You are currently browsing the category archive for the ‘Theology’ category.

Secondly, propitiation is not a turning of the wrath of God into love. The propitiation of the divine wrath, effected in the expiatory work of Christ, is the provision of God’s eternal and unchangeable love, so that through the propitiation of his own wrath that love may realize its purpose in a way that is consonant with and to the glory of the dictates of his holiness. It is one thing to say that the wrathful God is made loving. That would be entirely false. It is another thing to say the wrathful God is loving. That is profoundly true. But it is also true that the wrath by which he is wrathful is propitiated through the cross. This propitiation is the fruit of the divine love that provided it. “Herein is love, not that we loved God, but that he loved us and sent his Son to be the propitiation for our sins” (I John 4:10). The propitiation is the ground upon which the divine love operates and the channel through which it flows in achieving its end.”

-John Murray, Redemption Accomplished & Applied

Advertisements

444px-Benjamin_Breckinridge_Warfield“The work which He came to do was a work ordained in the counsels of eternity, and in all its items prepared for beforehand with the most perfect prevision. In addressing Himself to the accomplishment of this work Jesus proceeded from the beginning in the fullest knowledge of the end, and with the most absolute adjustment of every step to its attainment. It is from this double view-point that each of the Evangelists depicts the course of our Lord’s life on earth. They consequently represent Him as having come to perform a specific task, all the elements of which were not only determined beforehand in the plan of God, but adumbrated, if somewhat sporadically, yet with sufficient fulness for the end in view, in the prophecies of the OT. And they represent Him as coming to perform this task with a clear consciousness of its nature and a competent control of all the means for its discharge, so that His whole life was a conscientious fulfilment of a programme, and moved straight to its mark. The conception of foresight thus dominates the whole Evangelical narrative.”

-B. B. Warfield

img_4115“God is wholly one Deut. 6. 4. Gal. 3. 20. 1 Tim. 2. 5. Hos. 13. 4. Mal. 2. 10. All creatures are subject to multiplication; there may be many of them and are many; many Angels, men, starres, and so in the rest. Not one of them is singular and onely one so; but one might conceive that there should be more; for he that made one of them, can make another and another, and as many as he pleaseth; but God is simply one, singular, and sole essence; there neither is, nor can be more then one God, because he is the first and best essence; and there can be but one first, and one best. He is Infinite, and there cannot be but one Infinite because either one of them should include the other, and so the included must needs be finite, or not extend to the other, and so it self not be Infinite. There was a first man, and a first in every kind of creature, but not any absolute first save God: one Eternall, and one Incomprehensible, saith Athanasius in his Creed.”

-Edward Leigh (1602-1671)

img_4122II. God has all life,[25] glory,[26] goodness,[27] blessedness,[28] in and of Himself; and is alone in and unto he himself all-sufficient, not standing in need of any creatures which he has made,[29] nor deriving any glory from them,[30] but only manifesting his own glory in, by, unto, and upon them. He is the alone fountain of all being, of whom, through whom, and to whom are all things;[31] and has most sovereign dominion over them, to do by them, for them, or upon them whatsoever himself pleases.[32] In his sight all things are open and manifest,[33] his knowledge is infinite, infallible, and independent upon the creature,[34] so as nothing is to Him contingent, or uncertain.[35] He is most holy in all his counsels, in all his works, and in all his commands.[36] To Him is due from angels and men, and every other creature, whatsoever worship, service, or obedience he is pleased to require of them.[37]

Westminster Confession of Faith (1646)2.2

img_4122II. Dios posee en sí mismo y por si mismo toda vida, (1) gloria, (2) bondad (3) y bienaventuranza; (4) es suficiente en todo, en sí mismo y respecto a si mismo, no teniendo necesidad de ninguna de las criaturas que El ha hecho, (5) ni derivando ninguna gloria de ellas, (6) sino que solamente manifiesta su propia gloria en ellas, por ellas, hacia ellas y sobre ellas. Él es la única fuente de todo ser, de quien, por quien y para quien son todas las cosas, (7) teniendo sobre ellas el más soberano dominio, y, haciendo por ellas, para ellas y sobre ellas toda su voluntad. (8) Todas las cosas están abiertas y manifiestas delante de su vista; (9) su conocimiento es infinito, infalible e independiente de toda criatura, (10) de modo que para El no hay ninguna cosa contingente o incierta. (11) Es santísimo en todos sus consejos, en todas sus obras y en todos sus mandatos. (12) A Él son debidos todo culto, adoración, servicio y obediencia que tenga a bien exigir de los ángeles, de los hombres y de toda criatura. (13)

1. Juan 5:26
2. Hechos 7:2
3. Salmos 119:68
4. 1 Timoteo 6:15; Romanos 9:5
5. Hechos 17:24,25
6. Job 22:2,3
7. Romanos 11:36
8. Apocalipsis 4:11; Daniel 4:25,35; 1 Timoteo 6:15
9. Hebreos 4:13
10. Romanos 11:33,34; Salmos 147:5
11. Hechos 15:18; Ezequiel 11:5
12. Salmos 145:17; Romanos 7:12
13. Apocalipsis 5:12-14

Confesión de Fe de Westminster (1646), 2.2

https://commons.wikimedia.org/wiki/File:Beautiful_tree_at_Akershus_Fortress_(Akershus_Festning)_(29252416734).jpg“This tree is my everlasting salvation. It is my food, a shared banquet. Its roots and the spread of its branches are my own roots and extension. In its shade, as in a breeze, I luxuriate and am cared for. Its shade I take for my resting place; in my flight from oppressive heat it is a source of refreshing dew for me. Its blossoms are my own, my utter delight its fruits, saved from the beginning for my harvest. Food for my hunger and well-spring for my thirst, it is also a covering for my nakedness, with the spirit of life as its leaves. Far from me henceforth the fig leaves!

“Fearful of God, I find it a place of safety; when unsteady, a source of stability. In the face of a struggle, I look to it as a prize; in victory, my trophy. It is the narrow path, the restricted road. It is Jacob’s ladder, the passage of angels, at whose summit the Lord is affixed.  This tree, the plant of immortality, rears from earth to reach as high as heaven, fixing the Lord between heaven and earth. It is the foundation and stabilizer of the universe, undergirding the world that we inhabit. It is the binding force of the world and holds together all the varieties that human life encompasses. It is riveted into a unity by the invisible bonds of the Spirit, so that its connection with God can never be severed.

“Brushing heaven with its uppermost branches, it remains fixed in the earth and, between the two points, its huge hands completely enfold the stirring of the air. As a single whole it penetrates all things and all places.”

-Pseudo-Hippolytus (tr. by B. Ramsay)

Listen to this short, 3 minute audio clip from a recent sermon on God as Warrior and Shepherd. For the complete sermon, visit here

 

nature-sky-night-star-milky-way-cosmos-atmosphere-constellation-space-galaxy-long-exposure-trees-starry-science-astronomy-stars-un“Y hasta la continuidad de la creacion, y su preservacion y gobierno, nos enseñan que si existe una Deidad, quien soporta y mantiene y preserva y siempre provee por este universo. Porque como podrian naturalezas opuestas, como fuego y agua, aire y tierra, combinarse como para formar un mundo completo, y continuan en union indisoluble, si no hubiera un poder omnipotente que los atara juntos y siempre los preserva de disolucion?”

-Juan de Damasco (c. 675-749)

II. The visible Church, which is also catholic or universal under the Gospel (not confined to one nation, as before under the law), consists of all those throughout the world that profess the true religion;[2] and of their children:[3] and is the kingdom of the Lord Jesus Christ,[4] the house and family of God,[5] out of which there is no ordinary possibility of salvation.[6]

– Westminster Confession of Faith (1646), 26.2

“The people of God have their fulness, and although a large portion of men either neglect, or reject, the grace of the Saviour, yet there is a certain Special Universality of the elect, and foreknown, separated and discerned from the generality of all, that a whole world might seem to be saved out of a whole world; and all men might seem to be redeemed out of all men.”

-Ambrose (c. 340-397)

This quote is striking as it aligns with the later Calvinist doctrine of particular redemption (‘limited atonement’), that is, Christ died not for every human being who has ever lived, but for those chosen by God from the foundation of the world. By His blood, Christ dies for and ransoms a world out of the world, and that bought world takes its place at the end of time.

Ambrose, incidentally, was the pastor of Augustine (354-430), one of the Church’s greatest theologians.

Enter your email address to follow this blog and receive notifications of new posts by email.

Join 41 other followers

Follow on WordPress.com
Advertisements