Series - Theology Thursday

Theology Thursday - Luther Explains His Salvation

About Luther

“He was never an infidel, nor a wicked man, but a pious Catholic from early youth; but he now became overwhelmed with a sense of the vanity of this world and the absorbing importance of saving his soul, which, according to the prevailing notion of his age, he could best secure in the quiet retreat of a cloister.

He afterward underwent as it were a second conversion, from the monastic and legalistic piety of mediæval Catholicism to the free evangelical piety of Protestantism, when he awoke to an experimental knowledge of justification by free grace through faith alone.”1

Luther Tells About His Conversion2

1266 reads

Anathema! The Council of Trent on Justification (Part 2)

Following the deep division in the church which had resulted from the Protestant Reformation, there was a widespread desire, which grew stronger and was expressed in a variety of ways, for an ecumenical council. Its aim would be to reject errors against faith, add strength to the official teaching, restore the unity of the church, and reform the standards of the Roman curia and of church discipline.1

SIXTH SESSION, held January 13, 1547.

Decree on Justification2

CANON 18. If any one saith, that the commandments of God are, even for one that is justified and constituted in grace, impossible to keep: let him be anathema.

CANON 19. If any one saith, that nothing besides faith is commanded in the Gospel; that other things are indifferent, neither commanded nor prohibited, but free; or, that the ten commandments nowise appertain to Christians: let him be anathema.

2323 reads

Theology Thursday - Anathema! The Council of Trent on Justification

Following the deep division in the church which had resulted from the Protestant Reformation, there was a widespread desire, which grew stronger and was expressed in a variety of ways, for an ecumenical council. Its aim would be to reject errors against faith, add strength to the official teaching, restore the unity of the church, and reform the standards of the Roman curia and of church discipline.1

SIXTH SESSION, held January 13, 1547.

Decree on Justification2

CANON 1. If any one saith, that man may be justified before God by his own works, whether done through the teaching of human nature, or that of the law, without the grace of God through Jesus Christ: let him be anathema.

CANON 2. If any one saith, that the grace of God, through Jesus Christ, is given only for this, that man may be able more easily to live justly, and to merit eternal life, as if, by free-will without grace, he were able to do both, though hardly indeed and with difficulty: let him be anathema.

2880 reads

Theology Thursday - The Council of Trent on Original Sin

The Council of Trent

Following the deep division in the church which had resulted from the Protestant Reformation, there was a widespread desire, which grew stronger and was expressed in a variety of ways, for an ecumenical council. Its aim would be to reject errors against faith, add strength to the official teaching, restore the unity of the church, and reform the standards of the Roman curia and of church discipline.1

FIFTH SESSION, held June 17, 1546.

Decree Concerning Original Sin2

That our Catholic faith, without which it is impossible to please God, may, errors being purged away, continue in its own perfect and spotless integrity, and that the Christian people may not be carried about with every wind of doctrine; whereas that old serpent, the perpetual enemy of mankind, amongst the very many evils with which the Church of God is in these our times troubled, has also stirred up not only new, but even old, dissensions touching original sin, and the remedy thereof; the sacred and holy, œcumenical and general Synod of Trent,—lawfully assembled in the Holy Ghost, the three same legates of the Apostolic See presiding therein,—wishing now to come to the reclaiming of the erring, and the confirming of the wavering,—following the testimonies of the sacred Scriptures, of the holy Fathers, of the most approved councils, and the judgment and consent of the Church itself, ordains, confesses, and declares these things touching the said original sin:

3095 reads

Theology Thursday - Persecution for Religion Judg’d and Condem’d

Thomas Helwys - John Murton's Predecessor

Background

No author is listed for the following treatise, but most attribute it to John Murton, an associate and successor of Thomas Helwys as leader of General Baptists in London. The treatise first appeared in 1615.1

Leon McBeth wrote,

“Murton made the trek to Amsterdam with Smyth, became a Baptist there, and sided with Helwys in the split from Smyth. He also suffered for his faith, spending some years in prison where apparently he died in 1626. From prison he authored two significant treatises on religious liberty.”2

Murton’s Plea for Religious Liberty

To all that truly wish Jerusalem’s Prosperity and Babylons Destruction; Wisdom and Understanding be multiplyed upon you.

1770 reads

Theology Thursday - Is Evangelical Theology Changing? (Part 3)

(Read Part 1 and Part 2).

A Re-opening of the Subject of Biblical Inspiration

Now just a pebble in the pond of conservative theology, this could expand to the bombshell of mid-century evangelicalism.

Evangelicals, like fundamentalists, believe that the Bible is the infallible, inspired Word of God. But evangelicals are making bold to ask, “What does ‘infallible, inspired’ mean?”

Few evangelical theologians believe today the view that it was “dictated” by God much as a business man does when he says, “Take a letter, Miss Brown.” Neither do they deny that errors have crept in as the Bible has passed down to us through translations.

2291 reads

Theology Thursday - Is Evangelical Theology Changing? (Part 2)

This article was published in the March 1956 issue of “Christian Life” magazine. It was seen by fundamentalists as a direct repudiation of the movement. One fundamentalist scholar wrote that the contributors were “crystallizing new evangelical discontent with fundamentalism.”1Still another observed that fundamentalists “viewed the leadership of new evangelicalism as a group of compromisers who were abandoning the fundamentals of the faith in order to be accepted by the larger theological world.”2 

This is Part 2 of the article.

A More Tolerant Attitude Toward Varying Views on Eschatology

Used to be that most fundamentalists were pre-millennial and pre-tribulation. That is, they believed that Christ was coming again to begin a thousand-year reign of peace. Furthermore, that the church would be “raptured” – (taken up to Heaven) – before the “tribulation” (seven years of trouble) the Book of Revelation says will come before Christ’s return.

But for the last ten years debate has been raging on these subjects. Some evangelicals have taken an “amillennial” position (no actual thousand-year period). Some are saying that the Bible doesn’t teach that the church will escape the tribulation.

5818 reads

Theology Thursday - Is Evangelical Theology Changing? (Part 1)

This article was published in the March 1956 issue of “Christian Life” magazine. It was seen by fundamentalists as a direct repudiation of the movement. One fundamentalist scholar wrote that the contributors were “crystallizing new evangelical discontent with fundamentalism.”1Still another observed that fundamentalists “viewed the leadership of new evangelicalism as a group of compromisers who were abandoning the fundamentals of the faith in order to be accepted by the larger theological world.”2

Here is the article:

During Billy Graham’s 1955 Scotland crusade a B.B.C. interviewer asked him to define the fundamentalist label he’d been plastered with. Billy objected, “I don’t call myself a fundamentalist,” he said. There was an aura of bigotry and narrowness associated with the term—which he certainly hoped was not true of himself.

“I’d prefer to call myself a ‘constructionist,’” Billy said, explaining he was seeking to rebuild the church.

6995 reads

Pages