There are two senses in which Paul speaks of sanctification. Often it is used in the past tense, referring to the fact that God has made us completely holy in Christ:
"And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption." (1 Corinthians 1:30)
"And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God." (1 Corinthians 6:11)
At other points, Paul speaks of sanctification as something that is progressive. It involves growth in intrinsic holiness, which is a fruit of the perfect holiness we have in Christ,
"so now present your members as slaves to righteousness leading to sanctification." (Romans 6:19)
"Now may the God of peace himself sanctify you completely" (1 Thessalonians 5:23)
"Finally, then, brothers, we ask and urge you in the Lord Jesus, that as you received from us how you ought to walk and to please God, just as you are doing, that you do so more and more. For you know what instructions we gave you through the Lord Jesus. For this is the will of God, your sanctification: that you abstain from sexual immorality; that each one of you know how to control his own body in holiness and honor, not in the passion of lust like the Gentiles who do not know God; that no one transgress and wrong his brother in this matter, because the Lord is an avenger in all these things, as we told you beforehand and solemnly warned you. For God has not called us for impurity, but in holiness. Therefore whoever disregards this, disregards not man but God, who gives his Holy Spirit to you." (1 Thessalonians 4:1-8)
Paul speaks in many places about growth in the Christian life,
"Though our outer self is wasting away, our inner self is being renewed day by day." (2 Corinthians 4:16)
"And it is my prayer that your love may abound more and more, with knowledge and all discernment." (Philippians 1:9)
"For those whom he foreknew he also predestined to be conformed to the image of his Son" (Romans 8:29)
"Now may our God and Father himself, and our Lord Jesus, direct our way to you, and may the Lord make you increase and abound in love for one another and for all, as we do for you, so that he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints." (1 Thessalonians 3:11-13)
"[speaking of the love that they have for one another] But we urge you, brothers, to do this more and more" (1 Thessalonians 4:10)
"your faith is growing abundantly, and the love of every one of you for one another is increasing." (2 Thessalonians 1:3)
Paul argues that we should be active in killing sin,
"Let not sin therefore reign in your mortal body, to make you obey its passions. Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness." (Romans 6:12-13)
"Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness which is idolatry." (Colossians 3:5)
Paul makes it clear that we should be intentional and active in doing good works, living holy lives,
"I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind." (Romans 12:1-2)
This phrase introduces the imperative section of Romans from 12-15 which contains numerous exhortations unto various good deeds.
"Be imitators of me as I am of Christ." (1 Corinthians 11:1)
"let us cleanse ourselves from every defilement of body and spirit, bringing holiness to completion in the fear of God." (2 Corinthians 7:1)
"If we live by the Spirit, let us also walk by the Spirit. Let us not become conceited, provoking one another, envying one another." (Galatians 5:25-26)
"Therefore be imitators of God, as beloved children. And walk in love as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God." (Ephesians 5:1)
"Now this I say and testify in the Lord, that you must no longer walk as the Gentiles do, in the futility of their minds. They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart. They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity. But that is not the way you learned Christ!— assuming that you have heard about him and were taught in him, as the truth is in Jesus, to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness." (Ephesians 4:17-24)
"But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness, gentleness." (1 Timothy 6:11)
"So flee youthful passions and pursue righteousness, faith, love, and peace, alone with those who call on the Lord from a pure heart." (2 Timothy 2:22)
Paul tells Titus to teach his congregation to do good works,
"Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work, to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people." (Titus 3:1-2)
Tuesday, April 9, 2013
Monday, April 8, 2013
Sanctification in the Formula of Concord
As a follow up to my previous posts, here is the Formula of Concord's teaching on sanctification:
"These words say absolutely nothing about our will, nor do they say that it effects something, even in the newborn human being, of itself, but they ascribe that to the Holy Spirit, which cleanses human beings and daily makes them more upright and holier." SD II.35
"Through the ministry of preaching he brings us into the Christian community, in which he sanctifies us and brings about in us a daily increase of good works." SD II.38
"Although those born anew come even in this life to the point that they desire the good and delight in it and even do good deeds and grow in practicing them, this is not (as was mentioned above) a product of our own will or power, but the Holy Spirit." SD II.39
"As soon as the Holy Spirit has begun his work of rebirth and renewal in us through the Word and the holy sacraments, it is certain that on the basis of his power we can and should be cooperating with him, though still in great weakness." SD II.65
"Because in this life we receive only the first fruits of the Spirit and our rebirth is not complete but rather only begun in us, the struggle and battle of the flesh against the Spirit continues even in the elect and truly reborn." SD II.68
"these same gifts [renewal and conversion as explained earlier in the paragraph] are retained, strengthened, and increased." SD II.72
"Likewise, too, although renewal and sanctification are a blessing of our mediator Christ and a work of the Holy Spirit, they do not belong to the article or in the treatment of justification before God but rather result from it since, because of our corrupted flesh, they are never fully pure and perfect in this life." SD III.28
"This does not mean on the other hand, that we may or should pursue sinning or remain and continue in sin without repentance, conversion, and improvement." SD III.22
"He renews them and sanctifies them, and he creates in them love toward God and the neighbor." SD III.23
"It is correct to say that in this life believers who have become righteous through faith in Christ have first of all the righteousness of faith that is reckoned to them and then thereafter the righteousness of new obedience or good works that are begun in them. But these two kinds of righteousness dare not be mixed with each other or simultaneously introduced into the article on justification by faith before God. For because this righteousness that is begun in us--this renewal--is imperfect and impure in this life because of our flesh, a person cannot use it in any way to stand before God's judgment throne... Even following their renewal, when they already are producing many good works and living the best kind of life, human beings please God, are acceptable to him, and receive adoption as children and heirs of eternal life only because of Christ's obedience." SD III.32
"Therefore, even if the converted and believers have the beginnings of renewal, sanctification, love, virtues, and good works, yet these cannot, should not, and must not be introduced or mixed with the article of justification before God." SD III.35
"Thereafter, once people are justified, the Holy Spirit also renews and sanctifies them. From this renewal and sanctification the fruit of good works follow." SD III.41
"Many construct for themselves a dead faith or illusory faith, which exists without repentance or good works. As if true faith and the evil intention to remain and continue in sin could exist in a single heart at the same time! That is impossible." SD IV. 15
"These words say absolutely nothing about our will, nor do they say that it effects something, even in the newborn human being, of itself, but they ascribe that to the Holy Spirit, which cleanses human beings and daily makes them more upright and holier." SD II.35
"Through the ministry of preaching he brings us into the Christian community, in which he sanctifies us and brings about in us a daily increase of good works." SD II.38
"Although those born anew come even in this life to the point that they desire the good and delight in it and even do good deeds and grow in practicing them, this is not (as was mentioned above) a product of our own will or power, but the Holy Spirit." SD II.39
"As soon as the Holy Spirit has begun his work of rebirth and renewal in us through the Word and the holy sacraments, it is certain that on the basis of his power we can and should be cooperating with him, though still in great weakness." SD II.65
"Because in this life we receive only the first fruits of the Spirit and our rebirth is not complete but rather only begun in us, the struggle and battle of the flesh against the Spirit continues even in the elect and truly reborn." SD II.68
"these same gifts [renewal and conversion as explained earlier in the paragraph] are retained, strengthened, and increased." SD II.72
"Likewise, too, although renewal and sanctification are a blessing of our mediator Christ and a work of the Holy Spirit, they do not belong to the article or in the treatment of justification before God but rather result from it since, because of our corrupted flesh, they are never fully pure and perfect in this life." SD III.28
"This does not mean on the other hand, that we may or should pursue sinning or remain and continue in sin without repentance, conversion, and improvement." SD III.22
"He renews them and sanctifies them, and he creates in them love toward God and the neighbor." SD III.23
"It is correct to say that in this life believers who have become righteous through faith in Christ have first of all the righteousness of faith that is reckoned to them and then thereafter the righteousness of new obedience or good works that are begun in them. But these two kinds of righteousness dare not be mixed with each other or simultaneously introduced into the article on justification by faith before God. For because this righteousness that is begun in us--this renewal--is imperfect and impure in this life because of our flesh, a person cannot use it in any way to stand before God's judgment throne... Even following their renewal, when they already are producing many good works and living the best kind of life, human beings please God, are acceptable to him, and receive adoption as children and heirs of eternal life only because of Christ's obedience." SD III.32
"Therefore, even if the converted and believers have the beginnings of renewal, sanctification, love, virtues, and good works, yet these cannot, should not, and must not be introduced or mixed with the article of justification before God." SD III.35
"Thereafter, once people are justified, the Holy Spirit also renews and sanctifies them. From this renewal and sanctification the fruit of good works follow." SD III.41
"Many construct for themselves a dead faith or illusory faith, which exists without repentance or good works. As if true faith and the evil intention to remain and continue in sin could exist in a single heart at the same time! That is impossible." SD IV. 15
Some Clarifications on Sanctification
There was quite a reaction to my previous post. Much of the reaction was positive, but some of it extremely negative. Apparently my post even created a meme!
Well, I'm not going to respond to that type of goofiness, but there are some questions that I have been asked regarding my view of sanctification that I would like to address.
Are you saying that part of our righteousness before God is based on our sanctification?
Of course not! I'm not sure how anyone who reads what I have written can possibly assume this, but I have been asked this by a few people. Our standing before God is always solely based on the alien righteousness of Christ. I have always, and will always proclaim this. Our sanctification is always imperfect, and our works would always condemn us apart from God's grace.
Are you promoting the idea that Christians should try to be sinless?
Again, I'm not sure how anyone would assume this after reading anything I have written or listening to my program. No one will ever be sinless in this life. Every work we do is tainted by the old Adam that still clings to us. That doesn't, however, negate the fact that we do genuinely good works, even though they are tainted by our sin nature.
Should I be looking for constant progress in the Christian life?
This is one of the reasons why I became a Lutheran, because I couldn't handle the navel gazing puritanism that I encountered in my previous experience. We often don't see progress in the Christian life. We often seem as if we are getting worse! But in reality, this is an effect of the Spirit, showing you more of your sin. Your sensitivity to sin is itself part of sanctification. Even if we can't see it, God is changing us on the inside, raising up the new man and killing the old. We always look to what God has done in Christ for us instead of in us for assurance. That doesn't mean, however, that the work of Christ in us can never show itself through visible action.
Should we look for assurance in our sanctification?
Again, if you have paid attention to anything I have written on this subject you would know that I don't promote this idea. Our assurance comes from the objective work of Christ, and God's gifts given to us through word and sacrament. Our assurance does not come from the state of our hearts, because we still struggle with sin.
However, there is such a thing as false faith and false assurance. Both Scripture and our Confessions mention it. If you live with no repentance in continual willful sin, you shouldn't have assurance, because you don't truly have faith in the gospel. We are supposed to (according to our Confessions) believe in the doctrine of mortal sin. That's why we practice church discipline; faith doesn't exist without repentance.
Well, I'm not going to respond to that type of goofiness, but there are some questions that I have been asked regarding my view of sanctification that I would like to address.
Are you saying that part of our righteousness before God is based on our sanctification?
Of course not! I'm not sure how anyone who reads what I have written can possibly assume this, but I have been asked this by a few people. Our standing before God is always solely based on the alien righteousness of Christ. I have always, and will always proclaim this. Our sanctification is always imperfect, and our works would always condemn us apart from God's grace.
Are you promoting the idea that Christians should try to be sinless?
Again, I'm not sure how anyone would assume this after reading anything I have written or listening to my program. No one will ever be sinless in this life. Every work we do is tainted by the old Adam that still clings to us. That doesn't, however, negate the fact that we do genuinely good works, even though they are tainted by our sin nature.
Should I be looking for constant progress in the Christian life?
This is one of the reasons why I became a Lutheran, because I couldn't handle the navel gazing puritanism that I encountered in my previous experience. We often don't see progress in the Christian life. We often seem as if we are getting worse! But in reality, this is an effect of the Spirit, showing you more of your sin. Your sensitivity to sin is itself part of sanctification. Even if we can't see it, God is changing us on the inside, raising up the new man and killing the old. We always look to what God has done in Christ for us instead of in us for assurance. That doesn't mean, however, that the work of Christ in us can never show itself through visible action.
Should we look for assurance in our sanctification?
Again, if you have paid attention to anything I have written on this subject you would know that I don't promote this idea. Our assurance comes from the objective work of Christ, and God's gifts given to us through word and sacrament. Our assurance does not come from the state of our hearts, because we still struggle with sin.
However, there is such a thing as false faith and false assurance. Both Scripture and our Confessions mention it. If you live with no repentance in continual willful sin, you shouldn't have assurance, because you don't truly have faith in the gospel. We are supposed to (according to our Confessions) believe in the doctrine of mortal sin. That's why we practice church discipline; faith doesn't exist without repentance.
Sunday, April 7, 2013
Progressive Sanctification- A Lutheran Doctrine
Contemporary Lutherans seem almost afraid of the word "sanctification" or of the concept of the third use of the Law. It is feared that any talk of progress in the Christian life leads into Evangelicalism, Reformed Theology, or even Pietism. Preaching must always utilize a Law-Gospel paradigm without any exhortation unto good works. Remind the people of their sin, then of there savior, that's all. I even heard a Pastor recently say that the Christian can do no good, only evil.
I didn't see this when I first became a Lutheran, because I was only concerned to hear about the gospel rather than being beaten by the Law each Sunday like I was at Reformed Churches. Yet, after some time in Lutheran churches, and in Lutheran circles I began to see that progressive sanctification is neglected, often denied altogether. As I read through Luther, Chemnitz, Walther, Krauth, Pieper and others, I saw a great incongruity between what these classical sources said and what was being taught as Lutheran theology. These classical sources talked a lot about good works, progressive sanctification, and even give advise as to how to avoid specific sins. I fear that if these figures were around today they would be labeled "legalists" or "pietistic."
This type of teaching has practical consequences. I know of Lutheran pastors, theologians, and lay people who use as course language as they can, drink excessively, watch pornography, blow smoke in people's faces who don't approve of the act, just to proclaim their "Christian liberty." I don't think this is what Luther or Paul had in mind when they discussed the concept. I seem to remember someone answering the question, "Shall we sin that grace may abound?" with the answer "by no means!", or as the Cotton patch paraphrase puts it: "Hell no!" I think many Lutherans today would answer that question by saying "of course!"
Progressive sanctification is taught in our Confessions. For example,
"This faith is the true knowledge of Christ; it uses the benefits of Christ, it renews hearts, and it precedes our fulfillment of the law." Ap. IV.46
"To be justified means that out of unrighteous people righteous people are made or regenerated, it also means that they are pronounced or regarded as righteous." Ap. IV. 72
"Faith truly brings the Holy Spirit and produces a new life in our hearts, it must also produce spiritual impulses in our hearts." Ap. IV. 125
"Therefore Paul states that the law is established, not abolished, through faith, because the law can be kept only when the Holy Spirit is given." Ap. IV. 132
"We openly confess, therefore, that the keeping of the law must begin in us and then increase more and more." Ap. IV. 136
"Since this faith is a new life, it necessarily produces new impulses and new works." Ap. IV. 250
"Furthermore, we also say that if good works do not follow, then faith is false and not true." SA 13.3
"Here, then, we have the Ten Commandments, a summary of divine teaching on what we are to do to make our whole life pleasing to God. They are the true fountain from which all good works must spring, the true channel through which all good works must flow." LC First Part, 311
Note that Luther is willing to even admit that living by the Ten Commandments is pleasing to God- a phrase which I have heard condemned by a prominent Lutheran pastor.
"Meanwhile, because holiness has begun and is growing daily, we await the time when our flesh will be put to death, will be buried with all its uncleanness, and will come forth gloriously and arise to complete and perfect holiness in a new, eternal life." LC Second Part, 57
"But the Creed brings pure grace and makes us righteous and acceptable to God. Through this knowledge we come to love and delight in all the commandments of God because we see here in the Creed how God gives himself completely to us, with all his gifts and power, to help us keep the Ten Commandments: the Father gives us all creation, Christ all his works, the Holy Spirit all his gifts." LC Second Part, 69
"When we become Christians, the old creature daily decreases until finally destroyed." LC Fourth Part, 71
"Now, when we enter Christ's kingdom, this corruption must daily decrease so that the longer we live, the more gentle, patient, and meek we become, and the more we break away from greed, hatred, envy, and pride." LC Fourth Part, 65-67
These quotes could be multiplied, and I didn't even begin quoting the Formula. Good works are an essential part of Lutheran theology, as can be demonstrated here by the Confessions themselves. The believer is made a new creation by the waters of Holy Baptism. The Holy Trinity dwells within the Christian, causing him to love God and neighbor. This causes the Christian to obey God's commandments, and to daily increase in love of God and neighbor.
All of this should cause us even more to have a robust doctrine of sanctification. Through baptism, we truly are made new creatures. That should give us hope in the fact that we can begin to obey God's commandments, though imperfectly. Rather than using phrases like "weak on sanctification" or "sanctification is just getting used to justification", why don't we actually adhere to what our Confessions teach? Sanctification is a progressive reality, we are made to be like our Lord as our sinful natures are put to death and the new man arises.
The difference between the Lutheran and Reformed is not that the Reformed believe in progressive sanctification and personal holiness, but Lutherans don't. Rather, traditionally, the dividing line has been in terms of the prominence of certain teaching. In Lutheranism, justification predominates over sanctification, and the second use of the law over the third. Good works and sanctification always have to be taught in view of justification, in view of what God has done for us. However, that is not grounds for rejecting sanctification altogether.
I didn't see this when I first became a Lutheran, because I was only concerned to hear about the gospel rather than being beaten by the Law each Sunday like I was at Reformed Churches. Yet, after some time in Lutheran churches, and in Lutheran circles I began to see that progressive sanctification is neglected, often denied altogether. As I read through Luther, Chemnitz, Walther, Krauth, Pieper and others, I saw a great incongruity between what these classical sources said and what was being taught as Lutheran theology. These classical sources talked a lot about good works, progressive sanctification, and even give advise as to how to avoid specific sins. I fear that if these figures were around today they would be labeled "legalists" or "pietistic."
This type of teaching has practical consequences. I know of Lutheran pastors, theologians, and lay people who use as course language as they can, drink excessively, watch pornography, blow smoke in people's faces who don't approve of the act, just to proclaim their "Christian liberty." I don't think this is what Luther or Paul had in mind when they discussed the concept. I seem to remember someone answering the question, "Shall we sin that grace may abound?" with the answer "by no means!", or as the Cotton patch paraphrase puts it: "Hell no!" I think many Lutherans today would answer that question by saying "of course!"
Progressive sanctification is taught in our Confessions. For example,
"This faith is the true knowledge of Christ; it uses the benefits of Christ, it renews hearts, and it precedes our fulfillment of the law." Ap. IV.46
"To be justified means that out of unrighteous people righteous people are made or regenerated, it also means that they are pronounced or regarded as righteous." Ap. IV. 72
"Faith truly brings the Holy Spirit and produces a new life in our hearts, it must also produce spiritual impulses in our hearts." Ap. IV. 125
"Therefore Paul states that the law is established, not abolished, through faith, because the law can be kept only when the Holy Spirit is given." Ap. IV. 132
"We openly confess, therefore, that the keeping of the law must begin in us and then increase more and more." Ap. IV. 136
"Since this faith is a new life, it necessarily produces new impulses and new works." Ap. IV. 250
"Furthermore, we also say that if good works do not follow, then faith is false and not true." SA 13.3
"Here, then, we have the Ten Commandments, a summary of divine teaching on what we are to do to make our whole life pleasing to God. They are the true fountain from which all good works must spring, the true channel through which all good works must flow." LC First Part, 311
Note that Luther is willing to even admit that living by the Ten Commandments is pleasing to God- a phrase which I have heard condemned by a prominent Lutheran pastor.
"Meanwhile, because holiness has begun and is growing daily, we await the time when our flesh will be put to death, will be buried with all its uncleanness, and will come forth gloriously and arise to complete and perfect holiness in a new, eternal life." LC Second Part, 57
"But the Creed brings pure grace and makes us righteous and acceptable to God. Through this knowledge we come to love and delight in all the commandments of God because we see here in the Creed how God gives himself completely to us, with all his gifts and power, to help us keep the Ten Commandments: the Father gives us all creation, Christ all his works, the Holy Spirit all his gifts." LC Second Part, 69
"When we become Christians, the old creature daily decreases until finally destroyed." LC Fourth Part, 71
"Now, when we enter Christ's kingdom, this corruption must daily decrease so that the longer we live, the more gentle, patient, and meek we become, and the more we break away from greed, hatred, envy, and pride." LC Fourth Part, 65-67
These quotes could be multiplied, and I didn't even begin quoting the Formula. Good works are an essential part of Lutheran theology, as can be demonstrated here by the Confessions themselves. The believer is made a new creation by the waters of Holy Baptism. The Holy Trinity dwells within the Christian, causing him to love God and neighbor. This causes the Christian to obey God's commandments, and to daily increase in love of God and neighbor.
All of this should cause us even more to have a robust doctrine of sanctification. Through baptism, we truly are made new creatures. That should give us hope in the fact that we can begin to obey God's commandments, though imperfectly. Rather than using phrases like "weak on sanctification" or "sanctification is just getting used to justification", why don't we actually adhere to what our Confessions teach? Sanctification is a progressive reality, we are made to be like our Lord as our sinful natures are put to death and the new man arises.
The difference between the Lutheran and Reformed is not that the Reformed believe in progressive sanctification and personal holiness, but Lutherans don't. Rather, traditionally, the dividing line has been in terms of the prominence of certain teaching. In Lutheranism, justification predominates over sanctification, and the second use of the law over the third. Good works and sanctification always have to be taught in view of justification, in view of what God has done for us. However, that is not grounds for rejecting sanctification altogether.
Thursday, April 4, 2013
Palm Sunday
Here is my sermon from Palm Sunday. Holy week sermons will be available soon.
Luke 19:29-40
As he approached Bethphage and Bethany at the hill called the Mount of Olives, he sent two of his disciples, saying to them, “Go to the village ahead of you, and as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. If anyone asks you, ‘Why are you untying it?’ say, ‘The Lord needs it.’”
Those who were sent ahead went and found it just as he had told them. As they were untying the colt, its owners asked them, “Why are you untying the colt?”
They replied, “The Lord needs it.”
They brought it to Jesus, threw their cloaks on the colt and put Jesus on it. As he went along, people spread their cloaks on the road.
When he came near the place where the road goes down the Mount of Olives, the whole crowd of disciples began joyfully to praise God in loud voices for all the miracles they had seen:
“Blessed is the king who comes in the name of the Lord!”
“Peace in heaven and glory in the highest!”
Some of the Pharisees in the crowd said to Jesus, “Teacher, rebuke your disciples!”
“I tell you,” he replied, “if they keep quiet, the stones will cry out.”
Luke 19:29-40
As he approached Bethphage and Bethany at the hill called the Mount of Olives, he sent two of his disciples, saying to them, “Go to the village ahead of you, and as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. If anyone asks you, ‘Why are you untying it?’ say, ‘The Lord needs it.’”
Those who were sent ahead went and found it just as he had told them. As they were untying the colt, its owners asked them, “Why are you untying the colt?”
They replied, “The Lord needs it.”
They brought it to Jesus, threw their cloaks on the colt and put Jesus on it. As he went along, people spread their cloaks on the road.
When he came near the place where the road goes down the Mount of Olives, the whole crowd of disciples began joyfully to praise God in loud voices for all the miracles they had seen:
“Blessed is the king who comes in the name of the Lord!”
“Peace in heaven and glory in the highest!”
Some of the Pharisees in the crowd said to Jesus, “Teacher, rebuke your disciples!”
“I tell you,” he replied, “if they keep quiet, the stones will cry out.”
Wednesday, April 3, 2013
Why are some saved and others not?
Here's the program.
Today's program was spent discussing issues in Reformed Theology. I briefly addressed Steve from Triablogue's comments, and then went into a discussion from the program Christ the Center. The Reformed podcast Christ the Center had Dr. Lane Tipton of Westminster Seminary Philadephia to discuss an essay of B.B. Warfield titled the Plan of Salvation.
In this discussion, Tipton made claims about Lutheranism that are inaccurate; he argued that Lutherans believe in conditional election to salvation based on non-resistance to God's grace. I spent the majority of the program demonstrating why this is not true and addressing the question "Why are some saved and others not?"
The essays of Walther I referenced can be found here.
You can listen to the program I responded to here.
Today's program was spent discussing issues in Reformed Theology. I briefly addressed Steve from Triablogue's comments, and then went into a discussion from the program Christ the Center. The Reformed podcast Christ the Center had Dr. Lane Tipton of Westminster Seminary Philadephia to discuss an essay of B.B. Warfield titled the Plan of Salvation.
In this discussion, Tipton made claims about Lutheranism that are inaccurate; he argued that Lutherans believe in conditional election to salvation based on non-resistance to God's grace. I spent the majority of the program demonstrating why this is not true and addressing the question "Why are some saved and others not?"
The essays of Walther I referenced can be found here.
You can listen to the program I responded to here.
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