Archives For Theology

No One Can Will the Will to Will What it Will Not Will!

Aaron Armstrong —  November 19, 2010 — 1 Comment

photo: iStock

“Most assuredly, I say to you,” Jesus said, “whoever commits sins is a slave of sin” (John 8:34).

Does this really need to be underlined? Jesus thought it did, and perhaps someone reading these pages may need a little help to understand what Jesus was saying here:

  • We do not become sinners by committing specific acts.
  • We commit specific acts of sin because we are sinners.

In short, my problem is not the isolated actions that I see as aberrations from what I really am. I am deceiving myself if I think that way. These actions are not aberrations but revelations of what is in my heart. They show that I commit sin because I am in bondage to it…

As Jesus hinted, this sinfulness affects every dimension of our lives:

  • Our minds. We do not think clearly. We may be well educated and have high IQs. But that is no guarantee that we think clearly about spiritual things.
  • Our desires. When we are on our own and at our most honest, we recognize that we are not masters of our desires. We try to master them. We have a moral consciousness that says, “You must get these things under control.” But inwardly we are out of control. There is a world within us over which we have no mastery.
  • Our wills. They are in bondage to sin. “Oh yes,” we say, “this message about being right with God—I will come to it another day. That is my decision and I can make it whenever I want.”

The truth, however, is that we cannot think clearly about or desire Christ by our own unaided decision. Why not? We cannot respond to the good news of the gospel until we want Christ, and we cannot want Christ simply by a decision we can take at any moment we choose. We cannot say to our will, “Will, will to belong to the Lord!” It is beyond our powers to do that. No one can will the will to will what it will not will! Only God’s grace can set us free to come to trust in Him.

Sinclair Ferguson, By Grace Alone: How the Grace of God Amazes Me, pp 4-5

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You Can Have Knowledge Without Wisdom, But Not Wisdom Without Knowledge

Aaron Armstrong —  November 13, 2010 — Leave a comment

Think over what I say, for the Lord will give you understanding in everything.

2 Timothy 2:7

It is possible to have knowledge without having wisdom. It is not possible, however, to have wisdom without knowledge. Knowledge is a necessary precondition for wisdom. The practice of godliness demands that we know and understand what godliness requires.

The Christian life is a transformed life. The transformation of life comes about, as the apostle Paul declares, through the renewal of the mind. An understanding of the Word of God renews the mind. The Word of God expresses the mind of God to us.

Our minds are to be conformed to the mind of Christ. That conformity does not automatically or instantly occur with conversion. Our conversion by the power of the Holy Spirit is not the end of our learning process but the beginning. At conversion we enroll in the school of Christ. There is no graduation this side of heaven. It is a pilgrimage of lifelong education.

The pursuit of wisdom is the pursuit of the knowledge of God. In one sense, Socrates was right in his insistence that right conduct is right knowledge. This is not in the sense that correct knowledge guarantees right behavior, but in the sense that knowledge, when it grows to wisdom, leads into right behavior. Thus, philosophers can become philotheos, “lovers of God.”

Coram Deo: Renew your mind today by immersing it in God’s Word.

R. C. Sproul, Renewing the Mind

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Though Ryle Be Dead, Yet He Speaks! Erik Kowalker on J.C. Ryle and JCRyleQuotes.com

Aaron Armstrong —  November 10, 2010 — 6 Comments

If you’re following anyone in the “Young, Restless, and Reformed” circles of evangelicalism, you’ve probably seen the odd link to a site called JCRyleQuotes.com. This website came out of nowhere a little over a year ago offering daily insights from the works of Anglican theologian John Charles Ryle.

The site’s founder, Erik Kowalker, kindly agreed take answer a few questions about how the site started and why he thinks Ryle connects with so many believers today.

John Charles Ryle (1816-1900)

Image via Wikipedia

1. How did you discover J.C. Ryle? What was it about his work that caught your attention? How did his work impact you personally?

I first discovered the writings of John Charles Ryle [1816-1900] on April 10, 2003. That is the date which is written on the inside cover of Ryle’s book Practical Religion, which a person bought for me while in a local Christian bookstore here in Portland, Oregon. Up to that time, I had never heard of J.C. Ryle.

I actually didn’t even begin reading Practical Religion until just over a year later, on April 12, 2004, for that is the date written on the last page of the chapter entitled Prayer. That chapter impacted my Christian life like no other book on the subject of prayer has ever done. I remember closing the book that night in my college dorm room and feeling like Ryle was speaking directly to me. It was convicting and encouraging, all at the same time, which sort of summarizes the style of Ryle’s books. So, from then [2004] till now [2010] I’ve been thoroughly enjoying the various Christ-centered, God-glorifying writings of Ryle.

2. When you decided to start JCRyleQuotes.com, how did your family react?

I launched the J.C. Ryle Quotes site on August 1, 2009. After several months of reading Ryle’s writings and underlining/highlighting almost every other paragraph, I remember thinking, “Wow! This guy is so incredibly quotable!”

As far as my families reaction to me launching the site, my kids are currently 6, 5 and 2 so they are more into Toy Story 3 and Dora the Explorer. :-) My wife simply said, ‘you do whatever you like Erik.’ :-)

3. Did you expect it taking off the way it has?

If you would have told me that 15 months after launching the Ryle Quotes site that I would have over 170,000 views, I would have laughed you right out of the room. I’m very grateful for “big wig bloggers” like Tim Challies, Justin Taylor, Josh Harris, Stephen and Mark Altrogge, Trevin Wax, Nick Uva, Zach Nielsen, etc. for being so kind as to refer their subscribers towards the site over the past year.

4. How has the site’s success affected you (if at all)?

The site’s success really hasn’t affected me in the least. I still am just Dad to my kids, Erik to my wife and a FedEx courier to my fellow co-workers. I’ve had a few opportunities to be interviewed with radio stations regarding the Ryle Quotes site, but honestly, I’ve turned them down due to being way too nervous. So, this question and answer format is much more up my alley. :-)

5. Why do you think Ryle’s work is connecting with so many people?

I truly believe Ryle’s writings connect with so many people for this one reason: clarity. Ryle has the uncanny ability/gift to make the difficult things in Christianity/theology so incredibly simple to understand. I think Charles Nolan Publishers (who have reprinted many of Ryle’s books) sum up why Ryle connects with so many today:

From his conversion [in 1837] to his burial, J.C. Ryle was entirely one-dimensional. He was a one-book man; he was steeped in Scripture; he bled Bible. As only Ryle could say, “It is still the first book which fits the child’s mind when he begins to learn religion, and the last to which the old man clings as he leaves the world.”

This is why his works have lasted—and will last—they bear the stamp of eternity. They contrast fruit which “remains” (John 15:16) against wood, hay, and stubble. Today, more than a hundred years after his passing, these works stand at the crossroads between the historic faith and modern evangelicalism. Like signposts, they direct us to the “old paths.” And, like signposts, they are meant to be read.

6. Besides Ryle, what other theologians do you have a particular affinity for?

I enjoy reading J.I. Packer and John Stott (both Anglicans) from the present, and have just started reading the Puritan John Flavel from the past.

7. Any final thoughts?

I want to thank everyone who has visited the Ryle Quotes site. When I launched the site I made sure that sole purpose for doing it was for the glory of God and the benefit of His Church, and I still stick to that. I thoroughly enjoy typing out the quotes for others to view Monday-Friday. It truly is a labor of love for my favorite author J.C. Ryle. I trust all who are introduced to Ryle for the first time will realize just how relevant his writings are over a hundred years after his death.

Though Ryle be dead, he yet speaks!

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Pragmatism Destroys the Possibility of Progress

Aaron Armstrong —  November 6, 2010 — Leave a comment

…it is unreasonable, the pragmatist theologian says, to reject the physics and chemistry of the first century or the seventeenth century and yet maintain unchanged the theology of those past ages; why should theology be exempt from the universal law of progress?

But . . . far from advocating progress in theology, the current pragmatism really destroys very possibility of progress. For progress involves something to progress to as well as something to progress from. And in the intellectual sphere the current pragmatism can find no goal of progress in an objective norm of truth; one doctrine, according to the pragmatist view, may be just as good as an exactly contradictory doctrine, provided it suits a particular generation or a particular group of persons. The changes in scientific hypotheses represent true progress because they are increasingly close approximations to an objectively and externally existent body of facts; while the changes advocated by pragmatist theologians are not progress at all but the meaningless changes of a kaleidoscope…

At this point, then, we find the really important divergence of opinion in the religious world at the present day; the difference of attitude toward theology or toward doctrine goes far deeper than any mere divergence in detail. The modern depreciation of theology results logically in the most complete skepticism. it is not merely that the ancient creeds, and the Bible upon which they are based, are criticized—indeed we ourselves certainly think that they ought constantly to be criticized in order that it may be seen that they will stand the test—but hte really serious trouble is that the modern pragmatist, on account of the very nature of his philosophy, has nothing to put in there place. Theology, according to him, may be useful; but it can never by any possibility be true. As Dr. Fosdick observes, the liberalism of today must necessarily produce an intellectual formulation which will become the orthodoxy of tomorrow, and which will then in turn have to give place to a new liberalism; and so on (we suppose) ad infinitum.

This is what the plain man in the Church has difficulty in understanding; he does not yet appreciate the real gravity of the issue. He does not see that it makes very little difference how much or how little of the creeds of the Church the Modernist preacher affirms, or how much or how little of the Biblical teaching from which the creeds are derived. He might affirm every jot and tittle of the Westminster Confession, for example, and yet be separated by a great gulf from the Reformed Faith. it is not that part is denied and the rest affirmed; but all is denied because all is affirmed merely as useful or symbolic and not as true.

J. Gresham Machen, What Is Faith?, pp. 31-32, 34

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A God-Sized Gospel

Aaron Armstrong —  October 27, 2010 — Leave a comment

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.

In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, so that we who were the first to hope in Christ might be to the praise of his glory. In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.

Ephesians 1:3-14

In this passage of Ephesians, Paul shows his readers a picture of the triune God initiating and accomplishing the reconciliation and redemption of His people all for the praise of His infinite glory. It’s one of the most beautiful passages of the entire Bible.

And in the Greek text, it’s one, long, elegant sentence.

It’s the run-on sentence to end all run-on sentences—one that some commentators call a monster!

So what would cause Paul to create a “monster” sentence like this, detailing the story of redemption on such an epic scale? Why would he, in the middle of writing a letter, break out into what almost seems to be a spontaneous fit of praise?

It’s that he has a God-sized gospel. I really appreciated reading Fred Sanders’ insights into this passage in The Deep Things of God. Take a look and ask yourself: Is my gospel too small?

On the basis of Ephesians 1:3-14, nobody can accuse Paul of having a gospel that is too small. There is an abundance here bordering on excessiveness. And Paul’s sentence has that character precisely because, as Scripture breathed out by God, it faithfully corresponds to the character of the reality it points to: a gospel of salvation tha tis the work of the untamable holy Trinity. Like all Scripture, this passage is the word fo God and has within itself the life, activity, and incisiveness we would expect in an almighty speech-act through which God does his work (Heb. 4:12). It is an effective word, and one of its effects here is to snatch its listeners out of their own lives and drop them into Christ. It immediately takes the reader to the heavenlies, to the world of the Spirit, and from that vantage point invites us to join in blessing God for the blessing he blessed us with…

All of us think from our own point of view, starting from a center in ourselves and how things look to us. This is unavoidable, since everyone has to start from where they are. . . . The only way to escape this tendency is to be drawn out of ourselves into the bewilderingly large and complex gospel of God. . . . What we need is the miracle of being able to see our own situation from an infinitely higher point of view. We need to start our thinking from a center in God, not in ourselves. . . . Paul invites us to an ecstatic gospel: the good news of standing outside (ek-stasis) of ourselves. (pp. 101-102)

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He Loved Us Because He Loved Us

Aaron Armstrong —  September 27, 2010 — Leave a comment

At the moment, I’m reading Fred Sanders’ book on the Trinity, The Deep Things of God: How the Trinity Changes Everything. It’s a very impressive piece of work and as I’ve been reading, I came across this quote from Susanna Wesley, the mother of John & Charles Wesley:

Let me beseech you to join with me in adoring the infinite and incomprehensible love of God. . . . He is the great God, “The God of the spirits of all flesh,” “the high and lofty One that inhabiteth eternity,” and created not angels and men because he wanted them, for he is being itself, and as such must necessarily be infinitely happy in the glorious perfections of his nature from everlasting to everlasting; and as he did not create, so neither did he redeem because he needed us; but he loved us because he loved us, he would have mercy because he would have mercy, he would show compassion because he would show compassion.

Susanna Wesley, as quoted in The Deep Things of God, p. 67

It’s easy to wonder if there’s much value in a doctrine like the Trinity—it seems so abstract and we’re not always sure if it has practical value. But the Trinity is at the heart of the gospel and the heart of creation.

God didn’t create us because He didn’t need us. He wasn’t lonely or bored. And God didn’t save us because He needed to save us.

He doesn’t love us because he needs to love us. Instead, ”He loved us because he loved us.”

“I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy” (Ex. 33:19).

The terrifying, awesome, amazing grace of God. And it only makes sense if God is Trinity.

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Around the Interweb (09/26)

Aaron Armstrong —  September 26, 2010 — 2 Comments

More than a view of Scripture

When you encounter a present-day view of Holy Scripture, you encounter more than a view of Scripture.  What you meet is a total view of God and the world, that is, a total theology, which is both an ontology, declaring what there is, and an epistemology, stating how we know what there is.  This is necessarily so, for a theology is a seamless robe, a circle within which everything links up with everything else through its common grounding in God.  Every view of Scripture, in particular, proves on analysis to be bound up with an overall view of God and man.

J. I. Packer, The Foundation of Biblical Authority, p. 61.

HT: Ray Ortlund

In Other News

Theology: Ben Reed offers a list of what God owes you

Books: Enjoy a preview of John Piper’s latest, Think: The Life of the Mind and the Love of God. (HT: JT)

Bible: Who’s afraid of Inerrancy?

In Case You Missed It

Here are a few of this week’s notable posts:

Matt Chandler talks about an epic beatdown

A review of Bryant Wright’s Seeds of Turmoil

Always get to the gospel

I didn’t want to go to church anymore (but I was wrong)

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Get Serious About Your Studies: Choosing Your Systematic Theology

Aaron Armstrong —  September 1, 2010 — 8 Comments

Outside of a great study Bible, one of the most important study tools in a Christian’s library is a good systematic theology.

What is a Systematic Theology?

The term “systematic theology” is a scary one for a lot of people. It sounds cold and mechanical. But a good systematic theology can help inspire a greater love for the Bible and the God who inspired its writing.

Systematic theology, in broad strokes, seeks to compile everything that the Bible says about a particular doctrine (such as the Trinity, Penal Substitutionary Atonement, the Attributes of God, Creation, etc.) into an orderly and rational form. More simply, “systematic theology is any study that answers the question, ‘What does the whole Bible teach us today?’ about any given subject.”1

While some are uncomfortable with the idea of systematic theology, thinking of it as being a divergence from biblical theology (a critique usually made by folks who are opposed to doctrinal certainty of any sort), a good systematic theology seeks to avoid importing man-made ideas and go no further than Scripture itself. While it doesn’t ignore the historical development of doctrine or philosophical ideas surrounding them, these fields lack the authority of Scripture.

Why do I need one?

The primary reason to have a systematic theology in your reference library is so that you can gain a better understanding of and appreciation for Christian theology. We are commanded to love the Lord with all of our minds, as well as our hearts, souls and strength, and therefore the study of theology—of the attributes of God as found in Scripture, of penal substitutionary atonement, of sin, of creation and a host of other subjects—should lead us not simply to gain knowledge, but lead us to praise God for who He is.

How do I use it?

As with all things, Systematic theologies should be studied prayerfully and carefully. Keep your Bible handy, check references and make sure that what is there aligns with what Scripture clearly says. Further to that, a systematic theology is not a weapon (although some are big enough that you could defend your home with them). Studying and referencing a systematic theology is not to be an exercise in showing off intellectual prowess. If the knowledge lies merely in your head, but doesn’t move to your heart, then it’s time wasted.

Which one should I get?

There are a couple that I enjoy a great deal and am referencing with greater frequency. They are Calvin’s Institutes of the Christian Religion and Wayne Grudem’s Systematic Theology: An Introduction to Biblical Doctrine.

I love Grudem’s Systematic Theology because it’s easy to understand, provides thoughtful explanations, tons of notes and personal application questions (as every good book should). This is, in large part, because it’s intended to be read by students (although teachers, pastors and professors will gain much from it).

I love Calvin’s Institutes in part because of its historic value. Calvin was one of the key figures in the Protestant Reformation and it’s powerful to see how influential this masterpiece of theology has become. It’s extremely pastoral, and it is steeped in Scripture—the key reasons to purchase any book. What shines through most clearly in the Institutes is Calvin’s love for Christ, love for Scripture and love for people.

At the end of the day though, it’s up to you. There are several fantastic Systematics available; for what it’s worth though, I suspect you’ll be hard pressed to find ones better than these (at least until J.I. Packer releases one :) ).

1. Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine, p. 21 (Zondervan, 1994)

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How Can God Be Loving Yet Send People to Hell?

Aaron Armstrong —  August 19, 2010 — 1 Comment

Dr. D.A. Carson provides a thoughtful, pastoral and biblical answer to this important question with which so many struggle:

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Book Review: The Good News We Almost Forgot by Kevin DeYoung

Aaron Armstrong —  August 10, 2010 — Leave a comment

Title: The Good News We Almost Forgot: Rediscovering the Gospel in a 16th Century Catechism
Author: Kevin DeYoung
Publisher: Moody Publishers (2010)

When I was a kid, the only time I ever heard the word “catechism” was when a friend grumbled about how he couldn’t be wait to be done with it when he was thirteen. I had no idea what a catechism was, but sounded horrible—obviously it was some sort of hellish torture device. So imagine my surprise when I eventually learned that it was a simply a series of questions and answers about the Bible. (In all fairness, I’ve also come to realize that for someone who doesn’t believe the Bible or have a desire to know more about Jesus, it would seem rather hellish.)

Kevin DeYoung knows all about this. Growing up in the Christian Reformed Church, the Heidelberg Catechism was a part of his life. While he always appreciated it, it wasn’t seen as something terribly exciting. But it was in his seminary days, seeing the reaction of his fellow students, that he was reminded of just how meaningful the Heidelberg Catechism really is. “My classmates were seeing something many of my peers had missed. The Heidelberg Catechism is really, really good” (p. 16).

That, ultimately led DeYoung to write The Good News We Almost Forgot: Rediscovering the Gospel in a 16th Century Catechism. DeYoung structures the book as a devotional commentary, sharing his insights on each of Heidelberg’s 129 questions over 52 Lord’s Days. The catechism’s questions are run opposite each of DeYoung’s essays, allowing readers like me to appreciate the Heidelberg for itself.

That, honestly, is one of the things I appreciate most about The Good News We Almost Forgot. I love learning about historical Christian thought and seeing the catechism’s structure—covering the broad topics of guilt, grace, and gratitude while explaining the Apostles’ Creed, the Ten Commandments and the Lord’s Prayer—is fascinating. Continue Reading…

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