Notes on three new books

December 14, 2007December 15, 2007 Tony Reinke BR > Banner of Truth, BR > Reformation Heritage Books, spurgeon

As 2007 comes to a close, it’s really amazing to look back on all the excellent Christian books published this year. In the past I’ve held a suspicion with the Christian publishing world but I find that suspicion being replaced with a thankfulness for all the new good books out there. And 2008 promises to be another excellent publishing year!

But before getting into 2008, I want to add a few more volumes that will close out the contenders for the 2007 TSS book of the year contest. Last week I promised to pass along details on the Banner of Truth’s two new volumes (and I’ll add a fresh title from Reformation Heritage to the list, too). Here are my notes:

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The Works of Andrew Fuller (Banner of Truth: 2007)

Fuller (1754-1815) was a preacher, theologian, missions board secretary, and apologist. His multifaceted gifts make his works quite diverse and broad in their value, too.
This volume is loaded with various theological treatises, letters, and sermons.
The text is a facsimile from the 1841 edition.
Michael A.G. Haykin, writes in the introduction that Fuller, “was the greatest theologian of the late eighteenth-century transatlantic Baptist community.”
Charles Spurgeon considered Fuller’s expositional sermons on Genesis to be “Weighty, judicious, and full of Gospel truth” and “one of the very best series of discourses extant upon Genesis.” And apparently Spurgeon said Fuller was “the greatest theologian” of his century although I could not confirm this reference anywhere in Spurgeon’s Lectures to My Students, Autobiography or Sword and Trowel archives. I would be interested if anyone has the source for this Spurgeon quote.
A fairly extensive topical index in the back will make the various theological treatises accessible. The Scriptural index is a bit skinny and less helpful.
The weight (100-ounces!) and size of this volume make it a bit awkward to handle and read.
At first it appeared this mammoth volume was simply glued binding. The Banner publishing cloth-covered glue binding? Never. Indeed, the closer I looked I could see the pages were Smyth-sewn in a very fine way. The binding is therefore excellent. Look at the close-up picture to experience the beauty for yourself.
Overall a durable volume that will certainly find wide acceptance and use among those interested in Fuller.
1,012 pages; extra large cloth cover; ISBN: 9780851519555; buy from Banner of Truth

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The Loveliness of Christ: Extracts from the Letters of Samuel Rutherford (Banner of Truth: 2007)

Samuel Rutherford (c. 1600-1661) is worth reading, but he struggled with brevity. For all his value, he is one of the toughest Puritans to read. So this is a great concept – take some short excerpts of the Letters and publish them in a short book more accessible to the church.
This edition is actually a retypeset edition of a book that appeared 1909. Sinclair Ferguson has written a nice little introduction to the new edition.
The binding has a nice leather feel to it with embossed lettering. I hope the Banner uses this cover on future volumes. Very attractive!
The book is comprised of very short excerpts pulled out from the original Letters. There are some very good quotes and a great many of them will cause the reader to stop and meditate further on the preciousness of our Savior.
Unfortunately, this volume retains the old language of the original Rutherford. Take this one: “God hath called you to Christ’s side, and the wind is now in Christ’s face in this land; and seeing ye are with him, ye cannot expect the lee-side or the sunny side of the brae” (p. 2). I think I generally understand the point here, but the rough language barrier certainly intrudes upon the ‘devotional’ expectation of the excerpt. In the glossary in the back I find that “brae” means “the side of a hill.” By leaving the archaic language and expecting the reader to consult the glossary frequently, I’m afraid this little volume misses its full devotional potential.
A few of the letters have language that will appear very harsh. For example: “I know my Lord is no niggard: he can, and it becometh him well to give more than my narrow soul can receive” (p. 52). Again, I think changing the language could have improved the devotional quality here.
Overall, I really liked the volume but I must attribute this to my familiarity with Rutherford’s language. By retaining the archaic language I’m afraid some readers (especially those with less experience with Puritan literature) will be a bit disappointed.
108 pages; leather-like cover; ISBN: 9780851519562; buy from Banner of Truth

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Reformation Heroes: A Simple, Illustrated Overview of People Who Assisted in the Great Work of the Reformation (Reformation Heritage Books: 2007)

Written by Joel R. Beeke and Diana Kleyn, this volume was written for kids. It has the feel of Meet the Puritans, except it covers the men and women of the Reformation in a style more appropriate for “older children and teens.”
The book’s intention is three-fold: (1) Help the reader grasp a general understanding of the Reformation and the events leading to the Reformation, (2) present the Reformers as role models for the reader, and (3) to present the doctrines of the Reformation at an age-appropriate level.
The book closes with a chapter on the influence of the Reformation in the areas of education, politics, economics, and of course religion.
The pages are glossy and the various portraits and pictures throughout the volume are black-and-white.
A nice and extensive glossary of terms in the back is helpful and there is an excellent bibliography for further reading on the individuals and events covered in the book. A detailed timeline inside the boards is very helpful, too.
Reformation Heroes will be a very helpful resource to introduce children, teens – and even adults – to the legacy we enjoy today from the tumultuous days of the Reformation.
Dr. Sinclair Ferguson writes: “In a day when there are idols in abundance, but few heroes, this beautifully written and illustrated book will do much to stir questioning young minds to probe the purpose of their own lives. Diana Kleyn and Joel Beeke have once again found a way to make history both interesting and challenging. By grace, Reformation Heroes is a book that will help capture young minds and hearts for Christ.”
240 pages; extra wide hardcover; ISBN: 9781601780287; buy from Reformation Heritage

The pull of Pullman

December 13, 2007December 13, 2007 Tony Reinke Atheism, Atheist

Alan Jacobs is a literary critic and professor of English at Wheaton College. In 2000 Jacobs was interviewed on the Mars Hill Audio Journal about Philip Pullman’s writings (like The Golden Compass) and why he hesitates using Pullman’s works in teaching literature to his college classes. About midway through the interview Jacobs explains how gifted “world-making” authors are especially effective at communicating ideology. He says:

“There is no question that there aren’t very many writers out there more gifted than Philip Pullman and of course that’s what makes it the more disturbing when the gifts are abused. … We [he and his Senior college class] spent a lot of time talking about what’s involved in reading a world-making author like this. It’s an enormously seductive experience. As you come to trust in the author’s ability to make a compelling and fascinating world it becomes harder and harder to mistrust that author’s leadership and direction in moral matters. And so it’s very hard to sort these things out. If you begin to suspect the moral tendency or direction that the book is taking the imaginative wholeness of the vision becomes less compelling to you as well. So I think many readers who love and relish being put into these secondary worlds, who love to immerse themselves in the textures and shapes of a world different than ours, those readers are faced with a great temptation to turn off their moral and spiritual discernment so they are not disturbed in their immersion in this world. It’s a tough thing to try to keep those moral and spiritual antennae working to discern the spirits because you want so much to have an enjoyable reading experience. You don’t want it all to collapse all around your ears.”

Typical of Ken Myers and the Mars Hill Audio Journal, this is an engaging interview. You can listen to the entire interview here:

Or download the MP3 (22.9 MB).

Clarifying “Spirituality”

December 12, 2007December 19, 2007 Tony Reinke Cross of Christ, Cross-centered life, spurgeon

Of late, the religious culture of America has been abuzz with the word “spiritual.” And we can be encouraged that (at some level) there’s a growing interest in spirituality. Spearheading the spawning spirituality are pastors and authors willing to write, travel and speak on the topic. Talk of “spiritual journeys” and books on Celtic spirituality sprinkle the pop-religious scene. Last year one pastor successfully managed a 22-city, nationwide speaking tour under the banner: “Everything is Spiritual.” From what I hear, most of the venues sold out.

But I’ve also noticed when discussions focus on “spirituality,” biblical exegesis often takes a backseat (or gets trunked altogether). As you can imagine, the Bible has a lot to teach us about spirituality and can help us sift through the spiritually exaggerated lingo in our culture. Today I want to examine two of the “spiritual” exaggerations on my radar screen, (1) everyone is spiritual, and (2) everything is spiritual.

1. Everyone is spiritual

First is the popular assumption that everyone is spiritual. On the surface this seems accurate. We have a conscience to warn us ethically and a creativity that is manifested artistically. These are both the fruits of our spiritual makeup. And each of us has an eternal soul. That’s pretty spiritual!

Our initial response, then, is to affirm that everyone is spiritual. But Scripture cautions us of making this broad generalization. Let me explain.

The Apostle Paul gets at the heart of “spirituality” in 1 Corinthians 1:17-2:16. He answers some fundamental questions. Why do some believe in the cross and others laugh at the cross? Why do some ‘get’ the cross and others ‘stumble over’ the cross? These are the questions in Scripture that answer a broader question: What is genuine spirituality?

Here’s Paul’s main point: some people are spiritual, and some are natural. Quite obviously in these passages, the natural person is un-spiritual. They are easily attracted towards the glittering religious wisdom of the world, or quickly look towards the next miraculous expression. It may look like spirituality, but the natural soul is sustained by worldly wisdom and fleeting miracles that were never intended to sustain the soul. The gospel – the true power to sustain the soul – is written off as foolishness (1:18, 22-23).

This naturalism is a problem of interpretation. Paul writes: “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned” (1 Cor. 2:14). Literally, the natural person considers the gospel ridiculous because he/she is incapable of making decisions of spiritual discernment. Spiritual truths do not register where the saving work of the Holy Spirit is absent.

On the other hand, the spiritual person understands the gospel and places his eternal hope in the crucified Messiah. Those who are spiritual can interpret the “secret and hidden wisdom of God” and therefore believe in “Jesus Christ and him crucified” (2:2, 7). But this is not to the glory of the “spiritual,” it’s a work of God’s grace: “these things God has revealed to us through the Spirit” because “no one comprehends the thoughts of God except the Spirit of God” (2:10,11).

So the Bible carefully distinguishes between the spiritual and non-spiritual and it has everything to do with the saving work or absence of the Holy Spirit in one’s life.

Hold this thought for a moment.

2. Everything is Spiritual

A second exaggeration of the spirituality of the day is that everything is spiritual. Now, again this needs a brief word of clarification (because exaggerations are partly true). Believers can do all things for a spiritual end, even in the most basic things like eating and drinking (1 Cor. 10:31). For the spiritual, all things are spiritual.

The pop-talk of the day says the Old Testament has no word for “spiritual,” therefore we should assume that everything is spiritual. But the New Testament does have a word for “spiritual” and frequently uses this term in contrast with its terms for “natural” and “material” (see 1 Cor. 9:11 for example).

Perhaps it would be best to approach this from another angle altogether by asking: What is most spiritual?

When Paul explains the differences between the spiritual and the natural, his basis of discernment is the cross. All throughout the passage Paul’s message is of “the cross of Christ,” “the word of the cross,” “we preach Christ crucified,” “For I decided to know nothing among you except Jesus Christ and him crucified,” and the cross is the “secret and hidden wisdom of God.” As Paul begins to carefully distinguish between the spiritual and the non-spiritual, he comes back to the cross of Jesus Christ. For Paul, the cross is the gauge of genuine spirituality.

There may be spiritual implications to many things in our lives, but this does not mean everything is spiritual and certainly does not mean we are free to equalize all things as equally spiritual. When Paul seeks to explain the spiritual, he avoids broad and extensive categories to keep what is most spiritual in the spotlight.

We’ll return to this theme in a bit. But first are a few other points to ponder.

1. Paul’s distinction between ‘spiritual’ and ‘natural’ hearers directly impacted his method of outreach and style of preaching. It would be wrong for us to say the distinction between the ‘natural’ and ‘spiritual’ hearers is just a theoretical conclusion. These conclusions are richly practical.

Paul based his very ministry methodology on this careful spiritual discernment! When Paul entered a pagan city to preach the gospel, he entered with a pre-understanding that some people were spiritual, and some were non-spiritual. This dichotomy gave Paul the freedom to preach the “foolish” message of a crucified Messiah — even though Paul was aware of his personal weaknesses, fears, lack of lofty eloquence, and despite audience demands for signs and wisdom (1:17-2:5).

Paul’s ministry faithfulness – and our ministry faithfulness – depends upon the sobering reality that audiences are filled with “spiritual” and “natural” hearers. Only this theological foundation will free us to boldly center our ministries on the center of genuine spirituality: “Jesus Christ and him crucified” (1 Cor. 2:2). This sobering reality turns talkers into preachers.

2. Spirituality is not defined by our human nature, but by the saving activity of God’s Spirit. One myth circulating in this pop-“spirituality” is the assumption that to be a human being is to be a spiritual being. In reality, true spirituality depends upon the saving activity of God’s Spirit. Paul writes, “Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual” (2:12-13). True spirituality finds its basis in regeneration. There is no true spirituality apart from the New Birth because until the Spirit of God lives within us, we cannot comprehend the spiritual. The biblical definition of “spiritual” is a redeemed sinner who understands the cross of Christ. True spirituality exists only where the saving work of the Holy Spirit exists. Where the saving work of the Holy Spirit is absent, an understanding of the cross is absent, and thus spirit-uality is absent.

3. Spirituality is measured by the cross! Scripture does not define spirituality in vague and uncertain terms. Paul’s spirituality ministry is explained like this: “interpreting spiritual truths to those who are spiritual” (2:13). Spirituality has everything to do with properly interpreting the deep wisdom of God in His plan of redemption.

Notice how saturated with the gospel is this section of Scripture (see verses mentioned earlier). The spirituality question comes down to this: Are we captured by the cross? Then the Holy Spirit is at work and we are spiritual. Do we stumble over the cross in a pursuit of some other “spirituality”? Then the saving presence of the Holy Spirit is absent and we are natural (or non-spiritual).

By saying true spirituality is centered directly upon cross, Paul is saying the holiness of God, the demands of the Law, our personal guilt, and our saving faith in the blood of Christ that absorbed the wrath of God’s fury are all truths of vital importance to our spiritual vitality.

The biblical expectation is that talk of spirituality should be centered on the details of the gospel message. If I understand Paul correctly here, speaking of “spirituality” without reference to the cross is really just another form of naturalism.

Conclusion

Very clearly, Paul reserves the term “spiritual” for those who possess the saving work of the Holy Spirit and find their joy and hope alone in the cross of Jesus Christ. Spirituality has everything to do with God’s sovereign grace and everything to do with the power of the Holy Spirit because spirituality is not a journey to the gospel, it’s a life illuminated by the gospel.

I would encourage you to personally study 1 Corinthians 1:17-2:16 for yourself. I think Paul’s careful definition of “spirituality” will equip us to tread carefully among the contemporary discussions.

If you are spiritual – if your eternal hope is found in the cross of Christ – Paul would have you respond by praising God for His graciousness! This spirituality is the fruit of God’s electing grace in your life (1:24)! Be encouraged at Christ’s spiritual all-sufficiency. But also be deeply humbled:

“And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, so that, as it is written, ‘Let the one who boasts, boast in the Lord’” (1:30-31).

Who does God worship?

December 11, 2007December 12, 2007 Tony Reinke Churches in Minneapolis, Glory of God, Minnesota, Rick Gamache

Sermon excerpt
Rick Gamache

“Since saying that God loves Himself is so provocative, let me say this instead: God loves Jesus.

Jesus is at the center of God’s affection. That rolls off the tongue easier somehow. God loves Jesus. Well, yeah — only-begotten Son — of course He does! And there is lots of Scripture to back up the fact that God loves Jesus. Here are just a few.

Remember what happened at Jesus’ baptism. Here is how Matthew records it: “And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; and behold, a voice from heaven said, ‘This is my beloved Son, with whom I am well pleased’” (3:16-17). Now whose voice is that coming out of heaven? Obvious answer: It’s God the Father’s voice. And He is making it clear that He takes pleasure in His Son. Jesus is the source of pleasure for God and He loves Him. This is His beloved Son.

We can go on and on with texts like this. Here are a couple more.

John the Baptist says, “The Father loves the Son and has given all things into his hand” (John 3:35). In other words, the Father loves the Son so much that He gives Him supremacy in all things. That’s how much He loves the Son. He gives Him supremacy. He doesn’t do that for anyone else, only for the Son.

Right after Jesus has been transfigured only Peter, James and John are there. Their eyes are opened and Christ’s glory shines fourth brilliantly before them and they see it! And then in response to that display of Christ’s glory there is a voice from heaven again: “He was still speaking when, behold, a bright cloud overshadowed them, and a voice from the cloud said, ‘This is my beloved Son, with whom I am well pleased; listen to him’” (Matt 17:5). In response to this manifestation of the glory of Christ, the Father says, “I love my Son. I take ultimate pleasure in My Son!”

Let’s turn and answer this question: In loving Jesus, was God the Father merely loving an amazingly holy and obedient man? Or is there anything extraordinary about the Son or the Father’s love for the Son? Is there anything extraordinary going on here?

Here is something extraordinary: “For in him the whole fullness of deity dwells bodily” (Col. 2:9). This is more than merely a holy and obedient man, this is a man in whom dwells all the fullness of God. This is a God-man. And this God-man existed long before He was born in Bethlehem 2,000 years ago which is why Jesus can say to the Father in John 17:24, “you loved me before the foundation of the world.” God loved Jesus before there was anything else, or anyone else to love. Before there was you or me to love, God loved the Son!

That’s why Hebrews 1:3 is so significant: “He [Jesus] is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power.” Jesus is God! This is why the apostle Paul says, “For God, who said, ‘Let light shine out of darkness,’ has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. 4:6).

The glory of Jesus Christ, the glory of who He is and what He has done for His people is the glory of the Father. The glory of Jesus is the glory of the Father. We know the glory of God the Father by looking into the face of Jesus Christ.

And when the Father looks into the face of His Son Jesus, He too sees His own glory and He loves what He sees there. He takes pleasure in what He sees there. He worships what He sees there! He loves, He enjoys, He worships, Himself! God loves Jesus with an infinite and omnipotent love. He loves Him more than He loves anything or anyone else. And Jesus is God. So God’s love for Christ — who is God Himself — is an expression of the love He has for Himself.”

— Rick Gamache, Who does God worship?, excerpt from sermon (Dec. 9, 2007; Sovereign Grace Fellowship, Minneapolis, MN).

And there are other goodies in this sermon. Listen here:

Or download (11.1 MB):

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Related: Current debate, Is God a narcissist?

2000 Years of Christ’s Power by N.R. Needham

December 10, 2007September 9, 2010 Tony Reinke BR > Evangelical Press, BR > Grace Publications, Carl Trueman, Church fathers, Church history, Historical theology

I enjoy reading. I enjoy devotional works, some biographies, systematic theologies, and technical commentaries (some of which I have read cover-to-cover!). But unlike a good systematic theology, church history books — even the best ones — never grabbed me with two-hands on the collar, pulled me to my feet, looked me in the eye, and captured my attention.

Often “church history” books contain too little personal information to understand the characters or too little theological development to understand the contemporary importance of the ancient debates. Sometimes church histories include too many loosely-connected people that they become a mess of names, dates, and cities far disconnected from my Christian experience and theology.

But over the past year I think I’m growing in my appreciation for church history through a growing interest in historical theology. Historical theology being the discipline of tracing events, controversies, personalities and books over the centuries that have shaped the church’s theology.

Historical theology is hard on the collar.

But excellent books on historical theology are a rarity. The most commonly recommend is the standard work by Alister McGrath’s, Historical Theology: An Introduction to the History of Christian Thought (Wiley-Blackwell: 1998 ). And there are some systematic theologies with an awareness of historical developments (like Culver and Akin). But my radar is always on the lookout for other volumes.

Carl Trueman

Enter Carl Trueman. Recently, I listened to Trueman’s lectures on church history from the Fulwood Conference (Nov. 8-9, 2007; Christ Church Fulwood, U.K.). At the beginning of his second conference address, Trueman recommended some books and I scratched them down in a notebook. I’m glad I did.

Here’s what Trueman said:

“There was one question that I was asked. Could I recommend a book to read alongside the historical theology module run by Moore College? Two things I would recommend there: (1) The series being written by a guy named Nicholas Needham. It’s called 2,000 Years of Christ’s Power (Evangelical Press) and is proving to be a very good, comprehensive, but easy-to-read account of church history. It comes in several volumes. (2) And the other book I recommend to students – the best single-volume on the history of theology – written by a Scandinavian Lutheran named Bengt Hägglund, titled simply, History of Theology (Concordia: 2007). It’s a single volume that takes you from the early church almost down to the present day in terms of the history of theology. So those would be the two books I would recommend.”

These would prove to become fruitful recommendations. Here are more details:

History of Theology by Bengt Hägglund (Concordia: 2007). The fourth revised edition of this volume was published in the Spring of this year. I’m awaiting a copy of Hägglund’s volume and I’ll pass along more detailed information soon.

But in this post I want to focus more on the 2000 Years of Christ’s Power series by N.R. Needham (Evangelical Press). The series will total five volumes, and to date three have been published.

Part One: The Age of the Early Fathers (Evangelical Press: 1998)

Part Two: The Middle Ages (Evangelical Press: 2000). Paperback, 460 pages.

Part Three: Renaissance and Reformation (Evangelical Press: 2004). Paperback, 624 pages.

I’ve read through several chapters in Needham’s two newest volumes (Part Two: The Middle Ages and Part Three: Renaissance and Reformation). Here are my preliminary notes:

Rev. Dr. Nick Needham is a Baptist pastor and teaches church history at Highland Theological College in Dingwall, Scotland. His series of writings are written for a popular audience of modern Christian readers. The back cover notes this series was written “in a style that will appeal to the non-specialist and any modern Christian will find it challenging and stimulating.” I agree. Needham is a lucid author that presents a great amount of detail while keeping me engaged. His masterful use of frequent section breaks, clearly numbered outlines, boldly-fonted names, and visual aids keep me reading long sections very comfortably. These volumes excel in readability.
In the beginning of Part Three: Renaissance and Reformation, Needham states he is “Reformed by theological conviction” (3:12). On the same page he goes on to say, “I have little sympathy with that form of ‘ecumenism’ which relativises, and thereby trivialises, the convictions for which men and women lived and fought and died in the 16th century. That isn’t to say I disapprove of deeper understanding among the different religious traditions that claim the name of Christian; I approve heartily. But sometimes, deeper understanding will lead us to appreciate just how deeply we do differ on not a few issues, despite surprising measures of agreement on others. Papering over the cracks in the interests of some ecumenical ‘happy family’ game, in which sincerity is more highly prized than truth, is not this writer’s agenda, either as a historian or a Churchman.”
The publisher plugs these volumes as a series on church history not explicitly a historical theology although it’s pretty obvious these volumes simultaneously cover the historical and theological development of the church. Probably, I find myself engaged by the content because of the author’s obvious interest in theology. Remember Trueman recommended Needham in answering a question about books on historical theology. A fitting recommendation.
Needham clearly and concretely explains the broad political, social, and economic climate, then weaves in the specific writers, preachers, leaders, and books that shaped the theology. The volume covering the theological developments during the Middle Ages was fascinating, probably because I have previously dissed the era as a theological trifle. It was not. Especially noteworthy was Needham’s chapter on the global rise of Islam and its impact on Christian theology (2:15-45). I was surprised to learn John of Damascus (675-749) ministered under Islamic rule and even acted as a Prime Minister to the local Islamic rule! Within these medieval debates over Islamic theology opened controversies on the Trinity, incarnation, God’s sovereignty, and the nature of worship. These debates were handled by men like John of Damascus and Thomas Aquinas. My point is: Needham’s scope of content expands beyond the walls of the church to provide necessary historical background in the theological developments within the walls. [In contrast, note McGrath’s Historical Theology makes no mention of Islam].
Each chapter concludes with a well-selected sampling of original source material to reinforce the chapter contents.
Each volume includes a very detailed glossary, an extensive index of names and (best of all) an extensive subject index.
The covers make for an odd marriage. The bottom 1/3rd is nice, featuring a line of portraits. The upper 2/3rds however are not so attractive. If the bottom appeals to a reader of cultured artistic tastes, I would say the top will catch the attention of roughly the same folks that pack a NASCAR race in the hopes of witnessing an explosion.
Permit me to construct a hypothetical. What if the title of these volumes was swapped out for something like — The History of the Church and Her Theology — or something to highlight the excellent historical theology? What if they were reprinted as hardcovers with clean and classy dustjack design? Perhaps some light ornamentation on the cover like Eerdmans’ Machen or Yale’s Gombrich? What if the pages featured the torn, antique paper edge like you see in popular historical volumes 1776 and Alexander Hamilton? And what if the text font was reformatted from the lifeless Times New-Roman to a graceful Garamond? These volumes may not carry the narrative and dialogue intrigue of books like 1776, but with the rising interest in historical non-fiction volumes, a new format would more accurately capture the content of these volumes and would perhaps appeal to a larger audience. I would love to see these volumes in the feel and smell of the history books so popular today. You know what I’m talking about (and that’s my point).

In the end, these volumes by N.R. Needham are a nice find for the historical theology buff! I’m glad Carl Trueman recommended them, because likely in my search for good historical theology I would have shrouded them under my suspicion of anything “church history.”

Justification and Adoption: Sermon excerpt from C.J. Mahaney

December 7, 2007December 7, 2007 Tony Reinke Adoption, C.J. Mahaney, Justification, Justification by Faith

I want to point you to an excellent sermon on Galatians 4:1-7 by C.J. Mahaney, titled God as Father: Understanding the Doctrine of Adoption. Here is one particularly helpful excerpt on the connection and distinctions between justification and adoption:

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… Notice God’s purpose was both to redeem and to adopt — “to redeem those who were under the law, so that we might receive adoption as sons” (v. 5).

I’m sure you will agree that redeeming us from slavery to sin and the penalty of sin would have been sufficiently astounding. But God’s purpose did not conclude with redemption, it culminated with adoption. He made slaves into sons through the death of His Son. And here in this phrase, and this passage, we encounter the deepest insights into the greatness of God’s love!

Now, historically in Covenant Life Church and Sovereign Grace Ministries, we have taught more on the doctrine of justification than we have on adoption. I don’t think we should ever teach less on the doctrine of justification. I do think we should teach more on the doctrine of adoption. Actually, the doctrine of justification must always remain primary because all saving benefits depend on justification by faith alone, through grace alone, in Christ alone. One can’t understand adoption apart from justification. Adoption depends on justification. Grasping justification positions us to fully appreciate adoption.

There are those who speak about the Fatherhood of God without reference to the Cross or the doctrine of justification. We cannot, we should not, and we must not, speak of the Fatherhood of God apart from the Cross and apart from the doctrine of justification.

So with those qualifying remarks let us distinguish between justification and adoption without separating justification and adoption. Let’s distinguish between them because they are not the same thing.

Understanding the differences is of critical importance to experiencing adoption. Dr. J.I. Packer helps us understand the difference and has written the following helpful remarks:

“That justification – by which we mean God’s forgiveness of the past, together with his acceptance for the future – is the primary and fundamental blessing of the gospel is not in question. Justification is the primary blessing, because it meets our primary spiritual need. We all stand by nature under God’s judgment; his law condemns us; guilt gnaws at us, making us restless, miserable, and in our lucid moments afraid; we have no peace in ourselves because we have no peace with our Maker. So we need the forgiveness of our sins, and assurance of a restored relationship with God, more than we need anything else in the world; and this the gospel offers us before it offers us anything else. … But contrast this, now, with adoption. Adoption is a family idea, conceived in terms of love, and viewing God as father. In adoption, God takes us into his family and fellowship – he establishes us as his children and heirs. Closeness, affection and generosity are at the heart of the relationship. To be right with God the Judge is a great thing, but to be loved and cared for by God the Father is a greater” [Knowing God, pp. 206, 207].

I love that last sentence – “To be right with God the Judge is a great thing.” I just want to say it is indeed “a great thing” to be right with God the Judge through the person and work of Jesus Christ. It is “a great thing” to be forgiven of sin. It is “a great thing” to be freed from fear of future wrath. It is “a great thing” to know this day that there is no condemnation for those who are in Christ Jesus. It is “a great thing” to know that on the final day there is no condemnation to those who are in Christ Jesus. To be right with God the Judge – that is “a great thing”!

But to be loved and cared for by God the Father is greater. Now they are inseparable. There is no greater apart from the great. The great precedes the greater. But it’s possible to understand the great and not comprehend and live in the good of the greater.

And if you are right with God the Judge — through the person and work of Jesus Christ — let me just say that is a “great thing”! But as incomprehensible as it is, there is something greater. The greater is to be loved and cared for by God the Father. That’s the greater. This is part of Paul’s burden in this passage, that we not only experience the great (“redeemed”) but the greater (“adoption”).

Do the words closeness, affection, and generosity describe your perception and experience of God? Do they? If not, perhaps you are more aware of your sin than you are the adopting grace of God.

In order to experience more of the love of God, the affection of God, the closeness of God, the generosity of God, I want to recommend that for a season you study the doctrine of adoption until you are assured and secure in the love of God. If you are unfamiliar with the gift of adoption, I want to encourage you to restrict your spiritual diet (if necessary and for a season) to this topic so that you might experience the greatness of God’s love. If you are a Christian and you are not convinced of God’s love for you then I would recommend you confine yourself to this topic. Confine yourself to your study to this passage and other passages that reference adoption. Confine yourself for a season of time to the study of the doctrine of adoption. Immerse yourself in extended study.

— C.J. Mahaney, sermon, “God as Father: Understanding the Doctrine of Adoption” (Dec. 2, 2007) 34:08-41:35.

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Shortly thereafter, C.J. recommended the following books for extended study: