The Wanderer

As I walked through the wilderness of this world …

Posts Tagged ‘Jonathan Edwards

The Westminster Conference 2015: “The Power of God for Salvation”

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Brochure 2015The Westminster Conference will take place later this year, God willing, in central London at Regent Hall on Oxford Street. As usual, there are two days of lectures and discussion, Tuesday 8th and Wednesday 9th December. The outline for the two days is below, and the brochure can be downloaded to obtain the booking form. More information can be found at the conference website.

Sin and sanctification in John Owen (Sinclair Ferguson ~ Elder at St. Peter’s Free Church, Dundee). John Owen is one of the monumental figures of the seventeenth century. His profound scriptural sensitivity to sin and understanding of sanctification form some of the deepest currents of his work both as a theologian and as a pastor. This paper will explore these complementary and contradictory elements of Christian experience through the lens of Owen’s wrestling with the issues.

“On the side of God”: Andrew Fuller’s pastoral theology (Jeremy Walker ~ Pastor of Maidenbower Baptist Church, Crawley). Andrew Fuller is recognised as a theologian and for his friendship with and support of William Carey. However, these labours cannot be divorced from his principles and practices as a pastor and a preacher. This was his primary calling. It informed and was expressed in everything else in which he was involved. This paper will draw together some of the convictions recorded, conclusions reached and counsels expressed by Andrew Fuller in the realm of pastoral theology.

The atonement and evangelistic preaching in John Owen (David Pfeiffer ~ Minister of Cheltenham Evangelical Free Church). Apparent tensions between convictions about the definite extent of the atonement joined with commitments to the freeness of the gospel offer are perennial issues in Christ’s church. Few men have contended for the former more effectively than John Owen and his works breathe a lively and transparent concern that lost men should trust in the only Saviour of sinners. David Pfeiffer will help us to see these elements of Owen’s labour in healthy parallel.

Erasmus and the Greek New Testament (Peter Hallihan ~ retired from pastoral ministry; Editorial Consultant for TBS). Erasmus of Rotterdam (1469–1536) was the genius sometimes described as the prince of the humanists. Perhaps his most enduring contribution to learning and religion was his edition of the Greek New Testament of 1516, which became the basis of most vernacular translations of the Scriptures for the next three centuries. Peter Hallihan will give us insights into the man and his work, tracing some of his influences and influence.

Jonathan Edwards and the religious affections (Paul Helm ~ formerly Professor of the History and Philosophy of Religion, King’s College, London). The name of Jonathan Edwards, together with select elements of his theology, have become more prominent in the thinking and practice of Reformed evangelicals in recent years. Ready reference is made to well-known but not always well-understood works such as Edwards’ study of the religious affections. Paul Helm will take a fresh look at this book, emphasising its setting and its sources, helping us grasp the substance and application of Edwards’ work.

Isaac Watts and the gift of prayer (Benedict Bird ~ ThM Student and Greek Teacher at London Theological Seminary). Best known for his hymnody, Isaac Watts was also an influential theologian. He considered prayer to be not only a duty but a precious privilege, and he wrote to assist the saints in learning to pray. He showed that prayer is a gift, but one that can be developed. Prayer is not always high on the agenda in the church of Christ, and not often developed to a high degree when it is. In his Guide to Prayer, Watts directs us still to cultivate “this holy skill of conversation with God.”

“Jonathan Edwards for the Church”

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Jonathan-Edwards-flyer-725x1024For those who may be interested, there is a two day Jonathan Edwards conference coming up in Durham next February. The schedule includes John J. Murray on “The influence of Edwards on the Church in Britain” and Gerald McDermott on “Directing Souls: What Pastors Today Can Learn from Edwards’ Ministry”; William Schweitzer takes “Communicate, Interpret and Clarify: Edwards’ Vision for the Ministry”, Nick Batzig addresses “Edwards’ Preaching of Christ in the Song of Songs” and Jon D. Payne “Jonathan Edwards: Calvinist Missionary to the Mohicans”. Douglas Sweeney will teach on “Edwards on the Divinity, Necessity, and Power of the Word of God in the World”, Michael Bräutigam on “Our God is an Awesome God: Sharing Jonathan Edwards’ Vision of God’s Excellencies” and David Filson on “Edwards’ Redemptive Historical Preaching”. William Macleod will be preaching.

More information is available here, where bookings can be made. The price for whole conference (over two days, including all meals but without accommodation) is £75.

Written by Jeremy Walker

Thursday 31 October 2013 at 10:14

Posted in Conferences

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“The infinite Jehovah is become their God”

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Spendid and beautiful:

The true followers of Christ have not only ground of rest and peace of soul, by reason of their safety from evil, but on account of their sure title and certain enjoyment of all that good which they stand in need of, living, dying, and through all eternity. They are on a sure foundation for happiness, are built on a rock that can never he moved, and have a fountain that is sufficient, and can never be exhausted. The covenant is ordered in all things and sure, and God has passed his word and oath, “That by two immutable things, in which it was impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold on the hope set before us.” The infinite Jehovah is become their God, who can do every thing for them. He is their portion who has an infinite fulness of good in himself. “He is their shield and exceeding great reward.” As great a good is made over to them as they can desire or conceive of; and is made as sure as they can desire: therefore they have reason to put their hearts at rest, and be at peace in their minds.

Jonathan Edwards via The Old Guys.

Written by Jeremy Walker

Monday 3 September 2012 at 09:14

Posted in While wandering . . .

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Assurance

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Having recently preached on the topic of assurance, I found this article from the Jollyblogger interesting. He concludes:

So, what do you think? Have I just completely misunderstood Edwards? Am I making excuses for myself? Or is there in truth, as I suspect, a better means of assurance and a better way of spirituality than we have been offered in the religious affections – the way of objectivity as embodied in the teachings of Luther and Calvin, as opposed to the subjectivity embodied in Edwardean religious affections?

For those wrestling – personally or pastorally – with issues of assurance, I think this article raises some excellent questions. As I see it, there is an objective foundation for assurance, and there are some objective indications for the existence of saving faith, but many of those objective indications have a subjective element, in the sense that they are part of our experience. To swerve toward the objective alone, stripped entirely of the subjective, leaves us with a religion that could consist only in mental assent rather than genuine faith; but to abandon the objective in order to rest on the subjective can leave us subject to every whim of soul, every assault of Satan, every tremor of feeling, every trouble of body.

The Jollyblogger is not suggesting that Edwards made the latter error, but I think some of those who follow Edwards might have gone further in that direction than he would have done.

Written by Jeremy Walker

Wednesday 2 May 2012 at 07:57

The spirit of preaching

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Jonathan Edwards:

I go out to preach with two propositions in mind. First, everyone ought to give his life to Christ. Second, whether or not anyone gives Him his life, I will give Him mine.

And you?

Written by Jeremy Walker

Saturday 21 April 2012 at 20:44

Posted in Pastoral theology

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The cheerful giver

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Are you and I afraid to give of our substance to those in need, to invest money, time and energy in the needy? Do we feel that it is foolish, risky, or pointless? Here is an answer from Jonathan Edwards to such unfounded fears:

When men give to the needy, they do as it were sow seed for a crop. When men sow their seed, they seem to throw it away. Yet they do not look upon it as thrown away because, though they expect not the same again, yet they expect much more as the fruit of it. And if it be not certain that they shall have a crop, yet they are willing to run the venture of it; for that is the ordinary way wherein men obtain increase. So it is when persons give to the poor. Though the promises of gaining thereby, in our outward circumstances, perhaps are not absolute; yet it is as much the ordinary consequence of it, as increase is of sowing seed. Giving to the poor is in this respect compared to sowing seed, in Ecc. 11:6, “In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good.” By withholding the hand, the wise man means not giving to the poor (see verse 1, 2). It intimates, that giving to the poor is as likely a way to obtain prosperity and increase, as sowing seed in a field.

The husbandman doth not look upon his seed as lost, but is glad that he has opportunity to sow it. It grieves him not that he has land to be sown, but he rejoices in it. For the like reason we should not be grieved that we find needy people to bestow our charity upon. For this is as much an opportunity to obtain increase as the other.

Some may think this is strange doctrine; and it is to be feared, that not many will so far believe it as to give to the poor with as much cheerfulness as they sow their ground. However, it is the very doctrine of the Word of God, 2 Cor. 9:6, 7, 8, “But this I say, He which soweth sparingly, shall reap also sparingly: and he which soweth bountifully, shall reap also bountifully. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. And God is able to make all grace abound towards you; that ye always having all sufficiency in all things, may abound to every good work.”

It is easy with God to make up to men what they give in charity. Many but little consider how their prosperity or ill success in their outward affairs depends upon Providence. There are a thousand turns of Providence, to which their affairs are liable, whereby God may either add to their outward substance, or diminish from it, a great deal more than they are ordinarily called to give to their neighbors. How easy is it with God to diminish what they possess by sickness in their families, by drought, or frost, or mildew, or vermin; by unfortunate accidents, by entanglements in their affairs, or disappointments in their business! And how easy is it with God to increase their substance, by suitable seasons, or by health and strength; by giving them fair opportunities for promoting their interest in their dealings with men; by conducting them in his providence, so that they attain their designs; and by innumerable other ways which might be mentioned! How often is it, that only one act of providence in a man’s affairs either adds to his estate, or diminishes from it, more than he would need to give to the poor in a whole year.

God hath told us that this is the way to have his blessing attending our affairs. Thus, in the text, Deu. 15:10, “Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him; because that for this thing the Lord thy God shall bless thee in all thy works, and all that thou puttest thine hand unto.” And Pro. 22:9, “He that hath a bountiful eye, shall be blessed.” It is a remarkable evidence how little many men realize the things of religion, whatever they pretend; how little they realize that the Scripture is the Word of God, or if it be, that he speaks true; that notwithstanding all the promises made in the Scripture to bounty to the poor, yet they are so backward to this duty, and are so afraid to trust God with a little of their estates. Observation may confirm the same thing which the Word of God teaches on this head. God, in his providence, generally smiles upon and prospers those men who are of a liberal, charitable, bountiful spirit.

From Jonathan Edwards on Christian Charity

Written by Jeremy Walker

Wednesday 10 November 2010 at 11:45

New discoveries of Christ

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From Ray Ortlund:

One new discovery of the glory of Christ’s face and the fountain of his sweet grace and love will do more towards scattering clouds of darkness and doubting in one minute than examining old experiences by the best mark that can be given a whole year.

Jonathan Edwards, quoted in George M. Marsden, Jonathan Edwards: A Life (New Haven, 2003), page 226.

May every child of God enjoy new discoveries of Christ in worshipping him tomorrow on the day he has set apart to meet with his people.

Written by Jeremy Walker

Saturday 30 January 2010 at 19:23

Jonathan Edwards the parent

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Z tells us about someone else enjoying Marsden’s biography of Jonathan Edwards, quoting from chapter 20 on aspects of his family life:

The first impression a visitor would have upon arriving at the Edwards home was that there were a lot of children. The second impression would be that they were very well disciplined. Jonathan aided Sarah in disciplining the children from an early age. ‘When they first discovered any considerable degree of will and stubbornness,’ wrote biographer Samuel Hopkins, ‘he would attend to them till he had thoroughly subdued them and brought them to submit with the greatest calmness, and commonly without striking a blow, effectively establishing his parental authority and producing a cheerful obedience ever after.

Care for his children’s souls was his preeminent concern. In morning devotions he quizzed them on Scripture with questions appropriate to their ages. On Saturday evenings, the beginning of the Sabbath, he taught them the Westminster Shorter Catechism, making sure they understood as well as memorized the answers.

Edwards also believed in not holding back the terrors of hell from his children. ‘As innocent as children seem to us,’ he wrote, ‘if they are out of Christ, they are not so in God’s sight, but are young vipers….’ At the judgment day unregenerate children would hardly thank their parents for sentimental tenderness that protected them from knowing the true dangers of their estate. Always looking for opportunities to awaken the young to their condition, he had taken the children to view the remains of the Lyman house fire that claimed two girls’ lives.

By far the greater burden of childrearing fell to Sarah….On one occasion, when she was out of town in 1748, Jonathan was soon near his wits’ end. Children of almost every age needed to be cared for. ‘We have been without you,’ Jonathan lamented in a letter, ‘almost as long as we know how to be!’ (George Marsden, Jonathan Edwards: A Life, 321-323)

How I should love to sit down and ask Edwards for practical advice as to how a father goes about securing such a spirit among his children as is described in the first paragraph.  I admit that I do not recognise much of that in myself.  I recognise a little more of the next two paragraphs, though I need more of a servant spirit in seeking to cultivate such an environment in my home.  The final paragraph is the one where I think, “Ah! I am like Jonathan Edwards.”

Written by Jeremy Walker

Friday 7 August 2009 at 08:57

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True boldness

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lion roaringThe righteous are bold as a lion (Proverbs 28:1)

Two things urgently needed in ministers, if they would attempt great advances for the kingdom of Christ, are zeal and resolve. Their influence and power for impact are greater than we think. A man of ordinary abilities will accomplish more with zeal and resolve than a man ten times more gifted without zeal and resolve. . . . Men who are possessed by these qualities commonly carry the day in almost all affairs. Most of the great things that have been done in the world, the great revolutions that have been accomplished in the kingdoms and empires of the earth, have been primarily owing to zeal and resolve. The very appearance of a intensely engaged spirit, together with a fearless courage and unyielding resolve, in any person that has undertaken leadership in any human affair goes a long way toward accomplishing the intended outcome. . . . When people see a high degree of zeal and resolve in a person, it awes them and has a commanding influence upon them. . . . But while we are cold and heartless and only go on in a dull manner, in an old formal round, we will never accomplish anything great. Our efforts, when they display such coldness and irresolution, will not even make people think of yielding. . . . The appearance of such indifference and cowardice does, as it were, call for and provoke opposition. Our misery is lack of zeal and courage.

Jonathan Edwards, “Thoughts on the Revival,” in Works, I:424, paraphrased.

HT: Ray Ortlund.

Written by Jeremy Walker

Monday 8 June 2009 at 08:50

The works of Jonathan Edwards online

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John Piper tells us that

jonathan-edwards-21The Jonathan Edwards Center at Yale University has fulfilled a dream I did not expect to see. With the 26 volumes of the Yale paper edition of the Works of Edwards selling for over $100 each, I never expected to see every word of Edwards freely available to read, search, and quote on line.

But there it is, like an ocean of hidden treasures and no fees for the diving gear. Amazing. This is a heartfelt thank you to everyone at Yale who dreamed and labored to make this happen.

The agony and the ecstasy of Jonathan Edwards is laid bare in this breathtaking availability of all of that remains of him. From the bill of sale for a slave named Venus (the agony) to 68 titles on Heaven in the Miscellanies (the ecstasy), you can find it with the search engine built into the website.

All the printed volumes are available with pagination keyed to the printed version. Besides the printed volumes there are 47 more volumes of material. These are searchable in various ways.

  • You can enter a scripture text or key words.
  • You can get your results in a concordance format or with contexts.
  • You can peruse the sermons by text or chronologically.
  • You can see the entire list of the Miscellanies and do a word search on the titles, for example, to find all the ones on “Christ’s righteousness.”

The reason all this matters is not merely that Edwards is the poster boy of intellectual American Historians, but, even more importantly, that, using the lens of Scripture, he saw and believed and described the greatest realities in the universe in ways that few of us would ever see on our own. He saw Jesus Christ through whom and for whom all things exist. And he saw the Gospel-that Christ died for our sins and rose again to be Lord of all.

Written by Jeremy Walker

Wednesday 11 February 2009 at 15:04

Posted in Book notices

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Reasons to fear, reasons to pray

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Paul Wallace quotes some sobering words from Isaac Watts and John Guyse, drawn from the preface to A Faithful Narrative of the Surprising Work of God in The Works of Jonathan Edwards (Banner of Truth Trust, Edinburgh, 1:344):

There has been a great and just complaint for many years among the ministers and churches in Old England, and in New, (except about the time of the late earthquake there,) that the work of conversion goes on very slowly, that the Spirit of God in his saving influences is much withdrawn from the ministrations of his word, and there are few that receive the report of the gospel, with any eminent success upon their hearts. But as the gospel is the same divine instrument of grace still, as ever it was in the days of the apostles, so our ascended Saviour now and then takes a special occasion to manifest the divinity of this gospel by a plentiful effusion of his Spirit where it is preached: then sinners are turned into saints in numbers, and there is a new face of things spread over a town or a country. The wilderness and the solitary places are glad, the desert rejoices and blossoms as the rose ; and surely concerning this instance we may add, that they have seen the glory of the Lord there, and the excellency of our God;they have seenthe out-goings of God our King in his sanctuary. Certainly it becomes us, who profess the religion of Christ, to take notice of such astonishing exercises of his power and mercy, and give him the glory which is due, when he begins to accomplish any of his promises concerning the latter days: and it gives us further encouragement to pray, and wait, and hope for the like display of his power in the midst of us. The hand of God is not shortened that it cannot save, but we nave reason to fear that our iniquities, our coldness in religion, and the general carnality of our spirits, have raised a wall of separation between God and us: and we may add, the pride and perverse humour of infidelity, degeneracy, and apostacy from the Christian faith, which have of late years broken out amongst us, seem to have provoked the Spirit of Christ to absent himself much from our nation. “Return, O Lord, and visit thy churches, and revive thine own work in the midst of us.”

Written by Jeremy Walker

Friday 30 January 2009 at 12:38

Blog blizzard

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The following is not a series of recommendations in itself, more a bundle of interesting posts from the blogosphere over last few days: putting it here is for my own benefit as much as for anyone else

Christ manifested

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What is it to have Christ manifest himself to his people?  A sermon by John Ryland Jr addresses The nature and evidences of divine manifestations.  With echoes of Jonathan Edwards on the religious affections,  he provides negatives considerations, several concessions, and six assertions concerning the nature of divine manifestations, or Jesus showing himself to the believing soul.  He moves on to the effects and evidences of such demonstrations of the divine presence, before closing with some lessons.

Here is solid, Scriptural, experiential Calvinism of high order.  Ryland offers the following evidences and effects:

First: A deep conviction (proportioned to the manifestation) of the meanness, unworthiness, guilt, past and present sinfulness of the soul thus favoured; humbling its pride, and filling it with self-abasement.  This is exemplified in the language of Old-testament saints.  Thus Jacob, “I am less than the least of thy mercies.”  Job, “Now I repent and abhor myself.” David, “Who am I, and what is my father’s house?”  Isaiah, “Woe is me, I am a man of unclean lips.”  Daniel, “My comeliness is turned into corruption.”  And Jude, in the text, How is it, that thou wilt manifest thyself unto us, and not unto the world?

Secondly: A conviction of our entire dependence on Christ, both for righteousness and strength; thankfully falling in with the design of his redemption; resting with complacency in his plan of salvation; feeling our need of his mediation; and sensible of our weakness and insufficiency to follow the Lord, except continually upheld.

Thirdly: An assurance of the reality and excellence of the objects manifested; i.e. the person and grace of Christ.  They shine with such a divine glory, that, they needs must be realized.

Fourthly: A conviction that there is much more to be seen and admired in Christ, than has yet been manifested to the soul; and consequently an earnest increasing desire, to know, love, and enjoy more, which prevents resting in present attainments, and induces the soul to resolve never to stop its pursuit, till it shall enjoy all it wants, and awake in the complete likeness of Christ.

Fifthly: A glorying in this salvation, renouncing all other Saviours, and all other portions; as seeing that there is enough in him to satisfy, though in the want of all things; and that all other things are nothing without him.

Sixthly: A concern to honour and glorify, in all possible ways this blessed Redeemer; never thinking he can be exalted enough; longing that others may see, admire, love, and be devoted to him.

Seventhly: Tenderness of conscience, fearing the least sin, or rather looking on none as little; with a jealousy of our own hearts, and a holy fear of dishonouring God our Saviour.

Eighthly: Not only a spirit of devotion towards God, and peculiar complacency in his people; but universal benevolence, or a spirit of pure, gentle, humble, meek, patient, forgiving, disinterested love towards all mankind.

Ninthly: The transforming efficacy of these manifestations, producing universal holiness and love to all God’s commandments.

Tenthly: Preparation for heaven, anticipating both its enjoyments and employments; drawing off the affections from the world, and causing them to be set on things above.

Written by Jeremy Walker

Wednesday 12 November 2008 at 18:03

Three things

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Three posts worth checking out:

Each of these requires significant and careful self-evaluation and self-examination.

Written by Jeremy Walker

Thursday 2 October 2008 at 14:05

“Young, Restless, Reformed”

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young-restless-reformedYoung, Restless, Reformed: A Journalist’s Journey with the New Calvinists by Collin Hansen

Crossway Books, 2008 (156 pp, pbk)

Dever; Driscoll; Duncan; Challies; Harris; Horton; MacArthur; Mahaney; Mohler; Piper; Sproul: these are the meats sometimes uncomfortably sandwiched between the pages of this book, together drenched in “Reformed” mayonnaise. Young, Restless, Reformed is the exploration by Christianity Today editor-at-large Collin Hansen of the phenomenon of the new Calvinists, the so-called Reformed resurgence.

With the exception of a few scant references, the focus is entirely on the US. Nevertheless, most of the names will be familiar to those with an interest in Reformed doctrine and practice. Hansen begins with John Piper and “the Piper fiends” (Pipettes?), before surveying “Ground Zero” (Southern Baptist Seminary, Louisville, where Al Mohler holds sway), then considering the Mahaney/Harris axis at Covenant Life Church and the New Attitude conference, and ending up with Mark Driscoll at Mars Hill in Seattle. In between and helping us along the way are a multitude of other movers and shakers and bit-players. Hanging over it all is the far-from-spectral but somewhat ambivalent figure of Jonathan Edwards.

It is, in many respects, a joyous read. To see a substantial recovery of Biblical truth on such a large scale cannot be anything but exciting. To see the unity and co-labouring it prompts and promotes is delightful. To read of predominantly young men and women in the modern West giving themselves to prayer and the study of the Scriptures is thrilling and humbling.

Hansen does take time to consider the detractors and the devaluers, but there is a sympathetic tone that makes plain that Hansen is fundamentally ‘on-side’ with those of whom he writes. This perhaps contributes to the fact that the book can read more like an exercise in comprehension than in analysis: it provides a snapshot rather than a vigorous assessment.

Another weakness is that the whole scene can appear somewhat incestuous and self-referential. The book is about or refers to people who endorse it in the blurb, read by them, reviewed by them (often in the Web 2.0 environment). The same people are writing books from the same publishers and referring to one another’s blogs. Is there a danger of self-congratulation, of failing to recognise that this is a much bigger community than it was, but still not that big or effective a community? Might the mutual back-slapping hide the fact of how much work there still is to do?

Furthermore, there is – if not a confusion – at least a question of terminology. Most of the subjects welcome the Reformed label, but how accurately is it being applied? It seems that most of those involved in this movement share a Reformed (or, at least, a Calvinistic) soteriology. The question is raised even in the book as to whether this really constitutes “being Reformed,” as well as how much it matters. Do we need, for example, a Reformed ecclesiology, a Reformed pneumatology, or Reformed doxology (or all of the above) in order to call ourselves genuinely ‘Reformed’? In other words, would the patron saint of the new Calvinists, Jonathan Edwards, recognise all these individuals and groups as Reformed? One could argue that this very question may be redefined by weight of numbers involved in this movement who do not embrace what has traditionally been, and been accepted as, part of the Reformed package. On this basis, there may be many who will wonder whether or not they are a part of this movement, and whether they want to be, and – if so – to what extent. This is especially so where the question is being begged over the extent to which the church is reaching the culture as opposed to the culture assimilating the church.

Finally, and leading on from this, one must ask, So what? and, Who cares? We must understand what is the trajectory of this movement, and what its terminus (or termini, if it splinters). We must watch its effects. Will the somewhat insular nature of the new Calvinist community betray it into a failure to preach the very gospel it boasts of recovering to those in need of Jesus on our doorsteps? In some circles there seems to be a very real temptation to preach to the converted (in the essential sense of that word), gaining ‘converts’ from other Christian camps rather than from the world around us, to argue other believers into our camp far more than to proclaim a saving Christ to needy sinners. Surely if we are constrained by what Warfield defined as of the essence of genuine Calvinism (of Biblical Christianity) – “a profound apprehension of God in His majesty, with the inevitably accompanying poignant realization of the exact nature of the relation sustained to Him by the creature as such, and particularly as a sinful creature”[1] – then it will work itself out in a determination to have God glorified in salvation as well as among the saved, in both reaching the lost and teaching the reached.

There is much that is splendid about the movement described by Hansen, but it contains within it some fascinating and fearful tensions, as well as some wonderful prospects. Much depends on the legacy of the present leaders, and the readiness of those who follow to pursue a comprehensive Scripturalism that will govern head and heart and hands. Reading this book will help observers and participants to gauge both the trajectory and the likely terminus of this curious company, but should also challenge us about the extent to which our faith and our life are keeping pace.


[1] B. B, Warfield, Works, vol. 5, Calvin and Calvinism (Grand Rapids, MI: Baker, 1991), 354.

Written by Jeremy Walker

Saturday 10 May 2008 at 09:06

Sin in being and in doing

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Tim Challies has posted a thought-provoking and heart-penetrating piece – found here – reflecting on Jonathan Edwards’ insights into the freedom (or lack of it) of the will, and the awful reality of a sinful nature as well as the guilt of our sinful deeds. It is well worth a read, to pause and to ponder that sin lies not only in our doing but in our being. In the light of such truth, the glorious grace of God in Christ becomes all the more wonderful to the saved sinner.

Written by Jeremy Walker

Tuesday 6 May 2008 at 18:31

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