormal">Yet, he has also revealed himself in love and mercy.<span style=""> </span>He has revealed himself in the Word made flesh.<span style=""> </span>God became man and tabernacled with us.<span style=""> </span>The Word became flesh.<span style=""> </span>Jesus was the climax of the revelation of God.<span style=""> </span>His perfect life and death offer salvation to all of those who God draws.<span style=""> </span>Those who come weary and thirsty to Christ will find eternal life.<span style=""> </span>There is no way to discover Christ apart from his Word.<span style=""> </span>Salvation comes through hearing, reading, believing and appropriating the Word of Life (Rom. 10).<span style=""> </span>There is no other way of salvation except through the name of Jesus – through his person and work.<span style=""> </span>Christ is the sinner’s hope and Christ is met within the Holy Scriptures.<span style=""> </span>To know Scripture is to know Christ.<a style="" href="#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Times New Roman";">[1]</span></span><!--[endif]--></span></span></a></p> <div style=""><!--[if !supportFootnotes]--> <div style="" id="ftn1"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><a style="" href="#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Times New Roman";">[1]</span></span><!--[endif]--></span></span></a><span style=""> </span>The way I use “know” here is how Packer uses the word in <i style="">Knowing God</i>.<span style=""> </span>It is more than just mere knowledge apart from heart affection, but it is knowledge that engages the whole person to develop a deep and lasting commitment to Christ. </p> </div> </div>William E. Turner Jr.http://www.blogger.com/profile/04795625222505069115noreply@blogger.com0tag:blogger.com,1999:blog-10590739.post-1141084877090530292006-02-27T18:59:00.000-05:002006-02-27T19:09:21.666-05:00Quest for Godliness # 10<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://www.tracts.ukgo.com/images/john_owen2.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 200px;" src="http://www.tracts.ukgo.com/images/john_owen2.jpg" alt="" border="0" /></a><b style="">The Spirituality of John Owen<o:p></o:p></b> <p class="MsoNormal"><a href="http://www.johnowen.org">John Owen</a> is primarily known more for his theological acumen and polemical prowess more than his affectionate spirituality.<span style=""> </span>Yet, as Packer notes, we are worse off for not knowing and modeling the deep and intense spirituality of this giant of the faith.<span style=""> </span>Owen’s intellectual ability was unsurpassed at the time, but his spiritual stature perfectly matched his theological learning.<span style=""> </span>There was no dichotomy in his life between his knowledge and his piety.<span style=""> </span>He was a man of great humility who also fully recognized the power of the gospel of God.<span style=""> </span></p> <p class="MsoNormal">Puritans, including Owen, recognized that self-knowledge was a key concept in Christian spirituality.<span style=""> </span>First, Owen recognized that the Christian is a man created for an end which is the rational and emotional worship and knowledge of God.<span style=""> </span>Man was made to know his creator and redeemer.<span style=""> </span>Second, man is a fallen creature subject to all the constraints and deceptions of sin.<span style=""> </span>Sin has alienated man from both God and himself.<span style=""> </span>The root of sin is enmity with God and a complete disaffection and antipathy toward their creator.<span style=""> </span>Christian living must therefore be founded upon self-distrust and self-abhorrence.<span style=""> </span>Third, the Christian is thus a redeemed man.<span style=""> </span>Christ died for the sins of the Christian.<span style=""> </span>Since redemption by Christ is at the heart of Christian doctrine a proper response to that redemption is at the heart of Christian devotion.<span style=""> </span>Fourth, the Christian man is a regenerate man who has been made a new creature through union with Christ.<span style=""> </span>A new life has been granted to him.<span style=""> </span>Yet, it is the very nature of regeneration which makes the heart of man into a battlefield.<span style=""> </span>War is no waged against the new man and the old man.<span style=""> </span>The fight is a lifelong war.</p> <p class="MsoNormal">Sanctification is the goal of Christ in the life of the Christian while on this earth.<span style=""> </span>God’s desires man’s holiness which is first a gift of God promised and also man’s duty required.<span style=""> </span>There are two aspects to achieve this state of sanctification.<span style=""> </span>First, there is vivification which is the growing and maturing of the new man through being fed on the feeding of the Word and the fellowship of the saints.<span style=""> </span>Second, is mortification which is the killing and destroying of the old man.<span style=""> </span>The Christian will not rest until the old man is destroyed which will only come through glorification.<span style=""> </span>Therefore the Christian life is a continual battle of vivification and mortification, of building up the new man and laying low the old man.</p> <p class="MsoNormal"><span style=""></span>All of this has the goal of communion with God.<span style=""> </span>For the Puritans, “communion between God and man is the end to which both creation and redemption are the means; it is the goal to which both theology and preaching must ever point; it is the essence of true religion; it is, indeed, the definition of Christianity” (202).<span style=""> </span>Owen’s understanding of communion with God may fall under five heads.<span style=""> </span>First, communion with God is a relationship between God and man which is marked by true reciprocal fellowship between one another.<span style=""> </span>Second, communion with God is where the initiative lies solely with God.<span style=""> </span>God acted first and because he first loved us therefore we are able to respond back in love.<span style=""> </span>Yet, God always takes the initiative.</p> <p class="MsoNormal">Third, communion with God is Trinitarian in that the believer receives love and fellowship with all members of the Trinity.<span style=""> </span>Such communion with God involves the entirety of all persons within the Godhead.<span style=""> </span>Fourth, communion with God is a relation of active, forward-looking friendship between God and man.<span style=""> </span>“Communion with God means simply behaving as a friend of the God who has called you his friend” (208).<span style=""> </span>Fifth, communion has its outworking in a special and spiritual way at the Lord’s Table.<span style=""> </span>The communicant receives a unique and special grace in fellowshipping with the Lord Jesus Christ as they partake of the elements.<span style=""> </span>It is here where Christ’s ultimate act of love is set in full force before the Christian to behold and adore.</p> <p class="MsoNormal">In application three things must be recognized.<span style=""> </span>First, the Puritans saw communion with God as a high and holy thing which today is seen as a small thing at best and an insignificant thing at worse.<span style=""> </span>Christians today just do not see the absolute importance of communing in an intimate relationship with their creator and redeemer.<span style=""> </span>Second, the piety of the Puritans was extremely God-centered in contrast to our artificial and boastful worship which carries on today.<span style=""> </span>Third, the Puritans passion and integrity in worship has no equal in worship and spirituality today.<span style=""> </span>They are unequalled in their spiritual passion and theological knowledge.
</p> <p class="MsoNormal">Check out <a href="http://www.johnowen.org">JohnOwen.org</a>
</p>William E. Turner Jr.http://www.blogger.com/profile/04795625222505069115noreply@blogger.com0tag:blogger.com,1999:blog-10590739.post-1140899035283730512006-02-25T15:12:00.000-05:002006-02-25T15:23:55.303-05:00Random Thoughts on Honoring Scripture<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://www.catholic-forum.com/saints/sta02005.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 200px;" src="http://www.catholic-forum.com/saints/sta02005.jpg" alt="" border="0" /></a>How do we honor the Word of God with the totality of our being?<span style=""> </span>Of course, we often pay lip service, but that is not enough.<span style=""> </span>We must exalt and honor Scripture with our whole person.<span style=""> </span>One way to honor Scripture with our hearts is to memorize the Word of God thereby hiding it deep within our hearts.<span style=""> </span>I think of two ways in which we can honor Scripture with our hands.<span style=""> </span>First, having spent a significant time in a Muslim country I came to realize how flippantly we actually physically handle our Bibles.<span style=""> </span>Muslims will not set the Qur’an on the floor nor would they cover it up with another book.<span style=""> </span>They even make special book holders for the proper and respectful placement of the Qur’an in its rightful place.<span style=""> </span>I often wonder if we should treat our Bible’s with a bit more respect, especially in the sight of unbelievers.<span style=""> </span>Secondly, with our hands we honor the Word by obeying it and working it out in our lives.<span style=""> </span>Obedience is the teeth of Scripture in the Christian life.<span style=""> </span>It puts the Word into practice in our own life and the lives of others. <p class="MsoNormal">With our ears we must express rapt attention for the reading of the Word.<span style=""> </span>Today, churches do not spend nearly enough time in the public reading of Scripture, but when it is read we often are more easily distracted than carefully listening.<span style=""> </span>It is only through hearing the Word whereby we will grow in the Word so we therefore must give to it our utmost attention.<span style=""> </span>We also don’t read out loud Scripture enough.<span style="font-size:100%;"><a style="" href="#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[1]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span>With our eyes we must give careful attention to the consistent and faithful reading of the Word.<span style=""> </span>Every word is important and such careful study will most certainly bear its fruit.<span style=""> </span>Lastly, as Paul notes we are transformed through the renewing of our minds.<span style=""> </span>The only strong, powerful and true transforming power is the Spirit working through the perfect words of Scripture.<span style=""> </span>It is through the reading, listening, preaching, meditating, and memorizing of Scripture where we will begin to have our minds shaped and renewed – </p> <p class="body" style="margin-left: 1in;">May the mind of Christ, my Savior,
Live in me from day to day,
By His love and power controlling
All I do and say.</p> <p class="body" style="margin-left: 1in;">May the Word of God dwell richly
In my heart from hour to hour,
So that all may see I triumph
Only through His power.</p> <p class="body">We are to engage all the senses when it comes to the intake of God’s Word.<span style=""> </span>The more senses we engage the better and higher our chances of retaining Scripture.</p> <div style=""><!--[if !supportFootnotes]--> <hr align="left" width="33%" style="font-size:78%;"> <!--[endif]--> <div style="" id="ftn1"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:100%;"><a style="" href="#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[1]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:100%;" > </span>Was it not the young Augustine who remarked about the effect Ambrose’s reading of the Scriptures had on him in his Confessions?<span style=""> </span></p> </div> </div> <div style=""><!--[if !supportFootnotes]--> <div style="" id="ftn1"> </div> </div>William E. Turner Jr.http://www.blogger.com/profile/04795625222505069115noreply@blogger.com0tag:blogger.com,1999:blog-10590739.post-1140572725262665652006-02-21T20:41:00.000-05:002006-02-21T20:46:56.076-05:00Quest for Godliness # 9<p class="MsoNormal" style="text-align: center;" align="center"><b style="">The Witness of the Spirit in Puritan Thought<o:p></o:p></b></p> <p class="MsoNormal">The main theme of this chapter is how the Spirit works in assuring believers of their salvation as secure in Christ.<span style=""> </span>They defined assurance as “faith full grown and come of age” (180).<span style=""> </span>So there can be faith without assurance, but assurance cannot be separate from faith for at its essence it is a work of faith to bring about such an assurance.<span style=""> </span>Faith which results from illumination begins in the mind when there is a belief in the truth of the gospel message.<span style=""> </span>The certainty of faith is rooted in coming into an awareness and contact with the thing known.<span style=""> </span>Therefore, faith is only attainable and actualized through a personal encounter with the living God and a deep-seated expression of faith being placed in him.<span style=""> </span>Such faith only springs outwardly from the inner working of the Spirit on an individual’s heart through the divine contact of the Word of God.<span style=""> </span></p> <p class="MsoNormal">Assurance is a God-given conviction of one’s standing in grace (182); of having the gospel stamped on their mind and heart creating a strong faith which trusts in the goodness and truthfulness of God their redeemer.<span style=""> </span>It is when the soul (or conscience) sees himself or herself as rightly standing before God and expressed a strong conviction of security and surety in the promise and work of Christ that salvation is true and valid in their own life.<span style=""> </span>Then there is a reciprocal action where faith begets assurance and the realization of assurance leads to the further strengthening of faith.<span style=""> </span></p> <p class="MsoNormal">Just what is assurance?<span style=""> </span>It is when the Holy Spirit applies the truth of Scripture to hearts so powerfully and authoritatively that the believer has no doubt that God has spoken to them and that they have been redeemed by the blood of Christ.<span style=""> </span>It is by no means a bare cognitive assent that one will go to heaven, but it is God explaining what heaven is and offering a foretaste of what is to come.<span style=""> </span>In essence it is an experience of the realities of heaven while on earth.<span style=""> </span>The Spirit works in such a way to take the thoughts of man off of himself and places them into higher realms.<span style=""> </span></p> <p class="MsoNormal">Many Puritans such as Thomas Goodwin believed that the sealing of the Holy Spirit as explained in Ephesians 1:13 referred to the direct testimony of the Spirit offering this assurance to the believer.<span style=""> </span>Such sealing was the work of the Spirit after salvation to impart an assurance of salvation and faith.<span style=""> </span>Goodwin argues that Christ at his baptism was sealed by the Spirit thus being granted an assurance of mission.<span style=""> </span>This parallels the assurance which believers have when they are sealed by the Spirit and are granted assurance of salvation.<span style=""> </span>The moment of salvation is thus made a distinct and separate time from the actual moment of sealing which is seen as an assurance of faith flowing out of the act of baptism.</p> <p class="MsoNormal">However, John Owen comes along and while agreeing in substance alters the exegesis to align more with a biblical teaching on the subject.<span style=""> </span>Owen argues that it is persons who are sealed and not promises.<span style=""> </span>The Spirit in sealing believers expresses within them a safe keeping.<span style=""> </span>Thus assurance becomes a spin-off from the Spirit sealing believers instead of being the actual act of sealing itself.<span style=""> </span>So Packer says, “Assurance may come with the gift, but it is not to be equated with it.<span style=""> </span>The seal is not any particular operation of the Spirit, but the gift of the Spirit himself” (188).<span style=""> </span>Therefore all who believe have the Spirit and are sealed by him.<span style=""> </span></p>William E. Turner Jr.http://www.blogger.com/profile/04795625222505069115noreply@blogger.com0tag:blogger.com,1999:blog-10590739.post-1140451420603687992006-02-20T10:56:00.000-05:002006-02-20T11:03:40.640-05:00The Ten Commandments in the New Testament<p class="MsoNormal">Robert Reymond has a very helpful section on the permanency of the moral law of God for all Christians<span style="font-size:85%;">.<a style="" href="#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[1]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:85%;" > </span>The moral law (<i style="">lex moralis</i>) was given through special revelation to Moses on <st1:place st="on">Mount Sinai</st1:place>.<span style=""> </span>Its more common name is the Ten Commandments or the Ten Words.<span style=""> </span>The moral law reflects the very moral character of God and therefore has a continual validity in the life of the Christian.<span style=""> </span>Therefore, the usefulness of the law remains today.<span style=""> </span>Jesus himself argued for the continuing validity of the law of God (particularly the Ten Commandments) in <span style="">Matthew 5:17-19:<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="">Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.<span style=""> </span>I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen; will by any means disappear from the Law until everything is accomplished.<span style=""> </span>Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven.<o:p></o:p></span></p> <p class="MsoNormal"><span style=""><o:p> </o:p>Reymond provides various references from the New Testament where the NT authors allude to or directly reference the Ten Commandments.<span style="font-size:85%;"><a style="" href="#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" >[2]</span></span><!--[endif]--></span></span></a></span></span></p> <p class="MsoNormal"><o:p></o:p><b style="">FIRST THREE COMMANDMENTS<i style="">: No Other Gods; Do not Make an Idol; Do not Take the Lord’s Name in Vain<o:p></o:p></i></b></p> <p class="MsoNormal" style="margin-left: 0.5in;"><o:p> </o:p><b><span style="">Romans 1:21-30 </span></b><span style="">For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened.<span style=""> </span>Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like mortal man and birds and animals and reptiles.<span style=""> </span>Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. They exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator-- who is forever praised. Amen.<span style=""> </span>Because of this, God gave them over to shameful lusts. Even their women exchanged natural relations for unnatural ones.<span style=""> </span>In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed indecent acts with other men, and received in themselves the due penalty for their perversion.<span style=""> </span>Furthermore, since they did not think it worthwhile to retain the knowledge of God, he gave them over to a depraved mind; to do what ought not to be done.<span style=""> </span>They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. They are gossips, slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><o:p> </o:p><b><span style="">Romans 2:22 </span></b><span style="">You who say that people should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples?<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><o:p> </o:p><b><span style="">1 Corinthians 6:9 </span></b><span style="">Do you not know that the wicked will not inherit the <st1:place st="on"><st1:placetype st="on">kingdom</st1:placetype> of <st1:placename st="on">God</st1:placename></st1:place>? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">Ephesians 5:5 </span></b><span style="">For of this you can be sure: No immoral, impure or greedy person-- such a man is an idolater-- has any inheritance in the <st1:place st="on"><st1:placetype st="on">kingdom</st1:placetype> of <st1:placename st="on">Christ</st1:placename></st1:place> and of God.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">Colossians 3:5 </span></b><span style="">Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">James 2:19 </span></b><span style="">You believe that there is one God. Good! Even the demons believe that-- and shudder.<o:p></o:p></span></p> <p class="MsoNormal"><b><span style=""> Revelation 21:7 </span></b><span style="">He who overcomes will inherit all this, and I will be his God and he will be my son.
</span><o:p></o:p><b style="">FOURTH COMMANDMENT<i style="">: Remember the Sabbath<o:p></o:p></i></b></p> <p class="MsoNormal" style="margin-left: 0.5in;"><o:p></o:p><b><span style="">Acts 20:7 </span></b><i style=""><span style="">On the first day of the week</span></i><span style=""> we came together to break bread. Paul spoke to the people and, because he intended to leave the next day, kept on talking until midnight.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">1 Corinthians 16:2 </span></b><i style=""><span style="">On the first day of every week</span></i><span style="">, each one of you should set aside a sum of money in keeping with his income, saving it up, so that when I come no collections will have to be made.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">Revelation 1:10 </span></b><i style=""><span style="">On the Lord's Day</span></i><span style=""> I was in the Spirit, and I heard behind me a loud voice like a trumpet,</span></p> <p class="MsoNormal"><b style="">FIFTH COMMANDMENT<i style="">: Honor Your Parents<span style=""> </span><o:p></o:p></i></b></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">Romans 1:30 </span></b><span style="">slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; <i style="">they disobey their parents</i>.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">Ephesians 6:2-3 </span></b><span style="">“Honor your father and mother"-- which is the <i style="">first commandment with a promise </i>--<span style=""> </span>"that it may go well with you and that you may enjoy long life on the earth."<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">Colossians 3:20 </span></b><span style="">Children, <i style="">obey your parents</i> in everything, for this pleases the Lord.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">1 Timothy 1:9 </span></b><span style="">We also know that law is made not for the righteous but for lawbreakers and rebels, the ungodly and sinful, the unholy and irreligious; <i style="">for those who kill their fathers or mothers</i>, for murderers.</span></p> <p class="MsoNormal"><b style="">SIXTH COMMANDMENT<i style="">: Do not Murder<o:p></o:p></i></b></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">Romans 1:29 </span></b><span style="">They were filled with all manner of unrighteousness, evil, covetousness, malice. They are full of envy, murder, strife, deceit, maliciousness. They are gossips.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">1 Timothy 1:9-10 </span></b><span style="">Understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers,<span style=""> </span><sup>10</sup> the sexually immoral, men who practice homosexuality, enslavers,<sup>1 </sup>liars, perjurers, and whatever else is contrary to sound<sup>2 </sup>doctrine.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">James 2:11 </span></b><span style="">For he who said, "Do not commit adultery," also said, "Do not murder." If you do not commit adultery but do murder, you have become a transgressor of the law.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">1 John 3:15 </span></b><span style="">Everyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him.</span></p> <p class="MsoNormal"><b style="">SEVENTH COMMANDMENT<i style="">: Do not Commit Adultery</i></b></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">Romans 2:22 </span></b><span style="">You who say that one must not commit adultery, do you commit adultery? You who abhor idols, do you rob temples?<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">1 Corinthians 6:9 </span></b><span style="">Do you not know that the unrighteous<sup> </sup>will not inherit the <st1:place st="on"><st1:placetype st="on">kingdom</st1:placetype> of <st1:placename st="on">God</st1:placename></st1:place>? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">Ephesians 5:3 </span></b><span style="">But sexual immorality and all impurity or covetousness must not even be named among you, as is proper among saints.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">1 Thessalonians 4:3 </span></b><span style="">For this is the will of God, your sanctification:<sup> </sup>that you abstain from sexual immorality.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">1 Timothy 1:10 </span></b><span style="">The sexually immoral, men who practice homosexuality, enslavers,<sup> </sup>liars, perjurers, and whatever else is contrary to sound<sup> </sup>doctrine.</span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">James 2:11 </span></b><span style="">For he who said, "Do not commit adultery," also said, "Do not murder." If you do not commit adultery but do murder, you have become a transgressor of the law.<o:p></o:p></span></p> <p class="MsoNormal"><b style="">EIGHT COMMANDMENT<i style="">: Do not Steal</i></b></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">1 Corinthians 6:10 </span></b><span style="">O</span><span style="">r <i style="">thieves</i>, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the <st1:place st="on"><st1:placetype st="on">kingdom</st1:placetype> of <st1:placename st="on">God</st1:placename></st1:place>.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">Ephesians 4:28 </span></b><span style=""><span style=""> </span><i style="">Let the thief no longer steal</i>, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">1 Timothy 1:10 </span></b><span style="">The sexually immoral, men who practice homosexuality, enslavers,<sup> </sup>liars, perjurers, and whatever else is contrary to sound<sup> </sup>doctrine.</span></p> <p class="MsoNormal"><b style="">NINTH COMMANDMENT<i style="">: Do not Bear False Witness</i></b></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">Ephesians 4:25 </span></b><span style="">Therefore, having put away falsehood, <i style="">let each one of you speak the truth with his neighbor</i>, for we are members one of another.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">Colossians 3:9 </span></b><i style=""><span style="">Do not lie to one another</span></i><span style="">, seeing that you have put off the old self<sup>1 </sup>with its practices.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">1 Timothy 1:10 </span></b><span style="">The sexually immoral, men who practice homosexuality, enslavers,<sup> </sup><i style="">liars</i>, perjurers, and whatever else is contrary to sound<sup> </sup>doctrine.</span></p> <p class="MsoNormal"><b style="">TENTH COMMANDMENT<i style="">: Do not Covet</i></b></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">Romans 1:29 </span></b><span style="">They were filled with all manner of unrighteousness, evil, <i style="">covetousness</i>, malice. They are full of envy, murder, strife, deceit, maliciousness. They are gossips.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">Romans 7:7-8 </span></b><span style="">What then shall we say? That the law is sin? By no means! Yet if it had not been for the law, I would not have known sin. I would not have known what it is to covet if the law had not said, "You shall not covet."<span style=""> </span>But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness. Apart from the law, sin lies dead.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">Galatians 5:26 </span></b><span style="">Let us not become conceited, provoking one another, <i style="">envying one another</i>.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">Ephesians 5:5 </span></b><span style="">For you may be sure of this, that everyone who is sexually immoral or impure, <i style="">or who is covetous</i> (that is, an idolater), has no inheritance in the kingdom of Christ and God.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">Colossians 3:5 </span></b><span style="">Put to death therefore what is earthly in you:<sup> </sup>sexual immorality, impurity, passion, evil desire, <i style="">and covetousness</i>, which is idolatry.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><b><span style="">Hebrews 13:5 </span></b><span style="">Keep your life free from love of money, <i style="">and be content with what you have</i>, for he has said, "I will never leave you nor forsake you."<o:p></o:p></span></p> <p class="MsoNormal"><span style="">Reymond concurs with the <i style="">Westminster Confession</i> which writes, “</span><span style="">The moral law doth for ever bind all, as well justified persons as others, to the obedience thereof; and that, not only in regard of the matter contained in it, but also in respect of the authority of God, the Creator, who gave it. Neither doth Christ, in the Gospel, any way dissolve, but much strengthen this obligation” (19.5).<span style=""> </span>So if Scripture seems clear that the moral law has abiding worth what then is its relationship to the Christian?<span style=""> </span>How does the law of God relate to the believer?<span style=""> </span>And an even more difficult question, how does the law relate to unbelievers?<span style=""> </span>Well, until another time…</span></p> <div style=""><!--[if !supportFootnotes]--><div style="" id="ftn1"> </div> <span style="font-size:85%;"><a style="" href="#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:";" > [1]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:85%;" > </span>Robert L. Reymond, <i style="">A New Systematic Theology of the Christian Faith</i> (Nashville, TN: Thomas Nelson, 1998), 775.<span style=""> </span><div style="" id="ftn2"> <p class="MsoFootnoteText" style="text-indent: 0.5in;"><span style="font-size:85%;"><a style="" href="#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span style=""><span class="MsoFootnoteReference"><span style=";font-family:";" >[2]</span></span><!--[endif]--></span></span></a></span><span style=";font-size:85%;" > </span>Ibid., 776. </p> </div> </div>William E. Turner Jr.http://www.blogger.com/profile/04795625222505069115noreply@blogger.com4tag:blogger.com,1999:blog-10590739.post-1140385282365753452006-02-19T16:35:00.000-05:002006-02-19T16:41:22.386-05:00Quest for Godliness # 8<div style="text-align: center;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://www.nhc.rtp.nc.us:8080/tserve/eighteen/images/puroldshippulpit.jpg"><img style="margin: 0px auto 10px; display: block; text-align: center; cursor: pointer; width: 320px;" src="http://www.nhc.rtp.nc.us:8080/tserve/eighteen/images/puroldshippulpit.jpg" alt="" border="0" /></a><b style="">The Puritan View of Preaching the Gospel<o:p></o:p></b></div> <o:p> </o:p> <p class="MsoNormal">For the Puritans the proclamation of the gospel and the salvation of souls involved certain fundamental elements of biblical teaching.<span style=""> </span>First, there must be a recognized awareness that humans because of their fallen state are unable to respond to God on their own.<span style=""> </span>It is only through the power of the Spirit whereby fallen men and women are able to respond to Christ’s gospel call.<span style=""> </span>Therefore, the power of the gospel and bringing souls to Christ does not rest of the persuasion or passion of the evangelist but on the purpose and power of the Holy Spirit.</p> <p class="MsoNormal">There are two major problems which face today’s evangelism that may prove correctable by taking a careful look at the Puritan’s own method.<span style=""> </span>First, there is a minimizing approach to the teaching of Christian truth.<span style=""> </span>The minister seeks to get by preaching and teaching his congregation the essentials of the faith and no more.<span style=""> </span>Likewise, the congregation often seeks to get by with just listening to the bare essentials of the faith rarely seeking more than a few sips of the milk of the Word, passing by the meat.<span style=""> </span>Second, there is a widespread uncertainty about the nature of Reformed evangelism.<span style=""> </span>Due to a poor understanding of the Reformed Faith many today fear that such theology will bring about the demise of missions and evangelism.<span style=""> </span>However, such a return to a proper biblical understanding of Reformed theology will not diminish missions and evangelism but serve to strengthen and encourage it.<span style=""> </span></p> <p class="MsoNormal">What then is the sum of the Puritan gospel?<span style=""> </span>First, they taught a comprehensive gospel.<span style=""> </span>It included the whole teaching on the doctrine of grace and saw salvation as an act of all three persons of the Godhead.<span style=""> </span>Salvation was a Trinitarian act.<span style=""> </span>To preach gospel sermons was to teach the totality of the whole Christian worldview.<span style=""> </span>“Gospel preaching centers always upon the theme of man’s relationship to God, but around that centre it must range throughout the whole sphere of revealed truth, viewing the centre from every angle of vision that the Bible provides” (169).<span style=""> </span>Knowledge of grace presupposes knowledge of sin and likewise knowledge of sin presupposes knowledge of the holiness and majesty of the Lord.</p> <p class="MsoNormal">Second, there are various aspects of emphases of the gospel.<span style=""> </span>They brought out the plight of man being dominated and daily destroyed by sin.<span style=""> </span>They taught the issues of sin in relation to the goodness and holiness of God.<span style=""> </span>They also stressed the goal of grace which was the glory and praise of God and Christ.<span style=""> </span>Then they encouraged the sufficiency of Christ that men and women were to place their faith and trust in him alone.<span style=""> </span>They also stressed the condescension of Christ in that the Son of God came down to save lowly sinners.</p> <p class="MsoNormal">Third, they recognized the demands of the gospel.<span style=""> </span>Sinners were summoned to faith in Christ and there is a distinct ought-ness in the gospel.<span style=""> </span>Sinners are called to Christ and while it is a pleading to believe in Christ it is also a command that they must repent and believe in Christ or suffer the eternal punishments of hell.<span style=""> </span>They also recognized that repentance is a fruit of faith.<span style=""> </span>Faith only comes about through regeneration, but such working of the Spirit on the hearts of sinners brings about a desire to cast away all sin and to cling to Christ.<span style=""> </span>Faith then must express itself in a life of continual belief, trust and obedience to the demands of the gospel.<span style=""> </span></p> <p class="MsoNormal">While Puritan preaching of the gospel sought to bring glory to God and sinners to Christ it also sought to magnify Christ.<span style=""> </span>He was to be exalted in their preaching.<span style=""> </span>Christ, being the focal point of gospel preaching, was to be honored and exalted in all true preaching which sought to lift up the gospel to poor and needy sinners.<span style=""> </span>His glory was to be declared in all its force and glory to those poor and needy sinners who needed nothing more than to hear of the greatness and worthiness of Jesus Christ and his free gospel of salvation.</p>William E. Turner Jr.http://www.blogger.com/profile/04795625222505069115noreply@blogger.com0tag:blogger.com,1999:blog-10590739.post-1140234943726754282006-02-17T22:52:00.000-05:002006-02-17T22:55:43.756-05:00Quest for Godliness # 7<p class="MsoNormal" style="text-align: center;" align="center"><b style="">The Doctrine of Justification<o:p></o:p></b><o:p> </o:p></p> <p class="MsoNormal">The doctrine of justification is truly the <i style="">articulus stantis vel cadentis ecclesiae</i> – the doctrine which upholds and supports the entire church.<span style=""> </span>If justification collapses so goes the church.<span style=""> </span>Throughout the history of the church no doctrine has been more attacked and assailed on every side, but as noted no doctrine is more important and central to the health and spiritual stability of the church.<span style=""> </span>It is only by grace whereby the doctrine is maintained and saved in the face of continual and pervasive error and false teaching.</p> <p class="MsoNormal">Why is this one doctrine so important?<span style=""> </span>First, it is a gospel mystery which serves as the supreme humbler of human pride and sinfulness.<span style=""> </span>It is continually under threat by human pride.<span style=""> </span>Second, justification is a climactic mystery which is like the top rung of a ladder which supports many other doctrines.<span style=""> </span>Its truthfulness is integrative to the rest of theology and many other doctrines will crumple if justification were to fall.<span style=""> </span>Thus, heretical theology is a threat to justification.<span style=""> </span>Third, justification is a spiritual mystery.<span style=""> </span>Only those enlightened by the Spirit of God are able to comprehend and apply it to their lives.<span style=""> </span>A spiritual frivolity is an enemy of justification.<span style=""> </span>Fourth, justification is a life-giving mystery.<span style=""> </span>It is the source of peace, hope and spiritual vitality with satanic hostility standing against it.<span style=""> </span>Fifth, justification is a contradicted mystery.<span style=""> </span>Justification by works is a natural part of human religion and the grace of God continually reviles against such false and unbiblical teaching.<span style=""> </span>Natural religion is therefore an enemy to true gospel justification.</p> <p class="MsoNormal">Biblical justification may be defined as follows:<span style=""> </span>Every man because of sin deserves the wrath of God and faces eternal judgment.<span style=""> </span>The act of justification is God’s pardoning act of declaring the guilty sinner as righteous.<span style=""> </span>The ground of justification is Christ’s own righteousness worked out in his perfect life and perfect death while the means of justification is faith in Jesus Christ.<span style=""> </span>Then the fruit of that faith is worked out in bearing evidence to justification in the acts of good works performed by the justified sinner.</p> <p class="MsoNormal">Three important aspects of justification needed further clarification and working out.<span style=""> </span>First, concerning the ground of justification, <st1:place st="on"><st1:city st="on">Rome</st1:City></st1:place> taught that the ground of justification was God’s righteousness imparted or infused righteousness because we have become genuinely righteous.<span style=""> </span>However, the Puritans argued that the ground of justification is actually based alone on the imputed righteousness of Christ.<span style=""> </span>Second, in regards to regeneration and justification the Roman church taught that regeneration was not a necessary precondition for justification thus enabling the necessity of good works to be rendered void.<span style=""> </span>However, the Puritans upheld the biblical notion that good works flow out of regeneration and justification as obedience to the law of God.<span style=""> </span>Third, justification was placed within the realm of covenant theology thus planting it securely into a coherent theological system which linked God’s promise to save believers with saving faith and regeneration, etc.</p> <p class="MsoNormal">Sadly, however, the doctrines of Arminianism and Neonomianism combined to bring down the doctrine of justification once again.<span style=""> </span>Arminianism taught a man-centered religion which in essence turned salvation into the work of man instead of the work of God.<span style=""> </span>Instead of being a monergistic (a sole act of God in salvation) focused religion Arminianism turned justification into an act of synergism where God works together with man to bring about salvation.<span style=""> </span>The Neonomianism of Richard Baxter helped to undermine justification by teaching that through the death of Christ a new and easier law was instituted, a law which sinners could obey thus becoming justified.<span style=""> </span>As Packer concludes, “after more than a century of clear gospel light, Arminianism brought darkness back to the minds of conformists and Baxterianism did the same for nonconformists” (160).</p>William E. Turner Jr.http://www.blogger.com/profile/04795625222505069115noreply@blogger.com0tag:blogger.com,1999:blog-10590739.post-1140142328815262692006-02-16T21:04:00.000-05:002006-02-16T21:20:30.716-05:00The Death of Death<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://www.historicprints.com/shop/images/products/John%20Owen.jpg"><img style="margin: 0px auto 10px; display: block; text-align: center; cursor: pointer; width: 200px;" src="http://www.historicprints.com/shop/images/products/John%20Owen.jpg" alt="" border="0" /></a><span style="color: rgb(153, 0, 0);">Yesterday I posted my summary of J. I. Packer's masterful introduction to Owen's classic </span><span style="font-style: italic; color: rgb(153, 0, 0);">The Death of Death in the Death of Christ</span><span style="color: rgb(153, 0, 0);">. At </span><a style="color: rgb(153, 0, 0);" href="http://www.johnowen.org/">JohnOwen.org</a><span style="color: rgb(153, 0, 0);"> you will find among many articles the full length introduction by Packer, </span><a style="color: rgb(153, 0, 0);" href="http://www.johnowen.org/media/packer_quest_for_godliness_ch_8.pdf">"Saved by His Precious Blood"</a><span style="color: rgb(153, 0, 0);"> along with an </span><a style="color: rgb(153, 0, 0);" href="http://www.johnowen.org/media/packer_death_of_death_outline.pdf">outline of Owen's treatise</a><span style="color: rgb(153, 0, 0);">. Packer's introduction is really worth the read. Today, I have included my review of </span><span style="font-style: italic; color: rgb(153, 0, 0);">The Death of Death</span><span style="color: rgb(153, 0, 0);"> below.</span>
John Owen's work, <a style="font-style: italic;" href="http://www.amazon.com/gp/product/0851513824/ref=cm_aya_asin.title/103-8752175-8058261?%5Fencoding=UTF8&v=glance&n=283155">The Death of Death in the Death of Christ</a>, is the classic text defending the purposeful and actual procurement of salvation for sinners in the death of Christ. While characteristically portrayed as a polemical work on the Calvinistic understanding of limited atonement this work is actually much more. In brief, it is a defense for the perfect work of Christ, which actually obtained salvation on the cross. It argues that the purpose of the triune God is to glorify himself and to save sinners. <p>Owen's thesis asserts that in the death of Christ salvation of sinners was actually accomplished. Christ came to the earth to seek and to save those who were lost. Through his oblation, being the entire humiliation of his life and death, he has secured perfectly the redemption of those for whom he died. Therefore the salvation of sinners was completely secured through the death of Christ. This stands in direct contrast to the Arminian and Amyraldian understanding of a universal redemption, which makes salvation only possible or hypothetical.
Owen divides his work into four books. The first book sets forth his thesis that the work of Christ on the cross was made for the full and complete salvation of those whom God intended to save. The work of salvation is a work of the triune God. God the Father stands as the author of salvation and the sender of Christ. He is the one who from before creation elects and chooses some to be saved. Christ is the sent one that became incarnate and offered himself up for death, was resurrected and intercedes in heaven for those whom he died. The Spirit was the helper to Christ in his earthly ministry and is the applier of salvation.
In the second book Owen argues that the supreme purpose of Christ's death was to bring glory to the Godhead. The subordinate purpose of his death was to bring salvation to sinners chosen by God. Scripture shows that in Christ's death God intended to save sinners and that the effect of his death actually secured their salvation and that those for whom Christ died are therefore chosen elect. Consequently, the impetration or securing work of salvation cannot be separated from the application of salvation. Christ's death (impetration) was intended for the elect only although being of infinite worth. His death brought about their salvation and the Spirit then applies that salvation to their account. Therefore Christ's death through the Spirit's application is a perfect and complete act of salvation.
In the third book Owen sets forth sixteen arguments against the doctrine of a general ransom. His arguments are primarily set against Arminians and Amyraldians who hold to a general or universal atonement, which claims that God makes salvation possible or hypothetical for the whole world. He debunks the view that the cross work of Christ only made salvation possible and sets forth positively the view that on the cross Christ made salvation effectual and actual. Owen also helpfully shows the logic of such a view of the atonement stemming from the biblical doctrine of election. If God chooses sinners from before the creation of the world then it is only those chosen sinners to whom Christ has died for and to whom the Spirit applies salvation.</p> In the last book Owen examines the various exegetical arguments set forth for a universal atonement. Owen exegetes at length several texts which speak of a general intent of the death of Christ, those which suggest that Christ's death was ineffective and lastly those which seem to declare a general offer of salvation. He also provides careful exegesis of Biblical texts, which use the words "world" and "all" along with texts, which seem to speak of those perishing for whom Christ died. Owen ends the work by taking Thomas More's work to task and then refutes various theological arguments proffered by universal redemptionists.
The most important point of this work is what is often missed in the present debate over unlimited vs. limited atonement. Owen's thesis is that Christ's death on the cross actually saved. The current debate focuses much on whether his death was for the elect or for the world, but I believe that the question is answered when it is framed in the matter of determining whether Christ's death actually saved or only made salvation possible. As Scripture shows, and Owen proves, the primary (sole?) emphasis is on the actual accomplishment of salvation. Those for whom Christ died are saved; they are regenerated, justified, sanctified, etc. Christ's work is perfect and that which he sought to accomplish has been fulfilled.
Owen's The Death of Death in the Death of Christ is in many ways the authoritative work on the effectual death of Christ. Through careful theological arguments and sound exegesis Owen establishes his thesis that the death of Christ actually saved sinners as opposed to the Arminian and Amyraldian schemes which only allow for a potential or hypothetical salvation. This work of Christ was primarily for the glory of God and secondarily for the salvation of sinners. Owen's work helps regain a better understanding of the Biblical Gospel, which truly exalts God and saves sinners. While nonetheless a polemical work, The Death of Death is written for the safekeeping of the gospel that God may truly be glorified and that the sinners may be confronted with the truth of the gospel and be saved. The preservation of the true gospel in Owen's work is therefore to be most appreciated.William E. Turner Jr.http://www.blogger.com/profile/04795625222505069115noreply@blogger.com0tag:blogger.com,1999:blog-10590739.post-1140041567568788132006-02-15T16:59:00.000-05:002006-02-15T17:17:39.650-05:00Quest for Godliness # 6<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://photos1.blogger.com/blogger/6132/403/1600/death.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer;" src="http://photos1.blogger.com/blogger/6132/403/200/death.jpg" alt="" border="0" /></a><b style="">Saved by His Precious Blood</b> <p class="MsoNormal">Owen’s <i style="">The Death of Death in the Death of Christ</i> is a polemical work which seeks to attack the weak and false views of the gospel while lifting up the true and biblical nature of God’s saving work in Christ.<span style=""> </span>Today, as in Owen’s day, the biblical gospel has been replaced with a watered down substitute which in reality is no gospel at all.<span style=""> </span>It is man centered and being such fails to exalt Christ and is in essence a different gospel than the God-centered gospel as presented in the Bible.</p> <p class="MsoNormal">At the heart of debate over limited versus unlimited atonement is the fact that universal atonement removes the substitutionary nature of the cross and weakens the sovereignty of God by making salvation only a mere possibility actuated only by the free choice of man.<span style=""> </span>However, within the Calvinistic worldview Christ’s redemption actually saves.<span style=""> </span>Redemption is defined as “Christ’s actual substitutionary endurance of the penalty of sin in the place of certain specified sinners, through which God was reconciled to them, their liability to punishment was for ever destroyed, and a title to eternal life was secured for them” (131).<span style=""> </span>It is grace, the work of the Spirit, which destroys the disposition to resist and the sinner is freed to run to Christ.</p> <p class="MsoNormal">Owen's thesis asserts that in the death of Christ salvation of sinners was actually accomplished. Christ came to the earth to seek and to save those who were lost. Through his oblation, being the entire humiliation of his life and death, he has secured perfectly the redemption of those for whom he died. Therefore the salvation of sinners was completely secured through the death of Christ. This stands in direct contrast to the Arminian and Amyraldian understanding of a universal redemption, which makes salvation only possible or hypothetical.<span style=""> </span>Such views actual limit the atonement more than Calvinism does.<span style=""> </span>As Packer writes, “We have limited the atonement far more drastically than Calvinism does, for whereas Calvinism asserts that Christ’s death, as such, saves all whom it was meant to save, we have denied that Christ’s death, as such, is sufficient to save any of them” (138).<span style=""> </span>Therefore, instead of Christ rightfully being called Savior we are left to save ourselves through our own belief and faith.<span style=""> </span>The Cross work of Christ doesn’t save, but we are saved through our belief and faith in him.<span style=""> </span>Nothing stands in more contrast with the biblical view of the gospel.</p> <p class="MsoNormal">Owen correctly sees that the issue is not over the extent of the atonement but the very nature of the atonement.<span style=""> </span>A universal atonement is therefore a depreciated atonement not able to fully save.<span style=""> </span>We are left to save ourselves.<span style=""> </span>However, an atonement that actually saves individuals is based on the free grace and mercy of God working through the Spirit in the hearts of sinners to secure their actual redemption.<span style=""> </span>In Arminianism, the gospel call is Christ pleading hopefully that sinners may come if they are only willing.<span style=""> </span>Yet, with the biblical gospel it is recognition that men and women cannot come to Christ apart from the Spirit and that Christ himself draws them to himself.<span style=""> </span>God’s Son is not passive in our salvation but actively calls us to himself for salvation and healing – he actually saves.
</p>William E. Turner Jr.http://www.blogger.com/profile/04795625222505069115noreply@blogger.com0tag:blogger.com,1999:blog-10590739.post-1139972852722472452006-02-14T21:53:00.000-05:002006-02-14T22:07:32.736-05:00WOW!! Seminary for Free!<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://www.covenantseminary.edu/worldwide/_include/CovenantWorldwideLogo.jpg"><img style="margin: 0px auto 10px; display: block; text-align: center; cursor: pointer; width: 320px;" src="http://www.covenantseminary.edu/worldwide/_include/CovenantWorldwideLogo.jpg" alt="" border="0" /></a>I am a sucker when it comes to finding cool stuff online where I can further my learning - particularly for free. Thanks to Kim Riddlebarger I now know of <a href="http://www.covenantseminary.edu/worldwide/default.asp">Covenant Theological Seminary's Worldwide Home website</a> where they have tons of their Distance Education courses online in MP3! Needless to say I was rather excited. Here are some of the courses.
David Calhoun on <a href="http://www.covenantseminary.edu/worldwide/CH523/CH523.asp">Calvin's Institutes</a>
Jerram Barrs on Francis Schaeffer (<a href="http://www.covenantseminary.edu/worldwide/CC578/CC578.asp">1</a> & <a href="http://www.covenantseminary.edu/worldwide/CC579/CC579.asp">2</a>)
David Jones on <a href="http://www.covenantseminary.edu/worldwide/ST360/ST360.asp">Christian Ethics</a>
Robert Peterson on Humanity, <a href="http://www.covenantseminary.edu/worldwide/ST220/ST220.asp">Christ and Redemption</a>
Dan Doriani on <a href="http://www.covenantseminary.edu/worldwide/NT220/NT220.asp">Life and Teachings of Jesus</a><a href="http://www.covenantseminary.edu/worldwide/NT220/NT220.asp"></a>
There is some good stuff here!William E. Turner Jr.http://www.blogger.com/profile/04795625222505069115noreply@blogger.com2tag:blogger.com,1999:blog-10590739.post-1139920120882289762006-02-14T07:18:00.000-05:002006-02-14T07:28:40.903-05:00Quest for Godliness # 5<p class="MsoNormal" style="text-align: center;" align="center"><b style="">The Puritan Conscience<o:p></o:p></b><o:p> </o:p></p> <p class="MsoNormal">The supreme concern of the Puritans was a concern about God and how to know him and serve him in order to bring him glory.<span style=""> </span>Because of this ultimate concern for God and the glory of Christ they sought to bring their conscious captive under the Word of God.<span style=""> </span>In Packer’s own words, “Conscience, to them, signified a man’s knowledge of himself as standing in God’s presence, subject to God’s word and exposed to the judgment of God’s law and yet – if a believer – justified and accepted nonetheless through divine grace” (108).<span style=""> </span>The Puritans therefore sought to be in constant communion with their conscience for there their affections were pricked and shaped by the Word of the Lord.</p> <p class="MsoNormal">Conscious is largely autonomous in nature and character.<span style=""> </span>It often times runs contrary to our own wills in-spite of our efforts to suppress it and quite its voice.<span style=""> </span>It stands over us as an authority distinct from our own personhood.<span style=""> </span>Often it condemns us reminding us of where we broke God’s holy law and where we now deserve to face his eternal judgment.<span style=""> </span>But as Christians our conscious also excuses us from the pending judgment of God as we are reminded and meditate upon the mercy and grace of God displayed for us in the person and work of Christ.<span style=""> </span>Conscious can stand as God’s word of condemnation or God’s echo of peace which resonates sweetly in the ears of a justified sinner.<span style=""> </span></p> <p class="MsoNormal">First, our conscience is to be subject to the Word of God.<span style=""> </span>Our consciences are to be controlled and at all times under the authority of God’s Word.<span style=""> </span>Our consciences when they are governed by the Word will serve as true and faithful guides in directing us in the ways of the Lord’s will for our lives.<span style=""> </span>It is through the careful and dedicated study of Scripture whereby we are able to have our minds and consciences transformed by the Bible so that we may know the good and pleasing will of the Lord.<span style=""> </span></p> <p class="MsoNormal">Second, the Puritans argued that Christianity was a personal religion.<span style=""> </span>Godliness then was a matter of conscience.<span style=""> </span>As Richard Sibbes noted, a “conscience is either the greatest friend of the greatest enemy in the world” (quoted by Packer, 115).<span style=""> </span>For those who stand as unbelievers before the court of God they are continually judged and condemned by their conscience.<span style=""> </span>However, those who are freely justified by the act of the Spirit, on account of Christ’s death they have a conscience which encourages them in the faith granting perseverance and hope.<span style=""> </span>Therefore, a healthy Christian is one who has an intimate awareness of God’s working on their soul. <span style=""> </span>They have knowledge of the Spirit enlightening the conscience.</p> <p class="MsoNormal">Third, the Puritans view on conscience was mirrored in their preaching and teaching.<span style=""> </span>The Puritan goal of preaching was application.<span style=""> </span>Such application is nothing else than the working of the Spirit on the conscience to bring about obedience to the law of God and delight in carrying out the Lord’s commands.<span style=""> </span>“The Puritans ripped up consciences in the pulpit and urged self-trial in the closet only in order to drive sinners to Christ and to teach them to live by faith in him” (117).<span style=""> </span>The purpose of preaching toward the conscience was to herald Christ to those who are perishing and to those who need afresh the grace of Christ. </p> <p class="MsoNormal">The Puritans not only taught about the conscience but proved their words by living them out during the trials of their time and remaining true to their consciences as captive to the Word of God.<span style=""> </span>In 1662 many Puritans were ejected from church and country for failing to accord with the Acts of Uniformity.<span style=""> </span>Their consciences bound them to the truth of God’s word and because of being so bound in conscience they suffered various levels of hardship and persecution.</p>William E. Turner Jr.http://www.blogger.com/profile/04795625222505069115noreply@blogger.com0tag:blogger.com,1999:blog-10590739.post-1139846868434781162006-02-13T11:03:00.000-05:002006-02-13T11:07:48.456-05:00Quest for Godliness # 4<p class="MsoNormal" style="text-align: center;" align="center"><b style="">The Puritans as Interpreters of Scripture<o:p></o:p></b><o:p> </o:p></p> <p class="MsoNormal">At the heart of Puritanism are the Scriptures, the very Word of the Lord.<span style=""> </span>“To the Puritan the Bible was in truth the most precious possession that this world affords.<span style=""> </span>His deepest conviction was that reverence for God means reverence for Scripture, and serving God means obeying Scripture” (98).<span style=""> </span>The Puritan interpretation of Scripture is pre-modern and thus not encumbered by the differences and distances which they found themselves in relation to the biblical authors.<span style=""> </span>Second, the Puritan grammatical-historical exegesis was extremely competent.<span style=""> </span>Third, the Puritans always exegeted Scripture for the purpose of application.<span style=""> </span></p> <p class="MsoNormal">There are two governing presuppositions of the Puritan approach to biblical interpretation.<span style=""> </span>First, there is the nature of Scripture.<span style=""> </span>They believed that the totality of Scripture was the very words of God.<span style=""> </span>It was the mind of the Lord opened up in words and thoughts declared to humanity through the written Bible.<span style=""> </span>Such revelation was given through a variety of authors and multiplicity of genres so that each specific author and genre deserves a careful study and recognition of their differences.<span style=""> </span>Lastly, because Scripture is from God all who seek to interpret and understand it remain dependent of God for illumination.<span style=""> </span>The second presupposition concerns the subject matter of Scripture.<span style=""> </span>Scripture teaches us what to believe about God and then how we are to live our lives out in light of this teaching.<span style=""> </span>We must live according to what we learn.</p> <p class="MsoNormal">There are six methods of Puritan interpretation.<span style=""> </span>First, they interpreted Scripture literally and grammatically.<span style=""> </span>Attention was to be paid to grammar and context because it is the natural sense of Scripture which is to be sought after in contrast to the medieval spiritual interpretation of Scripture.<span style=""> </span>Second, Scripture is to be interpreted consistently and harmonistically.<span style=""> </span>All of Scripture flows from the mind of God and therefore must adhere and bind together.<span style=""> </span>Therefore what is obscure must be interpreted in light of what is plain while certain ambiguities must be interpreted in harmony with more fundamental teachings.<span style=""> </span>Third, interpret Scripture doctrinally and theocentrically.<span style=""> </span>Scripture is a book of doctrine, a book of teaching and the teaching concerns none other than God the creator and redeemer.<span style=""> </span>God is central in Scripture as opposed to those who believe man otherwise is central.</p> <p class="MsoNormal">Fourth, Scripture is to be interpreted christologically and evangelically.<span style=""> </span>As Isaac Ambrose notes, “Keep still Jesus Christ in your eye, in the perusal of the Scriptures, as the end, scope and substance thereof” (quoted by Packer on 103).<span style=""> </span>Christ is the subject matter of Scripture.<span style=""> </span>Fifth, interpret Scripture experimentally and practically.<span style=""> </span>The Bible is a book chronicling spiritual experience.<span style=""> </span>Therefore, it is a book that demands application.<span style=""> </span>Scripture must be applied to the heart and soul of the reader or hearer.<span style=""> </span>Scripture is for edification and igniting of the passions, not just the attainment of knowledge for knowledge’s sake.<span style=""> </span>Thus, the end of Scriptural interpretation is rightful application.<span style=""> </span>Sixth, Scripture must be interpreted with a faithful and realistic application.<span style=""> </span>As Packer writes, “Interpretation means making Scripture meaningful and relevant to those whom one addresses, and the work is not finished till the relevance of doctrine for their ‘reproof, correction, instruction in righteousness’ has been shown” (104).<span style=""> </span>The interpretation of the Bible is to meet men where they are.<span style=""> </span>It is a word for their life.<span style=""> </span></p>William E. Turner Jr.http://www.blogger.com/profile/04795625222505069115noreply@blogger.com0tag:blogger.com,1999:blog-10590739.post-1139721608088884502006-02-12T00:12:00.000-05:002006-02-12T00:20:08.103-05:00Muslim AshuraJames White has posted <a href="http://www.aomin.org/">some incredible pictures</a> from the Shia Muslim holy day of Ashura. Self-flagellation is a common practice, named tatbir, where adherents seek to cover themselves in their own blood.
Amazingly, what Muslims fail to realize is that the blood of their children and themselves cannot take away sins. Being covered in their own blood accomplishes nothing but a bloody mess. However, being covered and washed in the blood of Christ offers redemption and cleansing from sins along with a complete newness of life. This is at the heart of Christianity and this is why Islam is at root an empty religion.William E. Turner Jr.http://www.blogger.com/profile/04795625222505069115noreply@blogger.com0tag:blogger.com,1999:blog-10590739.post-1139526369745072422006-02-09T18:04:00.000-05:002006-02-09T18:21:31.156-05:00Quest for Godliness # 3<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://www.tracts.ukgo.com/images/john_owen2.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 200px;" src="http://www.tracts.ukgo.com/images/john_owen2.jpg" alt="" border="0" /></a><b style="">John Owen on Communication from God<o:p></o:p></b><o:p> </o:p> <p class="MsoNormal">John Owen defined communication with God to cover “every divine bestowal of benefit upon man” (82).<span style=""> </span>At the foundation is a doctrine of the Spirit which engages the mind of man bringing about knowledge of God through an act of cognitive communication involving the Word of the Lord.<span style=""> </span>It is God therefore who reveals himself and makes himself known to humanity.<span style=""> </span>God speaks to us and we can understand him through the work of the Spirit in our hearts and minds.<span style=""> </span>However, because of the fall there exist noetic effects of sin which can only be overcome through the divine illumination of the Holy Spirit.<span style=""> </span>The Spirit must open hearts for people to come to knowledge of God.<span style=""> </span>Owen’s work is highly anti-Roman because he argued that it was the Spirit who governed the revelation of God not the Holy Catholic Church.</p> <p class="MsoNormal">The first aspect of Owen’s understanding of communication from God is the actually <i style="">giving of revelation</i> from the Lord to humanity.<span style=""> </span>It is a communication of information from God to man about things which would otherwise remain unknown.<span style=""> </span>Being a work of the Spirit such acts of communication from God became recognizable as coming from him.<span style=""> </span>Therefore, divine revelation demanded obedience and adherence.<span style=""> </span>After the Scriptures have been completely written there was no longer a further need for the Spirit to bring about specific revelations to humanity.</p> <p class="MsoNormal">Second, there is the Spirit’s work of <i style="">inspiring Holy Scripture</i>.<span style=""> </span>Owen defines inspiration as “the inbreathing of the Holy Spirit, whereby revelations are given, received, and transmitted, both orally and in writing” (86).<span style=""> </span>The human subjects of inspiration exhibit both an active and passive state during the inspiration.<span style=""> </span>Passively they are having their minds acted upon by the Spirit.<span style=""> </span>Actively, the Spirit uses the composition of man to help form revelation.<span style=""> </span>So the Spirit which knows the mind of man better than man himself implants his words into the person and life of the one receiving the revelation.<span style=""> </span>The inspiration of Scripture is both true in matter and also in the words themselves.<span style=""> </span>Faith is to be placed in the Scripture as assent to the testimony of the Christian Scriptures.<span style=""> </span>Such faith is again the work of the Spirit in the act of regeneration causing unbelieving hearts to believe and trust in the veracity and divine authority of Scripture.</p> <p class="MsoNormal">Third, in Owen’s conception is the <i style="">authentication of Scripture</i>.<span style=""> </span>The Spirit causes the divine word to be received as truth.<span style=""> </span>In doing so the Spirit creates both an internal and external witness to Scripture.<span style=""> </span>Internally the Spirit works on the minds of men thus enabling them to believe the truth of Scripture.<span style=""> </span>Externally the Spirit gives evidence in and by the Scripture as to its divine originality.<span style=""> </span>Scripture is a light in dark places.<span style=""> </span>It dispels the darkness and illumines the path of Christians.<span style=""> </span>It is also of great power producing spiritual effects upon its readers and hearers.<span style=""> </span>Scripture is also addressed personally to each individual by God himself.<span style=""> </span>The Bible thus bears witness to itself as does the Spirit also bring a truthful internal witness to the complete and whole truthfulness of inspired Scripture.</p> <p class="MsoNormal">Fourth, the testimony of the Spirit helps bring about an <i style="">establishment of faith in Scripture</i>.<span style=""> </span>Man’s spiritual blindness is removed through an inward illumination of the Spirit which brings about understanding and comprehension of Scripture.<span style=""> </span>Scripture becomes an understandable and purposeful book which is spiritual life to those who treasure it and seek to follow its commands.</p> <p class="MsoNormal">Fifth, Owen believes in the perspicuity of Scripture so that the <i style="">interpretation of Scripture</i> is made possible.<span style=""> </span>Therefore, through a careful interpretation of Scripture all Christians can come to an understanding of what they need to live a life of truth and godliness.<span style=""> </span>Yet, the necessity of corporate interpretation cannot be neglected.<span style=""> </span>The Spirit has spoken to many people throughout the ages of the church and we would be wise to hear his voice.<span style=""> </span>In doing so, prayer must be ever before us as we seek the Lord through his Spirit to bring about a light upon our paths so that we may fully comprehend, understand and apply his Word.<span style=""> </span></p>William E. Turner Jr.http://www.blogger.com/profile/04795625222505069115noreply@blogger.com0tag:blogger.com,1999:blog-10590739.post-1139438071638881762006-02-08T17:30:00.000-05:002006-02-08T17:34:31.660-05:00Quest for Godliness # 2<p class="MsoNormal" style="text-align: left;"><b style="">Why We Need the Puritans<o:p> </o:p></b></p> <p class="MsoNormal">What is a Puritan?<span style=""> </span>The term Puritan was coined in the early 1560’s as a derogatory epitaph implying a hypocritical religious lifestyle.<span style=""> </span>Yet, in reality they exhibited an intense spiritual maturity that is of absolute necessity today.<span style=""> </span>In short, the Puritans need to be recovered because they had an unrivaled spiritual maturity coupled with Christian wisdom and passionate knowledge of the Scriptures.<span style=""> </span>Their lives were lived in a perpetual state of conflict and strife, thus creating a rich heritage of closeness with Christ.<span style=""> </span>Because of this the Puritans are needed today because they can help us toward our own spiritual maturity.</p> <p class="MsoNormal">First, their Christianity completely embraced the totality of their lives.<span style=""> </span>They integrated Christianity into the fabric and fray of their personal lives in both work and play.<span style=""> </span>Second, they were marked by a high level of spiritual experience.<span style=""> </span>They communed with God and they meditated passionately on the words of life.<span style=""> </span>This brought about a hatred for sin and love of grace.<span style=""> </span>Third, they worked out what they taught.<span style=""> </span>They were men of action who sought to be agents of change for their generation and those that would follow.<span style=""> </span>Fourth, the Puritans had a remarkable stability within their families.<span style=""> </span>They sought wives to love and cherish forever while they raised children up in the fear and admonition of the Lord.<span style=""> </span>The home was the first front of evangelism and ministry.<span style=""> </span>Fifth, they treasured the eternal worth of humanity.<span style=""> </span>By understanding how great their God was they were also able to understand the value he placed on humanity.<span style=""> </span>Sixth, the Puritan’s sought and strived for church renewal and reformation.<span style=""> </span>They sought to bring about an “enrichment of understanding of God’s truth, arousal of affections Godward, increase of ardour in one’s devotions, and more love, joy, and firmness of Christian purpose in one’s calling and personal life” (27).<span style=""> </span>Renewal of the Church and reformation of the heart were the goals of Puritan ministry.</p> <p class="MsoNormal">Puritanism was a worldview.<span style=""> </span>In being such it was a spiritual movement to direct people back to God and to renew the <st1:place st="on"><st1:placetype st="on">Church</st1:PlaceType> of <st1:placename st="on">Christ</st1:PlaceName></st1:place>.<span style=""> </span>It was their goal to complete what the Reformation began:<span style=""> </span>a radical reshaping of Church and church life.<span style=""> </span>Such a vision was to be achieved through preaching, teaching and the placing of all things in life under the sovereign lordship of their creator and redeemer.</p> <p class="MsoNormal">There are three types of evangelical Christians today who stand in need of being reshaped by the Puritan worldview.<span style=""> </span>First, there are <i style="">restless experientialists</i>.<span style=""> </span>They are the extroverts of Christianity who emphasize joy, happiness, etc. and often become the defining category of evangelical Christians.<span style=""> </span>They need the Puritans to return them to a more god-centered focus which will bring about a humility, patience, and steadiness often lacking in this type of people.<span style=""> </span>They need to become more self-conscious recognizing that God often works through difficulties to enable his children to grow in grace.</p> <p class="MsoNormal">Second, there are <i style="">entrenched intellectuals</i> who present themselves as rigid, argumentative and critical Christians.<span style=""> </span>They need the Puritans to point them to the necessity of God performing a heart work in them, a softening of the affections.<span style=""> </span>They need to develop an intimate passion for their redeemer and a love for all other Christians, even with those whom they disagree.<span style=""> </span>They need to move from knowledge about God to a “relational acquaintance with God himself” (32).<span style=""> </span>Last, there are <i style="">disaffected deviationists</i> who once saw themselves as evangelicals but have since become dissatisfied with evangelical Christianity.<span style=""> </span>They need the Puritans because they speak of the unknown mystery of God, the radical love of God for fallen sinners, his merciful salvation, that the Christian life is one of spiritual conflict, yet that God will protect his children with their lives ultimately bringing glory to God alone.</p>William E. Turner Jr.http://www.blogger.com/profile/04795625222505069115noreply@blogger.com0tag:blogger.com,1999:blog-10590739.post-1139358359454407212006-02-07T19:13:00.000-05:002006-02-07T19:27:42.073-05:00Quest for Godliness # 1<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://photos1.blogger.com/blogger/6132/403/1600/quest.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer;" src="http://photos1.blogger.com/blogger/6132/403/320/quest.jpg" alt="" border="0" /></a>The next few days I hope to post a few chapter summaries I wrote of J. I. Packer's excellent <a href="http://www.amazon.com/gp/product/0891078193/sr=1-1/qid=1139357770/ref=pd_bbs_1/103-8752175-8058261?%5Fencoding=UTF8"><span style="font-style: italic;">A Quest for Godliness: The Puritan Vision of the Christian Life</span></a>. Here is a summary of the introduction:
<p class="MsoNormal">The Puritans are giants standing out tall in the history of the Christian Church.<span style=""> </span>They are a beacon of light which in many ways outshines the complacent majority of Christians.<span style=""> </span>Today’s western Christians pale in comparison to these stalwarts of the faith.<span style=""> </span>Yet, it is because of their greatness why they are so desperately needed for today.<span style=""> </span>There are various reasons as to the necessity of their continuing validity but here Packer has chosen to highlight seven.</p> <p class="MsoNormal">First, Owen helped bring about a realism of sin.<span style=""> </span>When the misery of sin brings into our minds and hearts a despondency and despair Owen helped bring back a reality of sin.<span style=""> </span>Second, Owen brought home the sovereignty and particularity of Christ’s redeeming love.<span style=""> </span>It made the death of Christ personal.<span style=""> </span>And it made the Christian religion out of absolute necessity to be a God-centered religion.<span style=""> </span>Third, Baxter brought about the necessity of meditation.<span style=""> </span>It is incumbent upon any Christian to apply spiritual truth to their hearts and this is accomplished through the spiritual discipline of meditation.<span style=""> </span></p> <p class="MsoNormal">Fourth, Baxter placed the pastoral office in its proper duty and perspective.<span style=""> </span>The way ministry is performed is shaped and cultivated in light of how the Puritans viewed pastoral ministry.<span style=""> </span>Fifth, the Puritans have taught the transitoriness of life.<span style=""> </span>Life on earth is preparation for eternity in the <st1:place st="on"><st1:placetype st="on">kingdom</st1:placetype> of <st1:placename st="on">God</st1:placename></st1:place>.<span style=""> </span>An astute cognizance of death and a readiness to face its call begin a journey toward life.<span style=""> </span>When so few of us live as it were on the edge of eternity we fail to live lives motivated by the power of the gospel and the hope of Christ.<span style=""> </span>While in this world we must continue to exhibit an awareness of the fact that it is in death where we truly gain life.</p> <p class="MsoNormal"><o:p></o:p>Sixth, the Puritan view of reformation or renewal is central to understand the complete work of God in all its complexity and wholeness.<span style=""> </span>Church life and the Christian life are intimately related for the goal of bringing about reformation and renewal within individual hearts stretching out to the church as a whole.<span style=""> </span>Seventh, the Puritans have taught that all theology is spirituality.<span style=""> </span>As Packer writes, “If our theology does not quicken the conscience and soften the heart, it actually hardens both; if it does not encourage the commitment of faith, it reinforces the detachment of unbelief; if it fails to promote humility, it inevitably feeds pride” (15).<span style=""> </span>Our theology and spirituality are thus intricately linked in a reciprocal relationship.</p> <p class="MsoNormal">For Packer it is a mark of joy to escape into a reading of the Puritans.<span style=""> </span>It is sitting at the feet of the leaders and heroes of Christianity past.<span style=""> </span>It is an entering into the communion of the saints which has spanned the centuries.<span style=""> </span>It is fellowship not just with history, but with lives touched and transformed by the Word of the Lord.<span style=""> </span>In particular, though the Puritans are dead, they still strongly speak to us.<span style=""> </span>The question then becomes: will we hear their voice?</p>William E. Turner Jr.http://www.blogger.com/profile/04795625222505069115noreply@blogger.com0