Dignity Beyond Dust

Secular materialism, in its hubris, celebrates the ignominy of being merely dust. Christianity, on the other hand, in its humility, depends on the Spirit of God to breathe the image of God into dust so that man may gain a dignity beyond it.

"So is God, the great demiourgos, the universal framer of all, represented as an artificer, who first prepares his matter, and then forms it as it seemeth good unto him. And this is mentioned for two ends:-- First, To set forth the excellency, power, and wisdom of God, who out of such vile, contemptible matter as a heap of dust, swept as it were together on the ground, could and did make so excellent, curious, and glorious a fabric as is the body of man, or as was the body of Adam before the fall. Secondly, To mind man of his original, that he might be kept humble and in a meet dependence on the wisdom and bounty of his Creator; for thence it was, and not from the original matter whereof he was made, that he became so excellent." (John Owen, Pneumatologia)

SBG!

It has been common practice among Calvinists to add a postscript of SDG or Soli Deo Gloria in their communications with each other, especially when a particular blessing has been received. I would like to propose a new expression—SBG or Suffering Before Glory.

One of the core tenets of the doctrine of union with Christ is that everything in the way of the Christian life that a believer receives or goes through in the application of redemption (ordo salutis) is predicated upon Christ having merited or gone through the thing bestowed or experienced, beforehand, in His accomplishment of redemption (historia salutis). This means that just as Christ suffered before He was received into glory, the one united to Him through faith must also suffer before he is glorified in the consummation.

While there is suffering that is the lot of every human being by virtue of subsistence in a fallen world, there is suffering that is unique to the Christian.

The world system, i.e., that philosophy of life that seeks to set man up as God, is hostile to the one who denies himself and lives a life of dependence on God—a life lived in light of the Creator-creature distinction.

Satan and his minions, they who seek to rob God of the glory that is due Him as the Sovereign Lord of reality, tirelessly go up against the children of God because they are the only ones, with the image of God restored in them, who are capable of redounding the glory of creation unto Him who is its Creator.

Finally, there is the self as considered with indwelling sin. This is the source of the Christian's greatest antagonism, and the cry of the Apostle Paul in Romans 7 leaves no room for doubt as to the nature of the struggle that elicits such convulsions of soul.

This suffering is glorifying, not just for the Christian in the conclusion of his pilgrimage, but presently to Christ, since it produces His image in the Christian sufferer and serves to increase His mediatorial glory. The one who proclaims allegiance to Christ but is not desirous of affording Him the glory that He rightly deserves will shrink away from suffering. Consequently, he will not be glorified at Christ's return.

May the following meditation from Herman Hoeksema in Peace for the Troubled Heart strengthen you for suffering. SBG!

The Condecency of Redemption

You may hear people, especially those of the Calvinistic bent, making the following comment in an effort to uphold the sovereignty of God in the administration of the state of affairs: "God would've been perfectly just in condemning every single human being to hell."

While the statement is not theologically aberrant per se, it, however, does not fully encapsulate the telos behind God's "ad extra" acts, namely, His glory. If God did consign every human being to destruction, in a necessary turn of events, the whole earthly created order would've had to be destroyed as well. Why so? Because if there was no human being left in the world, there would be no agent for the redounding of glory unto God through the created objects of the world. A majestic Siberian Tiger does not give God the glory that He desires without an image-bearer, in holiness and righteousness, to ascribe the excellencies of that animal to its Creator.

Hence, John Owen, states [all quotes henceforth from Christologia (Kindle version)]:

"Three things God designed in this communication of his image unto our nature, which were his principal ends in the creation of all things here below; and therefore was divine wisdom more eminently exerted therein than in all the other works of this inferior creation.

Gospel Sobriety in Owen

In the work entitled, A Treatise of the Dominion of Sin and Grace, John Owen describes the antithesis as being in either of two possible dominions. The one who is in the dominion of sin, the person who has not been blessed with definitive sanctification, is the unbeliever. For this person, there has not occurred that epochal break with the rule of sin by virtue of faith-wrought union with Christ. The believer, while still at war with indwelling sin in progressive sanctification, has been liberated from sin's sovereignty.

The following quote is preceded by Owen's treatment of what it means for sin to have dominion in the mind. I am now on the part wherein he discusses the affections, and I found this snippet to be valuable:

"If we love any thing more than God, as we do if we will not part with it for his sake, be it as a right eye or as a right hand unto us; if we take more satisfaction and complacency in it, and cleave more unto it in our thoughts and minds than unto God, as men commonly do in their lusts, interests, enjoyments, and relations; if we trust more to it, as unto a supply of our wants, than unto God, as most do to the world; if our desires are enlarged and our diligence heightened in seeking after and attaining other things, more than towards the love and favour of God; if we fear the loss of other things or danger from them more than we fear God, -- we are not under the rule of God or his grace, but we are under the dominion of sin, which reigns in our affections...All the commands we have in the Scripture for self-searching, trial, and examination; all the rules that are given us unto that end; all the warnings we have of the deceitfulness of sin and of our own hearts, -- are given us to prevent this evil of shutting our eyes against the prevalent corruption and disorder of our affections." (The Essential Works Of John Owen)

The gravitas in Owen's words is hard to miss. The ascertaining of our right standing with God, of being not in the dominion of sin but of grace, does not appear to him as simply a matter of "getting used to our justification" but involves real hard and sacrificial work! While Owen is keen on highlighting the primacy of faith: "I call these latter evidences subordinate ones, and additional to that of faith, [and they are] of great use by way of establishment and confirmation unto believers, provided they be not abused to sole resting and reliance upon them, to the great prejudice of our life of faith: for we live by faith (so must all repenting sinners when they have attained to the highest pitch of holiness in this life), and not by sense, no, not even spiritual sense; it is a good handmaid to faith, but no good mistress to it.", it is a faith that is ever examining the heart so that its affections may solely be grounded on Christ.

I am always thankful for Owen's Gospel sobriety.

Seven, Sloth, and Bavinck

The movie, Seven, starring Brad Pitt and Kevin Spacey, has got to be one of the most tragic movies that has ever been made to pass before my eyes. It showcases this serial killer (Kevin Spacey) who goes about snuffing the life out of those he deems as prime incarnations of each of the classic "seven deadly sins." The movie concludes with the protagonist (Brad Pitt) putting a bullet in the antagonist's head, thereby giving the latter his desired ending, i.e., having the former succumb to rage (one of the seven deadly sins) and, consequently, suffer the legal consequences of extra-judicial killing (as if the brutal and grotesque murder of his wife and prenatal baby in the killer's hands was not suffering enough!). Of course, one of the victims was a supposedly slothful man who was tied up on his bed for a year, allowing his inactivity to kill him!

Sloth may be defined as the antithesis of industry, and what I have for you below is Herman Bavinck's theology of work:

Bavinck Contra NL2K/R2K

In this post, I argue that to be human is to be in need of both natural and special revelation.

In this article, Dr. Cornelis P. Venema discusses Herman Bavinck's view of the image of God. He quotes the following:

In this [Lutheran] theology the lines of demarcation between the spiritual and the worldly, between the heavenly and the earthly, are so sharply drawn that the result is two hemispheres, and the connection between nature and grace, between creation and re-creation is totally denied. The supernaturalist [or dualist] view is still at work here; the image of God stands alongside nature, is detached from it, and is above it. The loss of the image, which renders man totally deaf and blind in spiritual matters, still enables him in earthly matters to do much good and in a sense renders him independent from the grace of God in Christ . . . [In Reformed theology] sin, which precipitated the loss of the image of God in the narrower sense and spoiled and ruined the image of God in the broader sense, has profoundly affected the whole person, so that, consequently, also the grace of God in Christ restores the whole person, and is of the greatest significance for his or her whole life and labor, also in the family, society, the state, art, science, and so forth (RD 2:553–4)

He then makes a footnote comment:

Though it is anachronistic to put it this way, Bavinck offers in his criticism of the Lutheran view of the image of God an insightful assessment of what today is sometimes called the "two kingdom/natural law" view. Bavinck's point is that, just as sin pervasively corrupts all of human life "before God," so God's grace in Christ restores and perfects all of human life under Christ's lordship. To be restored and perfected as an image bearer of God is not to be elevated to a higher plane of supernatural life and existence, but to be perfected in the fullness of natural (that is, creaturely) human life in communion with God.

It is interesting to see how NL2K/R2K owes much to Roman Catholic nature/grace dualism.