Posts tagged with: salvation

Blog author: dpahman
posted by on Wednesday, July 30, 2014

Today at The Imaginative Conservative, Fr. Dwight Longenecker, in an excerpt from his recent book, bemoans what he sees as “The Spoiling of America.” While sympathetic to his support for self-discipline, I find his analysis of our consumer culture to be myopic. He writes,

Without even thinking about it we have gotten used to having it our way. Because excellent customer service is ubiquitous we believe it must be part of the natural order. The service in the restaurant is always friendly, efficient and courteous to a fault. The menus are perfectly written and professionally designed not only to inform, but to whet the appetite in a pleasing way. The re-fills on your drink are free, the food is tasty and reasonably priced, the decor is interesting and the ambiance carefully constructed. Is there a complaint? The footman-server will take the blame, the butler-manager will offer you a free dessert and quietly slip you a gift card to soften the price of your next visit as the porter opens the door.

The same delightful experience awaits you at the big box hardware store, the supermarket, the appliances store and every other major chain. Indeed, even the doctors, nurses and dentists have been trained in customer care. Communications with the customer are superb. You will receive thank you emails and polite enquiries about your experience. If you fill in a questionnaire you might win a free vacation or a hamper of other goodies. Pampering you further is not a nuisance. It becomes an exciting little game in which you might win a prize, for remember the customer is king and Everyman in America must be coddled and cuddled in one big Fantasyland where everything is wonderful all the time and everybody is always happy.

Longenecker reasons that we become addicted to fleeting pleasures and that this consumerist mentality has even corrupted religion. He continues, (more…)

FLOW_with_mailbox“What is our salvation actually for?”

This is the question at the center of For the Life of the World: Letters to the Exiles, a 7-part series from the Acton Institute that seeks to examine the bigger picture of Christianity’s role in culture, society, and the world. Each Monday — from July 7 to August 18 — The Gospel Coalition (TGC) is highlighting one episode and sharing an exclusive code for for a free 72-hour rental of the full episode:
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Blog author: jsunde
posted by on Friday, April 25, 2014

On the Law in General, Girolamo Zanchi“The goal of all good laws is first and foremost the glory of God, then the good of one’s neighbor, privately and, most important, publicly.” –Girolamo Zanchi 

The following excerpt comes from Thesis 3 (above) of Girolamo Zanchi’s newly translated On the Law in General. Though the work encompasses a range of topics, from natural law to human laws to divine laws, this particular thesis comes in his first foundational chapter on what the law actually is—its goals, classifications, and functions.

If the basis for law is, in fact, fairness—namely, that all people get what they deserve—then nothing is more fair than that God receives all honor and glory in the highest and that our neighbors receive what benefits their health and happiness of mind and body. Logically, then, it would follow that the goal of every good and just law is the glory of God and the good of human beings, first in public, then in private. The apostle Paul remarked about this primary goal, “Whatever you do,” (but we should do what the natural law and God himself have commanded) “do everything for the glory of God” [1 Cor. 10:31]. This exhortation depends on a universal premise that everything we should and can do must be done for the glory of God. In addition, Christ said about all good works, “Let your light shine before others, so that they may see your good works and give glory to your Father in Heaven” [Matt. 5:16]. (more…)

Blog author: rnothstine
posted by on Monday, November 11, 2013

‘Unbroken’ is a must read book about the survival, suffering, and redemption of World War II veteran Louis Zamperini. Zamperini, a former Olympic runner, served as a bombardier in the Pacific Theatre of the war. During a search and rescue mission, his B-24 crashed in the Pacific. Zamperini, battling starvation, sharks, and Japanese Zeroes, drifted in a life raft with two others for thousands of miles. But that was just the beginning of his epic battle for survival. He was picked up by the Japanese and made a prisoner of war. After his liberation from the camp at the end of the war, Zamperini’s life spiraled out of control from alcoholism, his only coping mechanism for his horrific wartime experience and the torture he suffered.

While I was reading this book by Laura Hillenbrand, it became clear to me that Christ was the only thing that could redeem Zamperini’s life. A few years after the war, Zamperini was transformed by the power of the Gospel at a Billy Graham Crusade in Southern California. Zamperini not only forgave his Japanese tormentors but worked a lifetime in ministry mentoring the young. Zamperini, born in 1917, currently lives in Hollywood, Calif.

One of the problems in evangelicalism today is the lack of leadership. There is a lack of uncompromising voices like a Billy Graham who is pointing the country to the life, death, and resurrection of Jesus Christ.

It’s folly to believe this country can be salvaged or reformed without a strong vibrant faith in the people. For the Christian, the remedy for sin is the Gospel of Jesus Christ. It is not all of the substitutes for the Gospel that has flooded our culture. Even big government now promises to treat so many of the symptoms of sin by trying and failing to build a heaven on earth.

Below is a short profile of Louis Zamperini introduced by Brett Baier at Fox News. His story represents so well the courage of many of our veterans and also points to the transformation of so many lives through the crusades of Billy Graham.

LecraeAt last fall’s evangelical-oriented Resurgence Conference, Grammy award-winning hip-hop artist Lecrae Moore encouraged the American church to rethink how it engages culture, urging Christians to move beyond what has become a narrow, overly introverted “sacred-secular divide” (HT):

We are great at talking about salvation and sanctification. We are clueless when it comes to art, ethics, science, and culture. Christianity is the whole truth about everything. It’s how we deal with politics. It’s how we deal with science. It’s how we deal with TV and art. We can’t leave people to their own devices. We just demonize everything. If it doesn’t fit in the category of sanctification or salvation it’s just evil…

…I believe that the reason why the church typically doesn’t engage culture is because we are scared of it. We’re scared it’s going to somehow jump on us and corrupt us. We’re scared it’s going to somehow mess up our good thing. So we consistently move further and further away from the corruption, further and further away from the crime, further and further away from the post-modernity, further and further away from the relativism and secular humanism and we want to go to a safe place with people just like you. We want to be comfortable…

…I’m not saying let’s redeem the world and create this utopian planet. I’m saying let’s demonstrate what Jesus had done in us so the world may see a new way, God’s way, Jesus’ way … the picture of redemption that Jesus has done in us. So Jesus redeems us and we desire to go to the world and demonstrate that so that others can see what redemption looks like.”

These tensions can be difficult to ride, as evidenced by the struggle in American evangelicalism that Lecrae points to. To counter this type of unhealthy dualism, Abraham Kuyper’s elaborations on the doctrine of common grace are very helpful, equipping us with a robust theology of public service and cultural engagement. (more…)

Blog author: jballor
posted by on Wednesday, May 16, 2012

Leonardus LessiusOne of the issues that arose during last week’s law and religion symposium (in the questions following Wim Decock’s thorough and engaging paper on Leonardus Lessius’ engagement of commercial affairs from the perspective of moral theology and philosophy) had to do with the understanding of the relationship between material pursuits and eternal salvation. In some way you might say that Lessius held to a view of commercial activity as a worthy expression of the stewardship responsibilities of human beings.

At the time I noted that one of the origins of this biblical idea is in a formulation found in Augustine, that temporal goods are given by God “under a most fair condition: that every mortal who makes right use of these goods suited to the peace of mortal men shall receive ampler and better goods, namely, the peace of immortality and the glory and honour appropriate to it, in an eternal life made fit for the enjoyment of God and of one’s neighbor in God.”

There is clearly a sense in which this could be taken in what the Reformed would consider a semi-Pelagian manner associated with Jesuits like Lessius. But I also note this passage from Augustine in my new book on Wolfgang Musculus, observing the continuities with it as understood by a variety of the early Reformers.
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Blog author: rsirico
posted by on Saturday, April 21, 2012

One common thought many people have about conversion is that a  person who has undergone the experience is wholly different before and after. Surely this is true in the order of grace, in that a man goes from darkness into light, from sin into being made cleansed. Yet, the personality remains the same even if it becomes reordered and redirected, sometimes astonishingly so.  Such was the case with Peter, and with Paul, with Augustine and more contemporaneously, with my good friend Chuck Colson who slipped into eternity Saturday, April 21, at 3:12 p.m.

Chuck Colson

I first came to know about Chuck Colson in the same way millions of others did: in the role he played as one of the “Watergate Seven” and described as President Nixon’s  ”hard man,” willing to get done what needed to be done.  Shortly after the events surrounding the Watergate scandal in the early 1970s, I heard of his conversion to the Christian faith and read his now classic journey in “Born Again.” Never did I think I would come to meet this man, much less to eventually count him as a colleague and good personal friend.

After Kris Mauren and I founded the Acton Institute 1990, I invited Chuck to come to Grand Rapids. He addressed our second annual dinner (the  first dinner speaker was William F. Buckley, Jr. who died in 2008).  I became instant friends with Chuck and with his lovely wife Patty. In taking the podium that evening in downtown Grand Rapids, Chuck expressed his amazement in words that I would hear him use many times over the years. He said that when he received my invitation he was intrigued by the idea of a Catholic priest starting up an institution in the midst of the Protestant Reformed “Vatican” of West Michigan. Some years later I had the great pleasure of inviting Chuck and Patty to visit the real Vatican and speak at a Church-sponsored conference there and meet Pope John Paul II.

Over the years Chuck and I shared many platforms and press conferences, vacations and dinners, and worked closely in causes near and dear to each of our hearts. One of the most memorable was to help with the launch of the Manhattan Declaration in defense of Life, Marriage and Religious Liberty.

Others will write extensive biographies of Chuck Colson delineating his numerous accomplishments, and deservedly so. I simply would like to express my admiration for a man whose witness to the reality of Jesus Christ and his redemptive power was an inspiration for me to be a better priest and a better Christian. The authenticity of Chuck Colson’s conversion and the integrity of his life were evident to any honest observer. One fact stands out, to my mind, namely that notwithstanding the profundity of Chuck’s spiritual transformation, the core of who he was remained and was purified and redirected. Chuck became God’s “hard man,” seeing to it that things got done that needed doing. Prison Fellowship is evidence of that, as is Evangelicals and Catholics Together, and the Manhattan Declaration – and the numerous other activities Chuck initiated, inspired or so generously supported over the years.

At one event Chuck began his remarks with some words he borrowed from the author of Amazing Grace, John Newton: “… I am a great sinner and Christ is a great savior.” And now, may that loving Savior receive into his eternal embrace the soul of that sinner he so cleansed and redeemed with so great a love. The world is a better place, and I am a better person, for the life of Chuck Colson.

For more information, visit Acton Institute’s resource page on Chuck Colson.

Blog author: jballor
posted by on Wednesday, February 22, 2012

AschenkreuzYesterday my son asked me why today is called “Ash Wednesday.” In that question I could hear the echoes of another question, “Since Christ has died for us, why do we still have to die?”

The latter question is found in the Heidelberg Catechism, and the brief but poignant answer has stuck with me since I first encountered it. First, the catechism clarifies that our death does not have redemptive power: “Our death does not pay the debt of our sins.” That’s what distinguishes Christ’s death from our own.

But next, the catechism describes two interrelated things our death does do. First, our death “puts an end to our sinning.” What a comforting thought! As Luther put it strikingly, “As long as we are here [in this world] we have to sin.” Our death is the end of our lifelong struggle against sin, and the culmination of the purpose of our entire life. As Calvin writes, “during our whole lives we may aim at a constant rest from our own works, in order that the Lord may work in us by his Spirit.” Our death is where this “constant rest” is finally achieved.

And following from the end to our life of sin, our death marks “our entrance into eternal life.” Thus we enter through our deaths into the eternal Sabbath, where we finally rest from our evil works, enjoy the “constant rest” (Calvin) from sin, and the fullness of life in the Spirit.

So on this Ash Wednesday, when we contemplate the origin and destiny of our earthly life in dust, let us take comfort in the realization that the death of those who are in Christ is merely the end of the beginning of the story. In the midst of our mourning during the Lenten season inaugurated with Ash Wednesday, let us not “grieve like the rest of mankind, who have no hope” (1 Thessalonians 4:13 NIV).

Blog author: jballor
posted by on Monday, January 16, 2012

In connection with the current Acton Commentary, over the last week I’ve been looking at what I call the “the overlap and varieties of these biblical terms” like ministry, service, and stewardship. As Scot McKnight notes in his recent book, The King Jesus Gospel: The Original Good News Revisited, the theme of stewardship is absolutely central to the biblical message. In his summary of the gospel toward the conclusion of the book, he begins this way:

In the beginning God. In the beginning God created everything we see and some things we can’t yet see. In the beginning God turned what existed into a cosmic temple. In the beginning God made two Eikons, Adam and Eve. In the beginning God gave Adam and Eve one simple task: to govern this world on God’s behalf.

McKnight goes on to trace this stewardship theme through the further lenses of Fall, Redemption, and Consummation. With God’s “new creation people” were “Eikons like Adam and Eve but with a major difference: they had the Holy Spirit. This Holy Spirit could transform them into the visible likeness of Jesus himself. As Christlike Eikons they are assigned to rule on God’s behalf in this world.” We “now rule in an imperfect world in an imperfect way as imperfect Eikons. But someday the perfect Eikon will come back, and he will rescue his Eikons and set them up one more time in this world.”

The best resource I know of on stewardship in its comprehensive sense is the NIV Stewardship Study Bible. The Stewardship Study Bible includes an array of features to help clarify, explain, and develop the biblical theme of stewardship. At 1 Peter 4:10, for instance, which articulates wonderfully the variety of forms stewardship takes, Wesley K. Willmer, senior vice president of the Evangelical Council for Financial Accountability (ECFA), describes stewardship as “God’s way of raising people, not man’s way of raising money.” And in the corresponding “Exploring Stewardship” feature identifies “hospitality” (v. 9) as one of the various ways in which we are to “serve others” (v. 10). As the feature explains, “hospitality is not outdated; in our world there are always those who need a room for a time or a home-cooked meal.”

It seems to me that one of the things we need to do is to begin to better appreciate common grace ministries like hospitality, and the crucial role that such “common” and concrete acts of service play in the Christian life. One of the problems with our world today is that such true expressions of common grace are all too uncommon.

Blog author: jballor
posted by on Wednesday, January 11, 2012

Should the President of the United States be seen as theologian-in-chief? That might be one way to understand Bryan Fischer’s claim that “we are in fact choosing a minister when we select a president.”

I explore some of the dimensions of understanding politicians as “ministers of God” in this week’s Acton Commentary, “Ministers of Common Grace.” It strikes me that those who seek salvation from politicians are making a significant category mistake. Politicians cannot save because politics cannot save. Politics cannot save because it is an arena of common or preserving rather than special or saving grace.

So it’s important to see politicians, as well as businesspersons, artists, scientists, teachers, and line workers as “ministers” in a broad sense: in their work they are means or channels of God’s common grace, his blessings on all people. This is an important insight into how God’s purpose for our lives finds expression in our daily lives. (A great source for exploring common grace in the areas of science and art is the recently-released Wisdom & Wonder by Abraham Kuyper.)

But it’s equally important to distinguish between common and special grace and see how the two relate. And this is one of the things that makes the institutional church and its ministers unique. The church is where we hear, see, touch, and taste Christ, proclaimed in the Word and sacraments. That’s why the Belgic Confession contends, for instance, that “every one ought to esteem the ministers of God’s Word and the elders of the Church very highly for their work’s sake.”