The Trinity is the circle we draw around all human knowledge, experience and creation. The Trinity gives the particulars and the universal meaning.
The Trinity teaches us that our identity only exists in community. The universal gives meaning to the particulars and vice versa.
The Covenant is how particulars and the universal have a relationship.
The Covenant is a relationship of love in which each party commits himself to sacrifice and self-denial for the blessing of the others.
Creation is a symbol (a living metaphor) of the Trinity’s relationship. Creation is a gift of the Father, through the Spirit, to the Son, which the Son perfects through the Spirit and gives back to the Father.
The Father is the speaker, the Son is the word and the Spirit is the breath.
Creation is a gift of the father to the son through the Spirit, which the Son prefects through the Spirit and gives back to the Father.
We were created to participate in this story.
Jesus leads us into the happy land of Trinity where the diversity and unity of creation find completion and fulfillment in the eternal community of love.
History began in the Trinity and is fulfilled in the Trinity
Isaiah 44:24Thus says the Lord, your Redeemer,
who formed you from the womb:
“I am the Lord, who made all things,
who alone stretched out the heavens,
who spread out the earth by myself,
Isaiah 45:12I made the earth
and created man on it;
it was my hands that stretched out the heavens,
and I commanded all their host.
We learn from this section that the world had a beginning. This might be considered one of the most obvious truths that can be stated, but is one that has always required confirmation by divine revelation, due to man’s impudent mythologies. Continue reading “For the Glory of His name”
God’s plan includes all things – everything! Nothing is too insignificant or complex to be included. God’s decree is not contingent upon anything, except His own decree. God decress the outcomes of human events. God decrees that some will be obedient and some will remain in their sin.
He shows mercy to whom he shows mercy and hardens whom he hardens. In order to display his grace, his power and control over sin and salvation, as well as to humble men’s hearts, who quickly make their obedience the cause and not the result of God’s mercies. God decrees the means. Section 6 refers to calling, repentance, justification, sanctification etc. These are addressed individually throughout the rest of the Confession.
Jesus is the image of the invisible God. This is not merely a matter of Jesus’ features; the size of His nose or the color of His hair. It has to do with how Jesus conducted Himself. How did He act? What did He do throughout the Gospels? How did he respond to the Father? Jesus came to show men how to live in relation to God. He bore the image of God with His life, so that we would know how to bear the image of God with our lives. Jesus’ Lordship is unlike any kingly conduct in all of scripture. We look at Jesus’ life and truly know that God is love (1 John 4:8), because greater love knows no one than this; that someone lays down his life for his friends (John 15:13). Love involves more than one person. A lover must have a beloved. Without another person there is no love. Monads like Allah cannot love because there is nothing to direct their love toward. Monads like Allah are sterile, distant, impersonal tyrants. Continue reading “How Lordship Changes Everything”
Nature confesses there is a God. As Calvin stated:
“There exists in the human minds and indeed by natural instinct, some sense of Deity, we hold to be beyond dispute, since God himself, to prevent any man from pretending ignorance, has endued all men with some idea of his Godhead” (Institutes, 3.1)
The Christian’s knowledge of the Godhead is special because it is relational; it is covenantal. We know who God is because of what he does and what he tell us of himself. The Lord’s creation, actions and disclosures recorded in the bible are the source for our special knowledge of him. Knowledge that goes beyond mere instinct or a vague “sense;” the God of the bible is relational and personal. Continue reading “The Triune God”
The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which, at the time of the writing of it, was most generally known to the nations), being immediately inspired by God, and, by His singular care and providence, kept pure in all ages, are therefore authentical (Matt. 5:18); so as, in all controversies of religion, the Church is finally to appeal unto them (Isa. 8:20; Acts 15:15; John 5:39, 46).
A. Although sanctification be inseparably joined with justification, yet they differ, in that God in justification imputes the righteousness of Christ; in sanctification of his Spirit infuses grace, and enables to the exercise thereof; in the former, sin is pardoned; in the other, it is subdued: the one doth equally free all believers from the revenging wrath of God, and that perfectly in this life, that they never fall into condemnation the other is neither equal in all, nor in this life perfect in any, but growing up to perfection.
Westminster Confession of Faith, Chapter 13, Section I.
They, who are once effectually called, and regenerated, having a new heart, and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ’s death and resurrection, by His Word and Spirit dwelling in them: the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified and they more and more quickened and strengthened in all saving graces, to the practice of true holiness, without which no man shall see the Lord.
We see here the continuity and organic nature of these doctrines. Here are mentioned all the proceeding aspects of the Ordo Salutis; Effectual calling, regeneration, reception of a new heart and new spirit. They are not rigid. They are not spokes on a wheel. They are the roots, sinews, leaves, buds and branches of a glorious tree. They together make one thing. Continue reading “Sanctification versus Justification”