The EPC prides itself on allowing differences in “non-essentials” among its churches, and this has included the thorny issue of the eternal fate of people who die in infancy.
The Westminster Confession of Faith states, “Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit, who worketh when, and where, and how he pleaseth: so also are all other elect persons who are incapable of being outwardly called by the ministry of the Word.”
The Confession strikes an agnostic position that borders on a tautology: elect infants dying in infancy are the ones who are saved. This position allows for a great deal of flexibility, since the who and how of election for those incapable of being outwardly called is not identified.
In 1903 the PCUSA added a declaratory statement to the beginning of the WCF which functionally amended it. The declaration stated, in part, that “With reference to Chapter 10, Section 3, of the Confession of Faith, that it is not to be regarded as teaching that any who die in infancy are lost. We believe that all dying in infancy are included in the election of grace, and are regenerated and saved by Christ through the Spirit, who works when and where and how he pleases.”
This declaration had the effect of eliminating flexibility from confessional subscription. Now only one position, namely that all who die in infancy are elect, was permitted. The EPC formed in 1981, and had to choose which amendments and alterations to the Westminster Standards it should adopt. The Declaratory Statement was one of the items…
Reading each of the gospels as a single story can be helpful in drawing out information. For instance, Mark 3:6 says that the Pharisees plotted along with the Herodians to destroy Jesus. The Herodians are introduced here as a new player, another antagonist against Christ. But they only show up again in Mark 12:3, the discourse about paying taxes to Caesar (the only other time they are mentioned in scripture at all is Matthew’s parallel to this account).
Herod and his allies do not have a prominent role in Mark, unlike in Luke where Jesus stands in trial before Herod. It would be easy to treat the alliance between the Pharisees and the Herodians as a minor detail, or only about the desperate pragmatism of the Pharisees. Yet the Herodians occupy an important place in Mark…
Dan Wallace on the demise of pastoral understanding of the biblical languages:
Now, half a millennium after Luther nailed his theses to the door of the great Schlosskirche in Wittenberg, theological seminaries are on a rapid decline. Greek and Hebrew continue to be casualties. Genuine study of the biblical languages is being replaced by “Greek/Hebrew appreciation” courses—a euphemism for anything but deep appreciation, or nothing at all. Bible software, which can be an absolutely amazing tool for profound study of the original languages, has too often become a crutch. Rely on it enough and it becomes a wheelchair. One really needs to get immersed in Greek for a couple of years before being able to profit fully from Bible software that deals with the Greek…
Evangelical churches are frequently seeking pastors who have amazing speaking abilities, but who can’t exegete their way out of a paper bag. This is hardly what the Reformers had in mind. Listen to Luther:
“In proportion as we value the gospel, let us zealously hold to the languages. For it was not without purpose that God caused his Scriptures to be set down in these two languages alone—the Old Testament in Hebrew, the New in Greek. Now if God did not despise them but chose them above all others for his word, then we too ought to honor them above all others.”
“And let us be sure of this: we will not long preserve the gospel without the languages.”
The Reformers argued, correctly, that if the church were to truly hold to scripture as its authority then it needed pastors capable of reading and understanding scripture in its original languages. The common practice of pastors relying on Bible translation software and interlinear translations is a surrender of the pastoral prerogative to exegete and expound scripture to the church. Instead, the tools have become “wheelchairs” that do the work of exegesis on our behalf.
This post is based on two essays that I originally wrote six years ago, edited to fit your screen.
This summer I read everything that Ayn Rand wrote, fictional and nonfictional. I had read all of her nonfiction before, so that was mostly review, but I had never touched her fiction. Her four prominent fictional works are We The Living, Anthem, The Fountainhead, and Atlas Shrugged, which are the ones I’ll be addressing here.
Rand was born in St. Petersburg, Russia in the early 20th century and lived through the Soviet revolution as a young adult. By the late 1920s she had escaped to the United States and started writing a decade later. Her work was clearly directed against Karl Marx, Soviet Stalinists, and their guiding philosophical principles.
Historical context is important because Rand was not writing in a vacuum, but addressing a particular philosophical movement. Like many thinkers, what Rand opposed shaped the things she supported. Her works make sense when read with people like Marx, Harold Laski (the basis for the character Ellsworth Toohey in The Fountainhead), or Plato in mind. Rand intended her philosophy, Objectivism, to be a grand unifying theory, but it only addresses her immediate world…
One of the great concerns of missional theology is the translation of theological language and practice across cultures. While the truth of the gospel does not change, the mode of communicating it can and must depending upon location. This was one of the arguments for the adaptation of rock and pop music in worship. Every musical style and genre will eventually run into the same problem: diminishing returns crossing cultures. A seminary professor of mine once told a story of visiting an evangelical church in Japan that was a slavish copy of American churches. The church had a praise team that dressed like a caricature of American worship leaders and played translated CCM. And it didn’t work, because it failed to account for the differences in American and Japanese culture.
As American and western culture changes, the use of rock music in worship stops meeting the needs that lead to its employment in the first place…
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