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

Monday, February 24, 2014

Contra Mundum: Jonathan Edwards vs. John Piper

Contra Mundum: Edwards vs. Piper:




Edwards vs. Piper


In his book Puritans: Their Origins and Successors, D. Martyn Lloyd-Jones give us this interesting bit of information about Jonathan Edwards which is pertinent to the “Reformed Charismatic” issue spreading in our day. It seems that the Rev. George Whitefield made remarks to the effect that he occasionally experienced what he called “impressions” from God's Spirit. Whatever else Whitefield may have meant by the term “impression,” it is clear that Edwards understood him to be claiming some sort of direct, unmediated communication from God. And here’s the important point that Lloyd-Jones makes: Edwards frankly rebuked Whitefield for this.* However innocent it may have seemed to Whitefield and others, Edwards rightly saw that it was highly dangerous, because it was an unmediated approach to God and a deriving of knowledge of God's will which could not be verified, checked, or corrected by Scripture. Carried to its logical conclusion, which Whitefield thankfully did not do, it would lead to an outright denial, in practice, of the sufficiency of Scripture.  

Here's the puzzling thing about all this: There are a few modern Jonathan Edwards scholars, such as John Piper, who engage in the very thing Edwards rebuked Whitefield for. I’m trying for the life of me to figure out how a guy, who claims Jonathan Edwards as his “mentor,” so to speak, can turn around and advocate the very thing he must know that Edwards rebuke other folks for – George Whitefield, no less!

Here's an example of Edwards own words: “And yet some people actually imagine that the revelation in God's Word is not enough to meet our needs. They think that God from time to time carries on an actual conversation with them, chatting with them, satisfying their doubts, testifying to His love for them, promising them support and blessings. As a result, their emotions soar; they are full of bubbling joy that is mixed with self-confidence and a high opinion of themselves. The foundation for these feelings, however, does not lie within the Bible itself, but instead rests on the sudden creations of their imaginations. These people are clearly deluded. God's Word is for all of us and each of us; He does not need to give particular messages to particular people.” 

For the rest, see:

No comments: