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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.

Three countries claim Anselm as their own. To the Italians, he is Anselmo d’Aosta (of Aosta, the Alpine city where he was born around 1033). To the French, he is Anselme du Bec (of Bec, where he first entered monastic life in 1060). To the English (and the English-speaking world), he is Anselm of Canterbury, the city where he became archbishop in 1093.

Michelangelo’s last sculpture is puzzling – two imprecise figures of Jesus and Mary melting into one, with a fragment of Jesus’s right arm detached from his body. It’s the Pietà Rondanini, the third and last pietà sculpted by the artist, very far from his first and meticulously detailed Vatican Pietà. Some attribute the change to his old age, which had weakened his arm and eyesight. Most critics see it as an expression of his spiritual search, which intensified with time.

His Early Life

Christians are frequently reminded to “remember the reason for Christmas,” meaning, of course, that we should turn our attention away from the cultural trappings and to the fact that Jesus was born to Mary in Bethlehem.  But this Christmas, perhaps we should fix our attention a little more closely, not just on the details of Jesus’ birth, but on the miracle of the incarnation.  In so doing, we join a great cloud of Christian witnesses, who have reflected deeply on this glorious mystery.

This week on Theology on the Go, Dr. Jonathan Master is joined by Dr. Liam Goligher, pastor of the historic Tenth Presbyterian Church in downtown Philadelphia, PA. As pastor of Tenth Presbyterian, Dr. Goligher has done much thinking and teaching on the topic of missions, and how Christians are to reach the lost. This installment of Theology on the Go gives a glimpse of some of that teaching as Dr. Goligher chats with Jonathan about the doctrine of missions.

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.

The story of the man born blind in John 9 is well known.  It’s one of those stories that take work to read because we have to disabuse ourselves of contemporary concern for those with disabilities.  For example, there were no Seeing Eye dogs, Braille books or reading machines.  This man was a beggar whose hope of social advance, marriage or even a job was a pipe dream.  He was an unnoticed beggar.  He was alone.

We live in a culture that teaches us to pursue happiness. When our ultimate goal is happiness, we have an inability to pursue the greater things in life that lead to our glorification. The pursuit of happiness as ultimate will keep you from the goal of godliness and Christlikeness. Many times it is the exact opposite: it is the hardship and trial (not the happiness) that leads to our ultimate good.

Consider the words of 1 Peter 1:

Theoretical-Practical Theology Vol. II

17th-century Reformed theologian Petrus Van Mastricht wrote a comprehensive treatment of theoretical-practical theology. This extensive collection is gradually being made available in English by Todd Rester, lead translator of this massive work. The second volume, Faith in the Triune God, was released this year. Todd is an associate professor of church history at Westminster Theological Seminary in Philadelphia. 

All Things for Good

 James and Jonathan remove the dust from the cover of a classic book that’s played a big role in their lives. All Things for Good, formerly known as A Divine Cordial by Thomas Watson was originally published in 1663, and it reads as a series of sermons or expositions of Romans 8:28. Throughout the book, Watson offers reflections on the two greatest difficulties he faced in pastoral ministry: To make the wicked sad and the godly joyful.

Editor's Note: This post has been adapted with permission from William Perkins: Architect of Puritanism, now available at ReformedResources.org.

The Westminster Standards teach that the post-fall covenants in Scripture are gracious.  Although the covenants are distinct and different in some respects, they are the same in substance.  This is why the Standards speak of one covenant of grace “under various dispensations” and that one covenant “was differently administered in the time of the law, and in the time of the gospel.”  Westminster Larger Catechism 101 says that the preface to the ten commandments teaches us that God “is a God in covenant, as