What is Christianity?

That is a big question to ask, with every other religious sect claiming the label, and with enterprising entities claiming a lucrative niche market with products tagged as "Christian" this and "Christian" that.

J. Gresham Machen exhorts us to approach the question in a catholic frame of mind:

The Trivium and the Quadruple D of Christianity

We need to have been told of what happened, of how God created reality, of how He covenanted with the pinnacle of His creation—man, of how man broke the covenant, of how God made a way for the breach to be repaired through the life and death of His Son, the Lord Jesus Christ, and of how history has been culminating in the renewal of creation. All this could not have been rationally apprehended internally. This is the DRAMA.

These truths, and their corollaries, were inscripturated in the canonical Bible, and the truth systems inherent in it are called DOCTRINE.

The restored relationship of favor between man and his Covenant Lord puts him in the original position of living, moving, and having his being for the praise and glory of God, and this drama and doctrine-driven response is DOXOLOGY.

The doxological response is then "fleshed out" in daily living in what is called DISCIPLESHIP.

In the table below, Dr. Michael Horton charts the relationship of the trivium to the quadruple D of Christianity:

A Primer on the Marrow Controversy

If you've heard of the famous book, The Marrow of Modern Divinity, written by the Puritan Edward Fisher, and of the controversy that ensued from it (aptly called "The Marrow Controversy") but have no real foundational information on the subject, then you would benefit from this primer, written by Joseph H. Hall, entitled, The Marrow Controversy: A Defense of Grace and the Free Offer of the Gospel.

I personally have the "Marrow" book but have yet to finish reading it. Spending your money on this book is definitely an instance of money well spent (even more so if you order through the link provided below...hehehe), for you will surely grow in your knowledge, appreciation and application of the Gospel.

Irrationalism, QIRE, and Challies

In this recent blog post, mega-blogger Tim Challies reports of another reason for why he left a confessionally Reformed church in favor of an Anabaptist one, this time the rationale being that the former did not have a strong "evangelistic" suit, born, he claims, out of a seemingly deeply-ingrained distaste for the unregenerate.

While his criticism may indeed be valid, his reaction of going from the context of strong, historical, and Reformed confessionalism to the converse does not share the same quality. In fact, I would say that it is irrational. If irrationalism is the claim that all that is true are the particulars around us, and that there are no universals that dictate upon how particulars operate, then Challies' subsequent embracing of more "feely," experience-driven Anabaptism fits the bill of irrationalism very nicely.

While it is possible for him to assert that the confessionally Reformed faith lacks the quality of "universal" (archetypal), based on biblical theological grounds, it is more likely that the reason he "jumped ship" is that, experientially, he was not being satisfied. This reminds me of Dr. R. Scott Clark's QIRE (Quest for Illegitimate Religious Experience):

"QIRE is then the practical dimension of QIRC. It denies that God mediates His interaction with man through the means of grace, namely, the preaching of the gospel and the sacraments. It posits that man is able to connect with God apart from the institutions that God has ordained in Scripture, thereby blurring the Creator-creature distinction. It is easy to spot more glaring instances of this error in the Pentecostal and Charismatic movements, but subtle variations also occur in the spiritual disciplines advocacies of many notable figures that are common in supposedly Reformed circles." (Underdog Theology, BOOK REVIEW: Recovering the Reformed Confession (Our Theology, Piety, and Practice) by R. Scott Clark—Chapter I, 'Whatever Became of Reformed Theology, Piety, and Practice?' PART 1)

While Challies' regression from Reformed confessionalism to Anabaptism is lamentable, the blessing that his wisdom has afforded many, through his blog and books, is definitely laudable.

Westminster Wednesday: A Couple of Baptism Debates

"Is infant baptism Protestant? In short, yes. All the Protestant Reformers including Martin Luther, Huldrych Zwingli and John Calvin held to infant baptism. Though these three great Protestants disagreed on many things, they all agreed on the Protestant doctrine of justification by grace alone, through faith alone, in Christ alone. They also agreed that infant baptism is a biblical practice and the best expression of the Protestant gospel. In fact, infant baptism has been the practice of the historic Christian church since the Apostolic period. Of course the historic practice of the church does not settle the question. Historic practice, however, suggests a certain presumption in favor of infant baptism. Nevertheless, tradition alone is not sufficient reason for any practice in the church. Therefore Reformed Christians practice covenant baptism because we are commanded to do so in both the Old and New Covenant Scriptures.

We believe that the Bible alone is the Spirit inspired, infallible, Word of God written. God's Word alone is the source of our faith. Comparing our ideas with God's clear revelation in the Bible is the only way to safety and certainty." (Dr. R. Scott Clark, A Contemporary Reformed Defense of Infant Baptism)

The links to the Robert Strimple vs. Fred Malone debate here (Part 1), here (Part 2), and here (Part 3), and the link to the David VanDrunen vs. Thomas Schreiner debate here.

A Resurrection Sneak Preview?

The tombs also were opened. And many bodies of the saints who had fallen asleep were raised, and coming out of the tombs after his resurrection they went into the holy city and appeared to many (Matt. 27:52-53).

I've been stumped about how to properly understand this passage, and as there are many takes on it, it behooves me to consult the premier Reformer for his shot at this curiosity. It is another hallmark of Calvin's able treatment of Scripture that he does not rush headlong into speculation but takes the wisdom-driven cautious approach.

"But here a question arises. Why did God determine that only some should arise, since a participation in the resurrection of Christ belongs equally to all believers? I reply: As the time was not fully come when the whole body of the Church should be gathered to its Head, he exhibited in a few persons an instance of the new life which all ought to expect. For we know that Christ was received into heaven on the condition that the life of his members should still be hid, (Colossians 3:3,) until it should be manifested by his coming. But in order that the minds of believers might be more quickly raised to hope, it was advantageous that the resurrection, which was to be common to all of them, should be tasted by a few.

Another and more difficult question is, What became of those saints afterwards? For it would appear to be absurd to suppose that, after having been once admitted by Christ to the participation of a new life, they again returned to dust. But as this question cannot be easily or quickly answered, so it is not necessary to give ourselves much uneasiness about a matter which is not necessary to be known. That they continued long to converse with men is not probable; for it was only necessary that they should be seen for a short time, that in them, as in a mirror or resemblance, the power of Christ might plainly appear. As God intended, by their persons, to confirm the hope of the heavenly life among those who were then alive, there would be no absurdity in saying that, after having performed this office, they again rested in their graves. But it is more probable that the life which they received was not afterwards taken from them; for if it had been a mortal life, it would not have been a proof of a perfect resurrection. Now, though the whole world will rise again, and though Christ will raise up the wicked to judgment, as well as believers to salvation, yet as it was especially for the benefit of his Church that he rose again, so it was proper that he should bestow on none but saints the distinguished honor of rising along with him." (John Calvin, Commentary on Matthew 27:52)

Unicron

I grew up loving the old Transformers cartoon (even shed a few tears when Optimus died in the first animated movie—LOL). Given that the action figure was quite pricey for my parents at the time, I ended up owning only the cheapest of the lot. Nonetheless, I still have a fondness for the franchise and am excited about the upcoming Transformers 3 (Dark of the Moon) movie, which I heard features Unicron!

The vid below is some piece of magnificent, menacing music, often called "Unicron's Theme." Enjoy!

Machen on the Perichoresis Between Evangelism and Apologetics

Getting on a street corner (or the other side of the globe), oozing with enthusiasm, is not enough. J. Gresham Machen explains why:

"We are all agreed that at least one great function of the Church is the conversion of individual men. The missionary movement is the great religious movement of our day. Now it is perfectly true that men must be brought to Christ one by one. There are no labor-saving devices in evangelism. It is all hand-work.And yet it would be a great mistake to suppose that all men are equally well prepared to receive the gospel. It is true that the decisive thing is the regenerative power of God. That can overcome all lack of preparation, and the absence of that makes even the best preparation useless. But as a matter of fact God usually exerts that power in connection with certain prior conditions of the human mind, and it should be ours to create, so far as we can, with the help of God, those favorable conditions for the reception of the gospel. False ideas are the greatest obstacles to the reception of the gospel. We may preach with all the fervor of a reformer and yet succeed only in winning a straggler here and there, if we permit the whole collective thought of the nation or of the world to be controlled by ideas which, by the resistless force of logic, prevent Christianity from being regarded as anything more than a harmless delusion. Under such circumstances, what God desires us to do is to destroy the obstacle at its root.....What is today a matter of academic speculation begins tomorrow to move armies and pull down empires. In that second stage, it has gone too far to be combatted; the time to stop it was when it was still a matter of impassionate debate. So as Christians we should try to mold the thought of the world in such a way as to make the acceptance of Christianity something more than a logical absurdity.....Is it not far easier to be an earnest Christian if you confine your attention to the Bible and do not risk being led astray by the thought of the world? We answer, of course it is easier. Shut yourself up in an intellectual monastery, do not disturb yourself with the thoughts of unregenerate men, and of course you will find it easier to be a Christian, just as it is easier to be a good soldier in comfortable winter quarters than it is on the field of battle. You save your own soul—but the Lord's enemies remain in possession of the field." (J. Gresham Machen, Christianity and Culture)

The Psalter in Calvin's Piety

"Calvin views the Psalms as the canonical manual of piety. In the preface to his five-volume commentary on the Psalms—his largest exposition of any Bible book—Calvin writes: 'There is no other book in which we are more perfectly taught the right manner of praising God, or in which we are more powerfully stirred up to the performance of this exercise of piety.' Calvin's preoccupation with the Psalter was motivated by his belief that the Psalms teach and inspire genuine piety in the following ways:

Covenantal Apologetics: Waking Up the Already Awake

It is virtually impossible to wake someone up who is feigning sleep. It is also futile to attempt to convince the natural man of the existence of God because He already knows that God exists by virtue of being created in God's image. Romans 1:19-21 states:

"For what can be known about God is plain to them, because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened."

While classical apologetics has sought to wake up the already awake, covenantal apologetics realizes that man's problem before God is not intellectual/epistemological but moral/covenantal. The natural man denies God's existence, not because of a lack of proof, but because of the desire to live autonomously, apart from the rule of God and creaturely dependence on Him. The love of sin and the love of God are mutually exclusive, and up until the Holy Spirit regenerates the sin-hardened heart in order that, through repentance and faith in Christ, man might be in the favorable side of the covenant, man will never wake up from his fake slumber.

Evangelism and apologetics stand in perichoresis to each other, and the way to engage the unregenerate is as follows:

"Here then are the facts, or some of the main facts that the Reformed apologist presents to the natural man. There is first the fact of God's self-contained existence. Second, the fact of creation in general and of man as made in God's image in particular. Third, there is the fact of the comprehensive plan and providence of God with respect to all that takes place in the universe. Then there is the fact of the fall of man and his subsequent sin. It is in relation to these facts, and only in relation to these facts, that the other facts pertaining to the redemptive work of Christ are what they are. Their very factness as facts would not be what it is unless the facts just mentioned are what they are." (Cornelius Van Til, Christian Apologetics [New Jersey: P & R, 2003], ed. William Edgar, 193)

More on covenantal apologetics here.

Punch-Drunk on Grace?

How many times have you heard someone claim that "Rules and regulations, do's and dont's, these don't apply to me—I'm under grace!"? While it would be too damning to call them antinomians (some may just be too punch-drunk on the notion of grace), I believe the preceding sentiment is really born out of the ignorance of the enduring significance of the law in the life of the Christian. If the law is the expression of God's moral will, then as long as God endures, the law follows suit.

Dr. Joel Beeke, talking about Calvin's doctrine of piety, offers some profitable insights on the matter:

"To promote piety, the Spirit not only uses the gospel to work faith deep within the souls of his elect, as we have already seen, but he also uses the law. The law promotes piety in three ways:

1. It restrains sin and promotes righteousness in the church and society, preventing both from lapsing into chaos.

2. It disciplines, educates, and convicts us, driving us out of ourselves to Jesus Christ, the fulfiller and end of the law. The law cannot lead us to a saving knowledge of God in Christ; rather, the Holy Spirit uses it as a mirror to show us our guilt, shut us off from hope, and bring us to repentance. It drives us to the spiritual need out of which faith in Christ is born. This convicting use of the law is critical for the believer’s piety, for it prevents the ungodly self-righteousness that is prone to reassert itself even in the holiest of saints.

3. It becomes the rule of life for the believer. 'What is the rule of life which [God] has given us?' Calvin asks in the Genevan Catechism. The answer: 'His law.' Later, Calvin says the law 'shows the mark at which we ought to aim, the goal towards which we ought to press, that each of us, according to the measure of grace bestowed upon him, may endeavor to frame his life according to the highest rectitude, and, by constant study, continually advance more and more.'" (Calvin's Piety, Mid-America Journal of Theology 15 [2004], 45)

Graduation Day

"But, most strange to say, many who boast of being Christians, instead of thus longing for death, are so afraid of it that they tremble at the very mention of it as a thing ominous and dreadful. We cannot wonder, indeed, that our natural feelings should be somewhat shocked at the mention of our dissolution. But it is altogether intolerable that the light of piety should not be so powerful in a Christian breast as with greater consolation to overcome and suppress that fear. For if we reflect that this our tabernacle, unstable, defective, corruptible, fading, pining, and putrid, is dissolved, in order that it may forthwith be renewed in sure, perfect, incorruptible, in fine, in heavenly glory, will not faith compel us eagerly to desire what nature dreads? If we reflect that by death we are recalled from exile to inhabit our native country, a heavenly country, shall this give us no comfort? But everything longs for permanent existence. I admit this, and therefore contend that we ought to look to future immortality, where we may obtain that fixed condition which nowhere appears on the earth. For Paul admirably enjoins believers to hasten cheerfully to death, not because they a would be unclothed, but clothed upon,' (2Co 5: 2). Shall the lower animals, and inanimate creatures themselves even wood and stone, as conscious of their present vanity, long for the final resurrection, that they may with the sons of God be delivered from vanity, (Rom 8: 19); and shall we, endued with the light of intellect, and more than intellect, enlightened by the Spirit of God, when our essence is in question, rise no higher than the corruption of this earth? But it is not my purpose, nor is this the place, to plead against this great perverseness. At the outset, I declared that I had no wish to engage in a diffuse discussion of common-places. My advice to those whose minds are thus timid is to read the short treatise of Cyprian De Mortalitate, unless it be more accordant with their deserts to send them to the philosophers, that by inspecting what they say on the contempt of death, they may begin to blush. This, however let us hold as fixed, that no man has made much progress in the school of Christ who does not look forward with joy to the day of death and final resurrection, (2Ti 4: 18; Tit 2: 13): for Paul distinguishes all believers by this mark; and the usual course of Scripture is to direct us thither whenever it would furnish us with an argument for substantial joy. 'Look up,' says our Lord, 'and lift up your heads: for your redemption draweth nigh,' (Luk 21: 28). Is it reasonable, I ask, that what he intended to have a powerful effect in stirring us up to alacrity and exultation should produce nothing but sadness and consternation? If it is so, why do we still glory in him as our Master? Therefore, let us come to a sounder mind, and how repugnant so ever the blind and stupid longing of the flesh may be, let us doubt not to desire the advent of the Lord not in wish only, but with earnest sighs, as the most propitious of all events. He will come as a Redeemer to deliver us from an immense abyss of evil and misery, and lead us to the blessed inheritance of his life and glory" (John Calvin, Institutes 3.9.5, emphasis mine).

Is it any wonder then that the Christian life is replete with suffering and pain, for these things that trouble us are there in order that we may be weaned off from the allurements of the world, thereby gaining a disgust for them and a deeper longing for the heavenly blessings that God has prepared for those who love Him, which "no eye has seen, nor ear heard, nor the heart of man imagined" (1 Cor. 2:9), so that we may be prepared for graduation day.

"I have said these things to you, that in me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world" (John 16:33).

The Muller-Meister Asks, "Was Calvin a Calvinist?"

"Abstract: Answering the perennial question, 'Was Calvin a Calvinist?,' is a rather complicated matter, given that the question itself is grounded in a series of modern misconceptions concerning the relationship of the Reformation to post-Reformation orthodoxy. The lecture examines issues lurking behind the question and works through some ways of understanding the continuities, discontinuities, and developments that took place in Reformed thought on such topics as the divine decrees, predestination, and so-called limited atonement, with specific attention to the place of Calvin in the Reformed tradition of the sixteenth and seventeenth centuries" (Richard A. Muller).

Also available here