Question: What are the gospels, and what is the oral gospel?
Answer: All recent critics admit that the contents of our four Gospels are intimately connected with more primitive accounts of Christ’s life, which may be described, in a general way, as an Oral Gospel. They are well aware that Jesus Himself did not consign to writing His own teachings, and directed His Apostles not to write, but to preach, the Gospel to their fellow-men. They regard as an undoubted fact that these first disciples of the Master, faithful to the mission which He had entrusted to them, began, from the day of Pentecost on, boldly to declare by word of mouth what they had seen and heard (cf. Acts 4:2), considering as a special duty of theirs “the ministry of the word” (Acts 6:4). It is plain, too, that those whom the Apostles immediately selected to help them in the discharge of this most important mission had to be, like the Apostles themselves, able to bear witness to the life and teachings of Christ (cf. Acts 1:21 sq.). The substance of the Evangelical narratives would thus be repeated viva voce by the early teachers of Christianity, before any one of them bethought himself to set it down in writing. It can be readily seen that such Apostolic teaching was then inculcated in words which tended to assume a stereotyped form of expression, similar to that which we find in the Synoptic Gospels. In like manner, also, one can easily realize how the Apostles would not be concerned with the exact order of events narrated, and would not aim at completeness in telling what they “had seen and heard”. Thus, according to this opinion, was gradually formed what may be called the “Oral Gospel”, that is, a relation of Christ’s words and deeds, parallel, in respect to matter and form, to our canonical Gospels. In view of this, critics have endeavoured to find out the general contents of this Oral Gospel by means of the second part of the Book of the Acts, by a study of the doctrinal contents of the Epistles of St. Paul, and more particularly by a close comparison of the Synoptic narratives; and it may be freely said that their efforts in that direction have met with considerable success. As regards, however, the precise relation which should be admitted between our canonical Gospels and the Oral Gospel, there is still, among contemporary scholars, a variety of views which will be set forth and examined in the special articles on theindividual Gospels. Suffice it to say, here, that the theory which regards the canonical Gospels as embodying, in substance, the oral teaching of the Apostles concerning the words and deeds of Christ is in distinct harmony with the Catholic position, which affirms both the historical value of these sacred records and the authoritative character of the Apostolic traditions, whether these are actually consigned to writing or simply enforced by the ever living voice of the Church.
Click on the image below to download our conference poster as a pdf. Please consider using it as a bulletin insert to help spread the word about the upcoming conference. Register for Together for Adoption Conference 2008 here.
Many people in the 21st century (at least in America) call themselves “Reformed.” However, do many of us even know what we mean when we say that, and can we give a defense for what we call “Reformed”? Regardless if you truly are Reformed or are simply using that title, this is a volume that is a must-have for your library. Those today that call themselves Reformed – true or not – need to take a look back into the history of their fathers and understand their time and, most of all, their confessions, which show how the true Reformers stood for truth and doctrine against the evils of their day. This book is the first of a 3-volume set that James T. Dennison will be working on for the next two years, which sets forth a translation of a number of the Reformed Confessions that have never been in English until today. Some may wonder how this project differs from that of what Phillip Schaff has done in his 3-volume Creeds of Christendom. The answer to that is that there are three main areas in which Dennison’s differs from Schaff’s:
1.Dennison’s works include a number of the Reformed Confessions that are not in Schaff’s, which have never before been translated into the English language.
2.Dennison’s project is much more focused on only the Reformed statements and confessions of the past, whereas Schaff brings creeds and confessions from a number of different spectrums of Christendom.
3.Dennison’s 4-volume set will be far narrower in its focus, to give a much deeper perspective on the Reformed faith alone, through the Reformation and after.
By no means am I going to argue that Dennison’s work is better, or that it is set to bring down Schaff’s. The main point is that this new project may have a particular appeal to those that are interested in having a set of books that solely focuses on the Reformed faith and includes a number of different confessions that have never before been available.
This volume that is set to release October 31st (Reformation Day) is one that includes a number of different Reformed Confessions from during the 16th and 17th centuries. For the next two years, Reformation Heritage Books is aiming to release the coming volumes on Reformation Day in 2009 and 2010. This project, done by both James Dennison and Reformation Heritage Books, gives the English-speaking world a deeper look into the Reformed faith and their own confessions, which were made during the time of the Reformation itself. During the Reformation the need for correct theology was a must in order to stand firm, and during the dark times in which we (Americans) live today, we also must know where we stand, along with knowing our past, where our church stood, and what they stood for. Dennison’s project brings forth just that! Bringing together these confessions, volume one goes over 33 different confessions during the time of 1523 – 1552.
Some of the Reformed Confessions that you will read in volume one include: Zwingli’s Catechisms, Calvin’s Catechisms, The Geneva Confession, The First Helvetic Confession, Waldensian Confessions of 1541 and 1543, Consensus Tigurinus, The Anglican Catechism and many, many more. This invaluable resource is great for every personal library, and is well worth the $38.00 from Reformation Heritage Books. The statements of faith that were much needed during these first 30 years of the Reformation around Europe are still needed for the postmodern day. So, if you tend to be among the many in the “American Reformed movement,” this is a set to study deeply, read carefully, learn from, and hold-to dearly. This will help many of us that tend to jump on America’s popular bandwagons to actually know what we are, where we come from, and what we are to stand upon for the gospel. As my mentor and dear friend Dr. Joel Beeke says, “Every Reformed pastor, professor, seminary student, library, and thoughtful layman should buy and study this remarkable collection.”
Table of Contents
1. The Sixty-Seven Articles of Huldrych Zwingli (1523)
2. Zwingli’s Short Christian Instruction (1523)
3. The Ten Theses of Bern (1528)
4. Confession of the East Friesland Preachers (1528)
5. William Farel’s Summary (1529)
6. Zwingli, Fidei ratio (1530)
7. The Tetrapolitan Confession (1530)
8. Waldensian Confession (1530)
9. Zwingli, Fidei Expositio (1531)
10. The Bern Synod (1532)
11. Waldensian Synod of Chanforan (1532)
12. The Waldensian Confession of Angrogna (1532)
13. The First Confession of Basel (1534)
14. The Bohemian Confession (1535)
15. The Lausanne Articles (1536)
16. The First Helvetic Confession (1536)
17. Calvin’s Catechism (1537)
18. Geneva Confession (1536/37)
19. Calvin’s Catechism (1538)
20. Waldensian Confession of Merindol (1541)
21. Waldensian Confession of Provence (1543)
22. The Waldensian Confession of Merindol (1543)
23. The Walloon Confession of Wesel (1544/45)
24. Calvin’s Catechism (1545)
25. Juan Diaz’s Sum of the Christian Religion (1546)
26. Valdes’s Catechism (1549)
27. Consensus Tigurinus (1549)
28. Anglican Catechism (1549)
29. London Confession of John a Lasco (1551)
30. Large Emden Catechism of the Strangers’ Church, London (1551)
31. Vallerandus Poullain: Confession of the Glastonbury Congregation (1551)
32. Rhaetian Confession (1552)
33. Consensus Genevensis: Calvin on Eternal Predestination (1552)
Some other reviews/post that you may want to as well take a look at:
You might be a Presbyterian if… in the middle of a Q & A after a message by Dr. Joel R. Beeke your cell phone goes off ringing… Knock Knock Knocking on heaven’s door.
People often when traveling somewhere will pray for “traveling mercies.” After traveling now for my work the last 8 months and hearing time after time people pray for my “traveling mercies” or pray that the Lord might grant me traveling mercies, I have often wondered, “does that make any sense, at all!”
Traveling – the action of making a journey, typically of somelengthorabroad.
Mercies– is one showing compassion and forgiveness towardsomeone whom it is within one’s powertopunish or harm.
So technically when we pray this, we are praying that God would be compassionate and forgive us of our traveling so that he would not crash our car when he could? Why not just pray for “safe travels.”
You might be a Calvinist if… you vote only Republican
You might be a Fundamentalist if… you vote only Republican
If you vote Democratic your Emergent or not a believer
If you vote Independent your… … … good job!
For those of you who are interested, Dr. David Hall has a series on Calvin and Government over at the Calvin 500 blog.
“Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. Moreover it is required in stewards, that a man be found faithful.”
The apostle was anxious to be rightly accounted of, and well he might be; for ministers are not often estimated rightly; as a rule, they are either gloried in, or else despised. At the commencement of our ministry, when our stories are fresh, and our energies are full; when we blaze and flash, and spend much time in the firework factory, people are apt to think us wonderful beings; and then the apostle’s word is needed, “Therefore let no man glory in men” (1 Corinthians 3:21). It is not true, as flatterers insinuate, that in our case the gods have come down in the likeness of men; and we shall be idiots if we think so. In due time, foolish expectations will be cured by disappointment; and then we shall hear unwelcome truth, mingled with unrighteous censure. The idol of yesterday is the butt of to-day. Nine days, nine weeks, nine months, or nine years; be it more or less, time works disenchantment, and changes our position in the world’s account. The Primrose-day is over, and the nettle months have come. After the time of the singing of birds has passed away, we come nearer to the season of fruit; but the children are not half so pleased with us as when they wandered in our luxuriant meadows, and strung our daisies and buttercups into crowns and garlands. In our more autumnal years, the people miss our flowers and greenery. Perhaps we are becoming sensible that it is so. The old man is solid and slow; whereas the young man rode upon the wings of the wind. It is clear that some think too much of us, and some think too little of us; it would be far better if they all accounted of us soberly “as the ministers of Christ.” It would be for the advantage of the Church, for our own benefit, and for the glory of God, if we were put in our right places, and kept there, being neither over-rated, nor unduly censured, but viewed in our relation to our Lord, rather than in our own personalities. “Let a man so account of us, as of the ministers of Christ.”
There are often times a Christian comes in contact with an individual who is searching and is in desperate need for the gospel; or that the young or non-converted asks a mature Christian the question, “where do I start?” When an individual has come to the faith, repenting from sin and following Christ, they often ask questions about what they should learn, where they should go, how they are to grow, and what they should do in order to live out their new faith. Similarly, there are times in the life of the non-converted when the Holy Spirit brings them inches from the gospel but it seems the fear of ‘what to do next’ overwhelmingly haunts them. One of the reasons that unbelievers never come to the gospel is because they are honestly afraid of how they would live out a different lifestyle that would change their minds and their hearts in a way that they would live fully for Christ. R.C. Sproul’s Five Things Every Christian Needs to Grow outlines the most crucial areas of a believer’s life that must grow no matter what stage they are at in their life. Whether you are young in the faith, have no faith at all, or are a seasoned believer, Five Things Every Christian Needs to Grow aids tremendously in the spiritual journey. As R.C. Sproul expresses in his introduction, no matter if you are beginning the race or near the end of the race, every Christian must continue to grow. However, it is clear in the book that this fact is not merely a skill given to the individual but “it is a living, vital relationship with the God of the universe, a relationship that begins when a person becomes a new creation in Him and receives Jesus as Lord by faith.”
In this short 135-page book, Sproul gives five particular areas that are easily regarded as areas in which every Christian needs to grow, yet are often overlooked in their depth and full importance. What I mean by this is that, yes, every believer knows he needs to read his Bible, but Sproul takes that further and details what that looks like and how it is played out so that the Christian can enjoy growing. Whether it is in Bible study, prayer, worship, service, or stewardship, Sproul suggests why these are the areas of every Christian that must be lived out. In each of the five things, Sproul begins with short stories that bring the reader to see the importance of the particular subject and how it is played out in life. One thing I appreciated most was that Sproul’s framework was not the same for each focal subject. He does not give the same format and the same subtitles for every area, but deals with all of them differently in the way each individual one needed.
Brief summaries of the five areas are as follows:
1. Bible Study– Here Sproul deals with the fact that Bible study is something that believers must continually grow in, no matter where they are in their faith. He makes this clear by showing that the Word is a conversation that every believer should want to talk about, and shows how the Word helps an individual grow. One of the many reasons that this book is a great tool for the young Christian is because Sproul explains how the believer can start their own Bible study and move from milk to the meat substance that every believer should be feeding off of. Sproul then finishes by giving a few important tools that can be helpful when studying the Bible.
2. Prayer– On the subject of prayer, Sproul answers a number of questions for the Christian to see its connections in the ‘whys,’ the ‘how-tos,’ and the means of the Christian life. Sproul makes it clear that God’s people have always been called to a life of (and to the duty of) prayer. Sproul also brings forth prayer as a privilege for the Christian, and that the importance of this privilege is not merely an exercise of mysticism. Rather, he explains the communion of prayer as a process that enables spiritual growth with the heavenly Father, God Himself. Not only does he show the duty and privilege, but also shows prayer as a means in which to bring about God’s plans and the growth of the Christian. Sproul ends this section with showing how the believer is to pray, through the example that the Lord has given us in Luke 11:1-4.
3. Worship– Sproul brings forth the case that worship is regulated by God. He gives a quick introduction that illustrates how during the Reformation a number of disagreements had occurred about this, then moves quickly to the point that the Christian serves a jealous God – One that is to be worshiped and One that is to have nothing else placed above Him. Sproul then moves on to show how the Christian worships God in spirit and in truth. This is how the believer worships their Father correctly, in honoring Him in who He is. One area that is often overlooked in dealing with worship is the preparation. Many times the Christian may awake from his sleep, shower and shave, and head out the door with just minutes to spare before they sit under the preaching of the Word. Even more so, the Christian may be rushed for time, so he may pick up his Bible and read a chapter or two then close his Bible and move on as if he has spent his time with the Lord for that day. This is one of the main areas that Christians struggle with, as they live in such a fast-paced society. Preparation for getting around, doing one’s daily job, or for an outing, barely ever goes undone. However, preparation for worshiping one’s Lord, Savior and Father in heaven, is not made a priority. This is what Sproul deals with in this topic, in order to convey the absolute importance of the Christian properly worshiping Christ. He then ends with a few guidelines to help the individual glorify God in word and deed through/in worship.
4. Service– This area may not be on everyone’s top five list of things every Christian needs to grow. Man’s nature would rather be served than to grow and live out serving. However, Sproul deals with an important area of service in which many Christians never end up growing because they never grasp the full knowledge of the body of Christ. To explain this, he gives a number of different roles in which Christians could serve in the body of Christ. There are unprofitable servants, productive servants, and faithful servants – all looked at here. Sproul also clarifies and makes the point that not everyone is seen in the act of serving, nor should the growth of a Christian be based on his popularity or his reputation in his service.
5. Stewardship– Stewardship always requires sacrifice, and that is exactly what Sproul lays out in this book. Stewardship goes hand-in-hand with worship. Sproul takes what he had spoken about previously – that worshiping God is done in spirit and in truth – and then shows how sacrificing one’s self is a fundamental nature of worship. Here he outlines the tithe in the Old Testament, what is the storehouse and the best investment. Sproul ends with the best investment – challenging every believer to invest in eternal returns. That is, investing in areas that are in the Lord’s kingdom and for the sake of the Lord’s name, and not their own. In this, the eternal investment will be seen within a person’s family and ministries, by the grace of God.
Question: Give one example of something that is sometimes claimed to be a type, but you don’t believe is a type. Support your argument. My Answer: I have read online places and heard that people actually believe that Israel in a battle with the Amalekites, Exodus 17:11 states that “[a]s long as Moses held up his hands, the Israelites were winning, but whenever he lowered his hands, the Amalekites were winning.” I have heard people go on to say that this can be interpreted that when Moses’ raised his hands, he as well was a type of Christ to whom raised hands upon the Cross, for when Jesus’ hands were raised as He died, a figurative battle with sin was waged, the end result being victory – that “all will be made alive.” (1 Cor. 15:22) However, there are lines and maybe looking to far in depth. Original writer to original reader is always our first importance of the text, then looking at how the New Testament sees this as well helps. However I find this hard when it is not mentioned throughout the NT, and think it is one typology-gone way to far.
The events of the Old Testament were seen as part of the story, a prefiguration, with the events of Christ’s life. The technical name for seeing the New Testament in the Old Testament is called typology.
The doctrine of typology is best defined and most succinctly by Paul in Colossians 2:16-17
“Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in Christ.”
Today in Hermeneutics for the second lecture on typology the class got in a long conversation once more about the what are and aren’t types of Christ in and throughout the Scriptures. During the middle of class (which I am sure that professor would not be a fan of) one of my fellow seminarians send me an email on how I am a type and how I am not a type of a Scottish professor at Puritan Reformed Theological Seminary named Dr. David Murray. Now many of you may not get this, or even understand. However the ones that do, will enjoy this.
Type of the Scotsman
in the fact that you’re a seminary employee
in the fact that you’ wear brown shoes with black pants
in the fact that you wear a red tie with a black jacket
But:
in you’re joking and sense of humor
in you’re shaved head
in you’re Ohio accent
Summary: You fall short of the great Scotsman. He is the “greater-than-Mike.” When I look at you, I think of Dr. Murray. But when I talk to you, I see that you’re only but a shadow of him.
Explain why you believe the application is either right or wrong.
Wrong Application from v. 43: Man came to follow Jesus. Man has the will to follow Christ and His Word. This here makes man the center of the text and allows room for man to decide not only in the text but decide always weather he can follow Christ or not. Free will.
Right Application from v. 43: Christ Word was enough and is enough to change man’s life and man’s heart in following Christ. This is right in the fact that Christ is center, the gospel is centered, in that His words form his mouth, and his word that man has today is enough to bring sinners to their knees and repent and follow Christ. Irresistible Grace .
1. Knowledge– Learning the product you have seen, read or listen to
2. Understanding– Grasping what was learned from the product
3. Application– How the product then is played out in ones life
4. Analysis– Components of what is seen of the product
5. Synthesis– Bringing together what has been studied from the product
6. Evaluation – Either by what has been given, or what you produce from the product
If theology is an activity, finding the product from the Word of God in order to form the person. Often times, people never think they way they learn. However, today one of my professor’s bought up quite the process that we should be going through when thinking about the way we learn. My lose most of you, but if may be quite intriguing for the rest.
Question: What is your classification of the gospels?
Answer: The present order of the Gospels has the twofold advantage of not separating from one another those Evangelical records (St. Matthew, St. Mark, St. Luke) whose mutual resemblances are obvious and striking, and of placing at the end of the list of the Gospels the narrative (that of St. John) whose relations with the other three is that of dissimilarity rather than of likeness. It thus lends itself well to the classification of the Gospels which is now generally admitted by Biblical scholars. St. Matthew, St. Mark, and St. Luke are usually grouped together, and designated under the common name of the Synoptic Gospels. They derive this name from the fact that their narratives may be arranged and harmonized, section by section, so as to allow the eye to realize at a glance the numerous passages which are common to them, and also the portions which are peculiar either to only two, or even to only one, of them. The case stands very differently with regard to our Fourth Gospel. As it narrates but a few incidents in common with the Synoptists, and differs from them in respect to style, language, general plan, etc., its chief parts refuse to be included in a harmony such as may be framed by means of the first three Gospels. While, therefore, the Synoptic narratives are naturally put together into one group, St. John’s record is rightly considered as standing apart and as, so to speak, making up a class by itself (see SYNOPTICS).
let us reflect upon OUR LORD’S POSITION TOWARDS US. Here we have many points which must be boldly maintained in our preaching. Be assured that we cannot be right in the rest, unless we think rightly of HIM. In forming your system of astronomy, where do you put the sun? If you are not clear on that cardinal matter, your scheme will be a failure. If you have not found out the true “tabernacle for the sun,” I am not very particular as to where you put Mars or Jupiter. Where is Christ in your theological system? How does He stand in your thoughts? Whereabouts is Jesus in reference to yourself, and your work, and your fellow-men?
Many are the aspects under which we must regard our Divine Lord, but I must always give the greatest prominence to His saving character as Christ our Sacrifice and Sin-bearer. If ever there was a time when we should be clear, pronounced, and vehement upon this point, it is now. Now the banner of the cross must lead the way. We cannot afford to put the atonement upon the shelf as a truth to be taken for granted, and left among the curiosities of unpractical belief. We cannot now afford to use orthodox words and phrases upon this subject as one might repeat the language of a liturgy; we must livingly and intensely believe the truth ourselves, and we must enforce it with the full energy of our being. The vital truth of our Lord’s expiation must be preached often, clearly, and with emphasis; and, if it be not so, we have not correctly learned Christ, neither shall we successfully teach Him. To attempt to preach Christ without His cross, is to betray Him with a kiss.
I observe that certain persons claim to believe in the atonement, but they will not say what they mean by it. May not this mean that really they have no clear knowledge of it; and, possibly, no real faith in it? Every man has a theory of what he knows; at least, he can give a statement of what he understands. We have heard of the men of Athens, and of their altar erected “to the unknown God”: in England, we have philosophical people who believe in an unknown atonement. We conceive that, in this way, they “ignorantly worship.” Robertson, of Brighton, was orthodox compared with many in this advanced age; but one said of him that he taught that our Lord did something or other, which in some way or other was more or less connected with our salvation. Flimsy as that was, it is better than the doctrine of this hour. Some now think it absurd to believe that what was done at Calvary, nineteen centuries ago, can have any relation to the sins of today. Others, who speak not quite so wildly, yet deny that our sins could be laid on the Lord Jesus, and that His righteousness could be imputed to us; this, they say, would be immoral. The ethical side of the atonement is frequently held, and beautifully and strikingly shown to the people; but we are not satisfied with this one-sided view of the great subject. Whatever may be the shadow of the atonement,-by which we mean its ethical influence,-we believe that there was a substance in the atonement; and if that substance be removed, the shadow is gone also.
We have no home-made theory; but our solemn witness is, that He “His own self bare our sins in His own body on the tree.” Even if it be called immoral, as some have impudently asserted, we yet believe that God “hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him.” “The chastisement of our peace was upon Him,” for “the Lord hath laid on Him the iniquity of us all” It would do us all good to look through the texts, in the Old and New Testaments, which refer to this fundamental truth; they are many, and definite. If we use language in its natural sense, we cannot get away from the assured belief that the Scripture teaches us to come to God through Jesus Christ, believing that He took our sin upon Himself, and suffered on its account, that He might render to God’s moral government a recompense for the dishonor which man’s rebellion had put upon it. Through His blood, there is forgiveness; and by reason of His vicarious satisfaction, guilt is put away, and the believer is “accepted in the Beloved.”
Those who set aside the atonement as a satisfaction for sin, also murder the doctrine of justification by faith. They must do so. There is a common element which is the essence of both doctrines; so that, if you deny the one, you destroy the other. Modern thought is nothing but an attempt to bring back the legal system of salvation by works. Our battle is the same as that which Luther fought at the Reformation. If you go to the very ground and root of it, grace is taken away, and human merit is substituted. The gracious act of God in pardoning sin is excluded, and human effort is made all in all, both for past sin and future hope. Every man is now to set up as his own savior, and the atonement is shelved as a pious fraud. I will not foul my mouth with the unworthy phrases which have been used in reference to the substitutionary work of our Lord Jesus Christ; but it is a sore grief of heart to note how these evil things are tolerated by men whom we respect.
We shall not cease, dear brethren, in our ministry, most definitely and decidedly to preach the atoning sacrifice; and I will tell you why I shall be sure to do so. I have not personally a shadow of a hope of salvation from any other quarter: I am lost if Jesus be not my Substitute. I have been driven up into a corner by a pressing sense of my own personal sin, and have been made to despair of ever doing or being such that God can accept me in myself. I must have a righteousness, perfect and Divine; yet it is beyond my own power to create. I find it in Christ: I read that it will become mine by faith, and by faith I take it. My conscience tells me that I must render to God’s justice a recompense for the dishonor that I have done to His law, and I cannot find anything which bears the semblance of such a recompense till I look to Christ Jesus. Do I not remember when I first looked to Him, and was lightened? Do I not remember how often I have gone as a sinner to my Savior’s feet, and looked anew at His wounds, and believed over again unto eternal life, feeling the old joy repeated by the deed? Brethren, I cannot preach anything else, for I know nothing else. New dogmas may or may not be true; but of the truth of this doctrine, I am sure.
One fear I have for the American “Reformed” movement and even more for the Traditional Reformed is their view of the reform fathers. Let me explain so that you understand in a few words. most of us love John Calvin, we enjoy Jonathan Edwards, and just fall in love with Charles Spurgeon’s humor. But there is no doubt from my personal experience and time in the reformed movement that sometimes WE place the “fathers of the faith” to a status that can become untouchable. Reformed individuals can often lift the reformed fathers to almost saint status like that of Catholics. Often times it can easily become as if we quote men of the Reformed faith more then we find ourselves quoting Christ, or the Scriptures. This is only a friendly reminder for those of you who may love reading, enjoy writing, preachers, and teachers of the gospel to remember the many men that stood for the faith of Christendom stood so that you may enjoy the Words of Christ and merely continue to quote Luther and Burroughs. Do not get me wrong, I at times even quote a person, use one for example, but as followers of Christ, just remember that there is none that are in comparison to Christ, and none that even begin to come near, (like that of RCC-saints).
Book Review: Michael Haykin, A Sweet Flame: Piety in the Letters of Jonathan Edwards, (Grand Rapids: Reformation Heritage Books 2007).
Summary of the Series, Profiles in Reformed Spirituality: A Sweet Flame is Volume 2 in the Profiles in Reformed Spirituality series. In this volume, Dr. Haykin takes several sections from the Letters and Personal Writings of Jonathan Edwards, George M. Marsden’s Jonathan Edwards: A Life, Sereno E. Dwight’s Memoirs of Jonathan Edwards, and Iain Murray’s Jonathan Edwards- A New Biography and compiles them into this 169-page book. Justin Taylor states, “Jonathan Edwards was not only a brilliant theologian, but also a devoted husband, father, pastor, and friend. Underneath it all, he was a man passionate about living in joyful obedience to God. In this highly recommended collection of letters, skillfully edited and annotated by historian Michael Haykin, Edwards’s warm-hearted piety shines through on every page, giving us a glimpse into the heart and mind of this servant of God.”
Summary of the Piety of Jonathan Edwards:
Dr. Haykin gives a brief biography of Jonathan Edwards (evidently paying close attention to previous other biographies written of him), which shows the piety of his life. It outlines the early years of Edwards’ life, at which point he was intellectually and spiritually above and beyond anyone of his age, and it also shows how the Scriptures molded his life. Dr. Haykin pulls excerpts from Edwards’ works to show his spirituality during his years in college, and most of all, his time with his family. Almost everyone knows of the tender heart that Edwards had for his dear wife Sarah. This section gives some of Jonathan Edwards’ first words recorded about his (future) wife in 1723, and also some of his writings that were lesser known… writings about his enjoyment with God (written to his dear friends) and the writings that his daughter wrote about him. Lastly, in this biographical sketch Dr. Haykin shows the areas in Edwards’ life that were exceptionally God-centered and clearly reveal his piety – namely his revivals, such as the Great Awakening.
Summary of the selected sections of Jonathan Edwards:
After the short biography, Dr. Haykin then gives 26 selected works from the multitude of letters written by Edwards. There is a wide variety included, such as writings to his mother, his wife, his daughter, George Whitfield, John Erskine, and the trustees of the college at Princeton. There are also two selections that were written by Sarah and Suzanna Edwards at his death. If you want to get inside the life of Jonathan Edwards, A Sweet Flame will give you that privilege. It will take you into his life of spirituality and will give you a clear picture of his character, as through his letters he talks to the love of his life – his wife, shows his tender heart towards his friends, and displays his passion for Christ.
Recommendation: 6 out of 10
In order to really enjoy this book you must have a passion for reading into the depth of Jonathan Edwards’ life. Although I am not personally a fan of reading diaries and letters written to people other than myself, the point of Dr. Haykin’s book is to show that Jonathan Edwards was not just a great mind and not just one of the greatest theologians that walked the earth – but to show that he was a humble and (often times) humiliated, tender hearted, and caring man that most will say they can never compare to.
For those of you who my be my friend (and to those who are not) I am now back on Facebook after a long 6 month suspension. Search Michael Dewalt, and being that there are more than one, make sure to add the one from Grand Rapids, MI.
Thank God for church ladies with typewriters. These sentences appeared in church bulletins or were announced in church services (Summer, 2007 Release).
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The Fasting & Prayer Conference includes meals.
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The sermon this morning: ‘Jesus Walks on the Water.’ The sermon tonight: ‘Searching for Jesus.’
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Our youth basketball team is back in action Wednesday at 8 PM in the recreation hall. Come out and watch us kill Christ the King.
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Ladies, don’t forget the rummage sale. It’s a chance to get rid of those things not worth keeping around the house. Bring your husbands.
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The peacemaking meeting scheduled for today has been canceled due to a conflict.
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Remember in prayer the many who are sick of our community. Smile at someone who is hard to love. Say ‘Hell’ to someone who doesn’t care much about you.
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Don’t let worry kill you off – let the Church help.
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Miss Charlene Mason sang ‘I Will Not Pass This Way Again,’ giving obvious pleasure to the congregation.
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For those of you who have children and don’t know it, we have a nursery downstairs.
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Next Thursday there will be tryouts for the choir.
They need all the help they can get.
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The Rector will preach his farewell message, after which the choir will sing: ‘Break Forth Into Joy.’
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Irving Benson and Jessie Carter were married on October 24th in the church. So ends a friendship
that began in their school days.
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At the evening service tonight, the sermon topic will
be ‘What Is Hell?’ Come early and listen to our choir practice.
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Eight new choir robes are currently needed due to the addition of several new members and to the deterioration of some older ones.
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Scouts are saving aluminum cans, bottles and other items to be recycled. Proceeds will be used to cripple children.
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Please place your donation in the envelope along with the deceased person you want remembered.
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The church will host an evening of fine dining, super entertainment and gracious hostility.
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Potluck supper Sunday at 5:00 PM – Prayer and medication to follow.
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The ladies of the Church have cast off clothing of
every kind. They may be seen in the basement on Friday afternoon.
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This evening at 7 PM there will be a hymn singing in
the park across from the Church. Bring a blanket and come prepared to sin.
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Ladies Bible Study will be held Thursday morning at
10 AM. All ladies are invited to lunch in the Fellowship Hall after the B.S. is done.
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The pastor would appreciate it if the ladies of the congregation would lend him their electric girdles
for the pancake breakfast next Sunday.
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Low Self Esteem Support Group will meet Thursday
at 7 PM. Please use the back door.
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The eighth-graders will be presenting Shakespeare’s Hamlet in the Church basement Friday at 7 PM. The congregation is invited to attend this tragedy.
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Weight Watchers will meet at 7 PM at the First Presbyterian Church. Please use the large double
doors at the side entrance.
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The Associate Minister unveiled the church’s new tithing campaign slogan last Sunday : ‘I Upped My Pledge – Up Yours’
At this time, there is a great necessity for giving much light, for a fierce attempt is being made to quench or dim the light. Many are scattering darkness on all sides. Therefore, brethren, keep the light burning in your churches, keep the light burning in your pulpits, and hold it forth in the face of men who love darkness because it favors their aims. Teach the people all truth, and let not our distinctive opinions be concealed. There are sheep-stealers about, who come forth in the night, and run away with our people because they do not know our principles,-the principles of Nonconformists, the principles of Baptists, or even the principles of Christianity. Our hearers have a general idea of these things, but not enough to protect them from deceivers. We are beset, not only by sceptics, but by certain brethren who devour the feeble. Do not leave your children to wander out without the guardianship of holy knowledge, for there are seducers abroad who will mislead them if they can. They will begin by calling them “dear” this, and “dear” that, and end by alienating them from those who brought them to Jesus. If you lose your members, let it be in the light of day, and not through their ignorance. These kidnappers dazzle weak eyes with flashes of novelty, and turn weak heads with wonderful discoveries and marvellous doctrines, which all tend towards division, and bitterness, and the exaltation of their own sect. Keep the light of truth burning, and thieves will not dare to plunder your house.
Oh, for a church of believers in Jesus who know why they believe in Him; persons who believe the Bible, and know what it contains; who believe the doctrines of grace, and know the bearings of those truths; who know where they are, and what they are, and who therefore dwell in the light, and cannot he deceived by the prince of darkness! Do, dear friends,-I speak specially to the younger brethren among us,-do let there be plenty of teaching in your ministry. I fear that sermons are too often judged by their words rather than by their sense. Let it not be so with you. Feed the people always with knowledge and understanding, and let your preaching be solid, containing food for the hungry, healing for the sick, and light for those who sit in darkness.
Michael Dewalt is a humanities teacher and junior high assistant football coach at Cair Paravel Latin School in Topeka, KS. There he also serves as a member of the Integrated Humanities Committee and Academic Committee. His undergrad studies are from Word of Life Bible Institute and Clarks Summit University and his graduate studies are from Puritan Reformed Theological Seminary and Faith Theological Seminary. He is a member of Grace Evangelical Presbyterian Church in Lawerence, KS, the Evangelical Theological Society, and the American Society of Church History, and winner of the Zwingli Prize Award at the Calvin500 Conference & Tour in 2009. Michael blogs at Gospel-Centered Musings, has written numerous articles for Logo’s Calvin500, Place for Truth a voice of the Alliance of Confessing Evangelicals, and Heritage Book Talk, and is published in the Puritan Theological Journal. Michael lives in Kansas with his wife, Emily, their son Wyatt Cash, two cats Nutkin and Ariel and dog Brutus.
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