CALVINIST 2017

The Theology Documentary of a Lifetime

Featuring influential teachers R.C. Sproul, Paul Washer, Shai Linne, Kevin Deyoung, James White and many more.When a generation finds the theology and practice of the modern church wanting, they turn to the internet for answers. an investigation into the roots of the reformation reveals a theology that challenges everything they thought they knew about Christianity. With a fresh view of God, where do they go from here? - http://leslanphere.com/

When a generation finds the theology and practice of the modern church wanting, they turn to the internet for answers. An investigation into the roots of the reformation reveals a theology that challenges everything they thought they knew about Christianity.

The Reformation and Calvinism.

This year (2017) marks 500 years since the Reformation.
Over the coming months, we will cover the events leading up to October 31 1517, the date Martin Luther nailed his ‘post’ to the church door in Wittenberg. This event is in many ways symbolic of the beginning of the Reformation.
But are the details behind the Reformation still important for Christians to know about today?
The answer is yes. In fact, our everyday lives as Christians in 2017 are in countless ways built on the foundation laid by the events of the Reformation. What we have now is because of what happened then.
So what exactly was the Reformation? When did it happen? Who was involved? And what difference does having ‘reformed theology’ really make in our lives?
Throughout this year we will be answering questions like these so that you can learn why, even in 2017, the Reformation matters. - to continue reading pls click HERE.

Read the whole Article HERE - http://www.ets.ac.uk/engage/

"The Reformation is often dated to 31 October 1517 in Wittenberg, Saxony, when Luther sent his Ninety-Five Theses on the Power and Efficacy of Indulgences to the Archbishop of Mainz. The theses debated and criticised the Church and the papacy, but concentrated upon the selling of indulgences and doctrinal policies about purgatory, particular judgment, and the authority of the pope. He would later in the period 1517–1521 write works on the Catholic devotion to Virgin Mary, the intercession of and devotion to the saints, the sacraments, mandatory clerical celibacy, monasticism, further on the authority of the pope, the ecclesiastical law, censure and excommunication, the role of secular rulers in religious matters, the relationship between Christianity and the law, and good works.
Reformers made heavy use of inexpensive pamphlets as well as vernacular Bibles using the relatively new printing press, so there was swift movement of both ideas and documents.
MAGISTERIAL REFORMATION
Parallel to events in Germany, a movement began in Switzerland under the leadership of Ulrich Zwingli. These two movements quickly agreed on most issues, but some unresolved differences kept them separate. Some followers of Zwingli believed that the Reformation was too conservative, and moved independently toward more radical positions, some of which survive among modern day Anabaptists. Other Protestant movements grew up along lines of mysticism or humanism, sometimes breaking from Rome or from the Protestants, or forming outside of the churches.
After this first stage of the Reformation, following the excommunication of Luther and condemnation of the Reformation by the Pope, the work and writings of John Calvin were influential in establishing a loose consensus among various groups in Switzerland, Scotland, Hungary, Germany and elsewhere.
The Reformation foundations engaged with Augustinianism; both Luther and Calvin thought along lines linked with the theological teachings of Augustine of Hippo.[citation needed] The Augustinianism of the reformers struggled against Pelagianism, a heresy that they perceived in the Roman Catholic Church. In the course of this religious upheaval, the German Peasants' War of 1524–1525 swept through the Bavarian, Thuringian and Swabian principalities, including the Black Company of Florian Geier, a knight from Giebelstadt who joined the peasants in the general outrage against the Roman Catholic hierarchy. Zwinglian and Lutheran ideas had influence with preachers within the regions that the Peasants' War occurred and upon works such as the Twelve Articles. Luther, however, condemned the revolt in writings such as Against the Murderous, Thieving Hordes of Peasants; Zwingli and Luther's ally Philipp Melanchthon also did not condone the uprising. Some 100,000 peasants were killed by the end of the war." - https://en.wikipedia.org/wiki/Reformation
CALVINIST  the Movie by Les Lansphere will be AVAILABLE OCTOBER 2, 2017. Calvinist is a film about a generation that rediscovered an ancient Big-God theology. Join teachers like R.C. Spoul, Paul Washer, and Shai Linne in a Biblical journey to uncover the truth about who God is and who we are.


Watch the official trailer for Calvinist, a documentary about an unexpected generation of the church being overtaken by an old, and often misunderstood theology. They've become obsessed with reading difficult theology books and trying to convince their friends of some seemingly offensive things.

Featuring: R.C. Sproul, Paul Washer, Ligon Duncan, Kevin DeYoung, Voddie Baucham, James White, Joe Thorn, Jeff Durbin, Tim Challies, Steven Lawson, Carl Trueman, Shai Linne, R. Scott Clark, TImothy Brindle, Scott Oliphint, Michael Horton, and many more.




The Story of Calvinism by Phil Johnson
The Christian doctrine of 'Election' has caused more difficulties to believers than any other. It is indeed one of the most frequently misunderstood of all Biblical teachings. Many have been distressed by what they think this teaching means. But rather than causing Christians concern, this doctrine is actually one that should fill believers with comfort and a much better grasp of the great and sovereign God that they serve.

In the first message Phil introduces us to this doctrine, and begins by dispelling the myth that election was an addition to the gospel invented by the Apostle Paul, and which cannot be found in the teaching of Christ. But as Phil shows us, this is simply not the case, and he then goes on to explain what election is really all about, directly from the teaching of Christ.

The second message provides a very helpful overview of Calvinism and its history, which actually sets the doctrine of election in the context of the Biblical teaching with which it is most commonly associated. Once correctly understood, election is seen to be actually a demonstration of the Lord's love for his people. These two recordings will be a great help to those who are struggling to understand this most difficult, yet wonderful, doctrine.





"A dog barks when his master is attacked. I would be a coward if I saw that God's truth is attacked and yet would remain silent." 
 John Calvin

The Gospel-Shaped Heart: Treasuring the Glories of Christ (John Piper)

HK500 Opening Video - China Partnership 

The Gospel-Shaped Heart: Treasuring the Glories of Christ (John Piper) -  - China Partnership 

Reflections on the Reformation 500 and the Gospel Conference
By Jackson Wu, May 26, 2017

We caught up with our friend Jackson Wu at the Reformation 500 conference in Hong Kong and asked him to share his reflections on the conference.

Over three thousand Chinese leaders and mission workers from around the world met this week in Hong Kong for the Reformation 500 and the Gospel conference. I’ll offer an overview and commentary on the meeting.

image taken from - http://www.chinapartnership.org/blog/2017/3/the-hong-kong-conference-a-once-in-a-lifetime-experience

From the Main Stage

Three plenary speakers gave three talks, one-per-day.

John Piper

Chinese believers were introduced to vintage Piper. His opening message helpfully reminded people of the central (but oft overlooked) promise of the New Covenant—new hearts. Salvation is more than forgiveness; it causes God’s people to delight in Christ above all things.

His final two talks were especially significant for the Chinese context. He challenged pastors not to accept the word of teachers and so-called experts, but rather to compare everything with what is found in the biblical text. This will require rigorous thinking—not mere information that’s been memorized.

Finally, Piper explained from John 11 and elsewhere why God most delights in his own glory and why this is tremendously loving to his people. Whether participants realize it or not, he was emphasizing the importance of God’s “face” (lian).

Paul Tripp

Having observed that Christians normally relate the gospel either to the past (what we’re saved from) or to the future (i.e. eternal life), Tripp led participants to consider how the gospel addresses the here and now. In typical Paul Tripp fashion, his candid messages challenged pastors to do serious self-reflection.

Pulling no punches, he warned Chinese pastors of “identity amnesia”, whereby believers forget who they are in Christ. Many church leaders become proud, forgetting they are God’s children and Christ’s servants.

What’s more, Tripp reminded listeners that God uses people who are meek, who suffer, and don’t live in comfort. We have a choice—seek the praise of people or of God. What’s the deeper desire of our hearts?

 

Richard Pratt

Pratt offered a change of pace from other speakers. Inserting humor and broken Chinese, he offered a broader perspective of the gospel. Focusing on God’s kingdom, he drew from Genesis 1:26–28, Isaiah 52:3–10, and Matthew 5.  The corrective from an individualistic gospel message is welcome.

From my interaction with others, Pratt’s second talk caused some confusion. Although saying the church is the true “Israel” of God, he seemed to present China as the next-in-line (after America and Europe) to bear Israel’s call as a light to the nations. Consequently, it’s difficult to discern the precise nature of the kingdom, as Pratt presents it. While avoiding overt political comments, the vagueness of his remarks likely spurred various questions that are tangential to his main points.

This critique aside, I applaud Pratt’s consistent emphasis on God’s kingdom as central to the gospel. In his concluding talk, he proclaimed “Heaven is not the goal of the kingdom of God.  What is the goal? The earth!” In other words, God wants his will done on earth as in heaven. Biblically speaking, “heaven” refers to God’s throne room, not some far off otherworldly location. Thus, the gospel announces God in Christ will establish his throne in this world. This entails the resurrection of our bodies, a truth that Christians too frequently overlook.

Chinese Speakers

Although the three plenary speakers reside in America, the meeting was organized and led by Chinese church leaders. This observation alone was one of the greatest joys of attending the conference. Many Chinese talks were interspersed between the plenary speakers. These Chinese pastors addressed topics related to the Reformation, such as the five solas (e.g., grace alone, Scripture alone, etc.). Not all of these sessions were translated into English. The talks were more thematic rather than expositions concerning the Reformation itself.

A Few Final Comments

Conferences are always more than the speakers and scheduled activities. So, I’ll offer a few tidbits and lingering critiques.

What about the Reformation?

The conference did not focus on the Reformation as directly as one might expect. The messages were edifying and stem from Reformation thinking. However, I’d prefer the conference speak more directly to the Reformation’s ongoing relevance to the Chinese church. How might historical issues surrounding the Reformation relate to contemporary China?

“Reformed”?

As many in China know, numerous Christians lack the training to understand various nuances concerning church history, denominations, theological debates, etc. A de facto denomination system emerges. It is shaped by guanxi(relationships, networks) more than historical and perhaps theological conviction. Consequently, Chinese believers tend to be less nuanced in their theological views and instead rigidly see theological ideas as “package sets.” Just as one commonly hears someone say, “We Chinese all believe . . .”, in the same way, many believers will say, “All Reformed people. . . ” or “All charismatics . . .”, etc.

I mention this dynamic because I’ve heard the question asked, “Is this conference and its extended ministry pushing Reformed theology?” For multiple reasons, this is a natural question deserving attention.

First of all, the answer depends on what one means by “reformed.” If “reformed” means “Protestant”, then yes. More often, people have in mind either Calvinist soteriology or Presbyterian theology. Though some use the term, “pushing” is not a fair term. The conference speakers did not give sermons about TULIP. The leadership generally affirms a Calvinistic view of salvation; however, they don’t wave this banner above the gospel. The involvement of multiple Baptist leaders is evidence the conference is not a “Presbyterian” movement.

I make these comments for a simple reason. Some people in China feel the need to “pick sides,” being wary of other theological camps. This attitude makes it difficult to facilitate church unity in China. One fruit of this conference is precisely that it brings together a spectrum of Chinese Christians and workers. Therefore, meetings like this one are a welcomed blessing.

Lost in Translation?

Very little of the conference was “contextualized” in a substantial or uniquely Chinese manner. This is not surprising since many (most?) of the speakers and organizers have ministries outside the Mainland. The messages, whether from Westerners or Chinese, resembled what one would hear at a conference sponsored by Desiring God Ministries or Together for the Gospel.

Is this a criticism? Not necessarily. The talks were biblically substantial, filled with gospel truth. Nevertheless, I can’t help but wonder how the conference might have been different. Should such meetings be substantially indistinguishable from conferences held in America?

A few speakers said the church should “always be reforming.” If so, what does it mean for the Chinese church to reform itself where it has surrendered too much to tradition? Even if we affirm Reformation theology, at what point might we need to reconsider whether certain emphases and strands of Protestant teaching reflect historically Western questions? The Reformation was a particular response to specific historical problems. At a broad level, the church yielded too much authority to tradition.

Is it not possible we might repeat this mistake as the Christian movement continues spreading throughout Asia from the West? If so, we need a contextualized application of the Reformation for the Chinese church.

Overall, we have much reason to rejoice. Thousands of Chinese believers were united in spirit as we studied the truth. The conference successfully brought people together for the purpose of worshiping the one King of all nations. 

SOURCE: Chinasource.org

“Reformation 500 and the Gospel” Conference Held in Kong Kong

By Ruth Wang on June 22, 2017 11:06 AM. - ChinaChristianDaily.com

A conference named "Reformation 500 and the Gospel" was held in the Asia World Expo of Hong Kong from May 23 to 26, 2017. 

Aimed at celebrating the 500th anniversary of the Reformation, the conference invited three renowned American evangelical pastors; John Piper, Paul Tripp and Richard Pratt. They preached three sermons in a "Gospel Series."

John Piper, who is the senior pastor of Bethlehem Baptist Church in Minneapolis, Minnesota as well as a Bible scholar, professor, and well-known best-selling author, preached sermons on "Power of the Gospel."

Paul Tripp has pastored for 15 years at Tenth Presbyterian Church and is a professor of Redeemer Seminary based in Dallas, Texas and the executive director of the Center for Pastoral Life and Care in Fort Worth, Texas. He gave sermons named "Renewal Gospel."

As a response to the need of global Christian leadership training, Richard Pratt is co-founder of Third Millennium Ministries, an organization committed to provide accessible and free education resources in learners' native languages for anyone who wants to study the Bible. He delivered sermons entitled "Kingdom of Gospel" at the conference.

Apart from the three speakers, talks on a "Reformation Series" were held in the topics of "the five solas" (Scripture alone, faith alone, Christ alone, grace alone, glory to God alone) and "Gospel & Mission."

Meanwhile, three panels were held. The first one was attended by the three speakers on "Reformation and Gospel" and the rest were by Chinese pastors on "Gospel & Today's Church" and "Reformation & Pastoral Ministry."

Translated by Karen Luo

Without Luther, There Would Be No Bach

How the Reformation Influenced Faith and Work Today - Originally Posted in The Gospel Coalition, By Bethany Jenkins / March 31, 2017
Video from Youtube Bach's Mass in B Minor, Gloria

Martin Luther never met Johann Sebastian Bach. The two Germans were born more than 200 years apart. But without Luther, there would have been no Bach.

At 48 years old, when Bach received a copy of Luther’s translation of the Bible, he made extensive notes in its margins, allowing it to shape his theology of music. Near 1 Chronicles 25, a listing of David’s musicians, he wrote, “This chapter is the true foundation of all God-pleasing music.” At 2 Chronicles 5:11–14, which speaks of temple musicians worshiping God, he wrote, “At a reverent performance of music, God is always at hand with his gracious presence.”

Embodying a Lutheran theology of work, Bach viewed all of his music—whether sacred hymns or secular cantatas—as a calling from God. He believed his work had two purposes: “The final aim and reason of all music is nothing other than (1) the glorification of God and (2) the refreshment of the spirit.” Thus, he signed all of his church music and most of his secular music with the letters “S.D.G.”—Soli Deo Gloria, Glory to God Alone.

Without Luther, Bach wouldn’t have understood the dignity of all work—both sacred and secular—nor the idea of work as a means to love one’s neighbor.

But how did Luther come to understand these things?

Those With a ‘Calling’

Luther was born into a church culture that celebrated religious work above all else. In the late middle ages, only priests and other church workers had “callings” and “vocations.” They were part of “spiritual estate.” Everyone else—from farmers to lawyers to kings—had necessary but worldly occupations.

The rise of monastic spirituality, which called religious workers out of the everyday world and into the desert or the monastery, only reinforced this perspective. The laity was second-class. Life was divided into the “sacred” and the “secular.” And the priesthood of all believers was marginalized.

This problem was not lost on Luther.

Love Grows by Works of Love

Luther wanted to connect faith and everyday life. All of us, he reasoned, are priests—no matter how ordinary our lives:

It is pure [fiction] that the Pope, bishops, priests, and monks are called the “spiritual estate” while princes, lords, artisans, and farmers are called the “temporal estate.” This is indeed a piece of deceit and hypocrisy. Yet no one need be intimidated by it, and that for this reason: all Christians are truly of the spiritual estate, and there is no difference among them except that of office. . . . We are all consecrated priests by baptism, as St. Peter says: “You are a royal priesthood and a priestly realm” (1 Pet. 2:9). The Apocalypse says: “Thou hast made us to be kings and priests by thy blood” (Rev. 5:9–10).

“Vocation,” then, included religious work as well as nonreligious—domestic duties, civic engagement, and ordinary employment. What made work “Christian” wasn’t the type of work being done but the faith of the one doing it. Luther writes:

The works of monks and priests, however holy and arduous they may be, do not differ one whit in the sight of God from the works of the rustic laborer in the field or the woman going about her household tasks, but all works are measured before God by faith alone.

Such faith, he believed, was evidenced by our everyday work. “Love grows by works of love,” Luther posted to doors of All Saints’ Church in Wittenberg (Thesis 44). For him, work was one of the best ways to love one’s neighbor. As Tim Keller summarizes,

When we work, we are, as those in the Lutheran tradition often put it, the “fingers of God,” the agents of his providential love for others. This understanding elevates the purpose of work from making a living to loving our neighbor. - Click HERE to continue reading.

The English Reformation and the Puritans by Michael Reeves

Their Unlikely Story Is Ours

Few stories contain heroism, betrayal, ricocheting monarchs, bold stands against repressive authorities, and redemption like this one. And fewer generations have modeled commitment to the gospel and the application of God’s Word like the Puritans of England. In this 12-part series, Dr. Michael Reeves surveys Puritan theology and the work of the Holy Spirit when the Reformation flourished in England. Major milestones of this movement underscore the Puritan’s special place in history, as they displayed spiritual wisdom and discernment still benefiting pulpits and believers today.
This series is now available for purchase as a DVD, CD, download, or Ligonier Connect course from Ligonier.org.

COVENANT, CULTURE AND JEAN CALVIN.

But no one in this earthly prison of the body has sufficient strength to press on with due eagerness, and weakness so weighs down the greater number that, with wavering and limping and even creeping along the ground they move at a feeble rate. Let each one of us, then, proceed according to the measure of his puny capacity and set out upon the journey we have begun. No one shall set out so inauspiciously as not daily to make some headway, though it be slight. Therefore, let us not cease so to act that we may make some unceasing progress in the way of the Lord. And let us not despair at the slightness of our success; for even though attainment may not correspond to desire, when today outstrips yesterday the effort is not lost. Only let us look toward our mark with sincere simplicity and aspire to our goal; not fondly flattering ourselves, nor excusing our own evil deeds, but with continuous effort striving toward this end: that we may surpass ourselves in goodness until we attain to goodness itself. It is this, indeed, which through the whole course of life we seek and follow. But we shall attain it only when we have cast off the weakness of the body, and are received into full fellowship with him. ((John Calvin, The Institutes of the Christian Religion (ed. John T. McNeill; trans. Ford Lewis Battles; 2 vols.; LCC; Philadelphia: Westminster Press, 1960), Book 3, Chapter 6, Section 5.))

The Spiritual Liberation of the Zulu
Observing the significance of The Day of the Covenant is not in any sense anti-Zulu. I have many precious friends amongst the Zulu. Having read extensively on their history, and visited many of the strategic battle sites and museums in Zululand, I have to regard the Covenant made by the Boers, and The Battle of Blood River, as the beginning of the spiritual liberation of Zululand. Only after The Battle of Blood River did hundreds, and then thousands, of Zulus come to Christ.

It needs to be noted that after their victory over Dingaan’s forces the Afrikaans Christians built a magnificent mission station and church at Mgundgundlovu (Dingaanstad) within sight of the massacre of the Trek leader Piet Retief and his 100 followers who were brutally tortured and massacred. The Afrikaans missionaries built a school for the blind, an evangelists training college, and many other expressions of Christian love for their former enemies.

After the final defeat of the Zulu military, in the Anglo-Zulu War of 1879, Zulus came to Christ by the hundreds of thousands. Today there are millions of Zulu Christians.

As a descendant of the Vikings, I look to our former enemy, King Alfred the Great, as one of my Spiritual forefathers. Although the original Hammonds would have been among the Viking invaders of England, I recognise that the conversion and discipling of the once brutal Vikings began with the military victory of King Alfred the Great and his Saxon armies over the Vikings. Similarly, I believe that our Zulu brothers and sisters in Christ can rejoice in the Spiritual liberation of the Zulu nation that began with the original Day of the Covenant. (EXTRACTED FROM THE DAY OF THE COVENANT. CLICK HERE TO READ THE WHOLE ARTICLE.)

John Calvin - A Heart Aflame (1509 - 1564)

The exiled French Reformer, John Calvin (10 July 1509 – 27 May 1564), became the most influential man of his age and his teachings have proven to be some of the most influential in the shaping of Great Britain and the United States of America.

Some of the greatest philosophers, writers, Reformers and Christian leaders in history have described themselves as Calvinists. Some of Calvin’s influential disciples include: John Knox, William the Silent, Oliver Cromwell, John Owen, John Milton, Richard Baxter, Jonathan Edwards, David Brainerd, George Whitefield, William Carey, William Wilberforce, Sir Isaac Newton, Lord Shaftesbury, Charles Spurgeon, David Livingstone, The Covenantors in Scotland, The Hugenots of France, and the Pilgrim Fathers to New England.

The Reformation teachings of John Calvin were foundational in the development of modern Europe and North America. Calvin’s concept of the separation of church and civil government – where each stand independent of each other yet recognise each others Divine authority, supporting each other within their own spheres – transformed Western Civilisation. Calvin’s ideals of religious toleration, representative government, constitutionalising the monarchy, establishing the rights and liberties of citizens and the Christian Work ethic – in which secular society is seen as sacred (whereby the arts, crafts, sciences and industries are all developed for the glory of God) led to the industrial and scientific revolutions developing the most productive and prosperous societies in history.

Calvin’s Reformation teachings dominated European and American history for the rest of the 16 th and 17 th centuries – setting the agendas and inspiring most of the greatest social reformers. The record of history is that in every fight for freedom, whether the Puritans in England, or the Dutch fighting for freedom from Catholic Spain in the Netherlands, the Calvinists were in the forefront of political and military resistance to tyranny.
It is an interesting historical observation that one of the most enduring characteristics of Calvinism was that it thrived in those countries where opposition was the greatest.

FOLLOWING LUTHER
John Calvin was a second-generation Reformer. He carefully and consciously built upon the solid foundations laid by Martin Luther and Ulrich Zwingli. Calvin looked to Luther as his father in the Faith, with great respect. Luther was very aware of the up-and-coming distinguished scholar and author, John Calvin, and praised his Institutes.
However, while their foundations were the same, Luther’s central focus was justification by faith, whereas Calvin’s focus was primarily the sovereignty of God. These Reformers shared an overwhelming sense of the majesty of God. Luther focused on the miracle of forgiveness, while Calvin went on to give the assurance of the impregnability of God’s purpose. If Luther’s central Biblical text was: “the just shall live by faith,” Calvin’s was: “Thy will be done on earth as it is in Heaven.”

SKILLED IN LOGIC AND LAW
John Calvin was born at Noyon, Picardy, on 10 July 1509. (He was 25 years younger than Martin Luther). Calvin entered the University of Paris at age 14, studied Law, and graduated at age 19 with a Master of Arts degree. He was described as having a brilliant writing style and a remarkable skill in logical argument. In later years, it was said that while people may not have liked what Calvin said, they could not have misunderstood what he meant!

FROM LAW TO OUTLAW
While Calvin was engaged in further studies at Orleans University he experienced what he described as a “sudden conversion” from papal prejudice to Protestant conviction. With this spiritual quickening, Calvin launched into preaching, teaching and counseling amongst his peers. This in turn drew the attention of the state and soon Calvin was on the run as an outlaw, living under aliases and having to move frequently to avoid arrest.

THE INSTITUTES
In Basel, Calvin produced the first edition of his Institutes. The Institutes of the Christian Religion has been described as “the clearest, most logical and most readable exposition of Protestant doctrines that the Reformation age produced.”
The full title of this 1536 edition of the Institutes reads: “Basic Instruction in the Christian Religion comprising almost the whole sum of Godliness and all that it is needful to know of the doctrine of salvation. A newly published work very well worth reading by all who aspire to Godliness. The preface is to the most Christian King of France, offering to him this book as a Confession of Faith by the author, Jean Calvin of Noyon.”
This first edition was 516 pages long – divided into 6 chapters on The Ten Commandments, The Apostle’s Creed, The Lord’s Prayer, The Sacraments (true and false) and Christian Liberty.
The Institutes was an immediate success and catapulted Calvin into international prominence. To the French Protestants no one had spoken so effectively on their behalf, and so with the publication of the Institutes, Calvin assumed a position of leadership in the Protestant cause, in the French-speaking world.

AN ACCIDENTAL DETOUR
And so it was as a respected young author that Calvin arrived in Geneva a mere 5 months later. Calvin never intended to spend more than one night in Geneva. He was heading for Strassburg, and compelled to take a deviation to avoid a local war. The Protestants in Geneva recognised him, and William Farel (the redheaded evangelist and Reformer who had won Geneva over to the Protestant Cause after a marathon debate with the papists just 2 months previously) rushed over to persuade Calvin to stay.

But Calvin had other plans, as he later observed: “Being by nature a bit antisocial and shy, I always loved retirement and peace…” Calvin planned a life of seclusion, study and “literary ease.”

CHALLENGED, CONVICTED AND CALLED
Farel would have none of this. He threatened Calvin with a curse: “You are following only your own wishes, and I tell you, in the Name of God Almighty, that if you do not help us in this work of the Lord, the Lord will punish you for seeking your own interests rather than His.”
Convicted by Farel’s serious threat of imprecations, gripped by the fear of God, and ashamed by his selfish plans to avoid controversy and conflict, Calvin agreed to stay.

THE REFORMER OF GENEVA
For the next 28 years, apart from 3 years of banishment, Calvin devoted himself to evangelising, discipling, teaching and nurturing the churches in Geneva. Calvin’s dedication to duty and intense drive set the highest standards of Christian work ethic. During those two and a half decades in Geneva, Calvin lectured to theological students, preached an average of 5 sermons a week, in addition to writing commentaries on almost every book in the Bible, as well as various other theological books. His correspondence alone fills 11 volumes.

PRODUCTIVITY DESPITE ILL HEALTH
Calvin was never physically strong, and by the age of 30 he had broken his health. He would not sleep more than 4 hours a night, and even when ill, he kept four secretaries busy with his French and Latin dictation. He ate little, only one meal a day, suffered from intense migraine headaches, was frequently ill with fever, gallstones, chronic asthma and tuberculosis – yet he maintained a steady discipline of study, preaching, producing a river of theological treatises, a massive amount of correspondence and sustained constant counseling, labour in the courts and received a stream of visitors. How Calvin managed to remain so productive while suffering from such chronic bad health is one of the mysteries of history.

DISCIPLING A CITY
Calvin’s goal in Geneva was a well-taught, faithful church, dedicated to honouring God by orthodox praise and obedient holiness. He prepared a Confession of Faith to be accepted by everyone who wished to be a citizen, planned an educational programme for all, and insisted on effective church discipline, including excommunication for those whose lives did not conform to Biblical standards. His was the most strenuous programme of moral discipline in the Protestant world. And quite a lot more than the City Fathers of Geneva had bargained for. In April 1538, the City Council expelled Calvin and Farel.

EXILE AND RETURN
For the next 3 years Calvin pastored a church of French refugees in the German city of Strassburg. These were the happiest years in Calvin’s life. He married a widow, Idelette, was honoured by the City of Strassburg as a respected teacher of theology and was made the City’s representative to important religious conferences in Germany. However, the city of Geneva urged His return. In September 1541, with great reluctance, he once again took up the burden of discipling Geneva. Calvin succeeded in turning Geneva into a model example of a disciplined Christian community, a refuge for persecuted Protestants from all over Europe, and a center for ministerial training.

PREDESTINATION AND PERSEVERENCE OF THE SAINTS
Calvin considered Divine election to eternal life the deepest source of confidence, humility and moral power. While Calvin taught that one could not know with a certainty who were God’s elect, he believed that three tests could be adequate for effective church discipline. A true Christian, John Calvin taught, could be recognised by his or her public profession of faith, active participation in church life, including participation in the two sacraments of Baptism and the Lord’s Supper, and by an upright moral life.

LAW AND GRACE
Calvin taught that though Christians were no longer condemned by the Law of God, the true Christian finds in the Law God’s pattern for moral behaviour. Man is not justified by works, but no man who is justified is without works. No one can be a true Christian without aspiring to holiness in his or her life. Calvin set justification by faith in a God centered, sanctification orientated covenantal frame.

LIFE CHANGING AND LIBERATING
This rigorous pursuit of moral righteousness, both personally and in society, was one of the primary features of Calvinism. It made character a fundamental test of genuine Christianity and explains Calvinism’s dynamic, social activism. God calls His elect for His purposes. To Calvin, the consequence of Faith is strenuous effort to build God’s Kingdom on earth.

FAITH AND FREEDOM
Calvin taught that no man – whether pope or king – has any claim to absolute power. Calvin encouraged the development of representative governments, and stressed the right to resist the tyranny of unbelievers. Calvinist resistance to totalitarianism and absolutism (the arbitary abuse of power by leaders) was a key factor in the development of modern limited and constitutional governments. The Church has the obligation, under the Almighty God, to guide the secular authorities on spiritual and ethical matters. As a result, Calvinism rapidly assumed international dimensions.

HOLLAND
In Holland, Calvinism provided the ralling point for opposition to the oppression of Catholic Spain, which was occupying their country at that time.

SCOTLAND
In Scotland, Calvin’s disciple, John Knox, taught that Protestants had the right and duty to resist, by force if necessary, any leader who tried to prevent their worship and mission.

ENGLAND
The Puritans in England established the supremacy of Parliament and constitutionally limited the power of the throne.

AMERICA
In North America, England’s 13 colonies established the United States of America on Calvin’s principles of representative government and the rule of Law, Lex Rex.

EVALUATING CALVIN
John Calvin stands out as one of the finest Bible scholars, one of greatest systematic theologians and one of the most profound religious thinkers in history. John Calvin was Bible centered in his teaching, God centered in his living and Christ centered in his Faith. He integrated the confessional principles of the Reformation – Scripture alone is our authority, salvation is by the grace of God alone, received by faith alone. Christ alone is the head of the Church, everything should be done for the Glory of God alone – with supreme clarity and conviction.

BIBLE BASED
The Institutes shows that Calvin was a Biblical theologian. Nothing was in the Institutes for which Scripture was not shown to support. As Calvin made clear in his Preface to the second edition, the Institutes is meant to be a general preparation for Bible study.
Calvin was a systematic theologian who interpreted Scripture with Scripture. As a second-generation Reformer he laboured consciously to confirm and conserve what those who preceded him, Luther, Zwingli, Melancthon, Bucer and others, had established. He spoke as a mainstream spokesman for the true universal Church.

A MONUMENTAL MASTERPIECE
The final edition of the Institutes, published in 1559, contained 80 chapters and more than 1000 pages. The Institutes stands as the finest textbook of theology, apology for the Protestant Faith, manifesto for the Reformation, handbook for Catechism, weapon against heresy, and guide to Christian discipleship. It is a systematic masterpiece, which has earned itself a permanent place amongst the greatest Christian books in all of history.

THE FIRST BIBLE COMMENTARIES
In addition to writing the Institutes, John Calvin produced the first Bible commentaries. He wrote commentaries on every book in the Bible, except for Revelation. A theme that binds all of Calvin’s works together is to know God and to make Him known.

TO KNOW GOD
He deals with what can be known about God (theology) and how to know God personally (devotion). Calvin’s motto was Prompte et sincere in opere Dei (promptly and sincerely in the service of God). His emblem is of a heart aflame in the hand of God. This is what Calvin wished to be, and this, in fact, was what he was: a heart aflame for God who sought to be faithful in the service of God, renewing his mind according to the Word of God. To him it was not enough to know about God, but essential that one knew Him personally, whole-heartedly, with a heart aflame for God. Not for Calvin the dry-as-dust, cold-hearted, external and empty religion, which epitomises so many of those who claim to follow him. Calvin’s faith was intense, passionate and wholehearted.

To the question: What does it mean to know God? Calvin answered: To know God is to acknowledge Him as He has revealed Himself in Scripture and through Christ – worshiping Him and giving Him thanks, humbling ourselves before Him as foolish and depraved sinners, learning from His Word, loving God for His love in adopting and redeeming us, trusting in God’s promises of pardon, glorifying what God has accomplished through Christ, living in obedience to God’s Law and seeking to honour God in all our human relationships and in all connections with God’s creatures.

To the question: From where comes our knowledge? Calvin answers: From the Holy Spirit, speaking in and through the written Word of God by uniting us to the Risen Christ for abundant life.

A REASON TO SING AND A MESSAGE TO GIVE
Calvin viewed music as a gift of God and encouraged congregational Psalm singing, even putting to music a number of the Psalms himself. Calvin was an evangelist who worked diligently to bring the lost to repentance and faith in Christ.

A WORLD TO WIN
Calvin’s vision is attested to by the fact that during his ministry over 2 000 Reformed churches were established in France alone – with half a million church members in congregations lead by pastors and evangelists he had trained and sent out. Calvin sent missionaries throughout Europe and even as far afield as Brazil.

In his Institutes, Calvin wrote of “the magnificence” of Christ’s reign prophesied in Daniel 2:32-35; Isaiah 11:4; Psalm 2:9 and Psalm 72 where Christ will rule the earth. “Our doctrine must tower unvanquished above the glory and above all the might of the world, for it is not of us, but of the Living God and His Christ” Who will “rule from sea to sea and from the river even to the ends of the earth.”

HAVE YOU READ CALVIN?
If you have never read Calvin’s Institutes or benefited from his commentaries, perhaps this would be a good time to invest the time in studying these treasures.

A CALL TO SUFFER AND SERVE – CHANGING CULTURES FOR CHRIST
Calvin’s concept of the Christian life as a militant pilgrimage leading safely home by a predestined path of service and suffering – as we fulfill our cultural calling – has produced some of the most humble, hard-working heroes of the Faith. Has your mind been renewed by the Word of God? Is your heart aflame with devotion to Christ? And are you applying the Lordship of Christ to all areas of life, promptly and sincerely in the service of God?

Source: ReformationSA

The Prophecies of Martin Luther

THIS IS A REPOST FROM BEGGARS ALL BLOGGERS SITE. POSTED ON FRIDAY, NOVEMBER 10, 2006 by  JAMES SWAN AT 6:38 AM.

Recently I posted a link to a rare Luther book: Martin Luther’s Letters by Margaret A. Currie (London, 1908). I pointed out that the website hosting the link seems a bit wacky. If you explore the site use some caution and discretion.

One of the other documents they host drew my interest:

Several choice prophecyes of the incomparable and famous Dr. Martin Luther, as also, The remarkable prophecy of the learned and reverend Dr. Musculus

The website hosting this link refers to it as one of Luther’s writings. It is not. It is the work of one of Luther’s students: Andreas Musculus (1514-1581). Musculus’ writing is interesting, as it represents a trend which occurred as the result of Luther’s impact during the 16th-17th Centuries. Musculus viewed Luther as a genuine prophet sent from God. In examining Malachi 4:5 and the return of Elijah before the “last day”, Musculus reasoned that Luther, like John the Baptist, was the returned Elijah, signaling the end of the world. The link above is an example of 16th Century apocalyptic literature. Musculus was certain the end was near.

The link above is about 32 pages and is an interesting read.Much of the information is biographical, presenting a recounting of Luther’s life. Also one finds an emphasis on the Turks and the papacy. For instance:

"Antichrist must fall, and it plainly and clearly appeareth, saith Luther, that the Pope is true Antichrist; those that transgresse his Decrees and Statutes, are farr more feverely and diligently punished, then those who offend the Laws and the word of God: In such a sort doth the Pope exalt himself over, and above God, and he is therefore most properly called Antichrist, in regard that he fitteth in the Temple, and in the Church of God, and boasteth himself above all that is called God. The Turk is not this Antichrist, saith Luther, for he fitteth not in Gods Church; he is but the Battle-Axe of God, whereby he executeth is Vengeance upon the Nations, he is a wicked Beast; out of Gods Church, there is not Antichrist; now the Pope fitteth in the Holy Church, and taketh unto him that Honour and Worship which is due unto God onely, therefore the Pope must be the true Antichrist. It is but a cold, and an idle dream of the Papists, that Antichrist should be a single, and unattended person that should govern in a wilde way by suborning, and scattering of moneys in the streets, and that he should do Miracles, and carry about him a fiery Oven, and that he should destroy the Saints, Eliah, and Enoch. There are too many (said Luther) who complain and think, I am too fierce and too violent against the Pope, when alas I conceive my self to be too milde; I do with that I could breath out thunder-bolts against the Pope and Popery, and that every word were a clap of thunder."

For Luther it was also the end of the world in the 16th Century. The entirety of his Reformation career embraced an impending consummation of history. Mark Edwards points out:

“In general Luther viewed the history of his own time as the realization of the apocalyptic predictions of Daniel and Revelation. The events of his age, he was convinced, were certain signs that the End Time was at hand. The 1530 foreword to his translation of Daniel makes clear how firmly set this conviction was. Following traditional exegesis, Luther identified Daniels ‘kingdom of iron’ with the Roman Empire, which, through its transference to the Germans, had survived into Luther’s own time and would persist until the last day. The papacy was the antichrist alluded to in the eleventh chapter of Daniel, and the Turk was the small horn that replaced three horns of the beast in the seventh chapter. The appearance of the papal antichrist and the success of the Turk left no doubt in Luther’s mind that the apocalyptic drama was in its final act” [Source: Mark U Edwards, Luther’s Last Battles (Ithaca: Cornell University Press, 1983), 97].

Those of you who know me, know that I do not argue against Rome by using prophecy or identifying the Pope and papacy as the anti-Christ. I do though find this type of historical information very helpful in trying to get a sense for the "mood" of the 16th Century.

Musculus actually went further with his respect and admiration for Martin Luther than many of his contemporaries. For Musculus, Luther’s writings were from God’s special servant: God’s prophet. Luther’s words were thus that vehicle by which to interpret Scripture by. In a 1573 work by Musculus, he noted he daily meditated on the Bible joined with a careful study of Luther’s writings. While ultimate authority was found in the Bible, interpretation of the Scripture was to be guided by Luther’s writings.