Anthony Burges on the Definition of Justification
…If the word [justification] should signify as much as ‘to make righteous’, as to sanctify does signify ‘to make holy’, still we could grant it, though not in the Popish way; and indeed the Apostle [in] Rom. 5. says, ‘many are made righteous by the second Adam’, which if not meant of inherent holiness, does imply, that the righteousness we have by Christ is not merely declarative, but also constitutive; and indeed one is in order before the other, for a man must be righteous before he can be pronounced or declared so to be…so that there are these two things in justifying, whereof one is the ground of the other, first to make righteous, and then to pronounce or declare so.
-Anthony Burges, The True Doctrine of Justification.
Anselm on God’s Foreknowledge and the Freedom of Human Sin
You may say to me: ‘”You are still not removing from me the necessity of sinning or not sinning since God foreknows that I am going to sin or not sin, and it is therefore necessary that I sin, if I sin, or that I not sin if I do not sin.” But then I, in turn, respond: “You should not say: ‘God only foreknows that I am going to sin or not.’ You should say: ‘God foreknows if I am going to freely sin or not.’ From this it follows that I am free to sin or not to sin because God knows that what shall come to pass shall be free.”
-Anselm, De Concordia §1. This is the opening of his argument for the compatibility of human choice and God’s foreknowledge.
On Revelation 7:9 and the Mission of the Church
“After this [the sealing of the 144,000] I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne, and before the Lamb, clothed in white robes, with palm branches in their hands, and crying out with a loud voice, ‘Salvation belongs to our God who sits on the throne, and to the Lamb!'” Revelation 7:9-10.
It has become fashionable lately in the Reformed world to cite these verses to argue for ecclesial pursuit of multiculturalism, or as the terminus for the church’s mission in such a way as to define its strategies.
Here’s what these verses are doing…
A Quick Defense of Abolition from the Westminster Standards
I have recently been reading a good bit of 19th- century American Presbyterian history. Many Presbyterian ministers in both the Antebellum and Post-War South defended the institution of American slavery. Prominent Southern theologian Robert Dabney defended his church’s position by asserting that the Westminster Confession and Catechisms were silent on the issue, so it would be inappropriate for the church to take a definite stand on the rightness or wrongness of slavery. This is incorrect. While neither the WCF and WLC explicitly state, “Slavery is right/wrong,” they both contain several doctrinal points which should have led Antebellum Presbyterians to condemn the institution of chattel slavery as sinful.
First, WLC 142 states that the 8th Commandment forbids “man-stealing…
On Faith and Being Grafted Into Christ
Heidelberg Catechism 20
Q. Are all people then saved through Christ
just as they were lost through Adam?
A. No.
Only those are saved
who through true faith
are grafted into Christ
and receive all his benefits.
One of the interesting subtleties of the catechism is how it describes salvation. It is not actually faith that saves; faith is the mechanism by which salvation comes, but does not save in itself. Salvation comes from being grafted into Christ. Union with Christ is the essence of salvation and the fundamental distinguishing feature of the Christian.
To be lost in Adam is to be separated from God. To be saved in Jesus is greater than being found my him – it is to be joined to him…
