John Calvin (1509-1584)

Some time ago, I posted a link to some article or other on my Facebook page that had some relation to the dispute between Protestants and the Roman Catholic communion on the issue of justification.  I can’t remember what the specific article was, or how it addressed the issue, but at some point in the comment banter that followed, one of my Roman Catholic friends (of which I have a few) noted that he wanted a fuller explanation of the Protestant position on justification, as the logic of it escaped him.  I said I would be happy to provide one, thought about how to do so for a few days, and then, in the business of life, the whole thing slipped from my mind.

Back in May, I had the privilege of attending the first RCA Integrity conference at Trinity Evangelical Divinity School (here’s a recording of Dr. Mark Dever, our speaker at the conference, speaking on preaching), and I came home with a lot of free books, among them a number from the 9Marks series including What is the Gospel?, which is currently awaiting its turn at the top of my active reading pile of books.  I also left the conference with a renewed desire to get into God’s Word, which is probably more important than the free books.

One of Dr. Dever’s addresses at the conference was his take on what is driving the resurgence of Reformed Theology in America and beyond today.  This was a great lecture, and I’m still kicking myself that I didn’t record it, but I took decent notes and as a result have begun reading one of the men he mentioned as being important to the current revival of Reformed thought, Dr. D. Martyn Lloyd Jones.  Thanks to the used book section of Baker Book House, I’m now the proud owner of two volumes of his commentaries on Romans, which cover chapters 3-5 of Paul’s great epistle, the first volume of which I’ve been reading aloud

I’ve also benefitted this week from Baker’s $1 book sale, which is their attempt to clear out some of their old stock—if you want a nice fresh copy of Pat Robertson’s 1988 campaign biography, it’s there—and also to move some of their used material that has been sitting around too long.  Today I picked up a copy of John H. Bratt’s The Rise and Development of Calvinism, which was written by the long-time Calvin College professor back in 1959, at which time my alma mater still took its namesake seriously and remained steadfastly Reformed in outlook and practice.

As I’ve been reading Bratt’s chapter on the life and work of John Calvin, I came across a reference to one of Calvin’s more obscure writings, his Reply to Sadoleto. The Sadoleto referenced in the title is Cardinal Jacopo Sadoleto, who—upon Calvin’s departure from Geneva—had written to the leaders of the city in the hopes of winning Geneva back to Rome.  The Council of Geneva promised the Cardinal a reply, and turned to Calvin—then in Germany—to reply.  A significant excerpt can be found here; a sample:

Cardinal Jacopo Sadoleto (1477-1547)

Cardinal Sadoleto (1477-1547)

As to the charge of forsaking the Church, which they were wont to bring against me, there is nothing of which my conscience accuses me, unless, indeed, he is to be considered a deserter, who, seeing the soldiers routed and scattered, and abandoning the ranks, raises the leader’s standard, and recalls them to their posts. For thus, O Lord, were all thy servants dispersed, so that they could not, by any possibility, hear the command, but had almost forgotten their leader, and their service, and their military oath. In order to bring them together, when thus scattered, I raised not a foreign standard, but that noble banner of Thine which we must follow, if we would be classed among Thy people. Then I was assailed by those who, when they ought to have kept others in their ranks, had led them astray, and when I determined not to desist, opposed me with violence. On this grievous tumults arose, and the contest blazed and issued in disruption.

With whom the blame rests it is for Thee, O Lord, to decide. Always, both by word and deed, have I protested how eager I was for unity. Mine, however, was a unity of the Church, which should begin with Thee and end in Thee. For as oft as Thou didst recommend to us peace and concord, Thou, at the same time, didst show that Thou wert the only bond for preserving it.

But if I desired to be at peace with those who boasted of being the heads of the Church and pillars of faith, I believed to purchase it with the denial of Thy truth. I thought that anything was to be endured sooner than stoop to such nefarious compact. For Thy Anointed Himself hath declared, that though heaven and earth should be confounded, yet Thy Word must endure forever.

All of this is to say that I remain grateful to God that I have been raised in a tradition that taught me the doctrines of grace, and that in light of what I mentioned at the beginning of the post (and due to the fact that my reading right now is focused on Romans, which contains within it the clearest exposition of said doctrines in all of scripture), I plan to begin what will hopefully turn out to be an occasional series on justification, expounding upon the great Biblical principle of sola fide. So if you’re at all interested, feel free to check in from time to time to see if I’ve made any progress.  Lord willing, I shall.

A Sunday Reflection

On March 14, 2010, in Theology, by marc
Charles Haddon Spurgeon

Charles Haddon Spurgeon (1834-1892)

Ran across this quote from Charles Spurgeon while browsing at challies.com:

You need not weep because Christ died one-tenth so much as because your sins rendered it necessary that He should die. You need not weep over the crucifixion, but weep over your transgression, for your sins nailed the Redeemer to the accursed tree. To weep over a dying Saviour is to lament the remedy; it were wiser to bewail the disease. To weep over the dying Saviour is to wet the surgeon’s knife with tears; it were better to bewail the spreading polyps which that knife must cut away. To weep over the Lord Jesus as He goes to the cross is to weep over that which is the subject of the highest joy that ever heaven and earth have known; your tears are scarcely needed there; they are unnatural, but a deeper wisdom will make you brush them all away and chant with joy His victory over death and the grave. If we must continue our sad emotions, let us lament that we should have broken the law which He thus painfully vindicated; let us mourn that we should have incurred the penalty which He even to the death was made to endure … O brethren and sisters, this is the reason why we souls weep: because we have broken the divine law and rendered it impossible that we should be saved except Jesus Christ should die.

Ephesians 2:1-10:

As for you, you were dead in your transgressions and sins, in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient. All of us also lived among them at one time, gratifying the cravings of our sinful nature and following its desires and thoughts. Like the rest, we were by nature objects of wrath. But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved. And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus, in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus. For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God— not by works, so that no one can boast. For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do.

Simple, stunning, beautiful.  Not from ourselves, but a gift of God; not by works so that boasting in anything but the grace and goodness of God is precluded.

Rock of Ages, cleft for me,
Let me hide myself in Thee;
Let the water and the blood,
From Thy wounded side which flowed,
Be of sin the double cure;
Save from wrath and make me pure.

Not the labor of my hands
Can fulfill Thy law’s demands;
Could my zeal no respite know,
Could my tears forever flow,
All for sin could not atone;
Thou must save, and Thou alone.

Nothing in my hand I bring,
Simply to the cross I cling;
Naked, come to Thee for dress;
Helpless look to Thee for grace;
Foul, I to the fountain fly;
Wash me, Savior, or I die.

While I draw this fleeting breath,
When mine eyes shall close in death,
When I soar to worlds unknown,
See Thee on Thy judgment throne,
Rock of Ages, cleft for me,
Let me hide myself in Thee.

- Augustus M. Toplady, 1776.