True Righteousness
Q: What's the difference between the righteousness by faith and the righteousness by works?
A: One works and the other doesn't (pun intended).
Q: What's the difference between the righteousness by faith and the righteousness by works?
A: One works and the other doesn't (pun intended).
Posted by Tim Bertolet at 10:26 PM 0 comments
Labels: Justifcation by Faith, Pauline Theology
We will forgive the fact that this video involves people from that other fandom that we don't like to mention:
Posted by Tim Bertolet at 9:00 AM 0 comments
Labels: Humor
There you have it, a neat bow on a frightening package – Old Testament law, presidential politics, opposition to abortion, and terrorism, all signifying the conservative movement. And liberals think Rush Limbaugh and Glen Beck simplify the Obama administration. Granted, these radio personalities have a larger audience than Harper’s, the Nation, and the History News Network. But Limbaugh and Beck don’t claim to be scholars, and their listeners don’t claim to be experts about politics, religion, or history. If Susan Jacoby really wants to claim that conservatism has dumbed-down American culture, she may want to hold up a mirror to her reasonable and smart friends who can’t tell the difference between picketing an abortion clinic and flying a 737 into a skyscraper.
But the point of this kvetch is not to weigh the brain mass of conservatives and liberals but to bring up a subject that religious historians should be teaching to the rest of the American population from their lecterns, articles, books, and blogs – it is that the Religious Right is nothing new in U.S. history and that scaring citizens with the apparently bizarre proposals of Christian conservatives is bad scholarship. Prior to the Religious Right, Protestants, whether liberal or fundamentalist, concocted various schemes to preserve the United States as a Christian (read: Protestant) nation, from the Civil War, to Prohibition, to the civil religion of the Cold War. During that time, Protestants had access to all sorts of presidents, even the ones who had their finger poised on the button to drop “the bomb.” John Foster Dulles may have mingled with a tonier set than Carl McIntire (though Dulles certainly did not wear a better suit), but his anti-communism and God-and-country outlook were not substantially different from fundamentalist anti-Communists like McIntire.
What this historical perspective means is that the Religious Right is simply in continuity with a swath of American Protestantism that many religious historians regard not as extremist but as mainstream, tolerant, and respectable. Granted, the Religious Right had the bad timing to show up after many Protestants had capitulated to some sort of secular America, and they did not always show an awareness of how America had changed not just religiously but demographically after the 1960s. (This was actually the point of the Religious Right’s complaints – they didn’t like what the nation was becoming. Since when is complaining so scary or unAmerican?) But to portray people who differ little from previous generations of Americans as those who nurture terrorist ideas and actions is to show a real ignorance of the field in which you are supposed to be an expert.
This may be an odd point coming from a writer who regularly chastises the Religious Right. I have not changed my assessment of evangelical politics. I think it is flawed theologically and politically. But I sleep relatively well each night, despite my criticisms, because I know born-again Protestants, however mad they may be at me, believe in an important piece of Moses’ law – namely, the sixth (as Protestants count them) commandment. (Emphasis mine)
Posted by Tim Bertolet at 9:18 AM 0 comments
Labels: Christian Living, Politics, Ten Commandments
"1 Corinthians 10:6 6 Now these things happened as examples for us, so that we would not crave evil things as they also craved.Consider Hebrews 11--before trotting out the faith of OT heroes, we read: Hebrews 11:2 2 For by it [faith] the men of old gained approval.
1 Corinthians 10:11 11 Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come."
Hebrews 11:39-40 39 And all these, having gained approval through their faith, did not receive what was promised, 40 because God had provided something better for us, so that apart from us they would not be made perfect.But we are also given this charge based upon the example and illustration we have from the saints:
Hebrews 12:1 NAU Hebrews 12:1 Therefore, since we have so great a cloud of witnesses surrounding us, let us also lay aside every encumbrance and the sin which so easily entangles us, and let us run with endurance the race that is set before us,Character studies on Scripture are important and vital. They instruct, illustrate and rebuke. Do not shun Scripture examples. Heed the emphasis in Reformed preaching but don't through out the baby with the bathwater.
"1 Corinthians 10:11 11 Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come."What most lose site of today in using the Scriptural characters as examples, is the location of them versus the location of us in redemptive history. I have found that the more I meditate on this clause ("upon whom the end of the ages have come") when pondering a Biblical character example (or counter-example) the more I am guarded from a 1:1 moralism in my application of the Biblical text. Reformed teachers are right both doctrinally and practically to warn against using the Bible as mere moral example without gospel power.
Posted by Tim Bertolet at 6:00 AM 0 comments
Labels: Christian Living, Ministry, On Preaching
The subject under discourse between 318 and 381 were not, as has sometimes been alleged, those raised by Greek theology or philosophy and such as could only have been raised by people thinking in Greek terms. It was not simply a quarrel about Greek ideas. In the fourth century there came to a head a crises... which was not created by either Arius or Athanasius. It was the problem of how to reconcile two factors which were part of the very fabric of Christianity: monotheism, and the worship of Jesus as divine. Neither of these factors specifically connected with Greek philosophy or thought; both arise directly from the earliest tradition. Indeed, as will, it is hoped, be shown in this book, it was only by overcoming some tendencies in Greek philosophy which offered too easy an answer to the problem that a solution was reached. (The Search for the Christian Doctrine of God: The Arian Controversy 318-381 p.xx-xxi)
Greek philosophy could readily accept monotheism which included an hierarchically graded God and could easily afford a qualified divinity to the Son. Neither was in the end accepted by the Church. But it would be absurd to deny that discussion and dispute between 318 and 381 were conducted largely in terms of Greek philosophy. The reason for this was, paradoxically, because the dispute was about the interpretation of the Bible. The theologians of the Christian church were slowly driven to a realization that the deepest questions which face Christianity cannot be answered in purely Biblical language, because the questions are about the meaning of biblical language itself. (ibid, xxi).

Posted by Tim Bertolet at 9:00 PM 0 comments
Labels: Athanasius, Biblical Studies, Christology, Church Fathers, Church History, Mythbusters, New Testament, Nicene Creed, Theology
I read Horton's book and found it to be very helpful. Frame's review, not so much. I will need to read Frame's review with a fine tooth comb but Frame seems entirely overblow. So for example, Frame complains Horton doesn't balance his view but when Horton does clarify with balance Frame lays these quotes out as unclear or contradictory. For someone who doesn't like Machen's warrior children, Frame seems to have an axe to grind.Let me just say, that their can be a spiritual deadness in circles that focus on doctrine. This is analogous to the Ephesian church in Revelation 2:1-7. They are commended for their purity, particularly in hating the Nicolaitians. The put to the test (doctrine test?) those who call themselves apostles. The sniffed out the false ones--and yet they had lost a 'first love' sense of Christ. I have encounter individuals who have felt the weight of doctrinaire approaches and which sucked the air out of their love for Christ. We all want true doctrine to ignite passion and zeal for the Lord--zeal with knowledge. This is the heart of Augustine, the Reformers and Christians like Jonathan Edwards. We should rightly have an impassioned love for Christ. And yet, the pendulum can swing to far the other way, into Romanticism--as noted by Horton. But here's the problem, when someone critiques one end of the spectrum (as Horton does), I think can be a false charge to accuse them 'but you didn't point out the other end of the spectrum (as I think Frame does). Would be say to Paul in writing to the Galatians: "but Paul you didn't rail on the licentious libertarian" or Paul writing to the Corinthians: "you didn't warn against legalism". Paul's arguments serve as part of a polemic that is good and true--and I would argue Horton 's arguments do the same.
From pastoral experience, I can agree with Frame that sometimes in our people the subjective isn't bad and people are well meaning--and I think Horton's new book brings some balance here. But also from pastoral experience I think their is a focus on subjective can be unhealthy. So for example, when someone tells you your preaching is not applicational unless you give them something to go and do. I think Frame is unrealistic of the dangers that Horton rightly points to.
Another example, Frame is critical of Horton's critique of Olson as if Olson isn't an issue but I have encountered Christians who think he is helpful, encouraging and a nice preacher to listen too.Let me give another example. I was once at popular youth rally for my small evangelical denomination. At the event, there was something that passed itself as preaching/teaching. I succinctly remember a message where young people were called to believe in Jesus. But the message was entirely devoid of the cross, the work of Christ, as our reason and motivation for repentance. The young people were basically challenged to commit to God. Many of the young people felt a connection with the speaker because he spoke to their hurts and needs--as you can imagine can be quite serious in a diverse group. He was right to address their hurts. But on the real solution he was rather vacuous. Never in my life had I witness so prime an opportunity to share the sufficiency of Christ and power of the gospel left by the wayside. Not only was it not emphasized--the whole cross was missed. I left asking "what Jesus did they come to". They were told God could be their buddy--but not told why and how. There was no mention, even in a non-technical way, of reconciliation.
One more thing, I think Frame is too tough on Horton's law/gospel. Unless he's aware of something I am not, Horton would hold to a 3rd use of the law. BUT Horton's point is too many preachers too many people use law without a proper gospel orientation. So good right and true imperatives follow indicatives. But our tendency is to just give imperatives. Horton even says once we have the gospel "Now the law can guide and direct us, no longer out of fear of judgment, but out of genuine thanksgiving for God's grace." (156)
Frame is entirely unfair on Horton's view of "practical preaching". Horton is clear that it isn't bad to ask how to deal with your marriage, and scripture does bring this wisdom (146). Horton's focus though is right. While preaching through Hosea I've had people say "I'm too focused on condemnation" even though I talked about what idolatry looks like in our day (application) and I had others saying "I've never heard the gospel so powerfully from the OT" --I still seen the attitude that Horton confronts: it's not application without tips for happy living. Frame seems at points to think it doesn't exist in sincere Christians.
I find it ironic that Frame complains that Horton imposes historical issues (Gnostic & Pelagianism) on modern day views and beliefs (I would say Horton makes analogies that yes as a historian can't be overread into situations today) but then Frame imposes 'Lutheran' rather than 'Reformed' categories on Horton.It is always a good reminder that while history can offer analogies and if we don't know history we are doomed to repeat it. As someone who enjoys history and church history, would should remember that historical analogies (Gnostics, Pelagians, Arians, etc.) to today's beliefs do not entail one-to-one correspondence. We should say this without ignoring the reality that heresies long since defeated by sound orthodoxy and Biblical theology do resurface in a sort of mutant form by now today can make credible in roads in new camps. So for example: Socinians and Liberals in their own times denies the aspects of penal substitution in the cross but today its is the heir of evangelicals where this denial is catching root as noble. Analogies are not to be equivocation but once you have that delicate balance and set some guard rails against ahistoricism, analogies can be, nonetheless, illuminating.
Ok I'm done. Sorry, hope this doesn't come across as a rant. I think Frame's review forces one to think critically and keeps one from pharisaiclly applying Horton's critique to ever well meaning Christian in our day.If one uses Horton in this way it is hardly Horton's fault. Truly grasping the concepts of the book should sufficiently guard against such nonsense. It is true that being more gospel-centered shouldn't become a badge of pride, even when it is a sober warning we must heed. Over at the new Evangel blog, James Wilson points out the danger of a 'Gospel Centralityolatry'--the idol that I make the gospel more centered than you (see also here). We should be cautious: "We’ve created a sub-culture of language and jargon that makes us unique, and if people describe things in a different vernacular we hold them in suspicion." Don't let 'Gospel-Centeredness' become a new legalism.
Posted by Tim Bertolet at 8:05 PM 0 comments
Labels: Article Review, Blog-dom of Men, Book Review, Christian Living, Ministry, On Preaching
Here's a quote from John Stott:
"If today's young people are looking for the right things (meaning, love, reality), they are looking for them in the wrong places. The first place they should be able to turn to is the one they normally ignore, the church. For too often what they see in the church is not a new society which embodies their ideals but another version of the old society which they have renounced.
No comment could be more hurtful to the Christian than the words "But you are no different from anybody else." For the essential theme of the whole Bible from beginning to end is that God's historical purpose is to call out a people for himself. This people is a "holy" people, set apart from the world to belong to him and to obey him; its vocation is to be true to its identity, that is, to be "holy" or "different" in all its outlook and behavior.
All this is essential background to the Sermon on the Mount. It describes what human life and human community look like when they come under the gracious rule of God. And what do they look like? Different. (John Stott's The Beatitudes: Developing Spiritual Character p.5-6).
Posted by Tim Bertolet at 3:56 PM 0 comments
Labels: Beatitudes, Kingdom of God, Matthew, New Testament, Quotable Quotes

This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 Unported License.
The distance between God and the creature is so great, that although reasonable creatures do owe obedience unto him as their Creator, yet they could never have any fruition of him, as their blessedness and reward, but by some voluntary condescension on God's part, which he hath been pleased to express by way of covenant
© Blogger template 'Tranquility' by Ourblogtemplates.com 2008
Back to TOP