Happy BDay Danny

Photo Sharing - Upload Video - Video Sharing - Share Photos

The Center of Paul’s Theology and the Order of Salvation

“The central soteriological reality is union with the exalted Christ by Spirit-created faith. That is the nub, the essence, of the way or order of salvation for Paul. The center of Paul’s soteriology, at the center of his theology as whole, then, is neither justification by faith nor sanctification, neither the imputation of Christ’s righteousness nor the renewing work of the Spirit. To draw that conclusion, however, is not to “de-center” justification (or sanctification), as if justification is somehow less important for Paul than the Reformation claims. Justification is supremely important, it is absolutely crucial in Paul’s gospel of salvation” (cf.Eph.1:13). Deny of distort his teaching on justification and that gospel ceases to be gospel; there is no longer saving “good news” for guilty sinners. But no matter how close justification is to the heart of Paul’s gospel, in our salvation, as he sees it, there is an antecedent consideration, a reality, that is deeper, more fundamental, more decisive, more crucial: Christ and our union with him, the crucified and resurrected, the exalted, Christ. Union with Christ by faith-that is the essence of Paul’s ordo salutis. [1]

[1] pg. 43 From Richard Gaffin’s “By Faith, Not by Sight: Paul and the Order of Salvation”

This is just sad

My fellow PCUSAer, (Backwood Presbyterian) got kicked out of Dr. Michael McMahon's message board (www.apuritansmind.com) because he is a member of the PCUSA. I echo BP in his exhortation not to use any more of Dr. McMahon's services.

ditka

“If God had wanted man to play soccer, He wouldn't have given us arms”

Understanding God’s Wrath

In Leon Morris’s book The Apostolic Preaching of the Cross, he gives us some insights on how to think about God’s wrath.

1. There’s no antithesis between God’s love and wrath:

“Perhaps the difficulty arises because we are making a false antithesis between divine wrath and the divine love. We are handicapped by the fact that we must necessarily use terms properly applicable to human affairs, and for us it is very difficult to be simultaneously wrathful and loving. But, upon analysis, this seems to be largely because our anger is such a selfish passion, usually involving a large element of irrationality together with a lack of self-control. Nevertheless, even in human affairs, such a thing as “righteous anger” is not unknown when some, at least, of the more unworthy elements are absent, and we catch a glimpse of a fiery zeal for the right which be perfectly compatible with pure love”. [1]

2. God’s wrath isn’t some irrational and uncontrollable anger:

“Those who object to the conception of the wrath of God should realize that what is meant is not some irrational passion bursting forth uncontrollably, but a burning zeal for the right coupled with a perfect hatred for everything that is evil.” [1]

3. Propitiation is God’s act of love:

“…(P)ropitiation is understood as springing from the love of God. Among the heathen, propitiation was thought of as an activity whereby the worshipper was able to himself to provide that which would induce a change of mind in the deity. In plain language he bribed his god to be favourable to him. When the term was taken over into the Bible these unworthy and crude ideas were abandoned, and only the central truth expressed by the term was retained, namely that propitiation signifies the averting of wrath by offering of a gift which secures the propitiation is from God Himself. [2]

[1] pg. 208-209

[2] pg. 211

The Declaration of Independence

Julia, John, and I signing The Declaration of Independence

WJDFW – You Must Be Born Again

“Jesus answered…”Do not marvel that I said to you, “You must be born again”- John 3:5 and 7

“Jesus answered him “Truly, truly, I say to you, unless one to born again, he cannot see the kingdom of God” – John 3:3

Based on John 3, Piper sees Jesus as commanding that everyone be “born again”, that is, he demands everyone to be “alive to God and see his kingdom as true and supremely desirable.” [1]

So how does someone become “born again”? Piper writes:

“We must be born again. But this is a gift from God…Look away from yourself. Seek from God what he alone can do for you. Moral improvement of the old you is not what you need. New life is what the whole world needs. It is radical and supernatural. It is outside our control. The dead do not give themselves new life. We must be born again-“not … of the will of the flesh nor of the will of man, but of God” (John 1:13). That is what Jesus demands from the world. [1]

[1] pg 37-39

What Jesus Demands From the World Part 1

I just got my copy of John Piper’s new book, “What Jesus Demands from the World.” In my excitement, I just finished the introductory chapter of the book, where Piper describes his aim for the book in typical Piper-ish fashion:

“The aim of this book is God-glorifying obedience to Jesus. To that end I am seeing to obey Jesus’ last command:” Make disciples of all nations…teaching them to observe all that I have commanded you” (Matt. 28:19-10) [1]

I can’t wait to dive more into this book and to have my soul satisfied with the presence of God.

The Drama of Scripture

“The Drama of Scripture: Finding Our Place in the Biblical Story” by Craig Bartholomew and Michael Goheen is probably the best book I have read all year. In Bartholomew and Goheen’s book, it sets out to help Christians find their purpose within the larger biblical story by organizing the story into a six-act structure:

Act 1: God Establishes His Kingdom: Creation

Act 2: Rebellion in the Kingdom: Fall

Act 3: The King Chooses Israel: Redemption Initiated

Scene 1 A People for the King

Scene 2 A Land for His People

Interlude: A Kingdom Story Waiting for Ending: The Intertestamental Period

Act 4: The Coming of the King: Redemption Accomplished

Act 5: Spreading the News of the King: The Mission of the Church

Scene 1 From Jerusalem to Rome

Scene 2 And into All the World

Act 6: The Return of the King: Redemption Completed [1]

Not only is this book helpful through it’s six-act structure, in my opinion, it also seems to be making the right emphasis within the larger biblical story. The authors states their 3 emphases as:

1. Comprehensive scope of God’s redemptive work in creation.

“First, we stress the comprehensive scope of God’s redemptive work in creation. The biblical story does not move toward the destruction of the world and our own “rescue” to heaven. Instead, it culminates in the restoration of the entire creation to its original goodness.” [2]

2. The believer’s own place within the biblical story.

“Second, we emphasize the believer’s own place within the biblical story. Some refer to four questions as foundational to a biblical worldview: “Who am I?” “Where am I?” “What’s wrong?” “What’s the solution?” Tom Wright adds an important fifth question: “What time is it?”…As part of our telling of the Bible’s grand story, we will explore the biblical answers to these five questions. [2]

3. Centrality of Mission

“Third, we highlight the centrality of mission within the biblical story. The Bible narrates God’s mission to restore the creation. Israel’s mission flows from this: God chose a people to again embody God’s creational purposes for humanity and so be light to the nations, and the Old Testament narrates the history of Israel’s response to their divine calling. Jesus comes on the scene and in mission takes upon himself Israel’s missionary vocation. He embodies God’s purpose for humanity and accomplishes the victory over sin, opening the way to a new world. When his earthly ministry is over, he leaves his church with the mandate to continue in that same mission. In our own time, standing as we do between Pentecost and the return of Jesus, ‘our central task as God’s people is to witness to the rule of Jesus Christ over all of life. [2]

If you want helpful resources relating to this book check out the authors' website.

[1] pg. 27

[2] pg.12-13

The Uneasy Conscience

Some years ago, Carl Henry challenged the evangelical community, in particular the fundamentalist, to be more active in the world's social concerns in his book entitled “The Uneasy Conscience of Modern Fundamentalism”.

Henry illustrates the need for evangelical to engage with the culture with the following story:

“In a company of more than one hundred representative, evangelical pastors, the writer proposed the following questions: “How many of you,during the past six months, have preached a sermon devoted in large part to a condemnation of such social evils as aggressive warfare,racial hatred and intolerance, the liquor traffic, exploitation of labor or management, erance, or the like-a sermon containing not merely an incidental or illustrative reference, but directed mainly against such evils and proposing the framework in which you think solution is possible?” Not a single hand was raised in response.” [1]

But not only does Henry want evangelical to be active in the societal problems, but he wishes for those action to be grounded in deep biblical reflections. Richard Mouw writes in the foreword:

“Carl Henry’s call to action in the 1940s was not a mere summons to activism. It was an invitation to an evangelical cultural involvement that was based solidly on the kind of profound theological reflection that could only be sustained by a social program that was closely linked to a systematic commitment to the nurturing of the life of the mind. And while the evangelical academy has known much scholarly success in recent decades, there is often a considerable disconnect between grassroots evangelical activism and carefully reasoned theological orthodoxy.” [2]

Finally Henry reminds Christians that only the redemptive power in the gospel can save our society. He writes:

“The evangelical task primarily is the preaching of the Gospel, in the interest of individual regeneration by the supernatural grace of God,in such a way that divine redemption can be recognized as the best solution of our problems, individual and social”. [3]

I highly recommend this book, as a reminder to Christians that we have the only solution to redeem the world. May God give our churches and individuals the wisdom and creativity to use the gospel to solve the problems of the world.


[1] pg. 4

[2] pg. xiii

[3] pg. 89

jesus camp trailer

What do you guys think about this?

Skinny Models Banned from Catwalk

"Madrid's fashion week has turned away underweight models after protests that girls and young women were trying to copy their rail-thin looks and developing eating disorders.

Organizers say they want to project an image of beauty and health, rather than a waif-like, or heroin chic look." [1]

[1] From CNN

Piper's New Book: "What Jesus Demands from the World"

You can read and preview the book online here.





The four Gospels are filled with demands straight from the mouth of Jesus Christ. These demands are Jesus’ way of showing us who he is and what he expects of us. They are not the harsh demands of a taskmaster. For example, the demand that we come to Jesus is like the demand of a father to his child in a burning window, “Jump to me!” Or like the demand of a rich, strong, tender, handsome husband to an unfaithful wife, “Come home!” What Jesus demands from the world can be summed up as: “Trust and treasure me above all.” This is good news!
In What Jesus Demands from the World, John Piper has gathered many of Jesus’ demands from the four Gospels. He begins with an introduction that puts the demands in a redemptive-historical context, then concisely examines each demand. The result is an accessible introduction for thoughtful inquirers and new believers, as well as meditative meat for veteran believers who want to know Jesus better.

“The Christian gospel is more than just a wonderful offer of saving grace; it is a demand for supreme loyalty, for surrender to the lordship of Jesus. We forget this too easily in our contemporary church, besieged as we are by a philosophy of pluralism that rejects ultimate authority and a culture of rights that scorns submissiveness. But John Piper reminds us of the real truth: obedience to Christ’s commands is our absolute duty; yet, paradoxically, in his service is perfect freedom and joy!”William J. U. Philip, Minister, St George’s-Tron Church, Glasgow, Scotland, UK

“John Piper reveals in his ‘Word to Biblical Scholars’ his familiarity with the literature and subject matter of the life and teachings of Jesus, and in his comments on the individual demands of Jesus he applies them to everyday living.”Robert H. Stein, Senior Professor of New Testament Interpretation, Southern Baptist Theological Seminary

“This is now my favorite book by John Piper. In the best tradition of Adolf Schlatter’s Do We Know Jesus? and his ‘hermeneutic of perception,’ What Jesus Demands from the World has changed my life and will certainly change yours because it is based on the pure words of Jesus as revealed in the four Gospels. A must-read for every true follower of Christ.”Andreas J. Köstenberger, Editor, Journal of the Evangelical Theological Society; Professor of New Testament and Director of Ph.D. Studies, Southeastern Baptist Theological Seminary

“This book is a special gift from the pen of John Piper. How long has it been since you carefully reflected upon the authoritative commands of Christ? Through these pages you will encounter the Savior and experience the transforming effects of the gospel. Few endeavors are more worthy of your time.”C. J. Mahaney, Sovereign Grace Ministries

“Scholars, popularists, and now even novelists are falling over each other today in a blind passion to discover an alternative Jesus to the One so magnificently portrayed in the biblical Gospels. In stark and refreshing contrast John Piper clear-sightedly grasps the obvious—the biblical Jesus is worth living for and dying for.”Sinclair Ferguson, Senior Minister, The First Presbyterian Church, Columbia, South Carolina

“This is a peculiar book. It assumes that the four Gospels are true and unified. It assumes that Jesus not only does things for us but also makes demands of us. And it assumes that Jesus has authority over everyone regardless of their religion, gender, race, income, sexuality, nationality, or culture. You will likely not agree with every point. But you will hear from a Jesus who is more than a soft-spoken, effeminate, marginalized, Galilean hippie-peasant in a dress and has the peculiar notion that he alone is Lord.”Mark Driscoll, Pastor, Mars Hill Church, Seattle

Prosperity Theology

This week's issue of Time magazine has an article on the "prosperity theology" - a message that God promises Christian's material wealth if they are faithful to him, entitled "Does God Want You to Be Rich?".

Al Mohler has a good quote on why "prosperity theology" is so popular in America. He writes:

"Prosperity theology is fueled by the combination of Pentecostal teaching and American consumerism. Our culture of material abundance (and consumerist appetites) is fertile ground for the emergence of this distorted and corrupted teaching. Jesus never promised His disciples material security, much less material prosperity. The benefits of the Gospel of Christ are redefined in terms of material and financial blessings."

Justin Taylor has an interesting proposition on how to react against this "prosperity theology":

"What can we do about this? Very few, if any of us, will be able to have personal contact with someone like T.D. Jakes or Joel Osteen. And most boycotts don't work. But why not write a letter or try to meet with the manager of your local Christian bookstore if they sell books like this, seeking to persuade them that selling books like this is a disservice to the body of Christ? It would be a good way to practice being an ambassador of Christ, it would seek to serve the church, and it's something that might actually make a difference."

Samurai - FPC Retreat 2006 Video

John Frame's Warning Against Laziness

When I first got into Reformed theology, I thought that everything the popular and modern Calvinist did was "right", especially in relationship to church activities such as expository preaching, hymns, and worship service style, and if a church did not function like a "reformed" church, they were in "sin". Today, I still value and love the old hymns, and I still believe the best way to preach is expository, but I just don't know if the "Reformed" way is the only "right" way to do things at church. So what has caused me to change my view? Probably the greatest influence in changing my view has been a book by John Frame entitled, "The Doctrine of the Knowledge of God", this book simply humbled me, as I thought I knew what was the "right" way to handle and apply scripture to church and life.

Here's are a few quotes from John Frame's article "The Burden of Change: A Warning Against Laziness and Shortcuts" which will give you a flavor of John Frame's view of how Christians should think about Scripture and tradition in relationship to our present time.

1. Applying Scripture in the Present

Historical change is an important part of our ethical situation. As we apply the law of God, we must understand how it applies to each situation that comes before us. That work never ends. We may not assume that the Reformers or the Puritans, for example, finished the task, no matter how great our respect for these great ministers of the Word. The Puritans did not have to evaluate nuclear warfare, genetic engineering, modern science, or the “new age” from Scripture; but we cannot avoid those tasks in our own time.

2. The Danger of Unhealthy Traditionalism

For example, it is not scriptural to approach ethics with a mere traditionalism, a desire merely to emulate the Christianity of a past age. Whether or not we believe that past ages were “better” than this one, our mandate is not to repristinate or recreate a past situation; it is to apply the scriptures to the situation of today. I fear that some churches seek to be mere museum pieces: historical artifacts where people can go to hear old-fashioned talk and experience older forms of church life; spiritual versions of Colonial Williamsburg. On the contrary, Christian worship is to be contemporary, because it must be intelligible (1 Cor. 14), and the church’s preaching must adapt (insofar as Scripture permits) to the language and habits of the target population (1 Cor. 9).

3. Unnecessary Labels

The debate is confused, of course, by words like “conservative,” which are applied both to defenders of scriptural principle and to those who merely defend past ways of doing things without scriptural justification. But defending authentic Biblical principle is one thing; defending the continuance of past applications into our own time is something very different. Both shortcutters and critics of shortcutters need to be more aware of this distinction.

4. Danger of Selfishness

But what masquerades as a battle for Biblical principle is often at bottom a mere rationalization of selfish impulses, a desire to stay comfortable, to avoid having to change familiar patterns. Often, however, Scripture itself is on the side of change! 1 Corinthians 9 is an important text in this respect. Paul was willing to be a Jew among the Jews, a Gentile among the Gentiles, that some might be saved. He did not seek his own comfort, even his own rights. Indeed, he allowed his body to be buffeted, lest while preaching to others he himself should be a castaway. He tried "to please everybody in every way. For I am not seeking my own good, but the good of many, that they might be saved" (1 Cor. 10:33). And note: Immediately after this verse, he urges, “Follow my example, as I follow the example of Christ” (11:1).

This means that in our evangelistic methodology, indeed in our worship (for that too has an evangelistic element, 14:24f), our goal must not be to please ourselves, but to bend and stretch, to accept discomfort and the trauma of change, in order to speak the Christian Faith into the contemporary world

Got Plans This Weekend?

Reformed Gangstas Rap

Reformed Gangstas Rap


HT: Sacred Journey

USA Basketball and Desiring God

It's 5 am and I just watched the USA basketball loose to Greece, so I am very depressed. But the good news is that Desiring God has unleashed it's new and improved website. You can even get the new weekly sermons on video!!!!!!!!!!

Mark Seifrid: Tolerance in Justification

In Mark Seifrid’s [1] article, “Luther, Melanchton and Paul on the Question of Imputation” [2], he wishes for more tolerance in the divergent opinions in relationship to justification, in particular those who would like to broaden it to include the transformative aspect of God’s divine grace. He argues for this by discussing Luther and Melanchton historical dispute in regards to justification.

Seifrid describes Melanchton view of justification in the period between 1530 and 1534 as somewhat confusing by which he is able to describe justification as a “being made righteous” (transformative) as well as a “being pronounced righteous” (declarative), but later his view appears to change to a “purely forensic terms over against his earlier writings” [3]

Seifrid describes Luther view of justification as both forensic and transformative, by which “the mercy of God effects a “perfect righteousness “which “swallows up wrath, sin, and death”, thus producing a new reality.” [4] This is not to say that Luther believed that justification is grounded by “good works”, but that justification is “no mere declaration, but rather an effective word of God” [5], creating a new creation.

It appears Seifrid attributes Melanchton’s turn from justification being partial “transformative” to strictly “forensic” and his difficulties in understanding Luther’s “transformative” view of justification are due to the radically different perspectives by which they started from. "Melanchton takes the human being as his starting-point, and thinks of justification in terms of human qualities and response. It is surely for this reason that he has such great difficulty to understanding Luther, who views justification first and foremost in terms of the Gospel, the word of God, which, apart from any contribution from the fallen human being, brings the new creature into existence, in whom faith and all its work are present.” [6]

Seifird writes that even though Luther and Melanchton differ in their view of justification, they were tolerant of each other. He writes: “Surely the outcome of their debate is instructive for us. Although they maintained their differences, Luther and Melanchton accepted one another’s teaching on justification…Don’t the Reformers, therefore, set a precedent for us to follow? Isn’t it sufficient to agree that God’s justifying work in Christ is a forensic act, by which in the Word and faith we are granted an alien, extrinsic righteousness, which is final and unconditioned? On this point, I would very much like to woo all parties to the various disputes on justification.” [7]

[1] New Testament Professor at Southern Seminary

[2] Article found in the book, “What’s at Stake in the Current Debates Justification” pg. 137-152

[3] pg. 142

[4] pg. 141

[5] pg. 145

[6] pg. 143

[7] pg. 150