LEGATO...

Central to Reformed theology is its proper commitment to the authority of Scripture. The role of Scripture is not tangential, but is a prima presupposition upon which Reformed theology is predicated. The predominant concern given to the importance of Scripture is set forth in the first chapter of the Westminster Confession of Faith, titled, “Of Holy Scripture.” Although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men unexcusable; yet are they not sufficient to give that knowledge of God, and of His will, which is necessary unto salvation. Therefore it pleased the Lord, at sundry times, and in divers manners, to reveal Himself, and to declare that His will unto His Church; and afterwards for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world, to commit the sam...

In 1 Cor. 8 Paul discusses meat sacrificed to idols. Here we find that some immature believers were concerned that to eat such meat engaged them in idolatry. Paul’s main point is that there is no such thing as an idol; they are only wood and stone. Thus our consciences are at liberty to eat the meat. However, should there be present a “weaker brother” who has not yet grown beyond the point of superstition (v. 9-13), one should defer to him or her and not eat.    A theological term that arises in connection with Paul’s discussion in 1 Cor. 8 is adiaphora . It comes from the Greek, ἀδιάφορα— “indifferent things.” Adiaphora in Christianity refer to matters not regarded as essential to the faith, but nevertheless as permissible for Christians or allowed in church. What is specifically considered adiaphora tends to depend on the specific theology of a Church in view. In our day much is said about foods, especially in America, where a growing movement is a foot and that tea...

As a matter of first principles in apologetics, we can ask, “What does the unbeliever know about God?” However, the biblical apologetic is shaped not only by what Scripture says the unbeliever knows, but also by what it reveals he can know; is capable of knowing, as a believer. So we might also ask, “Is it our hope that the unbeliever can know God as God knows himself or that he can know God reflectively, in a creaturely way?” This is the univocal/analogical problem in Christian epistemology.  The question arises in the context of the structure of human thought. It bears its own unique dilemma. If we stress too excessively that knowledge of God is univocal we run the risk of lowering the incomprehensible God to the level of the finite and make God as one of us. But if we stress too emphatically knowledge of God per analogiam we may very well deprive God of all likeness to the humanity he has created with the result that all we are left with is a barren, abstraction. To a cons...

Evangelicalism is dying. The glory of God is ready to depart. As a movement, we're growing more and more content in the world. Rather than preferring to be absent from the body and present with the Lord, far too many of us prefer to be present with the body and with our future plans. We attend church. But mainly our interest is to learn how to improve our own lots in life. We're repeating the error of the impenitent thief on the cross to whom Jesus was only a matter of convenience. You can hear it in our prayers. Entreaties and petitions that once reflected verses of the Bible are now strangely at odds with Holy Writ. The way He taught us to pray, with hearts submitted to his Kingdom rule, are more and more becoming images of modern man and his quest for successful living.  What has become of the spirit of brokenness and humility in our churches? We are forgetting to bow the knee. What has happened to the cry of the penitent thief who, in unassuming contrition, cried from th...

The Crucifixion Scene from Matthias Grunewald's "Isenheim Altarpiece." The altarpiece was painted during the second decade of the C16th for the chapel of the Order of St. Anthony at Isenheim, the monastic house of which was a hospital run by the monks. In one of the most horrifying depictions of the Crucifixion in Western art, Grunewald addresses the agonies of the terminally ill by incorporating them within the sufferings of Christ and, therefore, within the divine order of Fall and grace. When opened, the Altarpiece reveals scenes of annunciation, Christ child, and Resurrection (view shown left) The themes of sickness, sin, death, and healing are continued here as elements of memento mori meditation are included within the picture. Thus a green, demonic figure appears behind the head of the cello-playing angel and, in counter-point, the infant Jesus has just been bathed (a symbol of baptism), is wrapped in cloth that recalls the Crucifixion scene, and plays with a...

In the nominalistic tradition of William of Ockham (1288-1348) we encounter a fine distinction between potentia absoluta (God's absolute power) and potentia ordinata (God's ordinary power) . The distinction is complex. Simply put, God's absolute power suggests that God can do whatever he wants, even what he has not willed; even what he does not chose to do. In its extreme form this idea has given rise to the old question in theology, “Can God make a stone he himself cannot lift?”  By God's ordinate power we refer to God’s power to do things he chooses to do. God's ordinate power suggests that God has in some sense limited his absolute power; he restricts it so he is sure to manage the world and to remain faithful to his promises. After all, if God's absolute power is totally absolute with no restrictions, he might change his mind and do something "absolutely" wacky (no pun intended). He just might condemn the Virgin Mary and save Judas! For the...

A leading theme of Philippians is joy. “Finally, my brethren, rejoice in the Lord” (Phil. 3:1. See also 4:4). In 3:1-11, the cross and the resurrection of Jesus has made it possible for Paul to experience joy in three areas of his redemption: self-denial, justification, and sanctification.  He finds joy in the denial of his linage, nationality, pedigree, education, and social status in order that he might embrace Christ. His practice of Judaism could only produce a “blameless” life (Phil. 3:6; a life in which no man can point the finger at you and find fault), while knowing “Christ Jesus my Lord” (v. 8) has produced a righteousness that comes from God on the basis of faith.  He has joy in justification for he recognizes that despite his unfitness for heaven due to his sin, the Lord has fulfilled the requirements of the Law, including its curse; all of which is credited to Paul on the basis of faith, which itself is a gift of God (Phil. 3:9).  And he has joy...