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Following Elijah’s stunning victory over the prophets of Baal in 1 Kings 18, he turns his attention to drought that continued to linger over the land. Back in 1 Kings 17, Elijah had announced a drought on the land because of the apostasy of the people. They had backed into Baalism and paganism. And their failure to remain faithful to the Lord carried the judgment of God removing his word from the people, signified by the lack of rain or dew. This was also a polemic against Baal, the storm god. The Baal cycle would be broken and the LORD would show himself to be God.

"With which person in the Bible do you most identify?" This is a question I have often asked others in the church over the years. Most of us lack even enough self-awareness to able to answer the question. Others among us have a propensity to appeal to the best characters in Scripture.

Mikael Agricola and the Reformation in Finland

            Like Primoz Trubar in Slovenia, Mikael Agricola was a Protestant reformer who had to develop a language before he could spread the gospel.

Robert Barnes – Early English Reformer

            The early 1500’s was an exciting time for young intellectuals. Scholars such as Desiderius Erasmus and Jacques Lefèvre and religious Reformers such as Martin Luther and Ulrich Zwingli fueled many stirring discussions in the European universities. The growing discontent with the church and its doctrines seemed to have reached its highest pitch and the increasing consensus provided hope for a change.

Escapism seems to be everywhere.  If you have internet access, try typing “escape” or “escapism” into a search engine.  You might not want to visit all the sites that come up in such a search, but what you will see – if you need proof – is that many people seek to escape.  Or think about the commercials on TV.  Almost every commercial for an airline will talk about escaping.  Restaurants promise that we can “escape to the unexpected.”  Day spas are big business, and they promise a few hours of escape.  And of course there are illicit types of escape.  With the rise of the internet, pornogra

Let me start with a personal testimony.  David Wells’ first book in what might roughly be called this series is entitled No Place for Truth: Or Whatever Happened to Evangelical Theology?  Say what you will about that volume (and it has its critics), but for me it was transformative.  When I try to remember exactly why it hit me as it did, I conclude that it certainly had a great deal to do with my own personal confusion, questions, and dissatisfactions with the evangelical church culture

Humans have been fascinated by themselves since the earliest times in the history of our race. From the crude stick figures painted on the walls of caves in prehistoric times through to the sophisticated image of Leonardo da Vinci’s Vitruvian Man, or the mathematical musings around the Fibonacci sequence in the beauty and balance of the human form, there has been a never-ending search for the perfect paradigm for humanity.

I heard a comment recently from one of the young men in our church that gave me pause for thought. He said, ‘I don’t think I have ever heard a sermon about assurance.’ My initial reaction was to frantically cast my mind back over the last 40 years trying to remember if I myself had ever addressed the subject (thankfully I have), but then I began to wonder why this vital topic has apparently been neglected both in the pulpit and in Christian literature in more recent times.

“As long as he believes in something, that is what’s important.”

With those words the man in front me simultaneously dismissed the authority of God and justified a younger relative who had embraced an animistic system of belief. For the older gentlemen, it was the act of believing in something supernatural that mattered, not the object of that belief itself.

According to the Westminster Confession of Faith, “The moral law doth for ever bind all, as well justified persons as others, to the obedience thereof….neither doth Christ, in the Gospel, any way dissolve, but much strengthen this obligation” (WCF, 19.5) Obviously, the Westminster Divines were not claiming that one’s obedience merits anything before God.  They knew their Bible. The Jews had sought to establish their own righteousness on the basis of their law keeping and failed.

As I headed to the office to write this article, I tuned my radio to NPR, to one of my favorite programs: “1A, with Host Joshua Johnson.” He is an excellent conversational journalist who really knows how to get at the heart of an issue with winsome conversation and grace for folks on all sides of the issue. And today’s topic? Hell. The panel for the day held a philosopher from Clemson University who advises on the new sitcom “The Good Place,” a woman who serves as an Anglican priest, a more traditional evangelical, and a good old-fashioned atheist.

When I began to study the doctrine of good works in the Reformed tradition many years ago, I was astounded by a view that many Puritans, following in the footsteps of John Calvin, promulgated. These Reformed stalwarts taught that God graciously rewards eternal life to his people who persevere in good works to the end.

Herman J Selderhuis, Calvinus Pastor Ecclesiae Papers of the Eleventh International Congress on Calvin Research, vol. 39, Reformed Historical Theology (Göttingen: Vandenhoeck & Ruprecht, 2016). 467pp. Hardcover. $150.00.