A controversial, mighty sinner after all

“Be a sinner and sin boldly, but believe and rejoice in Christ even more boldly, for he is victorious over sin, death, and the world...Pray boldly—you too are a mighty sinner” (A Letter From Luther to Melanchthon Letter no. 99, 1 August 1521)

Sin boldly!!?? Here are the best explanations:

'Luther was prone to strong hyperbole. It's his style, and this statement is a perfect example. Luther doesn't write analytical theology. He writes profound verbose sentiment driving one to think deeply. The first thing to recognize is that the sentence is a statement of comparison. Luther's point is not to go out and commit multiple amounts of gleeful sin everyday, but rather to believe and rejoice in Christ even more boldly despite the sin in our lives. Christians have a real savior. No amount of sin is too much to be atoned for by a perfect savior whose righteousness is imputed to the sinner who reaches out in faith.' -- by James Swan, 2005

'The idea was that God's grace is so powerful, it finally defeats sin altogether. We do not become paralyzed by the fact that we are still vulnerable to sin, but instead rejoice in God's power to overcome sin. Luther's quote was a result of the joy and spiritual liberation that came to him via the grace of God. Having struggled with a profound sense of sinful unworthiness for years, Luther finally understood that we are saved by grace alone and nothing we can produce on our own. Luther's opponents said that his doctrine of salvation by grace alone apart from our own righteous deeds was a "license to sin.' -- Lectionary Readings from the Revised Common Lectionary, 2002

The Christian & the Olympics

Eric Liddell's words are worth remembering: “God made me for a purpose, but he also made me fast and when I run, I feel his pleasure.”

"Faith doesn’t make defeat any easier, but it gives the Christian athlete a different perspective." - Stuart Weir, Director of Verité Sport


Soli Deo Gloria!

A 386AD sermon for a 2008AD audience

An excerpt from John Chrysostom's Homily Concerning Lowliness of Mind delivered at Antioch in 386AD.

"...For things which often we have not strength to perform successfully from our own exertions, these we shall have power to accomplish easily through prayers which are persevering. For always and without intermission it is a duty to pray, both for him who is in affliction, and him who is in dangers, and him who is in prosperity—for him who is in relief and much prosperity, that these may remain unmoved and without vicissitude, and may never change; and for him who is in affliction and his many dangers, that he may see some favourable change brought about to him, and be transported into a calm of consolation. Art thou in a calm? Then beseech God that this calm may continue settled to thee. Hast thou seen a storm risen up against thee? Beseech God earnestly to cause the billow to pass, and to make a calm out of the storm. Hast thou been heard? Be heartily thankful for this; because thou hast been heard. Hast thou not been heard? Persevere,in order that thou mayest be heard. For even if God at any time delay the giving, it is not in hatred and aversion;but from the desire by the deferring of the giving perpetually to retain thee with himself; just in the way also that affectionate fathers do;for they also adroitly manage the perpetual and assiduous attendance of children who are rather indolent by the delay of the giving. There is to thee no need of mediators in audience with God; nor of that much canvassing; nor of the fawning upon others; but even if thou be destitute, even if bereft of advocacy, alone, by thyself, having called on God for help, thou wilt in any case succeed. He is not so wont to assent when entreated by others on our behalf, as by ourselves who are in need; even if we be laden with ten thousand evil deeds. For if in the case of men, even if we have come into countless collisions with them, when both at dawn and at mid-day and in the evening we show ourselves to those who are aggrieved against us, by the unbroken continuance and the persistent meeting and interview we easily demolish their enmity—far more in the case of God would this be effected."

The Truth that makes the Church sing

From the book, "Counted Righteous in Christ" by John Piper, pp.35-38

"... The imputed righteousness of Christ has been a great cause of joyful worship over the centuries and has informed many hymns and worship songs. The theme has cut across Calvinist-Arminian, Lutheran-Reformed, and Baptist-Presbyterian divides. As we look at some examples of hymns and worship songs, I admit that it is possible to put a different, newer meaning on some of these words, but they were not written with the newer meaning, and, as a people, we would be dishonest to treat them as if they carried the new meaning.

“AND CAN IT BE”
(CHARLES WESLEY)
No condemnation now I dread;
Jesus, and all in him, is mine!
Alive in him, my living head,
And clothed in righteousness divine,
Bold I approach the eternal throne,
And claim the crown through Christ my own.

“THE SOLID ROCK”
(EDWARD MOTE)
When he shall come with trumpet sound,
O may I then in him be found,
Dressed in his righteousness alone,
Faultless to stand before the throne.

“WE TRUST IN YOU, OUR SHIELD”
(EDITH CHERRY)
We trust in you, O Captain of salvation—
In your dear name, all other names above:
Jesus our righteousness, our sure foundation,
Our prince of glory and our king of love.

“O MYSTERY OF LOVE DIVINE”
(THOMAS GILL)
Our load of sin and misery
Didst thou, the Sinless, bear?
Thy spotless robe of purity
Do we the sinners wear?

“THY WORKS, NOT MINE, O CHRIST”
(ISAAC WATTS)
Thy righteousness, O Christ,
Alone can cover me:
No righteousness avails
Save that which is of thee.

“BEFORE THE THRONE OF GOD”
(CHARITIE LEES SMITH BANCROFT)
Behold Him there, the Risen Lamb
My perfect spotless righteousness,
The great unchangeable I am . . .

“I WILL GLORY IN MY REDEEMER”
(STEVE AND VIKKI COOK)
I will glory in my Redeemer
Who crushed the power of sin and death;
My only Savior before the holy Judge,
The Lamb Who is my righteousness.

“KNOWING YOU”
(GRAHAM KENDRICK)
Knowing you, Jesus,
Knowing you, there is no greater thing.
You’re my all, you’re the best,
You’re my joy, my righteousness
And I love you, Lord.

We may take John Wesley for an example to support our claim that these songs are built on the historic understanding of Christ’s imputed righteousness, rather than on more recent reinterpretations. Wesley himself was passionate about this doctrine, and probably more so than anywhere else in his sermon titled “The Lord Our Righteousness” (1765). He is defending himself against attacks that he did not believe this doctrine. Part of his defense is to refer to the hymns he has published. He translated Nicolaus L. Von Zinzendorf’s hymn “Jesus, Thy Blood and Righteousness” and commented on it and the others he had published like this: “The whole hymn,” he says, “expresses the same sentiment, from the beginning to the end.” He goes on in this sermon to make clear what his hymns and essays mean: “To all believers the righteousness of Christ is imputed; to unbelievers it is not.” (emphasis mine)

From these few examples, we can see that the doctrine of the imputation of Christ’s righteousness has not been experienced as marginal or minor in the worship of Christ. It has been explosive with revival power, personal comfort, and deep, biblically-rooted joy in worship."

Q&A on Reformed Theology

I found this good interview on the basic inquiries on Reformed theology. Read on.

Reformed Theology and the Church: An Interview With Dr. Timothy George

Dr. Timothy George is a widely respected theologian and church historian. He serves as the Dean of Beeson Divinity School of Samford University in Birmingham, Alabama. Among Dr. George's many published works are Theology of the Reformers and John Calvin and the Church: A Prism of Reform. I conducted this interview in May 2000 and am happy to be able to make it available again.

Reformed Theology and the Church: An Interview With Dr. Timothy George (An excerpt)

May 4, 2000 Beeson Divinity School of Samford University Birmingham, Alabama

1. How would you define the term "reformed theology" to someone who attends church, but maybe does not possess a great deal of knowledge concerning church history or the nuances of Christian theology?

Well, there's nothing magical about the word "reformed," and I think there's a lot of misunderstanding about it. It's closely related to the Reformation, of course, and, in the Reformation, there was a recovery of the Holy Scriptures. There was a return to the theology of the early church and the Bible, particularly as related to God's grace and salvation by faith alone in Christ alone, on the basis of the Scriptures alone. Those were some of the distinctives of Luther and Calvin and Cramner - a whole array of Reformers in the 16th century. So when we talk about "reformed theology," we're really talking about Biblical theology - Biblical theology that has been refracted through or seen in the prism of the great debates of the 16th century, hence the word "reformed." There's nothing magical about that word and we don't mean to say anything other than sound Biblical teaching related to God and His grace and salvation through faith in Jesus Christ, His Son. That's really what we mean by it.