Martyn Lloyd-Jones' View of Evangelical Unity
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The Reformed Church in the United States Convened Its 256Th Session of Synod at the Schnabel and Kevin Hamilton
The Reformed Church in the T he Abstract of the 256th Synod is hereby affectionately dedicated to the memory of United States the Rev. Donald R. Vance (1947–2001) a faithful servant of the Lord Jesus Christ and a beloved friend. May his ministry among us continue to bear fruit for generations to come! — The 256th Synod of the RCUS Abstract of the Minutes of the 256th Synod May 20–23, 2002 Emmanuel Reformed Church Sutton, Nebraska Finances .......................................................... 63 Judicial ........................................................... 64 Ministerial Aid ..................................................... 65 Minutes of Classes .................................................. 65 Missions .......................................................... 66 Table of Contents Nominations ....................................................... 68 Overtures ......................................................... 70 Publications ....................................................... 71 Special Judicial ..................................................... 73 DIRECTORY .............................................................. 1 Miscellaneous Reports and Other Business ................................. 74 Congregations of the Reformed Church ..................................... 3 Adjournment .......................................................... 74 Roll of Synod ......................................................... 10 Appendix ................................................................ 75 ABSTRACT -
Affirm the Belhar? Yes, but Not As a Doctrinal Standard
AFFIRM THE BELHAR? YES, BUT NOT AS A DOCTRINAL STANDARD A Contribution to the Discussion in CRCNA John W. Cooper Professor of Philosophical Theology Calvin Theological Seminary August 2011 CONTENTS INTRODUCTION 3 My Position and Involvement in the Discussion A Momentous Decision: Our Doctrinal Identity and Integrity The Burden of Proof WHY THE BELHAR CONFESSION CANNOT BE A DOCTRINAL STANDARD 6 Confusion about “Confession” The Belhar Confession Lacks the Content of a Doctrinal Standard The Belhar Confession is Doctrinally Ambiguous The Social Gospel? Liberation Theology? Is the Gospel at Stake: Status Confessionis? Biblical Justice or Liberation Ideology? CONSEQUENCES OF ADOPTING THE BELHAR AS A DOCTRINAL STANDARD 20 Adopting the Belhar Confession Would Compromise Our Confessional Integrity The Belhar Confession and Ecumenical Relations A Gift, or an Offer We Can’t Refuse? Do Racial Justice and Reconciliation Require Adoption of BC as a Confession? The Belhar, CRCNA Polity, and Denominational Unity Simple Majority? Conscientious Objection? WHY WE SHOULD AFFIRM THE BELHAR AS A TESTIMONY 27 The Basic Objection Neutralized Principled Decision or Political Compromise? Faithful Witness to Biblical Justice and Reconciliation Benefits for Ecumenical Relations and Racial Reconciliation in CRCNA Can We Make a Confession a Testimony? 2 AFFIRM THE BELHAR? YES, BUT NOT AS A DOCTRINAL STANDARD INTRODUCTION My Position and Involvement in the Discussion Synod 2009 recommended that Synod 2012 adopt the Belhar Confession [hereafter BC] as the CRCNA‟s fourth Form of Unity, that is, as a definitive doctrinal standard.1 I oppose that recommendation because I believe that the confessional and theological identity and integrity of the CRCNA are at stake. -
A Biblical,Confessional,And Theological Position Paper Of
Central Avenue Christian Reformed Church STATEMENT OF CONVICTION adopted by Council August 22, 2011; November 28, 2011; and April 23, 2012 We believe it to be God’s will for our local church to be an instrument of Biblical and confessional leadership, as well as preserving sound doctrine and life (1 Timothy 4:16; Romans 16:17). We seek to affirm our belief in the Word of God and the historic Reformed faith as expressed in the Three-Forms of Unity – Belgic Confession, Heidelberg Catechism, and the Canons of Dort. This “Statement of Conviction” gives indication to the congregation and the broader Christian community how Central Avenue Christian Reformed Church will be lead. We affirm and commit our convictions in light of this belief as follows: The Sacraments WE AFFIRM: 1. That Christ has instituted two sacraments for His church: baptism and the Lord’s Supper so that by our faithful use of them He might make us understand more clearly the promise of the gospel, and put His seal on that promise. 2. That Baptism should be given to believers and their children as a sign and seal of their initiation into the covenant community in keeping with God’s gracious and covenantal dealings with sinners saved by grace through faith in Jesus Christ (Genesis 17; Romans 4:9-11; Galatians 3:26-29; Isaiah 44:1-3; Acts 2:38, 39; Acts 10:47; Acts 16:31; Colossians 2: 11; I Corinthians 10:1, 2; I Corinthians 7:14; Matthew 28:18-21). 3. That the Lord’s Supper should be observed repeatedly by all those who have publicly professed their faith in Jesus Christ as the only One who can save them from their sins; showing that they are truly sorry for their sins and earnestly desire to lead a godly, holy life in Christ and having properly examined themselves, their faith, hope, and love for God and neighbor as revealed in I Corinthians 11:23-29. -
The Creeds and Confessions
The Creeds and Confessions In the Book of Praise, on the pages 493 to 588, you can find the creeds and confessions. Creeds (see Book of Praise, p. 493-496) Read the introduction to all the Creeds (p.493). Which Creeds do we have? How are they called? (See p. 493) Why? The creeds were written for two reasons. First, to give a short summary of the Biblical doctrine, so that those who wanted to join the church and the youth who wanted to profess their faith, could be taught using these creeds. Especially the Apostle's Creed is written for this purpose. Second, to defend the Christian doctrine against heresies, which came up in the first centuries after the Ascension of our Lord Jesus Christ. Especially the Nicene Creed and the Athanasian Creed are written for this purpose. Confessions (Book of Praise, p. 499-588, the Three Forms of Unity) What are confessions? Which Confessions do we have? How are they called? (p. 499) Why? These confessions are adopted by the Great Synod of Dort (1618-1619) as the confessions of the church. That was just after the Great Reformation. Most of the Reformed Churches all over the earth nowadays have these three confessions, together with the creeds, as their doctrinal standards. Many of the Reformed Churches are from Dutch origin. Other churches, which call themselves 'presbyterian' and have their origins in Great Brittain, have another Reformed Confession which they use as their doctrinal standard. This is the Westminster Confession (composed by the Westminster Assembly in 1647). In the Reformed Churches, the office bearers were required to subscribe to the three confessions. -
Welcome to a REFORMED CHURCH
Welcome to a REFORMED CHURCH A GUIDE FOR PILGRIMS DANIEL R. HYDE A DIVISION OF LIGONIER MINISTRIES • ORLANDO, FLORIDA Welcome to a Reformed Church: A Guide for Pilgrims © 2010 by Daniel R. Hyde Published by Reformation Trust Publishing a division of Ligonier Ministries 400 Technology Park, Lake Mary, FL 32746 www.ligonier.org www.reformationtrust.com Printed in city, state Printing company name Month and year First printing All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—electronic, mechanical, photocopy, recording, or otherwise—without the prior written permission of the publisher, Reformation Trust. The only exception is brief quotations in printed reviews. Cover design: Cover illustration: Interior design and typeset: Katherine Lloyd, Colorado Springs, Colo. Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version, copyright © 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved. Scripture quotations marked NASB are from The New American Standard Bible.® Copyright © The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1995. Used by permission. Scripture quotations marked NIV are from the HOLY BIBLE, NEW INTERNA TIONAL VERSION®. NIV®. Copyright © 1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan. All rights reserved. Scripture quotations marked KJV are from The Holy Bible, King James Version. Scripture quotations marked ASV are from The Holy Bible, American Standard Version. Unless otherwise indicated, all quotations of the Christian creeds and Reformed confessions are from The Creeds of Christendom, ed. -
Protestants, Evangelicals, and the Religious Order: Christianity and Political Conservatism in the United Kingdom and United States from 1530 to 1950
Protestants, Evangelicals, and the Religious Order: Christianity and Political Conservatism in the United Kingdom and United States from 1530 to 1950 An Honors Thesis Presented by Duncan Mayer Robb to Curriculum and Honors Committee Department of Political Science in partial fulfillment of the requirements for a degree with honors of Bachelor of Arts University of Oregon June 2009 Thesis Advisor: Dr. Craig Parsons Second Reader: Dr. Joseph Lowndes 2 The British monarch holds a number of titles and distinctions. “Defender of the Faith and Supreme Governor of the Church of England” is only one of them and carries little practical importance – no more than “Commandant-in-Chief of the Royal Air Force” or “Lord High Admiral of the Royal Navy.” But, the former distinction, bestowed upon all Sovereigns of the United Kingdom of Great Britain and Northern Ireland, is perhaps the most obvious example of the tie that exists between Church and State there. However, while this link is born of a historic symbiotic relationship between the Church of England and British government, politics and public life today have a distant association with religious matters. Prayer in schools, though mandated by British common law, is often not practiced daily, weekly, or even monthly (Lords 19 Apr. 2007). While Church of England bishops do sit in the House of Lords, which indeed possesses some real power, most notably derived from its judicial authority roughly equivalent to the American Supreme Court, the upper house’s power and influence pales in comparison to that of the House of Commons across the hall (Nash). -
Evangelical Reunion
Evangelical Reunion John M. Frame Originally published by Baker Book House (Grand Rapids, 1991). Dedication To the Churches Who Nurtured Me Beverly Heights United Presbyterian Church Pittsburgh, Pennsylvania Westerly Road Church Princeton, New Jersey Covenant Orthodox Presbyterian Church Pittsburgh, Pennsylvania Westminster Orthodox Presbyterian Church Hamden, Connecticut New Haven Evangelical Free Church New Haven, Connecticut Community Orthodox Presbyterian Church Blue Bell, Pennsylvania New Life Presbyterian Church Escondido, California Covenant Presbyterian Church Winter Park, Florida Preface (1990) Although I teach theology, I have never specialized in the doctrine of the church, or "ecclesiology" if you prefer. Still, I haven't been able to avoid thinking about the church, the way I've been able to avoid thinking about, say, the timing of the Rapture. In a sense the old saying is true, that if God is our father, the church is our mother. All of what I know about God and about Jesus, I have learned, directly or indirectly, from the church. Most of my spiritual encouragement, challenge, comfort, has been through the church. Most of my friendships have been within the church. (I do admire Christians who are able to develop deep friendships with non-Christians, but I don't seem to have that gift.) Most of the love I have known has been in the church. I found my wife in the church, and now my children are growing up in the church. My home away from home is always the church. My favorite music is the music of the church. My favorite people are the people of the church. -
I UNTO the THOUSANDTH GENERATION: THE
UNTO THE THOUSANDTH GENERATION: THE EVANGELICAL IMPORTANCE OF AN ESCHATOLOGY THAT EMBRACES SUFFERING FOR CHRIST by Paul LeFavor B.S., Liberty University, 2008 A THESIS Submitted to the faculty in partial fulfillment of the requirement for the degree of MASTER OF ARTS Religion at Reformed Theological Seminary Charlotte, North Carolina July 2016 i Accepted: __________________________________ Dr. Bruce Baugus, Thesis Advisor __________________________________ Dr. James Anderson, RTS Academic Dean ii ABSTRACT Paul D. LeFavor Unto the Thousandth Generation Contrary to popular belief, eschatology drives, or at least affects in large measure, one’s evangelical beliefs and efforts. For example, millions of professing Christians believe in a rapture which envisions an escape from tribulation. They ask: How could God allow His church to suffer? Such thinking leaves God’s people unprepared for trials and, for the most part, socially irresponsible. However, Christ tells us to expect tribulation (Jn 16:33) and even rejoice in it (Mt 5:12; cf. 1 Pet 4:12). Another prominent error in the church, which correlates to and is driven by rapture theology, presents us with a separate saving program for the ethnic nation of Israel, leading many Christians, in large measure, to fall short in their evangelistic efforts to Jews. The purpose of this study is threefold: First, to confront issues like these with biblical truth and demonstrate from biblical studies, church history and systematic theology that the phrase “Great Tribulation” is a technical term referring to the end time trial which has already been set in motion by Christ’s first advent and will culminate with His second advent (Acts 14:22; 1 Cor 11:25; Rev 7:14). -
The Millennial Position of Spurgeon
TMSJ 7/2 (Fall 1996) 183-212 THE MILLENNIAL POSITION OF SPURGEON Dennis M. Swanson Seminary Librarian The notoriety of Charles Haddon Spurgeon has caused many since his time to claim him as a supporter of their individual views regarding the millennium. Spurgeon and his contemporaries were familiar with the four current millennial views—amillennialism, postmillennialism, historic premillennialism, and dispensational premillennialism—though the earlier nomenclature may have differed. Spurgeon did not preach or write extensively on prophetic themes, but in his sermons and writings he did say enough to produce a clear picture of his position. Despite claims to the contrary, his position was most closely identifiable with that of historic premillennialism in teaching the church would experience the tribulation, the millennial kingdom would be the culmination of God's program for the church, a thousand years would separate the resurrection of the just from that of the unjust, and the Jews in the kingdom would be part of the one people of God with the church. * * * * * In the last hundred years eschatology has probably been the subject of more writings than any other aspect of systematic theology. Charles Haddon Spurgeon (1834-92) did not specialize in eschatology, but supporters of almost every eschatological position have appealed to him as an authority to support their views. Given Spurgeon's notoriety, the volume of his writings, and his theological acumen, those appeals are not surprising. A sampling of conclusions will illustrate this point. Lewis A. Drummond states, "Spurgeon confessed to be a pre-millennialist."1 Peter Masters, current 1Lewis A. Drummond, Spurgeon: Prince of Preachers (Grand Rapids: Kregel, 1993) 650. -
Martyn Lloyd-Jones the Long Line of Godly Men Profiles Series Editor, Steven J
The Passionate Preaching of Martyn Lloyd-Jones The Long Line of Godly Men Profiles Series editor, Steven J. Lawson The Expository Genius of John Calvin by Steven J. Lawson The Unwavering Resolve of Jonathan Edwards by Steven J. Lawson The Mighty Weakness of John Knox by Douglas Bond The Gospel Focus of Charles Spurgeon by Steven J. Lawson The Heroic Boldness of Martin Luther by Steven J. Lawson The Poetic Wonder of Isaac Watts by Douglas Bond The Evangelistic Zeal of George Whitefield by Steven J. Lawson The Trinitarian Devotion of John Owen by Sinclair B. Ferguson The Daring Mission of William Tyndale by Steven J. Lawson A Long Line of Godly Men Profile The Passionate Preaching of Martyn Lloyd-Jones STEVEN J. LAWSON The Passionate Preaching of Martyn Lloyd-Jones © 2016 by Steven J. Lawson Published by Reformation Trust Publishing a division of Ligonier Ministries 421 Ligonier Court, Sanford, FL 32771 Ligonier.org ReformationTrust.com Printed in Crawfordsville, Indiana RR Donnelley and Sons February 2016 First edition All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means— electronic, mechanical, photocopy, recording, or otherwise—without the prior written permission of the publisher, Reformation Trust Publishing. The only exception is brief quotations in printed reviews. Cover illustration: Steven Noble Interior design and typeset: Katherine Lloyd, The DESK Library of Congress Cataloging-in-Publication Data Names: Lawson, Steven J., author. Title: The passionate preaching of Martyn Lloyd-Jones / Steven J. Lawson. Description: First edition. | Orlando, FL : Reformation Trust Publishing, 2015. -
The Atonement Debate Within Contemporary Evangelicalism Mick Taylor September 2006
The Atonement Debate within Contemporary Evangelicalism Mick Taylor September 2006 The fact is that the cross isn’t a form of cosmic child abuse – a vengeful Father, punishing his Son for an offence he has not even committed. Understandably, both people inside and outside of the Church have found this twisted version of events morally dubious and a huge barrier to faith. Deeper than that, however, is that such a concept stands in total contradiction to the statement “God is love”. If the cross is a personal act of violence perpetrated by God towards humankind but borne by his Son, then it makes a mockery of Jesus’ own teaching to love your enemies and to refuse to repay evil with evil. (The Lost Message of Jesus by Steve Chalke and Alan Mann p182-183) It was this quote from a brief section, in the last chapter of a short book that turned academic debate into public controversy. Over the last 20 years there had been developing within British and North American evangelical academia a discussion over what is the correct way to understand the work of Christ on the cross? The chief concern was the status of the doctrine of penal substitution, is it the best model? The only model? Is it scriptural? Is it helpful or harmful? The Lost Message of Jesus by Steve Chalke and Alan Mann and Steve’s subsequent article on the atonement in the Christianity magazine fathered mountains of correspondence, an EA sponsored debate then in July 2005 a 3 day symposium at the London School of Theology. -
Christian Protestation Peter R
Christian Protestation Peter R. G. Trumper www.fromhisfullness.com “sometimes too controversial, too denunciatory and too censorious”3 [ibid]. Indeed, states a very sympathetic biographer, “he was often to pass on the COFFEE AND CONTROVERSY IN THE GARDEN same warning to other ministers exposed to the same temptation”.4 Rather, his subject suggested that Shields should “drop all this, preach the gospel to A quiet friendly discussion in a garden between two famous men of God, D. M. people positively, and win them!’5 Lloyd-Jones and T. T. Shields, reveals the sad misunderstanding existing among God’s people over the serious question of Christian protestation. Let me say at the outset, that the personalities and ministries of these godly and outstanding men are not at issue. I am only concerned with the viewpoint The year was 1932, the garden was in Canada, and my information comes they represented, and to seek to understand how almighty God would have from the first volume of Iain Murray’s biography of D. Martyn Lloyd-Jones his people obey the apostolic injunction to “earnestly contend for the faith” entitled The First Forty Years.1 Somewhat romantic as Christian biographies (Jude 3). tend to be, those of us who knew the great man were looking forward to its long-awaited publication. We were not disappointed, for more reasons than A QUESTION OF BALANCE one as the following will reveal! To begin with, the two men were not polarized in their thinking on this topic Dr Lloyd-Jones [1899–1981] was on a preaching tour of Canada when Dr all the time.