Film – Martin Luter

O scurta biografie de la ViataVesnica.ro

Preot şi doctor în teologie, a fost primul reformator protestant ale cărui reforme au fost aplicate în Bisericile Evanghelice-Luterane.
Reforma protestantă din Germania a fost începută de Martin Luther în 1517. El a încercat să reformeze Biserica Catolică, dar din cauza rezistenţei de care a dat dovadă, Biserica a fost împărţită în structura actuală.
Martin Luther s-a născut în Eisleben, Saxonia, la 10 noiembrie 1483, părinţii lui fiind Hans şi Margaret Ziegler Luther. La scurt timp după naşterea lui Luther, familia s-a mutat în Mansfeld, unde tatăl, Hans, a lucrat ca miner. Tânărul Martin a studiat la Magdeburg şi Eisenach înainte să se înscrie la Universitatea Erfurt. Îndrumat de tatăl său, Luther a început în 1505 să studieze dreptul, dar ulterior s-a dedicat carierei ecleziastice, devenind călugăr al ordinului augustinian. Martin Luther şi-a luat doctoratul în teologie în 1512 şi a devenit profesor de ştiinţe biblice la prestigioasa Universitate Wittenberg.

Seriozitatea cu care Luther şi-a susţinut vocaţia sa religioasă l-a condus la o criză personală profundă: se întreba cum era posibil să reconcilieze cerinţele legii lui Dumnezeu cu incapacitatea omului de a le urma. El a găsit răspunsul în Noul Testament: Dumnezeu, devenind om în Isus Cristos, a împăcat omenirea cu el. Ceea ce era cerut omenirii nu era o respectare strictă a legilor şi a obligaţiilor religioase, ci un răspuns de credinţă, răspuns acceptat de Dumnezeu. Aceasta credinţă trebuia să se bazeze pe dragoste, nu pe frică.
Martin Luther

Credinţa a lui Martin Luther l-a facut să intre în 1517 în conflict cu Biserica Romano-Catolică. Papa Leon al X-lea, pentru a strânge fonduri în vederea construirii Bazilicii Sf. Petru din Roma, a vândut credincioşilor indulgenţe. Prin vânzaresa de indulgenţe se oferea, în schimbul unei donaţii băneşti, anularea suferinţelor vremelnice datorate păcatului – odată iertat prin pocăinţă. Luther s-a declarat împotriva acestei practici.

La 31 octombrie 1517, Martin Luther a afişat pe uşa principală a bisericii din Wittenberg o listă cu cele 95 de teze. Ele cereau interzicerea comerţului cu indulgenţe. Aceste teze au circulat repede prin Germania şi au cauzat o mare controversă. Papa a ordonat ca Luther să compară la Augsburg, în faţa cardinalului Thomas Cajetan. Cardinalul i-a cerut să-şi retracteze cele 95 de teze. Luther a replicat că şi le va retrage doar dacă i se va dovedi pe baza Bibliei că el este cel ce greşeşte.

În 1521, papa, prin bula de excomunicare emisă împotriva lui Luther, a cerut împăratului Carol al V-lea să-l execute. Acesta, în loc să satisfacă dorinţa papei, a convocat o adunare pentru examinarea lui Luther. Oficialităţile din dietă i-au cerut să-şi retragă declaraţiile. Luther a refuzat, iar membrii dietei l-au declarat indezirabil.

Luther reuşit să scape de pedeapsă cu ajutorul prietenului lui, guvernatorul Saxoniei, care l-a ascuns în castelul din Wartburg, castel aflat în apropiere de Eisenach. Lui Luther i-a pus pseudonimul cavalerul George. Pe durata şederii sale în Wartburg, Luther a început să traducă Noul Testament în limba germană.

Preocuparea principală a împăratului era războiul cu Franţa, aşa că în cele din urmă Luther şi-a putut permite să revină la catedra din Wittenberg. Încercările sale de reformare a bisericii locale nu au avut succes în Europa Centrală în timpul vieţii sale, dar au fost continuate de discipolii săi. În 1524 numeroşi ţărani din Germania s-au folosit de teoria lui Luther ca pretext pentru a declanşarea unei revolte ţărăneşti.

În 1525, Martin Luther s-a însurat cu fosta călugăriţă Katharina von Bora, arătându-se astfel adversar al impunerii celibatului preoţesc. Restul vieţii şi l-a petrecut scriind, ţinând predici şi organizând Reforma bisericii în Saxonia. Luther a murit la 12 februarie 1546 în Eisleben, oraşul în care se născuse.

Luther este cunoscut ca „părintele Reformei”. Intenţia lui însă nu a fost crearea unei Biserici noi, alternative, ci înnoirea întregii Biserici Universale.

A disparut filmul subtitrat, si VIDEO by deekay120278

Martin Luther 1953

Martin Luther

VIDEO by Jake Bishop

PBS Reluctant Revolutionary

Part 2

Black and White documentary

Tyndale – The Doctrine of the Son of God 1 – The preexistence of Christ

(via) Tyndale publishers Wilmington’s Guide to the Bible

THE DOCTRINE OF THE SON (P 609)

1) Introduction. It has been estimated that some forty billion individuals have lived upon this earth since Adam. What a contrast can be seen in this vast multitude of humanity. These men have explored and settled every corner of their earth. They speak dozens of languages, practice multitudes of religions, and have formulated numerous cultures.

But every single human being shares one vital thing. His purpose of life down here and his eternal destiny afterward depends completely upon his personal relationship with the subject of this study, the Lord Jesus Christ. It is, therefore, absolutely impossible to overemphasize the importance of His life. The key question of the universe continues to be: „What think ye of Christ? Matthew 22:42

Note the following:

To the artist he is the One altogether lovely (Song of Solomon 5:16)

To the architect he is the chief Cornerstone (1 Peter 2:6)

To the astronomer he is the son of righteousness (Maleachi 4:2)

To the baker he is the Bread of life (John 6:35)

To the banker he is the hidden treasure (Matthew 13:44)

To the builder he is the sure foundation (Isaiah 28:16)

To the carpenter he is the door (John 10:7)

To the doctor he is the great Physician (Jeremiah 8:22)

To the educator he is the new and living way (Hebrews 10:20)

To the farmer he is the sower and the Lord of the harvest (Luke 10:2)

2) The Preexistence of Jesus Christ as God. It is possible (as some have done) to hold to Jesus’ preexistence without believing in his diety. For example, the Jehovah’s Witnesses cult brazenly declares that Christ preexisted as Michael the archangel prior to Bethlehem. But the Bible dogmatically declares both his preexistence and his diety.

A. The fact of his divine existence.

1) As taught by John the Baptist. „John bare witness of him, and cried,       saying, This was he of whom I spake, He that cometh after meis preferred before me: for he was before me” (John 1:15, see also John 1:27,30). According to Luke 1:36, John’s birth occured 6 months prior to Christ’s birth, but John declares that ‘he was before me’, a reference to Jesus’ preexistence.

2) As taught by the Apostle John.”In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1).”For the life was manifested, and we have seen it, and bear witness, and showed unto you that eternal life, which was with the Father, and was manifested unto us.” (1 John 1:2). Here the Apostle John connects Jesus’ preexistence to his diety.

3) As taught by the Apostle Paul. „Who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of a cross (Philemon 2:6-8).

4) As taught by the Apostle Peter. „Who verily was foreordained before the foundation of the world, but was manifest in these last times for you.” (1 Peter 1:20)

5) As taught by Christ himself. „For I came down from heaven, not to do mine own will, but the will of him that sent me.” (John 6:38) „I am the living bread which came down from heaven:if any man eat of this bread, he shall live forever: and the bread that I will give is my flesh, which I will give for the life of the world.” When Jesus knew in himself that his disciples murmured at it, he said unto them, „Doth this offend you? What and if ye shall see the Son of man ascend up where he was before?” (John 6:51,61,62). Jesus said unto them, „Verily, verily I say unto you, Before Abraham was, I am” (John 6:58). „And now, O Father, glorify thou me with thine own self with the glory which I had with Thee before the world was” (John 17:5). Here Christ requests that the Father share His glory with the Son. But note the Father’s previous statement about his glory in Isaiah: „I am the Lord, that is my name; and my glory will I not give to another…” (Isaiah 42:8). One is thus forced to conclude that either Christ was God indeed and had rightful claim to this glory, or he was an arrogant impostor demanding something the Father would never give Him!

B. The activities of the preexistent Christ. What was the Savior doing  prior to his Bethlehem appearance? The Scriptures make it plain that he was busy indeed.

1) He was creating the universe. „All things were made by him; and without him was not anything made that was made” (John 1:3).”For by Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by Him, and for Him” (Colossians 1:16). „Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the world…And, thou, o Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands” (Hebrews 1:2,10). This creation included everything, from electrons to galaxies, and from angels to Adam.

2) He was controlling this created universe. „Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on High” (Colossians 1:17) Our Lord Jesus not only put all things together, but he continues to keep all things together.

3) He was communing with the Father. „I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast loved me” (John 17:23). „Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world” (John 17:24)

NEXT ARTICLE TO COME (soon): The Old Testament Ministry of Jesus Christ.

Read this related article on the deity of Christ: Who do you say that I am?

The Word Was God and Became Flesh by John Piper

You can listen to the John Piper sermon audio here.

John 1:1-18

In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came into being through Him, and apart from Him nothing came into being that has come into being. 4 In Him was life, and the life was the Light of men. 5 The Light shines in the darkness, and the darkness did not comprehend it. 6 There came a man sent from God, whose name was John. 7 He came as a witness, to testify about the Light, so that all might believe through him. 8 He was not the Light, but he came to testify about the Light. 9 There was the true Light which, coming into the world, enlightens every man. 10 He was in the world, and the world was made through Him, and the world did not know Him. 11 He came to His own, and those who were His own did not receive Him. 12 But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. 14 And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth. 15 John testified about Him and cried out, saying, „This was He of whom I said, ‘He who comes after me has a higher rank than I, for He existed before me.'” 16 For of His fullness we have all received, and grace upon grace. 17 For the Law was given through Moses; grace and truth were realized through Jesus Christ. 18 No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him.

EDUCATION FOR EXULTATION

We began the last decade of the 20th century by putting up a building for exultation; God willing, we will begin the first decade of the 21st century by putting up a building for education. That is the order of priority, but it is not the order of life. Exultation in God is first in the order of importance. But it doesn’t come first in life. In life, true education precedes true exultation. Learning truth precedes loving truth. Right reflection on God precedes right affection for God. Seeing the glory of Christ precedes savoring the glory of Christ. Good theology is the foundation of great doxology. That’s the order of life.

So we call the vision behind and beneath this new building, EDUCATION FOR EXULTATION. The word „for” means that what we know and believe and teach about God is foundational for all our worship – not just the corporate worship in this building, but the exultation in God that overflows in lives of love, where others will see the glory of God (Matthew 5:16). Our education of children and youth and adults aims at exultation. Or, which is the same thing, it aims at „spreading a passion for the supremacy of God in all things for the joy of all peoples.”

God Is Alone and God Is Sovereign

I said last week that my task in these next ten weeks is to relate this vision of EDUCATION FOR EXULTATION to the larger picture of what we are about here at Bethlehem. What do we as a church exist for, and how does this vision – this plan and this building – fit in to that larger picture? We began with the foundation of the foundation. We began with God. And in particular with the deity of God – the God-ness of God – or the sovereignty of God. „You are My witnesses, declares the LORD (Yahweh), and I am God. Even from eternity I am He, and there is none who can deliver out of My hand; I act and who can reverse it?” (Isaiah 43:12b-13). „I am God . . . I am He” – that’s the deity of God. „I act and no one can turn it” – that’s the sovereignty of God (see also Isaiah 14:27; 45:5-7; 46:9-10). And of this, God says, „You are my witnesses.”

This is the foundation of our EDUCATION FOR EXULTATION. We will teach that Yahweh is God and that God is sovereign, and that this is wonderful news because it is the foundation of all his grace and all his promises. Therefore, it is the foundation of true and high and passionate exultation. We will say to our children and to our youth and to each other and to anyone who will listen the words of Deuteronomy 4:39, „Know [!] therefore today, and take it to your heart [!], that the LORD, He is God in heaven above and on the earth below; there is no other.” That is the foundation of EDUCATION FOR EXULTATION: God is God alone, and God is sovereign.

Jesus Is God

Today, I add one thing to this, one huge thing: Jesus is God. When we say EDUCATION FOR EXULTATION – IN GOD, we mean EDUCATION FOR EXULTATION – IN JESUS. When we say „We exist to spread a passion for the supremacy of God in all things for the joy of all peoples,” we mean, „We exist to spread a passion for the supremacy of Jesus Christ in all things for the joy of all peoples.”

To see the basis of this from the Bible, look with me at our text and let’s make three observations.

1. Jesus Christ, who is called „the Word,” is the eternal God.

John 1:1-3, „In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through Him, and apart from Him nothing came into being that has come into being.”

The main thing to see here is the statement at the end of verse 1: „The Word was God.” Here Jesus Christ is called „the Word.” We will see that in just a moment from verses 14 and 17. Verse 3 clarifies what it means for „the Word” to be God. „All things came into being through Him, and apart from Him nothing came into being that has come into being.” In other words, he did not come into being. All that did come into being came into being through him. He has always existed.

This clarifies what is meant by „in the beginning.” Not just „at the time of creation,” but at the time before anything came into being. The Word was with God and the Word was God because the Word never had a beginning. The Word is co-eternal with God the Father. He is not the Father, because he was „with God” the Father. But he is equally God with God the Father because „the Word was God.”

That is the first observation.

2. The Word became flesh; that is, God was united with a human nature in one Person, and was truly man and truly God who lived in history as Jesus Christ.

Verse 14: „And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth.” Then in verse 17 this Person called „the Word” is named: „For the Law was given through Moses; grace and truth were realized through Jesus Christ.” So Jesus Christ is „the Word” who was in the beginning with God and who was God.

3. If you receive him, you become a child of God and enjoy everlasting waves of grace.

Combine verses 12 and 16: „But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name. . .. For of His fullness we have all received, and grace upon grace.” If you receive him for who he really is, you are granted to be a child of God and that means receiving „grace upon grace” that corresponds to his fullness -which is an infinite fullness. And so the waves never cease. And so our exultation in Jesus Christ will never cease. His fullness is inexhaustible and it will overflow with waves of grace forever and ever and never run dry or become stagnant.

This is because, as Colossians 2:9 says, „In Him all the fullness of Deity dwells in bodily form.” His fullness is the fullness of „deity”. Therefore, it is an infinite fullness, and the grace that flows from infinite fullness is infinite grace. Therefore, we will exult in Jesus Christ with ever-new and ever-increasing joy forever and ever. This is the aim of all our education – namely, exultation in Jesus Christ, who is God – forever and ever.

The Price We must Pay

We will talk next week about why the Word was made flesh – why Jesus Christ came: the central act of history, the death of the Son of God for sin. But this morning I want to draw attention to a price we must pay if we are going to pursue EDUCATION FOR EXULTATION in Jesus as God. The price is going to be controversy. On the way to exultation in Jesus, education inevitably leads to disputation. Why is this?

We live in a world of sin and futility and finitude. 2 Timothy 4:3 makes it clear that „the time will come when they will not endure sound doctrine.” In Acts 20:30 Paul warns the elders of Ephesus, „From among your own selves men will arise, speaking perverse things, to draw away the disciples after them.” And 1 John 4:1-2 says specifically, „Beloved, do not believe every spirit, but test the spirits to see whether they are from God. . . . By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God.”

If you believe in Truth and make it the foundation of your education, you will have adversaries. I say this because I want you to have a realistic view, and not a romantic one, about what it will mean in the coming years to be a part of Bethlehem Baptist Church and a part of EDUCATION FOR EXULTATION. Most of us love exultation. But we don’t love disputation. We would love to move straight from education to exultation all the time. From learning the truth to leaping with joy. From meditation to celebration without any disputation. That would be wonderful. But it would be cheap and short-lived, perhaps a generation or so. And then true celebration would collapse.

An Illustration of the Cost

Let me give you just one illustration so that you can count the cost, whether you want to be a part of a fellowship that will have to pay the price of controversy. Last September I wrote an editorial that was printed in the Minneapolis StarTribune. It had to do with the deity and supremacy of Jesus Christ, and specifically, it had to do with whether Christians should try to win Jewish people to Christ. In it I said,

According to the New Testament, Jesus Christ is the fulfillment of all the hopes of Israel. He is the yes to all God’s promises (2 Corinthians 1:20). He is the Messiah (Mark 14:61-62; Matthew 16:16; John 20:31; Acts 9:22; 1 John 2:22; 5:1). To reject him is to reject God the Father, and to confess him as Lord of your life is to be reconciled to God. „Whoever denies the Son does not have the Father; the one who confesses the Son has the Father also” (1 John 2:23). . . . Even though it is perceived as offensive by many Jewish people, the . . . call for prayer that Israel would believe on her Messiah is a profoundly loving act. For „he who has the Son has the life; he who does not have the Son of God does not have the life” (1 John 5:12).

In other words, if you don’t worship Jesus, you don’t worship God. „He who does not honor the Son does not honor the Father who sent Him” (John 5:23). This is what it means to educate on the basis of the radical truth that Jesus is God. And if we do this, we will bring out strong opposition.

Four pastors of major, influential churches in Minneapolis (three Protestant and one Catholic) signed a letter to the editor that said this:

The Rev. Piper . . . claims that the . . . appeal [to pray that Jewish people accept Jesus as their Messiah] is a „profoundly loving” act. But genuine love does not harbor the kind of aggressive agenda that is implicit in visions of „Christianizing” the world. Love, including the agape that lies at the heart of the Christian gospel, is more respectful and less intrusive, more open and less controlling than that. Unfortunately, „arrogant” is the right word to describe any attempts at proselytizing – in this case the effort of Christians to „win over” their Jewish brothers and sisters. Thoughtful Christians will disassociate themselves from any such effort. (Letter submitted to the Editor of the StarTribune, Oct. 12, 1999, and faxed to me. Part of it was published in the paper.)

The saddest thing about this letter is not that it puts you and me in the category of arrogant, unthinking, and unloving people (which it does), but that the shepherds of major Christian churches do not believe faith in Christ is essential for salvation.

True Education Is Founded on Biblical Truth

So let’s be very clear as we move forward in the vision of EDUCATION FOR EXULTATION. We love exultation. That is the goal of all things: joyful, loving, humble, soul-satisfying exultation in Jesus Christ, „who is over all, God blessed for ever” (Romans 9:5). We don’t love disputation and confrontation. We long for the day when controversy will no longer be necessary for „the defense and confirmation of the Gospel” (Philippians 1:7). But until then, true education will be founded on Biblical truth. And Biblical truth will include the glorious realities that Yahweh is God and God is sovereign and Jesus is God. And „he who does not honor the Son does not honor the Father who sent Him” (John 5:23). And „he who does not have the Son of God does not have the life” (1 John 5:12).

So in the coming weeks, as you ponder whether you want to be a part this vision of EDUCATION FOR EXULTATION, weigh seriously whether you believe it is loving or arrogant to say that Jesus is God and to call all people who don’t believe in him to be reconciled to God through him. Don’t be naive. Christianity is a life and death issue. It is not a therapy to make things go better. It is a conviction about reality and a faith that in some places can get you killed, and in other places will get you criticized. We are not playing games.

At stake in EDUCATION FOR EXULTATION are the lives of our children and our own lives and the lives of many others. But we have learned as a church from hard experience and from Romans 5:3 to „exult in tribulation” because it produces hope. And so, even the tribulation of controversy can lead to deeper and sweeter exultation in God. John Owen put it like this, over three hundred years ago: „When we have communion with God in the doctrine we contend for – then shall we be garrisoned by the grace of God against all the assaults of men.”* Communion with God. There’s the key. We will not just argue about Christ or discuss him or analyze him. But we will know him and trust him and commune with him and exult in him. That’s the goal of EDUCATION FOR EXULTATION. And not for us only, but for the whole world. Pray earnestly as we move toward it, and ask God to show you where you fit.

By John Piper. © Desiring God. Website: desiringGod.org

Union with Christ: A Crash Course via Justin Taylor

Justin Taylor from the Gospel Coalition writes about Union with Christ: A Crash Course.

Union with Christ: A Crash Course

James S. Stewart wrote that “union with Christ, rather than justification or election or eschatology, or indeed any of the other great apostolic themes, is the real clue to an understanding of Paul’s thought and experience” (A Man in Christ [Harper & Bros., 1955], vii).

John Calvin said that union with Christ has “the highest degree of importance” if we are to understand justification correctly (Institutes 1:737).

John Murray wrote that “union with Christ is . . . the central truth of the whole doctrine of salvation. . . . It is not simply a phase of the application of redemption; it underlies every aspect of redemption” (Redemption—Accomplished and Applied [Eerdmans, 1955], pp. 201, 205).

Lewis Smedes said that it was “at once the center and circumference of authentic human existence” (Union with Christ [Eerdmans, 1983], xii).

Anthony Hoekema wrote that “Once you have your eyes opened to this concept of union with Christ, you will find it almost everywhere in the New Testament” (Saved by Grace [Eerdmans, 1989], 64.

If you want an introduction to the doctrine of union with Christ, John Murray’s chapter in Redemption—Accomplished and Applied is helpeful, as is Anthony Hoekema’s chapter in Saved by Grace. Below are a few notes on the latter:

The New Testament uses two interchangeable expressions to describe union with Christ:

  1. We are in Christ (2 Cor. 5:17; John 15:4, 5, 7; 1 Cor. 15:22; 2 Cor. 12:2; Gal. 3:28; Eph. 1:4, 2:10; Phil. 3:9; 1 Thess. 4:16; 1 John 4:13).
  2. Christ is in us (Gal. 2:20; Col. 1:27; Rom. 8:10; 2 Cor. 13:5; Eph. 3:17).

Three passages (John 6:56; John 15:4; 1 John 4:13) explicitly combine both concepts.

Hoekema says that we should see union with Christ “extending all the way from eternity to eternity.” He outlines his material in this way:

  1. The roots of union with Christ are in divine election (Eph. 1:3-4).
  2. The basis of union with Christ is the redemptive work of Christ.
  3. The actual union with Christ is established with God’s people in time.

Under the third point, he shows eight ways that salvation, from beginning to end, is in Christ:

  1. We are initially united with Christ in regeneration (Eph. 2:4-5, 10)
  2. We appropriate and continue to live out of this union through faith (Gal. 2:20; Eph. 3:16-17).
  3. We are justified in union with Christ (1 Cor. 1:30; 2 Cor. 5:21; Phil. 3:8-9).
  4. We are sanctified through union with Christ (1 Cor. 1:30; John 15:4-5; Eph. 4:16; 2 Cor. 5:17).
  5. We persevere in the life of faith in union with Christ (John 10:27-28; Rom. 8:38-39).
  6. We are even said to die in Christ (Rom. 14:8; 1 Thess. 4:16; Rev. 14:13).
  7. We shall be raised with Christ (Col. 3:1; 1 Cor. 15:22).
  8. We shall be eternally glorified with Christ (Col. 3:4; 1 Thess. 4:16-17).

And here’s a helpful quote from Sinclair Ferguson (in Christian Spirituality: Five Views of Sanctification [IVP, 1989], 58), explaining in a nutshell why union with Christ is the foundation for sanctification:

If we are united to Christ, then we are united to him at all points of his activity on our behalf.

We share

  • in his death (we were baptized into his death),
  • in his resurrection (we are resurrected with Christ),
  • in his ascension (we have been raised with him),
  • in his heavenly session (we sit with him in heavenly places, so that our life is hidden with Christ in God), and we will share
  • in his promised return (when Christ, who is our life, appears, we also will appear with him in glory) (Rom. 6:14; Col. 2:11-12; 3:1-3).

This, then, is the foundation of sanctification in Reformed theology.

It is rooted, not in humanity and their achievement of holiness or sanctification, but in what God has done in Christ, and for us in union with him. Rather than view Christians first and foremost in the microcosmic context of their own progress, the Reformed doctrine first of all sets them in the macrocosm of God’s activity in redemptive history. It is seeing oneself in this context that enables the individual Christian to grow in true holiness.

For more resources on this vital doctrine, see:

  • Phil Gons’s bibliography
  • Richard Gaffin’s lectures on “The Mystery of Union with Christ” (see some notes here by Tony Reinke on one of the lectures)
  • Sinclair Ferguson’s two talks on union with Christ

 

Blogosfera Evanghelică

Vizite unicate din Martie 6,2011

free counters

Va multumim ca ne-ati vizitat azi!


România – LIVE webcams de la orase mari