"The church is apostolic not because we can identify living apostles today but because it proclaims the apostolic doctrine in the power of the Spirit."- Dr. Michael Horton
Wednesday, September 27, 2017
Sunday, September 24, 2017
What comes first?
"But withal, it is to be remembered, that the true way to deal with a hard heart, to bring it to this temper [i.e. repentance], is to believe the gospel. As ravenous fowls first fly upward, and then come down on their prey; so must we 'first soar aloft in believing, and then we shall come down, in deep humiliation, sincere and free confession, and true repentance, Zech. xii. 10. " They shall look upon me whom they have pierced, and shall mourn. "Therefore the Scripture proposeth the object of faith, in the promise of grace, as a motive to repentance, that by a believing application thereof, the hard heart may be moved and turned, Joel ii. 13. "Turn unto the Lord your God, for he is gracious." One may otherwise toil long with it: but all in vain. "Without faith it is impossible to please God," Ileb. xi. 6. and therefore, impossible to reach true humiliation, right confession, and sincere repentance, which are very pleasing to him, Jer. xxxi. 18, 19, 20. The unbelieving sinner may be brought to roar under law horror; but one will never be a kindly mourner, but under gospel influences. When guilt stares one in the face, unbelief locks up the heart, as a keen frost doth the waters; but faith in the Redeemer's blood, melts it, to flow in tears of godly sorrow. Hard thoughts of God, which unbelief suggests to a soul stung with guilt, alienate that soul more and more from him; they render it like the worm, which, when one offers to tread upon it, presently contracts itself, and puts itself in the best posture of defense that it can: but the believing of the proclaimed pardon, touches the heart of the rebel so, that he casts down himself at the feet of his Sovereign, willingly yielding himself to return to his duty."Thomas Boston, A View of the Covenant of Grace.
Friday, September 22, 2017
"Now preaching ought to have the object of promoting faith in Him, so that He may not only be Christ, but a Christ for you and for me, and that what is said of Him, and what He is called, may work in us. And this faith is produced and is maintained by preaching why Christ came, what He has brought us and given to us, and to what profit and advantage He is to be received."Martin Luther, Concerning Christian Liberty
Monday, September 4, 2017
"Union with Christ is not to be understood as a “moment” in the application of salvation to believers. Rather, it is a way of speaking about the way in which believers share in Christ in eternity (by election), in past history (by redemption), in the present (by effectual calling, justification, and sanctification), and in the future (by glorification). Nevertheless, our subjective inclusion in Christ occurs when the Spirit calls us effectually to Christ and gives us the faith to cling to him for all of his riches...
"The motif of mystical union has often been presented as an alternative to the forensic (legal) motifs of redemption, especially vicarious substitution and justification. Since Albert Schweitzer, the thesis has repeatedly been advanced, refuted, and then advanced again that justification is a “subsidiary crater” in Paul, while the real central dogma is mystical union. Reginald Fuller notes, “Attempts have been made to pinpoint some other center or focus for Pauline theology, such as ‘being in Christ’ (Schweitzer) or salvation history (Johannes Munck).” However, “Romans, the most systematic exposition of Paul’s thought, clearly makes justification the center.” Not only in Paul but in the pre-Pauline creedal hymns we find this affirmation (2Ti 1: 9 and Tit 3: 4– 5)...
"Like Schweitzer, a variety of contemporary trends in Pauline studies as well as Reformation scholarship are driven by the presupposition that mystical participation in Christ stands over against a forensic emphasis on Christ’s alien righteousness imputed to believers. 3 Through the interpretive lens of union with Christ we can move beyond the false choice of a legal, judicial, and passive salvation on one hand and a relational, mystical, and transformative participation in Christ on the other. Nevertheless, as I argued in relation to Christ’s atoning work, the integral unity of these motifs is possible only because the latter is grounded in the former. As Geerhardus Vos expressed it,
In our opinion Paul consciously and consistently subordinated the mystical aspect of the relation to Christ to the forensic one. Paul’s mind was to such an extent forensically oriented that he regarded the entire complex of subjective spiritual changes that take place in the believer and of subjective spiritual blessings enjoyed by the believer as the direct outcome of the forensic work of Christ applied in justification. The mystical is based on the forensic, not the forensic on the mystical.
"In Romans 5, the covenantal union of humanity in Adam is contrasted with Christ’s covenantal headship, and then in chapter 6 we encounter his most explicit description of union with Christ in his death and resurrection (Ro 6: 1– 23; cf. 1: 3– 4; 4: 25; 1Co 15: 35– 58). Though they have been “in Christ” in God’s electing grace from all eternity (Eph 1: 4, 11; 2Ti 1: 9), their actual union with Christ occurs in time through the work of the Spirit. Throughout the Pauline corpus we encounter this emphasis on union with Christ."[bold emphasis added]
Horton, Michael S. (2011-01-04). The Christian Faith: A Systematic Theology for Pilgrims on the Way (Kindle Locations 14544-14565). Zondervan. Kindle Edition.