(A sizeable excerpt from “Election: Friend or Foe of Evangelism? By Bill Boekestein)
The Outlook, March 2007, Volume 57, No. 3, pp. 9-10 at http://www.reformedfellowship.net/articles/boekestein_mar07_v57_n03.htm
How is election an incentive to evangelism?
First, election should promote evangelism because it guarantees results. Our only hope of seeing anyone converted to Christ is rooted in His eternal unconditional election. Consider the alternative. "If the depravity of man is such that no sinner, of himself, will repent and believe the gospel, then, unless God has determined to bring some to repentance, all will inevitably perish." Without election missions would be a hopeless activity.
Isn't that what Paul might have thought as he ministered in Corinth? "God, you want me to minister in this city! What for?" If any city in the New Testament world appeared to be God-forsaken, it was Corinth. Yet Christ said, "I have many people in this city!" Imagine the perspective that this gave Paul as he ministered in Corinth for the next eighteen months.
Commenting on this passage J. I. Packer summarizes that, "...the sovereignty of God in grace gave Paul hope of success as he preached to deaf ears, and held up Christ before blind eyes, and sought to move stony hearts."
Notice how this same doctrine is cited in Acts 13:48: "And as many as had been appointed to eternal life believed." Only because of election was the Apostle's preaching in Antioch (and Corinth) one hundred percent effective!
Second, election keeps our eyes humbly focused upon God in our evangelism. Paul's success in Corinth led him to rely more and more on the sovereign purpose of God to save men. When he wrote back to the Corinthians he told them that while he had planted and Apollos watered, it was God who gave the increase (I Corinthians 3:6,8). This is encouraging because there will not always be a visible increase. Thankfully, a firm belief in election also comforts us in our evangelistic "failures."
Third, election gives a sense of purpose to our mission. When Christ commissioned Paul to be an evangelist he did so by closely connecting Paul's mission with his own calling and election. "[Paul]," said Christ, "is a chosen vessel of mine to bear my name before Gentiles, kings, and the children of Israel" (Acts 9:15). Significantly, this "predestined commission" was not only given to Paul and to the other apostles. The Apostle Peter links the election of all of God's people with evangelism. He calls God's people a chosen (elect) generation. Flowing out of this election is a purpose, namely "to proclaim the praises of Him who called you out of darkness into His marvelous light" (I Peter 2:9).
When opponents charge that the doctrine of election makes evangelism unnecessary they betray an ignorance of the purpose of election. The election of the saints is their divine commission to evangelize. This doctrine affords the believer courage knowing that his name is written in the book of life. It also removes any ulterior motives from the evangelistic efforts of the Calvinist. He has no reason frenetically to engage in evangelism as if he himself is responsible for the "decisions" of others.
Finally, election is an incentive to evangelism because it intrinsically requires the use of means. God could have decided to convert sinners without means, but He has not. Instead, He has determined that "Faith comes by hearing, and hearing by the word of God" (Romans 10:17). The Canons of Dort, a thoroughly predestinarian document, highlights the importance of the means of gospel communication already in its third paragraph (1.3). If you believe in election then you also believe in the need for Christians to communicate the gospel.
Still, the proper use of means without the blessing of God will be ineffectual. Not all of those who heard Christ Himself preach were converted. There must be more than the proper use of means. There must be a divine work of God that begins in His decree of election.
So we end where we began. It is indeed, only the unchangeable decree of election that renders the salvation of the elect completely certain. This certainty, however, far from being a discouragement is actually "the only ground of encouragement to preach the gospel to sinners." Election does not make evangelism unnecessary, rather election demands evangelism.
Mr. Bill Boekestein is a Senior at the Puritan Reformed Seminary in Grand Rapids, Michigan. He is a member of the United Reformed Church in Dutton, Michigan.
Thursday, November 17, 2011
Wednesday, November 16, 2011
Thoughts from Martin Luther on the Roman Catholic priesthood and mass
(The following from Luther is not to say that there is no such thing as pastors who are called to lead the flock, serve spiritual needs and to celebrate the Lord’s Supper--that's clearly not what he intended. Instead, he’s showing that the teachings of Roman Catholicism on the priesthood and the so-called sacrifice of the mass are without proof of any kind in the Bible—strictly man made. On the otherhand, the Bible is clear Who the real Priest is and what that means for all true Christians.)
First, let us deal with the priesthood. Every true Christian really ought to know that in the New Testament there is no outward, visible priest, except those whom the devil has exalted and set up through human lies. We have only one single priest, Christ, who has sacrificed himself for us and all of us with him. Peter speaks of this in 1 Peter 3:18: “Christ died once for our sins, the righteous for the unrighteous, that he might bring us—dead in the flesh but alive in the spirit—to God.” And Hebrews 10:14 says: “For by a single offering he has finished and perfected for all time those who are sanctified.”
This is a spiritual priesthood, held in common by all Christians, through which we are all priests with Christ. That is, we are children of Christ, the high priest; we need no priest of mediator other than Christ. “Every priest (Hebrews 5:1) is appointed to order that he might pray for the people and preach.” Thus every Christian on his own may pray in Christ (the high priest) and have access to God (Romans 5:2) as Isaiah has proclaimed in chapter 65:24: “It shall come to pass that before they call I will answer, and while they are speaking I will hear them.”…Hence it comes that Christ says in John 6:45: “It is written in the prophets, ‘And they shall all be taught by God.’”
…Go to that living stone, rejected by men but in God’s sight chosen and precious; and like living stones be yourselves build up on him, to be holy priesthood and to offer spiritual sacrifices acceptable to God through Jesus Christ (1 Peter 2:4-5).” And a little further on (1 Peter 2:9): “You are a chosen people, a royal priesthood, a holy people, dearly bought, that you may declare the might of him who called you out of darkness into his marvelous light.”
Let this be the first assault on the fictitious popish priesthood: how strong and mighty an assault it is, let every pious Christian judge. Here all the splendor and pomp of the popish mass comes to naught (nothing)…For the priesthood and law change together (Hebrews 7:12). If now the priesthood and the law are nothing, then the sacrifices and the works which are supposed to take place through the priest…are even less. From this it follows that the pope’s law is sheer deceit and falsehood; the papal priesthood is nothing but a mask and outward show, and the papists’ mass, which they call a sacrifice, is idolatry and a shameful misuse of the holy sacrament.
Pages 138 – 142 Luther’s Works Vol. 36 Word and Sacrament, The Misuse of the Mass
First, let us deal with the priesthood. Every true Christian really ought to know that in the New Testament there is no outward, visible priest, except those whom the devil has exalted and set up through human lies. We have only one single priest, Christ, who has sacrificed himself for us and all of us with him. Peter speaks of this in 1 Peter 3:18: “Christ died once for our sins, the righteous for the unrighteous, that he might bring us—dead in the flesh but alive in the spirit—to God.” And Hebrews 10:14 says: “For by a single offering he has finished and perfected for all time those who are sanctified.”
This is a spiritual priesthood, held in common by all Christians, through which we are all priests with Christ. That is, we are children of Christ, the high priest; we need no priest of mediator other than Christ. “Every priest (Hebrews 5:1) is appointed to order that he might pray for the people and preach.” Thus every Christian on his own may pray in Christ (the high priest) and have access to God (Romans 5:2) as Isaiah has proclaimed in chapter 65:24: “It shall come to pass that before they call I will answer, and while they are speaking I will hear them.”…Hence it comes that Christ says in John 6:45: “It is written in the prophets, ‘And they shall all be taught by God.’”
…Go to that living stone, rejected by men but in God’s sight chosen and precious; and like living stones be yourselves build up on him, to be holy priesthood and to offer spiritual sacrifices acceptable to God through Jesus Christ (1 Peter 2:4-5).” And a little further on (1 Peter 2:9): “You are a chosen people, a royal priesthood, a holy people, dearly bought, that you may declare the might of him who called you out of darkness into his marvelous light.”
Let this be the first assault on the fictitious popish priesthood: how strong and mighty an assault it is, let every pious Christian judge. Here all the splendor and pomp of the popish mass comes to naught (nothing)…For the priesthood and law change together (Hebrews 7:12). If now the priesthood and the law are nothing, then the sacrifices and the works which are supposed to take place through the priest…are even less. From this it follows that the pope’s law is sheer deceit and falsehood; the papal priesthood is nothing but a mask and outward show, and the papists’ mass, which they call a sacrifice, is idolatry and a shameful misuse of the holy sacrament.
Pages 138 – 142 Luther’s Works Vol. 36 Word and Sacrament, The Misuse of the Mass
Friday, October 21, 2011
The great promoters of useless work (as described by Thomas Merton)
I’m reading an old book “New Seeds of Contemplation” by the late priest-monk Thomas Merton, and the chapter is on everyone’s need for solitude. He talks about some, apparently referring to his fellow monks and priests (“men dedicated to God”), who fight it.
But I also find that this paragraph seems to apply to a much broader audience—maybe you and me.
“We have said that the solitude that is important to a contemplative is, above all, an interior and spiritual thing. We have admitted that it is possible to live in deep and peaceful interior solitude even in the midst of the world and its confusion. But this truth is sometime abused in religion. There are men dedicated to God whose lives are full of restlessness and who have no real desire to be alone. They admit that exterior solitude is good, in theory, but they insist that it is far better to preserve interior solitude while living in the midst of others. In practice, their lives are devoured by activities and strangled with attachments. Interior solitude is impossible for them. They fear it. They do everything they can to escape it. What is worse, they try to draw everyone else into activities as senseless and as devouring as their own. They are great promoters of useless work. They love to organize meetings and banquets and conferences and lectures. They print circulars, write letters, talk for hours on the telephone in order that they may gather a hundred people together in a large room where they will all fill the air with smoke and make a great deal of noise and roar at one another an clap their hands and stagger home at last patting one another on the back with the assurance that they have all done great things to spread the kingdom of God.”
But I also find that this paragraph seems to apply to a much broader audience—maybe you and me.
“We have said that the solitude that is important to a contemplative is, above all, an interior and spiritual thing. We have admitted that it is possible to live in deep and peaceful interior solitude even in the midst of the world and its confusion. But this truth is sometime abused in religion. There are men dedicated to God whose lives are full of restlessness and who have no real desire to be alone. They admit that exterior solitude is good, in theory, but they insist that it is far better to preserve interior solitude while living in the midst of others. In practice, their lives are devoured by activities and strangled with attachments. Interior solitude is impossible for them. They fear it. They do everything they can to escape it. What is worse, they try to draw everyone else into activities as senseless and as devouring as their own. They are great promoters of useless work. They love to organize meetings and banquets and conferences and lectures. They print circulars, write letters, talk for hours on the telephone in order that they may gather a hundred people together in a large room where they will all fill the air with smoke and make a great deal of noise and roar at one another an clap their hands and stagger home at last patting one another on the back with the assurance that they have all done great things to spread the kingdom of God.”
Sunday, August 21, 2011
Secret to 75-year marriage: "...Stay up and fight!"
Ray and Irma Ziff of Thousand Oaks, Calif. celebrated their 75th wedding anniversary in March of 2008. Yakov Smirnoff interviewed the couple for a television special in 2010. He asked them the secret to their longevity and Irma piped up, "Don't go to bed angry--stay up and fight!"
I saw a few other articles where Irma offered some "ground rules" such as: Don't snap at each other and don't walk or storm out of the room during an arguement, and don't be afraid to say you're sorry.
I saw a few other articles where Irma offered some "ground rules" such as: Don't snap at each other and don't walk or storm out of the room during an arguement, and don't be afraid to say you're sorry.
Saturday, July 9, 2011
Marriage--accepting the cross in it
(The beginning of dying to ourselves -- an excerpt from a wedding sermon...)
The wedding is only the beginning of death. If you go through this ceremony and then continue to live as you have always lived, you have not understood the first thing about this ceremony. Jonathan, if you continue the habits of a single man, you are mocking the marriage vows you take today. Jonathan, if you do not give your life to guard and support and nourish your wife, you are not keeping your vows, and God will hold you accountable. Hannah, if you live as if you were unmarried, you are not fulfilling your calling. Hannah, if you do not give your life to help and support your husband, you are not keeping your vows, and God will hold you accountable.
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From Chapter 8 in the book “A Great Mystery; Fourteen Wedding Sermons” by Peter J. Leithart
The wedding is only the beginning of death. If you go through this ceremony and then continue to live as you have always lived, you have not understood the first thing about this ceremony. Jonathan, if you continue the habits of a single man, you are mocking the marriage vows you take today. Jonathan, if you do not give your life to guard and support and nourish your wife, you are not keeping your vows, and God will hold you accountable. Hannah, if you live as if you were unmarried, you are not fulfilling your calling. Hannah, if you do not give your life to help and support your husband, you are not keeping your vows, and God will hold you accountable.
Nearly four decades ago, Alexander Schmemann said that the problem with modern marriage “is not adultery or lack of ‘adjustment’ or ‘mental cruelty.’” Instead, the problem is the “idolization of the family” that identifies “marriage with happiness” and refuses “to accept the cross in it.” God’s presence as a “third party” in the marriage spells “the death of the marriage as something only ‘natural,’” and directs it to its true end of the kingdom of God. In short, Schmemann argued, the glory of marriage is “that of the martyr’s crown. For the way to the Kingdom is the matyria—bearing witness to Christ. And this means crucifixion and suffering. A marriage that does not constantly crucify its own selfishness and self-sufficiency, which does not ‘die to itself’ that it may point beyond itself, is not a Christian marriage.”
Wednesday, June 29, 2011
Free offer of grace?
In no instance does the word convey any thought of a mere "free-offer of grace."
When Jesus stood and cried, "If any man thirst, let him come unto Me and drink," He no more invited the thirsty, than He invited the light when He said, Let there be light.
In the first place there is not a soul on the earth that does or can thirst for the living waters which flow from Him, until He quickens it, and makes it thirst, and when made to feel its thirst, and even when the tongue faileth for thirst, it can no more approach the living fountain than it can make a world, until Jesus applies, not the invitation, but the word, "Come unto Me." His words are spirit and they are life; and His sheep hear them, and they know His voice, and they follow Him; because they have no power or even disposition to resist their Shepherd's voice (John 10).
The calling of the saints is nowhere in the scriptures denominated an invitation. He calleth His own sheep by name, and leadeth them out. If he only invited them they would have to get out themselves, or stay behind. But when he calls, the dead hear His voice, (not His invitation,) and they that hear shall live.
How would it suit the condition of a poor, lost, helpless soul, one that feels his poverty, inability and impotence, to read the word thus: The hour is coming, and now is, when the dead shall be invited to live, and they who accept the invitation shall live. And when He inviteth forth His own sheep He goeth before them, provided they accept the invitation.
It is perfectly in keeping with every feature of Arminianism for workmongers to talk of invitation of the gospel, because the very term implies the willing and the doing power to be in the creature. But it is neither in harmony with the doctrine of experience of the saints of God to so speak of His communications to them as to imply that He has yielded up the government to them; that He has hinged the effect and result of His communications on their will instead of His own will. It is derogatory to His character, it reflects on His wisdom, power, and grace.
Gilbert Beebe, July 15, 1846
When Jesus stood and cried, "If any man thirst, let him come unto Me and drink," He no more invited the thirsty, than He invited the light when He said, Let there be light.
In the first place there is not a soul on the earth that does or can thirst for the living waters which flow from Him, until He quickens it, and makes it thirst, and when made to feel its thirst, and even when the tongue faileth for thirst, it can no more approach the living fountain than it can make a world, until Jesus applies, not the invitation, but the word, "Come unto Me." His words are spirit and they are life; and His sheep hear them, and they know His voice, and they follow Him; because they have no power or even disposition to resist their Shepherd's voice (John 10).
The calling of the saints is nowhere in the scriptures denominated an invitation. He calleth His own sheep by name, and leadeth them out. If he only invited them they would have to get out themselves, or stay behind. But when he calls, the dead hear His voice, (not His invitation,) and they that hear shall live.
How would it suit the condition of a poor, lost, helpless soul, one that feels his poverty, inability and impotence, to read the word thus: The hour is coming, and now is, when the dead shall be invited to live, and they who accept the invitation shall live. And when He inviteth forth His own sheep He goeth before them, provided they accept the invitation.
It is perfectly in keeping with every feature of Arminianism for workmongers to talk of invitation of the gospel, because the very term implies the willing and the doing power to be in the creature. But it is neither in harmony with the doctrine of experience of the saints of God to so speak of His communications to them as to imply that He has yielded up the government to them; that He has hinged the effect and result of His communications on their will instead of His own will. It is derogatory to His character, it reflects on His wisdom, power, and grace.
Gilbert Beebe, July 15, 1846
Wednesday, June 1, 2011
Charismatic and Reformed Churches preach the gospel
As we await ascension Sunday and Pentecost, I'm glad to introduce a witness from the Association of Charismatic/Reformed Churches. Learn more by going to http://www.charismaticreformed.org/about.html
An excerpt from the above website from "Our History, Purpose and Vision for the Future" by Pastor Kirk Wetsell, Jacksonville (Arkansas) Christian Fellowship, president of the Association of Charismatic/Reformed Churches
I continued to teach and preach, and to mature in my understanding of Reformation Theology. I still, however, was resistant on some points, particularly Limited Atonement. Then, somewhere in the early 90's, I read a book that absolutely turned my theology upside down! (It has almost been like getting saved all over again!) The book was entitled The Quest for Godliness, by J.I. Packer, which introduced me to the Puritans. Nothing has been the same since! The chapter, "Saved by His Precious Blood", was especially instrumental to my theological growth. It is actually an introduction that Packer wrote for a re-release of what I believe is one of the most important works ever written, The Death of Death in the Death of Christ, by Puritan John Owen.
These works by Packer and Owen were the straws that truly broke the camel's back. It was the last bit of weight that crushed any resistance I had to a full embracing of Reformation Theology. From them I learned that the Arminian way of thinking truly "limits" the Atonement! It limits it and makes it subservient to the supposed free will of man, which is thought to be able to actually trump the Sovereign will of an Omnipotent God! I also learned that while we do have a will, and we do make real decisions in our lives that have real consequences, our will is anything but free! It is in absolute bondage and slavery to sin - that apart from Grace, it has no chance of either understanding or desiring spiritual Truth!
I have further come to understand that this Limited or Effective Atonement is really "the Truth" that brings assurance and security to our hearts as Christians! We have security because the Blood of Christ was totally effective in securing all those that the Father intended it to secure. The Father, before the foundation of the world gave these "Elect" to the Son, and at that time their destiny was set. Therefore, it is Reformation Theology alone that can impart true faith through its teaching that God is Sovereign in every detail of our lives!
Another book that has been influential is No Place for Sovereignty, by R.K. McGregor Wright. In it he chronicles the history of the "Free Will" debate. I began to see that this struggle, bottom line, is simply a manifestation of the idolatry that exists in the human heart. We simply cannot bear the thought that our destiny may be in someone else's hands! Mr. Wright exposes this as the root of the current shift in evangelicalism towards the "Openness of God" theories.
As I was reading it, however, it dawned on me that this idolatry is also at the root of the "Word of Faith" heresy. In this movement there is great emphasis on our "taking of authority" and being able to control our own life and destiny. If this theology is true, my contention is, that, it actually produces fear and doubt, not faith! If I am in control of my own destiny, I'm in serious trouble! The only way this theology can produce something that even resembles faith is if we really believe we are capable of making decisions of eternal value, and that they are dependent on our will. This attitude is not however, real faith. It feeds on, and is, arrogance and pride. Again, I
Respectfully,
Pastor Kirk Wetsell, Jacksonville Christian Fellowship
Association of Charismatic/Reformed Churches
An excerpt from the above website from "Our History, Purpose and Vision for the Future" by Pastor Kirk Wetsell, Jacksonville (Arkansas) Christian Fellowship, president of the Association of Charismatic/Reformed Churches
I continued to teach and preach, and to mature in my understanding of Reformation Theology. I still, however, was resistant on some points, particularly Limited Atonement. Then, somewhere in the early 90's, I read a book that absolutely turned my theology upside down! (It has almost been like getting saved all over again!) The book was entitled The Quest for Godliness, by J.I. Packer, which introduced me to the Puritans. Nothing has been the same since! The chapter, "Saved by His Precious Blood", was especially instrumental to my theological growth. It is actually an introduction that Packer wrote for a re-release of what I believe is one of the most important works ever written, The Death of Death in the Death of Christ, by Puritan John Owen.
These works by Packer and Owen were the straws that truly broke the camel's back. It was the last bit of weight that crushed any resistance I had to a full embracing of Reformation Theology. From them I learned that the Arminian way of thinking truly "limits" the Atonement! It limits it and makes it subservient to the supposed free will of man, which is thought to be able to actually trump the Sovereign will of an Omnipotent God! I also learned that while we do have a will, and we do make real decisions in our lives that have real consequences, our will is anything but free! It is in absolute bondage and slavery to sin - that apart from Grace, it has no chance of either understanding or desiring spiritual Truth!
I have further come to understand that this Limited or Effective Atonement is really "the Truth" that brings assurance and security to our hearts as Christians! We have security because the Blood of Christ was totally effective in securing all those that the Father intended it to secure. The Father, before the foundation of the world gave these "Elect" to the Son, and at that time their destiny was set. Therefore, it is Reformation Theology alone that can impart true faith through its teaching that God is Sovereign in every detail of our lives!
Another book that has been influential is No Place for Sovereignty, by R.K. McGregor Wright. In it he chronicles the history of the "Free Will" debate. I began to see that this struggle, bottom line, is simply a manifestation of the idolatry that exists in the human heart. We simply cannot bear the thought that our destiny may be in someone else's hands! Mr. Wright exposes this as the root of the current shift in evangelicalism towards the "Openness of God" theories.
As I was reading it, however, it dawned on me that this idolatry is also at the root of the "Word of Faith" heresy. In this movement there is great emphasis on our "taking of authority" and being able to control our own life and destiny. If this theology is true, my contention is, that, it actually produces fear and doubt, not faith! If I am in control of my own destiny, I'm in serious trouble! The only way this theology can produce something that even resembles faith is if we really believe we are capable of making decisions of eternal value, and that they are dependent on our will. This attitude is not however, real faith. It feeds on, and is, arrogance and pride. Again, I
Respectfully,
Pastor Kirk Wetsell, Jacksonville Christian Fellowship
Association of Charismatic/Reformed Churches
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