Reformed Churchmen

We are Confessional Calvinists and a Prayer Book Church-people. In 2012, we remembered the 350th anniversary of the 1662 Book of Common Prayer; also, we remembered the 450th anniversary of John Jewel's sober, scholarly, and Reformed "An Apology of the Church of England." In 2013, we remembered the publication of the "Heidelberg Catechism" and the influence of Reformed theologians in England, including Heinrich Bullinger's Decades. For 2014: Tyndale's NT translation. For 2015, John Roger, Rowland Taylor and Bishop John Hooper's martyrdom, burned at the stakes. Books of the month. December 2014: Alan Jacob's "Book of Common Prayer" at: http://www.amazon.com/Book-Common-Prayer-Biography-Religious/dp/0691154813/ref=sr_1_1?ie=UTF8&qid=1417814005&sr=8-1&keywords=jacobs+book+of+common+prayer. January 2015: A.F. Pollard's "Thomas Cranmer and the English Reformation: 1489-1556" at: http://www.amazon.com/Thomas-Cranmer-English-Reformation-1489-1556/dp/1592448658/ref=sr_1_1?ie=UTF8&qid=1420055574&sr=8-1&keywords=A.F.+Pollard+Cranmer. February 2015: Jaspar Ridley's "Thomas Cranmer" at: http://www.amazon.com/Thomas-Cranmer-Jasper-Ridley/dp/0198212879/ref=sr_1_1?ie=UTF8&qid=1422892154&sr=8-1&keywords=jasper+ridley+cranmer&pebp=1422892151110&peasin=198212879

Showing posts with label Liberals. Show all posts
Showing posts with label Liberals. Show all posts

Sunday, July 29, 2012

Ross Douthat, NY Times: "Defining Religious Liberty Downwards"

A tribute to moral and theological
pygmies, illiterates, and American
Dumb Asses.  Calling them
what they are is the beginning
of change.  E.g. the first step
in AA.  Recognizing you are
what you are, or, in this case, that
you are a moral and theological
man-baby.
A few classic lines and takeaways from Douthat:  (1)  "It may seem strange that anyone could look around the pornography-saturated, fertility-challenged, family-breakdown-plagued West and see a society menaced by a repressive puritanism. But it’s clear that this perspective is widely and sincerely held."  (2) "If you want to fine Catholic hospitals for following Catholic teaching, or prevent Jewish parents from circumcising their sons, or ban Chick-fil-A in Boston, then don’t tell religious people that you respect our freedoms. Say what you really think: that the exercise of our religion threatens all that’s good and decent, and that you’re going to use the levers of power to bend us to your will" [emphasis added].
http://www.nytimes.com/2012/07/29/opinion/sunday/douthat-defining-religious-liberty-down.html
Defining Religious Liberty Down

By ROSS DOUTHAT 

THE words “freedom of belief” do not appear in the First Amendment. Nor do the words “freedom of worship.” Instead, the Bill of Rights guarantees Americans something that its authors called “the free exercise” of religion.

It’s a significant choice of words, because it suggests a recognition that religious faith cannot be reduced to a purely private or individual affair. Most religious communities conceive of themselves as peoples or families, and the requirements of most faiths extend well beyond attendance at a sabbath service — encompassing charity and activism, education and missionary efforts, and other “exercises” that any guarantee of religious freedom must protect.

I cannot improve upon the way the first lady of the United States explained this issue, speaking recently to a conference of the African Methodist Episcopal Church. “Our faith journey isn’t just about showing up on Sunday,” Michelle Obama said. “It’s about what we do Monday through Saturday as well ... Jesus didn’t limit his ministry to the four walls of the church. He was out there fighting injustice and speaking truth to power every single day.”

But Mrs. Obama’s words notwithstanding, there seems to be a great deal of confusion about this point in the Western leadership class today.

You can see this confusion at work in the Obama White House’s own Department of Health and Human Services, which created a religious exemption to its mandate requiring employers to pay for contraception, sterilization and the days-after pill that covers only churches, and treats religious hospitals, schools and charities as purely secular operations. The defenders of the H.H.S. mandate note that it protects freedom of worship, which indeed it does. But a genuine free exercise of religion, not so much.

A similar spirit was at work across the Atlantic last month, when a judge in Cologne, Germany, banned circumcision as a violation of a newborn’s human rights. Here again, defenders of the decision insisted that it didn’t trample on any Jew’s or Muslim’s freedom of belief. But of course to be an adult Jew in good standing, as The Washington Post’s Charles Lane pointed out, one must circumcise one’s son at 8 days old. So while the ruling would not technically outlaw Jewish theology or Jewish worship, it would effectively outlaw Judaism itself.

Now we have the great Chick-fil-A imbroglio, in which mayors and an alderman in several American cities threatened to prevent the delicious chicken chain from opening new outlets because its Christian president told an interviewer that he supports “the biblical definition of the family unit.” Their conceit seemed to be that the religious liberties afforded to congregations (no official, to my knowledge, has threatened to close down any Chicago churches) do not extend to religious businessmen. Or alternatively, it was that while a businessman may have the right to his private beliefs, the local zoning committee has veto power over how those beliefs are exercised and expressed.

I have described all these incidents as resulting from confusion about what freedom of religion actually entails. But of course every freedom has its limits. We do not allow people to exercise beliefs that require, say, forced marriage or honor killing. You can believe in the gods of 15th-century Mesoamerica, but neither Chicago values nor American ones permit the use of Aztec sacrificial altars on the South Side.

To the extent that the H.H.S. mandate, the Cologne ruling and the Chick-fil-A controversy reflect a common logic rather than a shared confusion, then, it’s a logic that regards Western monotheism’s ideas about human sexuality — all that chastity, monogamy, male-female business — as similarly incompatible with basic modern freedoms.

Like a belief that the gods want human sacrifice, these ideas are permissible if held in private. But they cannot be exercised in ways that might deny, say, employer-provided sterilizations to people who really don’t want kids. Nor can they be exercised to deny one’s offspring the kind of sexual gratification that anti-circumcision advocates claim the procedure makes impossible. They certainly cannot be exercised in ways that might make anyone uncomfortable with his or her own sexual choices or identity.

It may seem strange that anyone could look around the pornography-saturated, fertility-challenged, family-breakdown-plagued West and see a society menaced by a repressive puritanism. But it’s clear that this perspective is widely and sincerely held.

It would be refreshing, though, if it were expressed honestly, without the “of course we respect religious freedom” facade.

If you want to fine Catholic hospitals for following Catholic teaching, or prevent Jewish parents from circumcising their sons, or ban Chick-fil-A in Boston, then don’t tell religious people that you respect our freedoms. Say what you really think: that the exercise of our religion threatens all that’s good and decent, and that you’re going to use the levers of power to bend us to your will.

There, didn’t that feel better? Now we can get on with the fight. 

Sunday, July 10, 2011

Blistering Satire on Katharine Jefferts Schori

http://www.virtueonline.org/portal/modules/news/article.php?storyid=14608

Katharine Jefferts Schori: A fearless woman of firsts...really
News Analysis

By David W. Virtue
www.virtueonline.org
July 7, 2011

The headline in the Anglican Journal of Canada screamed, "A fearless woman of firsts...the 26th Presiding Bishop of the Episcopal Church is an expert in forging relationships-even with those who disagree."

After I had picked myself up off the floor, groped my way towards the ice box in the vain hope of finding something stronger than tonic with a wedge of lime, I sat back to read the execrable rubbish that included these lines, "She is a prophetic and courageous voice; her ministry has always been about complete inclusivity." Or this; "During her tenure as bishop of Nevada, Jefferts Schori displayed the same commitment to inclusiveness as she does as Primate. Her leadership was never top-down but rather characterized as "collaborative," "inclusive" and "a servant leadership that invites all to bring their gifts to the mission of the church." "As a scientist she understands complex connections." At this point I threw up.

"Wife, my love," I cried, "a bucket of ice tea, lace it with anything you can find and hold the ice."

My dog cocked her head, walked across the kitchen floor, lay down and licked my toes.

Visions of Archbishop Robert Duncan and all the ACNA bishops swept before my eyes; visions of Chuck Murphy and AMiA, of bishops Martyn Minns and John Guernsey and empty chairs in Dublin, of countless lawsuits, and the bald pederast Brother Bede Parry of the diocese of Nevada being inducted into TEC's Hall of Infamy. The future of SC Bishop Mark Lawrence hauled up on faux charges that he is trying to take his diocese out of TEC floated in and out of my consciousness. I passed out.

When I came to, I found a needle in my arm and an EMT guy asking me where the pain was.

"All over, I said.

"Can you be more specific, sir?"

"I feel the pain of exclusion in my groin, my head lacks inclusivity, all my body parts seem to be floating in a sea of diversity and I have been looking for Sufi the Rumi and couldn't find him...."

"Sir, how long have you been having these...ah pains?"

"For years, but lately they seem to have gotten a lot worse. I was reading this article in a Canadian Anglican publication about our dear Presiding Bishop and visions of the president of North Korea floated before my eyes. I think they refer to him as Dear Leader or Supreme Leader, well anyway, when his name ended in il (Kim Jong), I knew I was on the right track.

"This magazine said she had 'sang-froid' and that she 'does not care for biographical questions.' I wonder why?"

My mind floated to Wikipedia and all the important stuff about her theological education being erased. I started to hyperventilate. The EMT guy handed me a paper bag and told me to blow into it.

".... She said she specialized in 'zoogeography which tracks the distribution of species...' I guess that is why she is so good at tracking orthodox bishops and throwing them out of TEC."

"I wouldn't know, sir."

"Then she said she had been studying cephalopods...I thought it was a praying mantis or something, but then she said it was about squid and octopus and suddenly a jet of ink hit me right between the eyes..."

"I think you were hallucinating sir, we found no ink on your body."

"She said she wants young baptized people to be involved in MDGs... but the young are not coming into Episcopal churches. Their parents are barely coming any more..."

"What's an MDG, sir?"

"Mad Dog Government spending...I think."

The article said she "championed inclusiveness..."

"Why is that a problem sir?"

"Well most of the the orthodox and faithful believing Episcopalians have left the church because they won't conform to her idea of what the church is or should be. They felt unincluded or at least that their point of view was not included..."

"That's very unfortunate, sir...I notice that your breathing seems to be returning to normal."

"This week we learned she allowed a Roman Catholic priest into the Episcopal Church when she was Bishop of Nevada allegedly knowing he was pederast..."

"Oh my god. That's awful, sir."

"Now we know why she won't get rid of PA Bishop Charles Bennison."

"Who's he?"

"It's a long story. I won't bore you. Just when we thought things couldn't get any worse a church committee gave her extraordinary powers to override local bishops. That's a bit like giving Pompeii to Nero knowing how it would all turn out."

"Shocking, sir."

"Worst of all, I don't think anybody likes me anymore."

"Really. Perhaps a therapist might help, sir."

"I tried that, but the Episcopal lesbian shrink said I was beyond hope."

END

Thursday, December 23, 2010

Creedal Christian: Barna Group Highlights Six Megathemes of American Church Life

The six megathemes noted below by Creedal Christian are significant and serious.

Creedal Christian: Barna Group Highlights Six Megathemes of American Church Life

Barna Group Highlights Six Megathemes of American Church Life

In an article published by The Barna Group on December 13, 2010 entitled "Six Megathemes Emerge from Barna Group Research in 2010," we get "a time-lapse portrayal of how the religious environment in the U.S. is morphing into something new." Here are the six megathemes which the article explores in greater detail:


1. The Christian Church is becoming less theologically literate.
2. Christians are becoming more ingrown and less outreach-oriented.
3. Growing numbers of people are less interested in spiritual principles and more desirous of learning pragmatic solutions for life.
4. Among Christians, interest in participating in community action is escalating.
5. The postmodern insistence on tolerance is winning over the Christian Church.
6. The influence of Christianity on culture and individual lives is largely invisible.

Here are a few snippets I found particularly noteworthy (and troubling):

"What used to be basic, universally-known truths about Christianity are now unknown mysteries to a large and growing share of Americans--especially young adults. ... The theological free-for-all that is encroaching in Protestant churches nationwide suggests the coming decade will be a time of unparalleled theological diversity and inconsistency."

"As young adults have children, the prospect of them seeking a Christian church is diminishing--especially given the absence of faith talk in their conversations with the people they most trust."

"Practical to a fault, Americans consider survival in the present to be much more significant than eternal security and spiritual possibilities. Because we continue to separate our spirituality from other dimensions of life through compartmentalization, a relatively superficial approach to faith has become a central means of optimizing our life experience."

"Our biblical illiteracy and lack of spiritual confidence has caused Americans to avoid making discerning choices for fear of being labeled judgmental. The result is a Church that has become tolerant of a vast array of morally and spiritually dubious behaviors and philosophies. This increased leniency is made possible by the very limited accountability that occurs within the body of Christ. There are fewer and fewer issues that Christians believe churches should be dogmatic about. The idea of love has been redefined to mean the absence of conflict and confrontation, as if there are no moral absolutes that are worth fighting for. That may not be surprising in a Church in which a minority believes there are moral absolutes dictated by the scriptures."

"American culture is driven by the snap judgments and decisions that people make amidst busy schedules and incomplete information. With little time or energy available for or devoted to research and reflection, it is people’s observations of the integration of a believer’s faith into how he/she responds to life’s opportunities and challenges that most substantially shape people’s impressions of and interest in Christianity."

Read it all.

I shared this article with one of my clergy colleagues who responded: "Barna has done us an enormous service. We simply have to improve our teaching or we won't have a church to lead."

Sunday, November 14, 2010

CHRISTIANITY AND LIBERALISM BY J. GRESHAM MACHEN : Apprising Ministries

CHRISTIANITY AND LIBERALISM BY J. GRESHAM MACHEN : Apprising Ministries

Old liberalism taught:

1. A sentimental religion (p. xi); Christianity is life, not doctrine (pp. 17, 38-39).
2. That doctrines are unimportant (pp. 5-6, 16-24, 43, 47) and experience, not truth, is what matters (p. xiv). Yet liberalism uses evangelical terminology which makes it all the more dangerous.
3. That tolerance is more important than truth (pp. 15, 40-45).
4. That we should not seek to know God but to feel Him (p. 47).
5. The fatherhood of God and brotherhood of man (pp. 51-55).
6. That sin is not our great problem (pp. 55-58).
7. Paganism (the enjoyment of life) as a substitute for Christianity (p. 56).
8. That the Bible is a musty record—authority rests in the individual and in pragmatism (pp. 60, 66-67).
9. That we are to follow the example of Jesus, not be concerned with His redeeming work (pp. 70, 82)
10. That the resurrection was not historical but amounts to Christ’s influence through us (p. 92).
11. That the Christian doctrine of salvation is to be criticized because it is narrow and exclusive (pp. 104-104), absurd (p. 106), and presents a cold, cruel and unloving view of God (pp. 109-111).
12. Enslavement to law and works by minimizing grace (p. 121).
13. That the betterment of the earth is the church’s agenda (pp. 125-134).

Friday, November 5, 2010

Liberalism, Fundamentalism, Machen, Princeton Seminary and Conservative Christendom by the Anglican Churchman, Lee Gatiss, Part One


http://www.theologian.org.uk/churchhistory/01FundamentalistsModernistsandModerates.mp3
Liberalism, Fundamentalism, Machen, Princeton Seminary and Conservative Christendom by Lee Gatiss. We retitled it.

Christianity and the Tolerance of Liberalism


"In three talks Lee Gatiss looks at the crisis which hit American Presbyterianism in the 1920s and 30s. The conservative hero of that struggle was J. Gresham Machen, whose Christianity and Liberalism remains a classic.

What does Machen's battle with liberalism have to teach us today in a church still ravaged by liberalism and those who tolerate it? Was everything Machen did in response worth emulating?"

For the audio links, see:
Christianity and the Tolerance of Liberalism

Tuesday, August 3, 2010

The American Spectator : Killing a Church


The American Spectator : Killing a Church

Killing a Church
By Mark Tooley on 8.3.10 @ 6:06AM

Mortal Follies: Episcopalians and the Crisis of Mainline Christianity
by William Murchison
(Encounter Books, 288 pages, $25.95)

Virginia's Supreme Court recently ruled against conservative former Episcopal Church congregations trying to keep their property as members of a new theologically orthodox Anglican denomination. Hundreds of local churches across America are agonizing over whether to remain in the old and increasingly heterodox Episcopal Church or depart, potentially losing venerable church properties.

Former Dallas Morning News editor and current syndicated columnist William Murchison remains in the old denomination. He published his book about the Episcopal Church just in time for the denomination's implosively historic 2009 General Convention, which officially sanctioned gay clergy and same-sex unions. Himself a long-time active Episcopalian in the theologically orthodox Diocese of Dallas, and partial to the church's Anglo-Catholic wing, Murchison sagely traces the church's fall from America's most culturally elite church to an increasingly marginal, though still highly entertaining religious sideshow.

The Episcopal Church's current crisis technically began with its 2003 election of openly homosexual Bishop Gene Robinson, igniting growing tensions with the nearly 80 million member Anglican Communion, especially its increasingly dominant and conservative African members. But Murchison traces the church's wrong turn to the 1960s, when Episcopal elites increasingly chose for cultural conformity rather than cultural transformation. Like other Mainline Protestant elites, Episcopalians began to shed "exclusivist" claims about Christianity in favor of pluralism, where every ideology has a voice except for orthodoxy.

Not surprisingly, the rejection of orthodoxy in favor of cultural and political fads, whatever the spiritual consequences, has been disastrous for Episcopalians and all Mainline Protestant denominations, all of which have been losing members since the 1960s, between 25 and 40 percent. Former Presbyterians and Methodists and Lutherans either gave up on organized religion, or they joined evangelical or Catholic churches, or they, more permanently, died (!), leaving few if any descendants, as Mainline Protestants, especially Episcopalians, have notoriously low birth rates. The current Episcopal Presiding Bishop even celebrated this demographic collapse, claiming that Episcopalians were protecting the planet by abstaining from children.

Sixty years ago, Murchison recounts, the first president of the National Council of Churches was an Episcopal bishop whose robust goal was: "a Christian America in a Christian world." Somewhat presciently though, Jewish theologian Will Herberg noted of 1950s spirituality, despite the crowded churches, that it all seemed a "secularized Puritanism, a Puritanism without transcendence, without sense of sin or judgment." Middle class religious complacency gave rise to impatient 1960s radicalism, when socially aroused church elites, following through on the political dreams of early 20th century Social Gospel theorists, began to rebel against church traditions in favor of political revolution.

Notorious, and highly charismatic, California Episcopal Bishop James Pike, who graced the cover of Time magazine, embodied this new restlessness. At the church's 1964 General Convention, he bewailed "outdated, incomprehensible, and nonessential doctrinal statements, traditions, and codes," having seemingly forgotten his own consecration vows to steadfastly resist all "strange and erroneous doctrine." Pike urged a "theological revolution" to make the Gospel "relevant," which entailed junking "myths" of past centuries, like the Virgin Birth and the Trinity, which were "unintelligible." Eventually Pike pushed so hard that heresy charges were formally pressed. But ultimately, the Episcopal Church nervously shrank from ousting Pike for his apostasies. Pike's unprosecuted rebellion foreshadowed expanded chaos for the church, as it succumbed to the surrounding secular culture's demand for personal autonomy, accompanied by moral fragmentation.

Although Pike and his supporters strove for a "relevant" church, their influence helped spiral the Episcopal Church from 3.5 million in the 1960s to barely 2 million today, across 4 decades when the U.S. population increased by 50 percent. The embodiment of this decline was Bishop John Shelby Spong of Newark, whose best selling books deriding the Virgin Mary as a possible prostitute and speculating about St. Paul's sexual preference got him on Phil Donahue. But the years of his progressive leadership, which included the ordination of actively homosexual clergy in defiance of church policy, saw a 40 percent decline of his diocese's membership. "Why Christianity Must Change or Die," was the title of one Spong book. But the form of doctrine-less Episcopalianism attracted only white, upper middle class, highly educated suburban liberals, and not very many of them. In recent years, respective Episcopal clergy have professed to be a Druid, a Muslim and a Buddhist. The first two ultimately left the ministry, and the third was denied election as bishop. But who's to say their bi-faith choices were necessarily wrong?

Unlike other Mainline denominations, some with larger memberships, the Episcopal Church's antics, and decline, gets more media play. Many of America's founders were Episcopalian, after all, and the church, having reached America's shores at Jamestown in 1607, is America's oldest. It has served as America's religious finishing school, often offering refined worship and beautiful buildings even on the frontier, when Methodists and Baptists prayed in more rustic fashion. The Vanderbilts, Astors and Roosevelts were Episcopalian and, by one account in the 1950s, three-quarters of social weddings in the New York Times were Episcopalian. Once derided as the church of Wall Street, and the Republican Party at prayer, Episcopalians since the 1960s have quickly compensated for lost time, pivoting left, and professing to be the voice of the voiceless, even as most members are still wealthy or upper middle class suburban whites.

Murchison argues that Old Money helped define, and unravel, the Episcopal Church. Growth and dynamism require entrepreneurship and risk. But who wants that when you have endowments and beautiful buildings? Provocateurs like Pike and Spong could push far, but there was far too little push back. Why risk the conflict? Meanwhile, comfortable Episcopal elites, ever with a sense of noblesse oblige, embraced the Civil Rights Movement, denouncing segregation in 1955 as "contrary to the mind of Christ." Ten Episcopal bishops joined Martin Luther King Jr. at the Lincoln Memorial in 1963. The Episcopal Church then and now has few black members. But commendable civil rights activism sated a thirst for social change among Episcopalians that led directly into the feminist movement, including the 1970s ordination of women, and ultimately homosexual causes in the 1980s to the present. No longer mostly confined to saving souls, church elites saw themselves as liberating American society from "privilege."

Meanwhile, the church accepted divorced clergy in the early 1970s and easily accommodated the 1973 legalization of abortion. Christian traditions about the priesthood, marriage, and human life were crumbling, as the Episcopal Church struggled to stay apace with secular America, while distancing itself from much of Christianity. Fresh from the Civil Rights movement, the church professed to be social justice minded. But it was silent, if not actively complicit, in the break-down of family structure, with the disastrous impact upon children, especially among the poor, including inner city blacks, for whom fathers married to mothers was becoming an oddity.

In attempting to elevate the poor and racial minorities, the Episcopal Church, like other social organs of liberalism, unintentionally but actively contributed to their further social impoverishment. Likewise, in its 40 year pursuit of "diversity" and pluralism, Episcopalianism is now succumbing to uniformity. The last General Convention insisted that all Episcopalians shall oppose Defense of Marriage laws, seemingly without regard to personal conscience.

Murchison laments this long and tragic decline of a once great church body. He offers no specific solutions for recovery except reliance on the Holy Spirit and historic Christianity's mystical doctrines, which no Episcopal prelate can ever truly override. About 100,000 mostly former Episcopalians have formed the new Anglican Church in North America, which, while not yet recognized by the Archbishop of Canterbury, is recognized by most global Anglican archbishops. And at last year's Episcopal General Convention, at least two dozen bishops responded to the votes for gay clergy and same-sex unions by affirming their own continued fidelity to the historic faith and the global Anglican Communion.

So in parts of what used to the great Episcopal Church in America, there are embers of renewal, even while most of the old temple collapses, with most of its attending priests apparently not even noticing. Murchison, whose own conservative diocese is so far remaining in the Episcopal Church, tells the story well, with some sadness, but also hope. Anglicans both inside and outside the Episcopal Church will appreciate his account.

Mark Tooley is president of the Institute on Religion and Democracy in Washington, D.C. and author of Taking Back the United Methodist Church.

Sunday, March 21, 2010

John MacArthur’s work “Charismatic Chaos," Mystics, Pentecostalists, Liberals and Emergents, 21-4-


http://www.facebook.com/topic.php?topic=16130&post=95077&uid=308173344359#post95077

We would add that these phenomena afflict in different ways: (AMiA), mainline liberalism (without the Pentecostalism), and Emergents. Some miscellaneous notes.

1. John MacArthur’s work “Charismatic Chaos” (Grand Rapids, MI: Zondervan Publishing House, 1992), 21-40.

2. There are a number of unifying elements in Pentecostalism and charismaticism. Here's two unifiers (among others) (1) A post-salvation experience of baptism in the Holy Spirit. (2) Speaking in what they call “tongues,” more accurately described as modern day gibberish. This is debunked elsewhere.

3. Various questions present themselves to non-Montanist (non-Pentecostalist) Christians: Am I a second-class Christian? Why didn’t I get the gift of tongues (=gibberish)? Why no signs and wonders in my life? Why haven’t I heard “audible voices?” Or, like many of them, space trips to heaven?

4. This is not unique to non-Montanists. The same questions occur to many Montanists (=Pentecostals) who feel enormous pressure to “be spiritual,.” "to be Spirit-filled" or show other manifestations. We have testimonies on file to that end. They experience the impulse to exaggeration and even falsification.

5. Dr. MacArthur lists several bizarre reports from charismatics and their visits to heaven: Percy Collett, Dudley Danielson, Marvin Ford, Roberts Liardon, Aline Baxley, and Richard Eby. Pat Robertson’s 700 Club has been one conduit.

6. “Mysticism is a system of belief that attempts to perceive spiritual reality apart from objective, verifiable facts,” 35. Truth is received through intuition, feelings and internal senses. This appears to be governing principle for Montanists. Here, the Montanists are on the same page with Romanism. Both subvert the classical Christian position of Scripture as the governor of truth. Observe we did not say “may subvert” but, in fact, does subvert Scriptures as God’s means of Self-disclosure.

7. MacArthur gives us an historical review of Charles Parham’s Bethel Bible College wherein 30 students sought the “gift of tongues” in 1901. Also, Parham believed they were “foreign tongues” with a recognizable syntax, grammar, vocabulary and message. Several reportedly experienced this. Yet, later verification would require lexical and doctrinal adjustment--make it up as you go--of “foreign tongues” to mean an “heavenly language” (gibberish). No one raised the question as to demonic invasion and corruption. Given the adherence to mysticism and anti-intellectualism, correction makes Montanism difficult if not impossible for its devotees.

8. Pentecostalism often gets free passes. 1) Intimidation: the Pharisee trump card is played by its defenders. Other trump cards are: Divisive, Unloving, and Judgmental. 2) Cowardice in radio, TV, and magazine networks. 3) Cowardice by Pastors and national leaders. 3) The same dynamics (minus modern technology) were evident in the Arian developments of the fourth century vis a vis 8.1. Even Constantine the Great thought Athanasius was being divisive, judgmental and unloving. 4) There can be no peace and no truces with Pentecostalism.

9. Part One, 13-20, is found at the blog or Facebook at, respectively:

http://reformationanglicanism.blogspot.com/2010/03/john-macarthur-charismatic-chaos-grand.html

http://www.facebook.com/board.php?uid=308173344359&f=2#!/topic.php?uid=308173344359&topic=15932

Friday, March 19, 2010

Schaff’s “History of the Christian Church, Vol.1,” Church History & TBN, Pentecostals, Liberals, Church Growthers, Evangelicals, 19-53


http://www.facebook.com/topic.php?topic=16097&post=94956&uid=308173344359#post94956

Schaff’s “History of the Christian Church, Vol.1,” the uses and practices of church history and miscellaneous after-thoughts (Peabody, MA: Hendrickson, 1996), 19-53.

2. TBN, Pentecostals, Arminians, Liberals, Emergents, and Contemporary Evangelicals. Do they have or appreciate history? Will you find it on TBN? What about Confessions, liturgies, hymns, and the great writers of the past?

3. We argued that history is important to the practitioner of systematic theology at:
http://reformationanglicanism.blogspot.com/2010/03/hodges-systematic-theology-and-tbn.html

We quote: “There are some technicalities in this. Just a brief comment on this. Systematic Theology requires the practitioner to be an exegete (hence, studied in the original languages), a Biblical Theologian (studying the development of doctrines within the Bible itself, as the “acorn” of revelation grows to “an oak tree“), an Historian (of the church and doctrinal developments) and a Practical Theologian.”

3. As a Reformed historian and thelogian, Dr. Clark argues for the reconnection of Reformed Churches to their Confessions, historians and theologians. See: http://reformationanglicanism.blogspot.com/2010/03/dr-r-scott-clarks-recovery-reformed.html. This clearly needs wide expansion.

4. Christ’s Church under the new covenant administration withstood the destruction of Jerusalem (66-70 AD), the dissolution of the Roman Empire, barbarian invasions, Muslim conquests, corruptions within by numerous heresies (like our time), Papal tyranny, revolutions, and all manner of attacks. “Church History” is the “best commentator of Christianity itself, under all its aspects and in all its bearings.”

5. Church History is useful to Theologians, Pastors and Churchmen as a key to understanding the present and as a guide to an informed future. “The present is the fruit of the past, and the germ of the future.” If one does not learn from history, one is bound to repeat its mistakes, e.g. Pentecostalism as a re-manifestation of Marcionism, Montanism, Gnosticism, Sabellianism, Modalism, and Arianism. If you understood those historical heresies, you'll begin to understand TBN.

6. Church History is full of doctrine, teaching, correction, reproof, encouragement, counsel, and consolation.

7. Hebrews 11 is a “hall of fame” of great men and women of conquering faith---their lives, aspirations, consolations, desperations and victories.

8. The Church Historian must master his sources in primary and secondary sources, including the languages to read those sources. (Greek, Latin, Hebrew, French, and German).

9. The Church Historian must edit, arrange, and compose his work. Schaff says, “Brevity is a virtue in the historian, unless it makes him obscure and enigmatic.” He must be readable, interesting and conversational. It must be accessible to a layman. This cannot be stressed too strongly.

10. Apostolic Church: Matthew, Mark, Luke, and John.

11. Greek Historians: Eusebius, Socrates, Sozomen, Theodoret, Theodorus, Evagrius, Nicephorus Callisti.

12. Roman Church: Cassiodorus, Gregory of Tours, Venerable Bede, Paulus Diaconus, Adam of Bremen, Anastasius, Laurentius Valla, Nicolaus Cusa, Baronius, and others.

13. German Romanist Historians: Leopold von Stolberg, Keterkap, Hefele, Gfrorer, and Dollinger. Of the latter, an opponent of Papal infallibility at Vatican One, it was said: “He knows too much of church history to believe in the infallibility of the Pope.”

14. Protestant Church Historians: Schaff, von Ranke, the Parker Society series of English Reformers, Matthias Lacius, J.H. Hottinger, Frederick Spanheim, Gottfried Arnold, J.L. Mosheim, H.P. Henke, August Neander, J.C.L. Giesler, F.C. Baur, Rudolph Hagenbach, Adolph von Harnack, Merle D’Aubigne, Ernest Renan, James Roberton, Charles Hardwick, Archbishop Trench, Dean Milman of St. Paul’s, Archdeacon Farrar of Westminster, Dean Stanley of Westminster Abbey, Henry Smith of Union, and W.G.T. Shedd.

15. TBN, Pentecostals, Arminians, Liberals, Emergents, and Contemporary Evangelicals. Do they have or appreciate history? Will you find it on TBN? What about Confessions, liturgies, hymns, and the great writers of the past?

16. We realize working fathers and mothers changing diapers do not have time for research and reading. However, for TBN with its resources? What excuses might be offered? Or Christian radio? The real truth is that TBN is full of panderers, profiteers, and pimps rather than teachers. And Pastors should be constantly working exegetics, systematics, and church history. A part of that recovery would be a return to the Dutch practice of an evening service with expositions of the Confession or Catechism. Another part of recovery would be the singing of Psalms. Another part of the recovery would be to teach church history in Sunday Schools. Another would be the use of the good old Anglican Book of Common Prayer. The problem with TBN and Pentecostals, as many others, is that they have no historical consciousness---of history, confessions, theologians, writers, liturgies or hymns.

For Paul Crouch, the cleric from the Assemblies of God, doctrine is "doo doo."

Reymond’s “Systematic Theology,” Doctrine of the Church & TBN, Pentecostals, Liberals, Emergents and Evangelicals, 805-820


1. Reymond’s “Systematic Theology,” the nature and foundation of the church and miscellaneous after-thoughts (Nashville, TN: Thomas Nelson), 805-820.

2. TBN, Pentecostals, Arminians, Liberals, Emergents, and Contemporary Evangelicals. Do they have a doctrine of the church? We believe there’s not much doctrine amongst many of them. Why? They have no ear or connection to the church’s history, theologians, confessions, liturgies, and hymns. A good doctrine of the church would dispel the Dispensationalism of John Hagee and Rod Parsley. It would also correct the Anabaptist error of exclusion of children from the Church.

3. The “Assembly in the Old Testament.” Multiplied references of “qahal,” the “assembly” or the “congregation.” Assembly under Moses at the Tent of Meeting plus varied references to the Festal Days of Passover, Pentecost, and Feast of Ingathering/Day of Atonement. Numerous special days are called: Joshua summoning the nation for covenant renewal as well as the “whole assembly of Israel” for the liturgical rehearsal of the covenant obligations on Mt. Ebal (Josh.8.30ff). Other special occasions are listed.

4. “Assembly in the New Testament.” A useful footote, page 830, no. 13, is worthy replication. Figures for the Church of Christ. An appreciation here brings an understanding of the covenant of grace, baptism for infants, anti-dispensationalism, respect for church history, liturgies, confessions, and writers, along with the "profound distrust" of moderns thinking "they have arrived."

(1) One flock Jn.10.16
(2) The body of Christ 1 Cor.12.27; Eph.1.23; Col.1.18
(3) The temple of God 1 Cor. 3.16; 2 Cor.6.16; Eph.2.21-22; 2 Thes.2.4
(4) The new Jerusalem Heb.12.22
(5) The heavenly Jerusalem Rev.21.2
(6) The pillar and ground of the truth 1 Tim.3.15
(7) The salt of the earth Mt.5.13;
(8) The light of the world Mt. 5.14
(9) A letter from Christ 2 Cor. 3.2-3
(10) Branches of the vine John 15.5
(11) The olive tree Rom.11.13-24
(12) God’s field 1 Cor.3.9
(13) God’s building 1 Cor.3.9
(14) The elect lady 3 Jn. 1
(15) The wife or bride of Christ Eph.5.22-31
(16) Wearers of the wedding garment Mt.22.1-14; Rev. 19.7
(17) Fellow citizens of the saints Eph.2.19
(18) God’s house Eph.2.19
(19) Strangers in the world 1 Pet.1.1; 2.11; Heb.11.13
(20) Ambassadors 2 Cor. 5.18-21
(21) The people of God 1 Pet.2.9-10
(22) A chosen race 1 Pet. 2.9
(23) A holy nation 1 Pet.2.9
(24) A royal priesthood 1 Pet.2.9
(25) The circumcision Phil.3.3-11
(26) Abraham’s sons Gal.3.29; Rom.4.16
(27) The tabernacle of David Acts 15.16
(28) The Remnant Rom. 9.27; 11.5-7
(29) Israel Gal. 6.15-16
(30) God’s elect Rom. Rom.8.33
(31) The faithful in Christ Jesus Eph.1.1
(32) A new creation 2 Cor.5.17
(33) A new man Col.3.10
(34) The kingdom of God (or of heaven) Mt. 13
(35) Disciples Mt.28.19
(36) The Way Acts 9.2; 19.9, 23; 22.4; 24.14,22
(37) Slaves of God, of Christ, and of righteousness Rom.6.18, 22
(38) Sons of God Rom.8.14
(39) The brotherhood 1 Pet. 2.17; 5.9
(40) Christians Acts 12.26

5. Reymond spends several pages on Mt. 16.16-18 and thoroughly dispels the Papistic claim to Petrine supremacy. Calvin does the same in Book IV of the Institutes, a blistering blast against Petrine arrogance. Reymond levels 15 excellent questions that Roman apologists must face exegetically.

6. On Mt. 16.16-18, the famed statement on the entablature beneath and around the dome of St. Peter's (Vatican), we get this well known citation from a Roman Archbishop, Peter Richard Kenrick. These ideas were to be read as a paper... delivered at Vatican One, 1870, but objectors were silenced. Cardinal Dollinger was silenced also. See Philip Schaff, “Creeds of Christendom.” Here’s Kenrick as cited by the great Anglican divine, W. H. Griffith Thomas, in “The Principles of Theology: The Thirty-nine Articles” (London: Longmans, Green, 1930), 470-471 .

20% of the church fathers supported the Romanist read of Mt.16.16-18. There was not consensus fidelium on the matter. Rome's been in the "duping business" like the Pentecostals.

(1) The church was built upon Peter in his person. 17 church writers. (Normally called “church fathers” but we call them “writers.”)
(2) The church was built on all the apostles. 8 church writers.
(3) The church would be built upon the “same profession of faith” that Peter uttered, to wit, “You are Messiah [the Christ], the Son of the Living God.” 44 church fathers, among the best and most representative, including Chrysostom, Gregory of Nyssa, Isidore of Pelusium, Hilary, Theodoret, Theophanes, Theopylact, John of Damascus and Augustine.
(4) The church would be built on Jesus Christ. 16 fathers or church writers.
(5) The church would be built upon the faithful themselves as living stones. Very few with no numbers given.

7. TBN, Pentecostals, Arminians, Liberals, Emergents, and Contemporary Evangelicals. Do they have a doctrine of the church? We believe there’s not much doctrine amongst many of them. Why? They have no ear or connection to the church’s history, theologians, confessions, liturgies, and hymns. A good doctrine of the church would dispel the Dispensationalism of John Hagee and Rod Parsley. It would also correct the Anabaptist error of exclusion of children from the Church.

Pentecostals think they are the beginning of a new church with 1st, 2nd and 3rd Waves. That’s how TBN billed and advertised themselves recently. The doctrinal statement of the Assemblies of God is an illustration of arrogance, ignorance and Cowboy Yahoo-ism.

Thursday, March 18, 2010

Reymond’s “Systematic Theology, ” the eternal plan of salvation, TBN, Arminians, Emergents, Liberals, 461-480


http://www.facebook.com/topic.php?topic=16084&uid=308173344359

1. Reymond’s “Systematic Theology, ” the eternal plan of salvation, TBN, Arminians, Emergents, liberal and others. Some afterthoughts. (Nashville, TN: Thomas Nelson, 1998), 461-480.

2. TBN, Pentecostalists, Emergents, Liberals, Arminians, Church Growthers, and Contemporary Evangelicals.

3. Wesstminster Confession of Faith, Chapter Three:

I. God from all eternity, did, by the most wise and holy counsel of His own will, freely, and unchangeably ordain whatsoever comes to pass; yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established.

II. Although God knows whatsoever may or can come to pass upon all supposed conditions; yet has He not decreed anything because He foresaw it as future, or as that which would come to pass upon such conditions.

III. By the decree of God, for the manifestation of His glory, some men and angels are predestinated unto everlasting life; and others foreordained to everlasting death.

IV. These angels and men, thus predestinated, and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished.

V. Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to His eternal and immutable purpose, and the secret counsel and good pleasure of His will, has chosen, in Christ, unto everlasting glory, out of His mere free grace and love, without any foresight of faith, or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving Him thereunto; and all to the praise of His glorious grace.

VI. As God has appointed the elect unto glory, so has He, by the eternal and most free purpose of His will, foreordained all the means thereunto. Wherefore, they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by His Spirit working in due season, are justified, adopted, sanctified, and kept by His power, through faith, unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.

VII. The rest of mankind God was pleased, according to the unsearchable counsel of His own will, whereby He extends or withholds mercy, as He pleases, for the glory of His sovereign power over His creatures, to pass by; and to ordain them to dishonor and wrath for their sin, to the praise of His glorious justice.

VIII. The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men, attending the will of God revealed in His Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election. So shall this doctrine afford matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation to all that sincerely obey the Gospel.

4. God’s “eternal purpose.” Eph.3.11: Paul speaks of God’s “eternal purpose which he accomplished in Christ, Jesus our Lord.” The Greek word means plan, purpose, or resolve. The texts could be multiplied, Eph.1.11, Rom. 9-11. We commend our readers to many good works on this.

5. Some advocate suppression of the doctrine. Erasmus did that with Luther. We hear the same today. Here’s Calvin:

“Scripture is the school of the Holy Spirit, in which, as nothing is omitted that is both necessary and useful to know, so that nothing is taught but what is expedient to know. Therefore we must guard against depriving believers of anything disclosed about predestination in Scripture, lest we either wickedly defraud them of the blessing of their God or to accuse and scoff at the Holy Spirit for having published what it is in any way profitable to suppress…But for those who are so cautious or fearful that they desire to bury predestination in order not to disturb weak souls--with what color will they cloak their arrogance when they accuse God indirectly of stupid thoughtlessness as if he had not foreseen the peril that they feel they have wisely met? Whoever, then, whoever heaps odium upon the doctrine of election reproaches God, as if he had unadvisedly let slip something hurtful to the Church.” Institutes, III.xxi.3, 4.

6. Christ’s Cross Work according “to God’s plan.” Lk.22.22: “…the Son of Man is going [to the Cross] in accordance with the [divine] decree.” Acts 2.23: “…This One, by the determining purpose and foreknowledge of God was handed over, and you with wicked hands put him to death by nailing Him to the cross.” Acts 4.24-28: “…what your hand and your will predestined should happen.” Other texts could be multiplied also. Luke was a thorough-going predestinarian.

7. God’s Foreknowledge and Predestination of the Elect in the Plan of Redemption.
Rom 8.29. Foreknowledge and Predestination. Foreknowledge means “set one’s affections on” and “have special regarding love.” Rom.9 is clear that election is unconditional and not based upon foreseen human qualities such as faith and repentance. Eph.1.4-5: Election and Predestination to Holiness. 2 Thes.2.13: Election to Sanctification. No honest and humble servant of Christ can deny these teachings, including TBN, Pentecostalists, Emergents, Liberals (Protestant mainline), Arminians, Church Growthers, and Contemporary Evangelicals.

8. With Calvin, we say the above groups reproach and scoff at the God, Jesus, the Holy Spirit and the Apostles. Rebellion, insolence, impudence, indolence, and ignorance.

Wednesday, March 17, 2010

R.C. Sproul,"The Contemporary Church" and Downgrade Forces


http://www.ligonier.org/rym/broadcasts/audio/2010-national-conference-preview/

R.C. Sproul and "The Contemporary Church." The entire range of ancient heresies re-express themselves variously in our times.

“Hodge’s Systematic Theology”, the Means of Grace and TBN & Others, 466-480


Also posted on our Facebook Wall entitled “Exposing the False Prophets—Reformation Christians Against TBN” found at: http://www.facebook.com/group.php?gid=308173344359

1. “Hodge’s Systematic Theology” and a few miscellaneous afterthoughts on “The Means of Grace” with help from Charles Hodge, “Systematic Theology, Volume Three” (Grand Rapids, MI: Eerdmans, 1992), 466-480.

2. Our reference point for wider inquiry is certainly ourselves, but also TBN, Pentecostalists, Emergents, Liberals, Arminians, Church Growthers, and Contemporary Evangelicals.

3. By “means of grace” is meant the Word of God, sacraments and prayer, the ordinary and customary channels ordained by God for salvation and nurturance, church growth and preservation.

4. The Word of God is “indispensable.” The Church was commissioned to preach Christ and His Words to the nations (Mt.28.18-20). That’s what they did. If you see how Luke summarizes Paul’s years of confinement at Rome, it’s preaching and teaching (Acts 18.28ff.) The preaching of the Word has a two-fold effect, to save and to harden. The sacred writers under the Spirit’s tuition and sovereign superintendence extol the Word of God again and again. (Ps. 19.7, 119). It is a “lamp unto my feet and a light to my path.” (Ps.119.105) “Is not my word like as a fire? saith the Lord; and like a hammer that breaketh the rock in pieces?” (Jer.23.29). “All Scripture is given by inspiration of God and is profitable for doctrine, reproof, correction, and instruction in righteousness” (2 Tim.3.16). Jesus prays, “Sanctify them through Thy truth: Thy word is truth.” (Jn. 17.17). We could multiply texts in overwhelming abundance, but our point is to bring light to darkness. It’s not our point to develop a full blown bibliology or doctrine of Scripture; that’s for another time. It is our point to bring this to bear on this things we see about us.

5. We would add the Christianity flourishes in proportion to fidelity to the Word of God in liturgy, hymns, sermons, abundant lections or read sections of the Word of God, biblical sermons, and biblical prayers. We would add that Christianity best flourishes when congregations are faithfully instructed and catechetized. The same applies for children, youth, and collegians.

6. The Word is what it is, irrespective of response. It is not be adjusted to audience receptivity like Mega-church theoreticians would make it. There are times of drought in the Bible: the period of the Judges, days under bad Israelite kings, the days of our Lord Himself, and other periods of history. Or, Jesus’ time when vast multitudes rejected Him (Jn.1.10-13). With Isaiah might we well claim, “O Lord, who has believed our report?” (Is.53.1) There have been other times when the Word has flourished such as at Pentecost when 1000’s believed. The days of the Reformation represented times of refreshment and enlargement. The “responses” to the Word of God is in God’s hands. Just because Paul before his conversion hated Christ and Christians did not change the identity of Christ and His Lordship or the authority and power of the Word of God. Christ is who Christ is, whether the numbers are 10 or 1,000,000. The Word of God is the Word of God whether 10 believe or 1,000,000 believe. After all, only 8 were left in Noah’s day, but the Word of God was the Word of God. If the majority hates, derides, and denigrates the Word of God, the office of the Pastor, the commitment of any true church, and the position of any believer is not to dismiss or reduce the Word of God in preaching, hymns, prayers and views, but to hold fast. Paul was explicit with Timothy in 2 Tim.4.2: “Preach the Word: Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching.”

7. Re: TBN we ask. Why isn’t there reading of chapters on their programming? Unbelief. Why isn’t there serious, in-depth, doctrinal and expository biblical preaching? $$$-mongering and unbelief. Why the hype and the enthusiasm? Unbelief in the presence, power and necessity of Biblical exposition. From Isaiah 3 and the Money-Grubbers, you may wish to follow some leads at: http://reformationanglicanism.blogspot.com/2010/03/isaiah-3-and-tbn-pentecostals-arminians.html

8. Re: liberals, we need ask no further. Their views of the Bible is that it’s man’s words. It still remains the Word of God when read. We call your attention to an audio on this by Dr. Michael Horton re: the mainline. http://reformationanglicanism.blogspot.com/2010/03/what-we-should-learn-from-mainline.html

Also, Dr. Carl Trueman at: http://reformationanglicanism.blogspot.com/2010/03/dr-carl-trueman-on-decline-of-mainline.html

9. Re: contemporary evangelicals, we ask. Why are there not 3-4 chapters read during divine worship? Why the contemporary music with 7 words repeated 11 times, what we call 7-11 music? Why are we not singing all 150 Psalms? Why are we not sing vast tracts of canonical Scriptures as many Reformed Churches used to do? These same questions could be put to the TBN and liberal crowd. We call your attention to a good series of articles which you can follow-up at:
http://reformationanglicanism.blogspot.com/2010/03/summary-of-reasons-to-avoid-rick.html

10. Emergents, we need little more than 8. above. They are neo-Marcionites and neo-liberals, although their background is evangelical. More to follow as the light continues to shine.

11. The Word of God is the Word of God, irrespective of audience receptivity, audience likes or dislikes. Just because leaders give lip service to the Word as a means of grace, but deny it in practice, is no ground for us to follow them.

12. In closing, we pray:

“Blessed Lord, who hast caused all holy Scriptures to be written for our learning; Grant that we may in such wise hear them, read, mark, learn and inwardly digest them, that by patience and comfort of thy holy Word, we may embrace and ever hold fast the blessed hope of everlasting life, which thou hast given us in our Saviour Jesus Christ. Amen.”

Book of Common Prayer, Second Sunday in Advent.

“Hodge’s Systematic Theology," Augustinianism and TBN, Pentecostalists, Emergents, Liberals, Church Growthers, Contemporary Evangelicals," 330-350


Also posted on our Facebook Wall entitled “Exposing the False Prophets—Reformation Christians Against TBN” found at: http://www.facebook.com/group.php?gid=308173344359

1. “Hodge’s Systematic Theology," Augustinianism and TBN, Pentecostalists, Emergents, Liberals, Arminians, Church Growthers, Contemporary Evangelicals. A few miscellaneous after-thoughts on “Augustinianism” with help from Charles Hodge, “Systematic Theology, Volume Two” (Grand Rapids, MI: Eerdmans, 1992), 330-350.

2. All Theists admit that God reigns and His providence extends to all events. The church’s prayers have noted this. Augustinianism affects all loci of theology: God, man, Christ, salvation, church, and eschatology. In this section of Hodge, Augustinianism is related to redemption. It is Christian, Pauline, Augustinian and Calvinistic. It has been an uplifting and empowering doctrine in the church when grasped.

3. The Augustinian view: 1) God's glory is the end of everything. 2) This includes creation, providence and redemption. 3) Adam was the probative head-man and his fall affected all humanity by imputation of Adamic guilt and corruption of human nature. 4) Condemnation and corruption brought a corresponding inability to deliver oneself from divine justice. 5) God elected some to redemption. 6) Election is not based on foreseen faith and repentance. 6) God sent His Son to rescue those whom He elected. 7) While there are common operations of God amongst all nations, yet the Holy Spirit redeems only the elect. 8) The elect are efficaciously brought and kept in the way of salvation.

4. The proofs are many: 1) The facts of providence. 2) The varied dispensations (not dispensationalist) but providential arrangements. 3) The facts of Scriptures. 4) The work of the Holy Spirit. 5) Election “to” holiness, not “because” of holiness. 6) The gratuitous nature of redemption. 7) Paul’s irrefragable proof from Romans 9. 8) Arguments from experience. 9) Express statements of Scripture besides Paul. 10) The words of Jesus.

5. We bypass 4.1 and 4.2 above since they are treated elsewhere, although Hodge is stunning at this point. We present the basics from the other points.

6. God is sovereign, is infinitely exalted above His creatures, and man is fallen. That some are redeemed and others not, establishes the fact of providential determinations and applications. Again, Hodge is stunning here. A must-buy and must-read for Churchmen.

7. The Holy Spirit is referenced time and again as the Agent of regeneration and all the benefits thereof.

8. Election is “to” holiness not because of it. Our purpose is not detailed surveys or exegesis. That’s for the reader to do, as we have done through the decades.

9. Romans 9 spells the banishment of any and all non-Augustinian schemes of redemption. TBN, all Pentecostalists and charismatics, Emergents, Liberals throughout the Protestant mainline, Arminians, Church Growthers like Rick Warren and Bill Hybels, and the vast majority of contemporary Evangelicals march off the biblical cliff and fall into the rocks below---they are completely in error on this. Romans 9 is one piece of the Pauline framework.

10. Jesus was equally clear in this quick sample:
(1) Jesus speaks of those “given Him.” Jn.17.2
(2) To these He gives eternal life. Jn. 17.2, 24
(3) For these alone He prays. Jn. 17,19
(4) Of these, He affirms that He will not lose them, but raise them up in the last day. Jn. 6.39, among other references
(5) “No man can come to Me, except the Father which hath sent Me draw him, and I will raise him up at the last day.” Jn.6.44
(6) “No man can come unto me, except it were given unto him of my Father.” Jn.6.65
(7) “It is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.” Mt. 13.11
(8) “I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.” Mt.11.25. The Lucan parallel speaks of Jesus "rejoicing" over this two-fold providential determination. Luke is stunning.
(9) Jesus' words are repeated in Matthew, Mark, Luke and John at other places as well. We could add more.
(10) Like Jesus, Luke summarizes it: “As many as were ordained to eternal life, believed.” Acts 13.48. Repentance, justifying faith, persevering faith, on-going sanctification, the intermediate state, and resurrection to come are providentially governed with precision.

11. Are there objections? Yes, a mighty one. The permission and existence of evil. We face a painful limit beyond which we cannot go. Both Augustinian and non-Augustinian systems face the same objection. Yet, the office of theologian, pastor and Christian is to gather the Biblical evidence on this subject and submit to its plain declarations.

12. Get into a Reformed and Confessional Church.

13. Mark and avoid non-Augustinian contexts such as: TBN, all Pentecostalists and charismatics, Emergents, Liberals throughout the Protestant mainline, Arminians, Church Growthers like Rick Warren and Bill Hybels, and the vast majority of contemporary Evangelicals. They do not submit to God’s sovereignty in redemption. They are rebellious in heart and mind. This is my considered judgment after almost 40 years of study and prayer. God help His people and the rebellious churches in this nation.

“Hodge’s Systematic Theology“ and TBN, Pentecostalists, Emergents, Liberals, Megachurchers, Contemporary Evangelicals," 20-40

Also posted on our Facebook Wall entitled “Exposing the False Prophets—Reformation Christians Against TBN” found at: http://www.facebook.com/group.php?gid=308173344359

1. “Hodge’s Systematic Theology“ and TBN, Pentecostalists, Emergents, Liberals, Megachurchers, Contemporary Evangelicals. A few miscellaneous afterthoughts on “Systematic Theology” with help from Charles Hodge, “Systematic Theology, Volume One” (Grand Rapids, MI: Eerdmans, 1992), 20-40. A quick search reveals this and other deals in hard back and soft cover at: http://www.amazon.com/s/ref=nb_sb_ss_i_2_13?url=search-alias%3Daps&field-keywords=charles+hodge+systematic+theology&sprefix=charles+hodge

2. Theology confines its work to natural and special revelation, notably the last since it is God’s corrective, directive, final, authoritative, infallible, sure and amplificatory revelation of Himself to fallen man. Natural theology, e.g. Psalm 19.1ff, Rom.1.18-20, reveals the glory and attributes of God, but the Word of God written is the canon and constitution of His Majesty’s Church.

3. All men are under condemnation throughout the nations, a theme little developed in many circles, even professed Bible and evangelical circles, where sin it is blighted, belittled, minimized, disturbed and adulterated by that obnoxious, self-sufficient and proud Arminianism. Their worship services have no corporate confession of sin or declaration of the remission thereof. On another front re: natural and special revelation, Rome, Billy Graham and some other semi-Pelagians have affirmed that any and all humans, “living up to the light of nature” (without the Gospel) will be saved. As for Rome, this is a departure from her past announcements that “outside the Church none will be saved.“ Emergents, e.g. Brian McClaren, and Protestant liberals of long-standing run from this doctrine of total depravity--altogether. Rick Warren and Church Growthers also diminish the issue of the condemnation of sinners and their inability to read Scriptures savingly. At this blog, http://reformationanglicanism.blogspot.com/, and this FB wall, http://www.facebook.com/group.php?gid=308173344359, we hold to total depravity. In relation to special revelation or the Bible, vis a vis Hodge’s point, God directed His inspired authors to “put it to the pen” so subsequent generations of sinners could read, mark, learn, inwardly digest, and be saved. We will develop the doctrine of Scripture and depravity, Lord willing, in later scribblings. Suffice it to note, that Hodge discusses natural revelation and the Bible at his point.

4. Hodge divided theology into five heads:

(1) Theology Proper--Being and Attributes of God, Trinity, Creation and Providence
(2) Anthropology--origin, fall and sin
(3) Soteriology or Salvation--Person and Word of the Redeemer (Christology), application of redemption, regeneration, justification and sanctification, and the means of grace
(4) Eschatology--intermediate state (after death), resurrection, second advent, general judgment, heaven and hell
(5) Ecclesiology--the Church, attributes, prerogatives and organization

5. Rather than five points, this scribe organizes it along six points: God, man, Christ, salvation, Church, and Eschatology.

6. There are some technicalities in this. Just as a brief comment on this. Systematic Theology requires the practitioner to be an exegete (hence, studied in the original languages), a Biblical Theologian (studying the development of doctrines within the Bible itself, as the “acorn” of revelation grows to “an oak tree“), an Historian (of the church and doctrinal developments) and a Practical Theologian. Am reminded of the sage dictum of the famous Lutheran theologian, Paul Althaus: “A theology is only as valuable as one is able to preach it.” (A reason this scribe didn’t pay continuing attention to Cornelius Van Til in earlier years…this does not deny valuable points he offered…but he never wrote clearly, an indecorous thing to do, and rarely did exegesis or historical theology.) Hodge, by the way, writes clearly and accessibly. A layman will do well to buy Hodge’s 3-volume set for review.

7. We would hasten to add for younger readers, that the great Reformation Confessions, notably the Westminster Standards (Confession, Larger and Shorter Catechisms), are tremendous “organizations” or “systematics” of the Bible. It is imperative to learn them. (The forum has recommended others as well.)

8. TBN--no systematics. You will never hear any of their money-grubbers teaching Biblical doctrines. Why? Money, market-share, teaching in accordance with “itchy ears” for no doctrine. Emergents--neo-liberals and a renascent form of the ancient heresy of Marcionitism. Non-confessional evangelicals? Their credo is “No Creed but Christ,” ergo, no systematic. No “man-made confessions” except their minimalist creed. Pentecostalists? They aren’t interested in doctrine, church history or a relationship between doctrine and life.

9. The simple question comes to every dear saint of God.

Who is God?
What about humanity and myself?
Who is Jesus Christ?
What is salvation about?
What is the church?
What about final things?

10. Serious Christians, young and old alike, want food. Not what is on offer with TBN, Pentecostalists, Emergents, Liberals, Arminians, Church Growthers, and Contemporary Evangelicals. Get away from these folks into a serious church.

11. Thank God for Confessional Christian Churchmen. Thank God for those who have not given up on old Prayer Book services either. We commend for your reading Dr. Scott Clark’s “Recovering the Reformed Confessions.” It’s a good start. See our beginning review at: http://reformationanglicanism.blogspot.com/2010/03/dr-r-scott-clarks-recovery-reformed.html

12. Make a difference in your circles by learning Systematic Theology. Don't let weak Pastors, weak churches, or your circle to govern your situation as many do. We are not of that breed. Help the young people.

“Amen," a Biblical word, and TBN, Pentecostalists, Emergents, Liberals, Arminians, Church Growthers, and Contemporary Evangelicals


http://www.facebook.com/topic.php?topic=16038&post=94710&uid=308173344359#post94710

Also posted on our Facebook Wall entitled “Exposing the False Prophets—Reformation Christians Against TBN” found at: http://www.facebook.com/group.php?gid=308173344359

1. “Amen," a Biblical word, and TBN, Pentecostalists, Emergents, Liberals, Arminians, Church Growthers, Contemporary Evangelicals. A few miscellaneous afterthoughts on “Amen” as a biblical word with help from “The Evangelical Dictionary of Theology” (Grand Rapids, MI: Baker, 1992), 39.

2. Ever hear a Baptist or Pentecostalist preacher say, “Can I get an Aaaay-men?” (long vowel) Anglicans, Lutherans and Reformed Churchmen say “Amen” at the end of prayers. What does it mean? When should we use it?

3. The Hebrew word means “reliable, sure, true.” As a verb, “to support, sustain.” In the niphil verb form, “to prove oneself steady, reliable, loyal.” In the hiphil verb stem: “to regard someone as reliable, trustworthy, or truthful.”

4. As such, it has come to mean, “Surely! In the very truth.” “Yes, may it be!“ As an Anglican and Prayer Book man, this is why I like the book. In the interests of truth, I have reviewed the prayers, know them, and can say “Amen” at the end. I am sure that liturgical Lutherans and Reformed Churchmen affirm similarly.

5. It is significant that Jesus used the word often, “Verily, verily, I say unto you.” (KJV). The Greek is "Amen, amen." We suspect, without checking the other versions, that it is rendered, “Surely, surely, I say unto you.” The full import of the Hebrew sense is before us. This reflects clearly Jesus’ “divine Self-consciousness.” While not developing Trinitarianism here, Jesus was Co-Author of the Old Testament. His high view of the Old Testament and its witness to Him is everywhere and His Majesty pointed that out in his Bible Exposition work, e.g. Luke 24. Jesus did not need a Council to ratify His Word. We say "Amen" to the Old Testament and the Apostolic Word in the New Testament. We never say "Amen" to those adding to God's Word.

6. When we look at “TBN, Pentecostalists, Emergents, Liberals, Arminians, Church Growthers, Contemporary Evangelicals” can we say “Amen?” To revivalist Arminianism throughout the Baptist and Southern Baptist world? To the Emergents neo-liberalism and hermeneutics? To the TBN-reading of the Bible? (there is none) To Protestant liberalism? To non-Confessional evangelicalism? To non-liturgical worship?

7. As men and women seeking truth, let us be careful to what, where and when we say “Amen.” Now, where's my Bible? And my trusty companion, the old Book of Common Prayer?