Year: 2007

Lessons from the life of John Chrysostom

Tony Reinke John Chrysostom, Pastoral Failure, Pastoral Ministry, Patristics, Preacher's study, Preaching, Preaching Legacy, Sin, Sin in Culture, Worldliness

Lessons from the life of John Chrysostom

John Chrysostom was nicknamed “Golden Mouth” and stands as one of the most famous Greek preachers in church history. I return to his life frequently to be reminded of some golden lessons.

1. Earnest education in the grammatical-historical interpretation of Scripture. Plaguing the exegesis of the early church preachers (the Patristics) is an allegorical interpretation of Scripture. The move away from allegorical to the johnchrysostom.jpggrammatical-historical was attempted by several but matured primarily under the scholarship of Diodore of Tarsus and it was this man who passed this method of interpretation to Chrysostom in Antioch. Contrary to most schools, the Atiochene school was “built on a method of interpretation rather than a theological tendency” (Old, Reading and Preaching of the Scriptures, 2:169).

Training in the grammatical-historical method shows itself clearly in the fruits of Chrysostom’s preaching, reflecting a high view of the authority of Scripture. “The preaching of the Word of God is authoritative and efficacious because it is God’s Word, not the preacher’s. Here is the foundation of the passion and the power of great preaching. It is for this reason that the great preachers have preached and their congregations have heard them” (Old, 2:185). Only a conviction of Scripture’s authority forces the preacher to interpret carefully. Chrysostom held a high view of Scripture.

2. Secular liberal arts education. Amazingly, Chrysostom was both educated by one of the great Christian exegetes of his era and one of the great secular orators. His widowed (but wealthy) mother sent John to study under Libanius, a pagan professor famed for his rhetorician in Constantinople and Nicomedia. It seems to be an odd decision for a Christian mother but the fruit of this secular learning – a strong imagination, skills in clear communication and a powerful literary talent – are all evident throughout John’s later work (see our excerpt on spiritual warfare from last week). Hughes Oliphant Old writes, “Metaphors and similes seem to come to this preacher all quite naturally and without the least sort of effort” (Old, 2:193).

This blending of the secular/pagan and Christian educations was beneficial. Getting good exegetical and theological training is obvious. But those seeking to preach are encouraged to also seek a secular degree in liberal arts, too. “One of the reasons John Chrysostom achieve such distinction as a preacher was because he mastered both classical oratory as it was so brilliantly taught by Libanius and the principles of biblical interpretation as taught with no less luster by Diodore” (Old, 2:172). The diversity of training provides the preacher excellent skills in critical thinking, communicating in general and specifically in speaking the Gospel to fellow classmates who represent the diverse colors of culture (homosexual worldview, humanism, naturalism, atheism, agnosticism, theological liberalism, feminism, etc.).

3. Preaching against the sins of culture. In our day, when church-going Christians are in the minority, we are told the church should resemble the world in order to get non-Christians in the door. Chrysostom knew better. Christianity in his time was also the minority, lived among a majority of pagans in Antioch. Crowds of pagans would gather to hear good oratory and so Chrysostom’s sermons were well-attended by non-Christians. This did not stop him from taking the cultural sins and idols head-on. And he encouraged his people to live differently than the culture around them, to evangelize their neighbors by their actions before evangelizing with words. Chrysostom encourages us to evangelize our culture by being radically different.

4. Fighting worldliness. Chrysostom wrote on the topic of fasting: “Fasting is, as much as lies in us, an imitation of the angles, a contemning of things present, a school of prayer, a nourishment of the soul, a bridle of the mouth, an abatement of concupiscence: it mollifies rage, it appeases anger, it calms the tempests of nature, it excites reason, it clears the mind, it disburthens the flesh, it chases away night-pollutions, it frees from head-ache. By fasting, a man gets composed behaviour, free utterance of his tongue, right apprehensions of his mind.” Chrysostom understood the benefits of fasting and taught his people to prefer godly sorrow over worldly joy. John challenged his congregation to fast as an offensive against the idol-saturated Antioch. His asceticism and preaching against extravagance infuriated emperor Arcadius and his wife Eudoxia. Despite the mocking of the day, great and earnest preachers perceive the sinfulness of worldliness and warn souls.

5. Preaching plainly. I don’t suggest that John was a plain preacher. He was trained under one of the greatest Pagan orators in Libanius and his sermons bear the watermark of oratorical greatness. Whether a true offer or not, it is said Libanius eyed his prized student Chrysostom as his replacement. Obviously, Chrysostom could have preached with the greatest eloquence of his age. However, he chose rather to open Scripture in a simple manner, accessible to all of his hearers. “His plainness of speech gave great offense to the beautiful and imperious Eudoxia, the worldly consort of Arcadius. This hatred of the empress and the envy and anger of many of the clergy were the causes of Chrysostom’s deposition and banishment” (Dargan, A History of Preaching, 1:90).

Chrysostom preached to sinners in the “real world.” He touched understood the lives of his hearers, he was experientially sensitive and these qualities made a great impact. “The Shakespeare of preachers has not appeared,” John Broadus wrote in 1907. “But why should he not some day appear? One who can touch every chord of human feeling, treat every interest of human life, draw illustration from every object and relation of the known universe, and use all to gain acceptance and obedience for the gospel of salvation. No preacher has ever come nearer this than Chrysostom, perhaps none, on the whole, so near” (Broadus, Lectures on the History of Preaching, p. 78).

6. Late start. Chrysostom, who died at 60, took to the pulpit in Antioch at the age of 39. He had been educated in the Liberal Arts, worked in law and served as a deacon for several years. He had many years of Christian service behind him and a great knowledge of the world when he rose to the primary preacher in Antioch. But he was also a considerably old man when he got his start. This teaches preachers a bit about patience. You may know God has called you to preach His Word but now you are in school or working a secular job or otherwise wondering what God has in store. Chrysostom reminds us that God’s timing may come later than we want but He is sovereignly preparing us for ministry no matter where we are. We are called to commune with God and experience life in the “real world” in preparation for our future tasks. John Broadus writes, “In our impatient age and country, when so many think time spent in preparation is time lost, it is well to remember that the two most celebrated preachers of the early Christian centuries began to preach, Chrysostrom at thirty-nine, and Augustine at thirty-six” (Broadus, p. 76). Nearly 40 years of preparation for 18 years of fruitful ministry (12 years in Antioch and 6 in Constantinople). However in these 18 years, Chrysostom preached daily and only Spurgeon has left more sermons in print. Be patient in the preparation.

7. Sensitive to the cultural events. One of the most powerful experiences of Chrysostom’s ministry in Antioch occurred in 386. The people believing emperor Theodosius was overtaxing them rioted and destroyed imperial statues in the Antioch. Such an act brought swift and harsh response from the emperor including many arrests and killings. Even before the reprisal took place, the people knew they had sinned and were in deep trouble.

Amidst the upheaval in Antioch as the city awaited certain reprisal from the emperor, Chrysostom asked his city who they feared more. Do they fear the wrath of the emperor more than the wrath of God?

Chrysostom immediately began preaching sermons we now know as the “Sermons on the Statues” and initiated a 40 day fast for the city. Of his sermon content we are told, “At one time his object here is to console a people struggling with present distress; at another, to strengthen minds that were sinking under the extremity of danger; and above all, by repeated admonition, to persuade the people of Antioch, on occasion of the threatened calamities, to correct the vices and to wipe away the crimes that had thus provoked God’s wrath; which endeavor on the part of Chrysostom certainly ended in results agreeable to his desire, as he sometimes acknowledges” (Preface to the Benedictine edition).

In one sermon Chrysostom said,

“How then is it any thing but absurd, to submit to the greatest hardships, when an Emperor enjoins it; but when God commands nothing grievous nor difficult, but what is very tolerable and easy, to despise or to deride it, and to advance custom as an excuse? Let us not, I entreat, so far despise our own safety, but let us fear God as we fear man. I know that ye shudder at hearing this, but what deserves to be shuddered at is that ye do not pay even so much respect to God; and that whilst ye diligently observe the Emperor’s decrees, ye trample under foot those which are divine, and which have come down from heaven; and consider diligence concerning these a secondary object. For what apology will there be left for us, and what pardon, if after so much admonition we persist in the same practices.”

Chrysostom, like Jesus, used the climate of the day to point souls towards the holiness and wrath of God and to encourage repentance (Luke 13:1-5)? When preachers today use 9/11, tsunamis and hurricanes to point souls towards God they walk in the pattern set by Christ and followed by Chrysostom. So preachers, take advantage of the times. Be acquainted with the conditions of your culture and put them to use spiritually in calling sinners to repentance.

8. Preaching as a prophet calling God’s people to repentance. Chrysostom did not hesitate to call professing Christians to repentance. In this sense he was prophetic. “One can hardly avoid the observation that if he was everything a Greek orator was supposed to be, he was also everything a Hebrew prophet was supposed to be. With all the passion of Elijah he confronted God’s people with their sins; with all the eloquence of Isaiah he called his congregation to repentance” (Old, 2:195). This certainly flows from an understanding of the age he preached and the specific temptations of his people. The great preachers seek to pull their congregation out of their sins to humble them and lead them to the Cross. A failure to lead a church out of a particular sin leads to serious corporate troubles (see Rev. 2:1-3:22).

9. Errors. Chrysostom leaves a great legacy to follow but not without errors. While watching the busy city of Antioch, John “sharpened that penetrating knowledge of human nature,” but would later move to a monastery, a decision that would certainly hamper his (and his followers) sensitivity to the surrounding culture (Broadus, p. 73). While not allegorizing, he is known for twisting passages to suit his own needs. His emphasis on celibacy, transubstantiation, monasticism are all quite unfortunate though compared to his contemporaries Chrysostom held a cautious and discerning Mariology.

But most unfortunate, Chrysostom said far more about ethics and works than about Christ and redemption in the Cross. Too frequently readers of his sermons will find only momentary glimpses of the Cross. Were it not for his concluding benediction, Jesus Christ would be altogether absent from many of his sermons.

Conclusion

It does no good making a list of errors if we don’t humbly recognize we have our own. Church history repeats one general theme: Even the greatest preacher will not escape the errors of his day. We take lessons from Chrysostom’s life tempered with the sober reality that the Patristic era of church history contains many grievous errors. It will prove beneficial to pray and ask God this question: What errors of my age – those errors commonly held by my friends and associates – what of these errors have I unknowingly fallen? The errors which seem so obvious centuries later go unseen at the time.

The beauty of history is that we take the good and leave the bad. From the fruit of Chrysostom’s life we can return to our ministries with a basket filled with rich lessons.

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[For more information on the preaching of John Chrysostom see Hughes Oliphant Old, The Reading and Preaching of the Scriptures in the Worship of the Christian Church, vol. 2, The Patristic Age (Eerdmans: 1998) pp. 167-222.]

John Chrysostom on spiritual warfare

Tony Reinke Church fathers, John Chrysostom, Patristics, Spiritual Warfare

Spiritual Warfare
by John Chrysostom

Let there be an armament composed of infantry, cavalry, and marines, and let a number of triremes cover the sea, and phalanxes of foot and horse cover most of the plains, and the ridges of the mountains, and let the metal of their armor reflect the sunshine, and the glitter of the helmets and shields be reflected by the beams which are emitted from them; let thejohnchrysostom.jpg clashing of spears and the neighing of horses be borne up to the very heavens, and let neither sea nor land appear, but only brass and iron in every direction. Let the enemy be drawn up in battle array opposite to these, fierce and savage men, and let the time of the engagement be now at hand. Then let some one suddenly seize some young lad, one of those brought up in the country, knowing nothing but the use of the shepherd’s pipe and crook; let him be clad in brazen armor, and let him be led round the whole camp and be shown the squadrons and their officers, the archers, slingers, captains, generals, the foot and horse, the spearmen, the triremes and their commanders, the dense mass of soldiers in the ships, and the multitude of engines of war lying ready on board. Let him be shown, moreover, the whole array of the enemy, their repulsive aspect, and the varied stores and unusual quantity of their arms; the ravines also and precipices of the mountains, deep and difficult.

Let him be shown further on the enemies’ side, horses flying by some enchantment and infantry borne through the air, and sorcery of every power and form; and let him consider the calamities of war, the cloud of spears, the hailstorm of arrows, that great mist and obscurity that gloomiest night which the multitude of weapons occasions, eclipsing the sunbeams with their cloud, the dust no less than the darkness baffling the eyesight. The torrents of blood, the groanings of the falling, the shouts of the surviving, the heaps of slain, wheels bathed in blood, horses with their riders thrown headlong down, owing to the number of corpses, the ground a scene of general confusion, blood, and bows, and arrows, hoofs of horses and heads of men lying together, a human arm and a chariot wheel and a helmet, a breast pierced through, brains sticking to swords, the point of a dart broken off with an eye transfixed upon it. Then let him reckon up the sufferings of the naval force, the triremes burning in the midst of the waves, and sinking with their armed crews, the roaring of the sea, the tumult of the sailors, the shout of the soldiers, the foam of the waves mixed with blood, and dashing over into all the ships; the corpses on the decks, some sinking, some floating, some cast upon the beach, overwhelmed by the waves, and obstructing the passage of the ships. And when he has been carefully instructed in all the tragedy of warfare, let the horrors of captivity and of slavery be added to it, worse than any kind of death; and having told him all this, bid him mount his horse straightway, and take command of all that armament.

Dost thou really think that this lad would be equal to more than the mere description, and would not, at the very first glance, lose heart?

Do not think that I have exaggerated the matter by my account, nor suppose that because we are shut up in this body, as in some prison house, and are unable to see anything of the invisible world, that what has been said is overstated. For thou wouldest see a far greater and more formidable conflict than this, couldest thou ever behold, with these eyes of thine, the devil’s most gloomy battle array, and his frantic onset. For there is no brass or iron there. No horses, or chariots or wheels, no fire and darts. These are visible things. But there are other much more fearful engines than these. One does not need against these enemies breastplate or shield, sword and spear, yet the sight only of this accursed array is enough to paralyze the soul, unless it happen to be very noble, and to enjoy in a high degree as a protection to its own courage the providential care of God.

And if it were possible by putting off this body, or still keeping it, to see clearly and fearlessly with the naked eye the whole of his battle array, and his warfare against us, thou wouldest see no torrents of blood, nor dead bodies, but so many fallen souls, and such disastrous wounds that the whole of that description of warfare which I just now detailed to thee thou wouldest think to be mere child’s sport and pastime rather than war: so many are there smitten every day, and the wounds in the two cases do not bring about the same death, but as great as is the difference between the soul from the body, so great is the difference between that death and this. For when the soul receives a wound, and falls, it does not lie as a lifeless body, but it is thenceforth tormented, being gnawed by an evil conscience; and after its removal hence, at the time of judgment, it is delivered over to eternal punishment; and if any one be without grief in regard to the wounds given by the devil, his danger becomes the greater for his insensibility. For whoever is not pained by the first wound, will readily receive a second, and after that a third. For the unclean spirit will not cease assaulting to the last breath, whenever he finds a soul supine and indifferent to his first wounds; and if thou wouldest inquire into the method of attack, thou wouldest find this much more severe and varied. For no one ever knew so many forms of craft and deceit as that unclean spirit.

By this indeed, he has acquired the greater part of his power, nor can any one have so implacable a hatred against his worst enemies as the evil one against the human race. And if any one inquire into the vehemence with which he fights, here again it would be ludicrous to bring men into comparison with him. But if any one choose out the fiercest and most savage of beasts, and is minded to set their fury against his, he will find that they were meek and quiet in comparison, such rage does he breathe forth when he attacks our souls; and the period of the warfare indeed in the former case is brief, and in this brief space there are respites; for the approach of the night and the fatigue of slaughter, meal-times also, and many other things, afford a respite to the soldier, so that he can doff his armor and breathe a little, and refresh himself with food and drink, and in many other ways recover his former strength.

But in the case of the evil one it is not possible ever to lay aside one’s armor, it is not possible even to take sleep, for one who would remain always unscathed. For one of two things must be: either to fall and perish unarmed, or to stand equipped and ever watchful. For he ever stands with his own battle array, watching for our indolence, and laboring more zealously for our destruction, than we for our salvation … How shall I be able to help, how to profit thee under so great a burden of office (pastoring)? But since this is pleasant to thee, take courage, dear soul, for at any time at which it is possible for thee to have leisure amid thine own cares, I will come and will comfort thee, and nothing shall be wanting of what is in my power.

– John Chrysostom, taken from book 6 of his Treatise Concerning the Christian Priesthood (translated with introduction and notes by the Rev. W. R. W. Stephens).

Humble Calvinism > Part 19 > What is Faith? Pt. 1 (3.2)

Tony Reinke Calvinism, Faith, Humble Calvinism, Humble orthodoxy, J. Gresham Machen, John Calvin

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Part 19: What is Faith? Pt. 1 (3.2)

What is faith? Maybe because it sounds elementary, this is not a question we ask much anymore. But church history reminds us of the dangers of an improperly defined (or undefined) answer to this question. Often this question has been wrongly answered by the fruit of faith – like peace, patience, joy, love, etc. — without first coming to understand the object of that faith. The nature of saving faith can never be assumed.01spurgeoncalvin3.jpg

Jonathan Gresham Machen in his classic book, What is Faith? (1925), addressed this problem in his own day.

“Many men, as has already been observed, are telling us that we should not seek to know Him (God) at all; theology, we are told, is the death of religion. We do not know God, then – such deems to be the logical implication of this view – but simply feel Him. In its consistent form such a view is mysticism; religion is reduced to a state of the soul in which the mind and the will are in abeyance. Whatever may be thought of such a religion, I cannot see that it possesses any moral quality at all; pure feeling is non-moral, and so is religion that is not founded upon theology. What makes our love for a true friend, for example, such an ennobling thing is the recognition by our mind of the character of our friend. Human affection, so beautiful in its apparent simplicity, really depends upon a treasured host of observations of the actions of our friend. So it is also in the case of our relation to God. It is because we know certain things about Him, it is because we know that He is mighty and holy and loving, that our communion with Him obtains its peculiar quality. The devout man cannot be indifferent to doctrine, in the sense in which many modern preachers would have us be indifferent, any more than he can listen with equanimity [unmoved] to misrepresentations of an earthly friend. Our faith in God, despite all that is said, is indissolubly connected with what we think of Him” (74-75).

This emphasis on theology in understanding faith (and the impossibility of faith without theology) shows that Machen walked in the tracks left by John Calvin. For Machen and Calvin, What is Faith? is an important question worthy of consideration. Faith must center around an object, and only true faith will prove to be saving faith and bear the ripe fruit of godliness. [Faith and theology always pointed towards godly fruit (see Machen, pp. 183-218)].

This saving faith is an amazing work of a sovereign God in the heart of a spiritually dead sinner. However, as we understand the application of the Gospel to the sinner’s soul, Calvin is concerned that we not misunderstand faith as a subjective emotion bypassing the mind, but rather a faith flowing through the mind as the truth of Christ (theology) is pondered in serious thought and then clutched tightly by the affections. So what is faith?

What faith is NOT (3.2.1-5)

Like Machen, Calvin begins a chapter on faith with a restatement of the Gospel. So before we talk about faith, the object of faith (Christ in the Gospel) needs to be placed on the table. Saving faith is never separated from the Gospel; that God has stated His Law and expects perfect obedience, promises death to all who fail, that as sinners we are utterly unable to achieve perfect obedience to the Law, we have “no trace of good hope,” because we look forward only to eternal death and being cast away from the presence of a holy God. But God. By His grace there is one perfect Mediator, the savior Jesus Christ, sent by the Father in love. He will save sinners if “with a firm faith we embrace this mercy and rest in it with steadfast hope” (542-543). So as we pull a chair up to the table to learn about faith from Calvin, he first sets out the centerpiece of the Gospel. No conversation about faith can take place but in light of this theology.

Before Calvin defines what faith IS he wants to make clear what faith is NOT.

1. Saving faith is NOT a mere conviction that the Gospel is true. The centerpiece of the Gospel sits in the middle of the table. But looking at the Gospel message is not faith. This is a grave danger in Calvin’s mind. He writes “we must scrutinize and investigate the true character of faith with greater care and zeal because many are dangerously deluded today in this respect. Indeed, most people, when they hear this term, understand nothing deeper than a common assent to the gospel history” (543). It is dangerous, Calvin says, to be content with a faith that simply believes the “gospel history” is true.

Several chapters later Calvin returns to this concept in detail,

“Of course, most people believe that there is a God, and they consider that the gospel history and the remaining parts of the Scripture are true. Such a judgment is on a par with the judgment we ordinarily make concerning those things which are either narrated as having once taken place, or which we have seen as eyewitnesses. There are, also, those who go beyond this, holding the Word of God to be an indisputable oracle; they do not utterly neglect his precepts, and are somewhat moved by his threats and promises. To such persons an ascription of faith is made, but by misapplication, because they do not impugn the Word of God with open impiety, or refuse or despise it, but rather pretend a certain show of obedience” (554).

Sinners’ hearts are deceptive and this craftiness is revealed by sinners who are content with a “common assent to the gospel history.” It is one thing for the Cross to be true, still yet another altogether to say the Cross was intended to fulfill MY Law requirements, and give ME the perfect righteousness of Christ. He died for ME! A sinner may continue under the condemnation of the Law even though he believes in the historical accuracy of the Cross. It is possible to believe in truth and only shudder under greater condemnation (Jam. 2:19).

2. Saving faith is NOT a mere faith in God. God dwells in an unapproachable light (1 Tim. 6:16) and we need One (Christ) to come and reveal the Father to us. That Paul called sinners to believe in Christ is proof enough that saving faith in God is to be found by saving faith in Jesus Christ (Luke 10:22; John 8:12, 14:6; Acts 20:21, 26:17-18; 1 Cor. 2:2; 2 Cor. 4:6). We know God through the One He has sent (John 17:3) because Christ “is the radiance of the glory of God and the exact imprint of his nature” (Heb. 1:3). Peter writes, “He (Christ) was foreknown before the foundation of the world but was made manifest in the last times for the sake of you who through him are believers in God, who raised him from the dead and gave him glory, so that your faith and hope are in God” (1 Pet. 1:20-21). Calvin concludes, “we must be warned that the invisible Father is to be sought solely in this image” (544). Knowing Jesus Christ, the Word of God (God’s very self-disclosure), matters to faith. Vague faith in a deity will not suffice.

3. Saving faith is NOT ignorance cloaked in religious humility. Calvin goes straight after the Roman Catholic Scholastic community here. The Scholastics promoted an “implicit faith,” that sinners could remain ignorant of the details of theology but saved because they were submitted under the authority of Rome’s teachings. Thus faith becomes more about ignorance cloaked in empty humility rather than true faith in the Gospel. Faith in the specific truth of the gospel was not necessary. Calvin responded that, “this fiction not only buries but utterly destroys true faith” (545). At length Calvin wrote,

“Faith rests not on ignorance, but on knowledge. And this is, indeed, knowledge not only of God but of the divine will. We do not obtain salvation either because we are prepared to embrace as true whatever the church has prescribed, or because we turn over to it the task of enquiring and knowing. But we do so when we know that God is our merciful Father, because of reconciliation effected through Christ (2 Cor. 5:18-19), and that Christ has been given to us as righteousness, sanctification, and life. By this knowledge, I say, not by submission of our feeling, do we obtain entry into the Kingdom of Heaven. For when the apostle says, ‘With the heart a man believes unto righteousness, with the mouth makes confession unto salvation’ (Rom. 10:10), he indicates that it is not enough for a man implicitly to believe what he does not understand or even investigate. But he requires explicit recognition of the divine goodness upon which our righteousness rests. … But on this pretext it would be the height of absurdity to label ignorance tempered by humility ‘faith’!” (545).

Genuine and saving faith is an explicit (though imperfect) trust in Jesus Christ. That is, the Gospel must be clear so that sinners can see their sinfulness, see the beauty of the Savior and rest in His sufficient work by faith alone. Telling ignorant sinners to simply submit implicitly to the beliefs of the church without concern for individual clarity agitated Calvin (as is should agitate us). One of the most beautiful biblical pictures of this truth is the meeting between Philip and the Ethiopian Eunuch in Acts 8:26-40. The Gospel expects personal and explicit faith.

But is it not true in our day that belief in the Gospel applied to the soul is substituted for a ‘faith’ that rests content in ignorance and religious ‘humility’? Is not the “gospel” of our day peace and unity over clarity and doctrine? Likewise, we are never saved because we belong to the right church. We are not saved because we rest our ignorance under those who are educated and knowledgeable of the Gospel. We are not saved because we listen to excellent Gospel sermons. We are saved when God uses Scripture to reveal that we are wicked and sinful and our salvation can be found only in clinging to Christ as our righteousness. We must understand this. If Paul condemns those who are “always learning and never able to arrive at a knowledge of the truth,” how condemned are sinners ignorant of the Gospel (2 Tim. 3:7)?

Never does church membership, affiliations or religious humility overcome ignorance of the Gospel message. Saving faith is explicit.

4. Saving faith is NOT perfect faith. Calvin understands that all faith is “implicit” to some degree. Francis Turretin writes, “as sanctification is imperfect, so faith has its degrees by which it increases and grows, both as to knowledge and as to trust” (IET, 9.15.1). Saving faith is not a perfect and fully explicit faith. Many things are yet hidden from our eyes and we are surrounded by “clouds of errors” (546). The disciples are a perfect example that even the redeemed child of God needs to walk humbly in a pursuit of further wisdom. God’s children believe and will always – in this life — struggle with unbelief. God assigns to each of His children a level of faith but none have perfect faith (Rom. 12:3).

Next time Calvin explains what saving faith IS.

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This post is one in a series titled Humble Calvinism, a study through John Calvin’s Institutes of the Christian Religion. For more information see the Humble Calvinism series index.

Howard Dean

Tony Reinke spurgeon

DNC chair Dean says party needs to invite young evangelical Christians

(05-10) 13:26 PDT — Democratic National Committee chair Howard Dean – who once drew criticism by dismissing the GOP as a “white Christian party” — told a San Francisco audience that his party should open its arms to a new group of converts: young evangelical Christian voters.

“We ought to reach out to those folks … and not be afraid,” Dean told an audience of about 125 at a $50-a head Democratic National Committee fundraiser Wednesday night at the Palace Hotel. The national party chairman noted that in the wake of the 2006 midterm election, nearly 30 percent of evangelical Christians now identify themselves as Democratic voters, up 10 percentage points from the previous election.

Dean credited the jump in numbers to the party’s recent aggressive outreach. “We went out and advertised on Christian broadcast networks … because in the evangelical movement, young people are changing America — and they’re changing the evangelical movement.”

“People don’t want to go to church anymore … and come out feeling bad because they happen to know somebody who’s gay,” he said. “People want to go to church because they know what they can do about poverty, about Darfur, about the environment.”

Review: John Brown of Haddington

Tony Reinke Book reviews, BR > Banner of Truth, BR > Christian Focus, BR > Reformation Heritage Books, John Brown of Haddington

My review of The Systematic Theology of John Brown of Haddington was published today at takeupandread.com. Brown’s theology is best remembered under the title A Compendious View of Natural and Revealed Religion. Read more here: takeupandread.com.

 

I found the Banner of Truth autobiography/biography very useful in my research. The Life of John Brown (1856/2004) was edited by his son William Brown (the same man who slightly abridged Richard Baxter’s Reformed Pastor now published by the Banner of Truth). It provides useful historical information about Brown’s extraordinary life and several rich letters and meditation essays written by John Brown. If the life of John Brown interests you, I recommend this volume (ISBN: 0851518575).