What Is Gospel-Centered Presbyterianism?

It means that a Presbyterian church should be just what every Christian church should be, centered on the gospel. Our churches and presbyteries can sometimes get pretty deep into theological questions and questions of church order. It can be confusing and even distracting. We must make a deliberate attempt to keep the simple gospel the focus of everything we do. We want the main message that rings from our churches to be: “Believe on the Lord Jesus Christ, and you will be saved!”

But what does this look like more explicitly?

It means that in all of our church work and lives should make winning people to Jesus through the proclamation of the gospel a high priority.
We must seek to make our church and worship accessible to those outside so they can come, feel comfortable, and understand what we are doing. At the same time, we must seek to make our worship simple, reverent, Scriptural, challenging, and Christ-centered.
Anyone who embraces the simple gospel message must be welcomed as a member of the church, if they want to be.
The church in its discipling work must be geared toward ministering to all those who embrace that simple gospel, both young and old, from all cultures and backgrounds and every level of spiritual maturity.
We should promote unity with all evangelical churches, i.e., all churches that maintain the word, sacrament, and ministry sufficient to the salvation of souls.
We must guard against letting anything other than the simple gospel, Jesus Christ and Him crucified, take the central place in our church.

Now, with all of that said, one might wonder where presbyterianism fits in at all.

While membership should be wide open to all Christians who want to be a part of the church, the requirements for leadership must be higher. Each particular church must judge what the whole counsel of God is. Our particular view is that the Reformed faith is the system of doctrine taught in the Scriptures, and thus we require all leaders to have competence in and agreement with that system of doctrine.
This full system may not be out front and center, but we should not be ashamed of our doctrinal testimony. It should also provide a framework for our teaching and church life.
One part of discipleship is to work for doctrinal competence. Obviously, for us, this includes the essentials not only of the simple gospel but also of the full doctrines of Scripture, which we believe are summarized in our Reformed statements of doctrine.
While we work for doctrinal competence, we must keep in mind the following points:
- We must allow people to grow at God’s pace not ours and take the attitude of the Apostle Paul: “All of us, then, who are mature should take such a view of things. And if on some point you think differently, that too God will make clear to you. Only let us live up to what we have already attained” (Phil. 3:15-16).
- We must embrace as members of the church those who embrace the simple gospel, even if they disagree with us on other points that we think are Scriptural, provided they agree to submit to our own framework for doing things.
- We should not look down on those who disagree on secondary matters: “Accept the one whose faith is weak, without quarreling over disputable matters. . . . The one who eats everything must not treat with contempt the one who does not, and the one who does not eat everything must not judge the one who does, for God has accepted them” (Romans 14:1, 3).

I believe that a church that keeps these things in balance will preserve a testimony to the truth in a way that is most helpful to those in the church as well as those who are outside.

A Fruitful Life

Do you want to live a fruitful life? A life that produces fruit that is useful and nourishing to those around you and pleasing to God? Have you ever thought about living such a life? What is your goal?

In the last week of Jesus’ life, he did a unique miracle. He went to a fig tree that was filled with beautiful green leaves. He looked at it, and there was no fruit! Then, he cursed the tree. Matthew, a disciple of Jesus who had been an outcast and tax collector for the Roman government, tells us that Jesus said, “May you never bear fruit again!” The tree immediately withered, and Jesus’ followers were amazed.

This miracle is somewhat disturbing because it tells us that people like trees are meant to bear fruit. I used to live in Michigan. In Michigan, you could practically throw a seed in the ground and expect a fruit-tree within a few years! In South Dakota, not so much. I planted an apple tree six and a half years ago, and I only saw apples one year, which were immediately eaten by grasshoppers. I’m thinking of cutting that tree down.

God has made us for love. He has made us to produce the useful fruit of service to God and others. God is serious about this. The nation of Israel in Jesus’ time was like that fig tree. It put all its energy into leaf production, but there was no fruit. Their outward religious ceremonies were wonderful and impressive, but, as Jesus would later say, they had forgotten about “mercy, justice, and faith.” They had failed to communicate the love of God to the nations. Consequently, Jesus warned them that they would not be able to go on forever like that, “I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit” (Matthew 21:43). A few years later, their beautiful temple was destroyed by Roman armies.

There are many churches and Christians like that today. They put all the effort into leaf production. They have impressive buildings and organizations, but they are not producing any real fruit. The power of Christ-like character is not evident, and they are not communicating the love of God to their community. Other people are just going along with their lives without religion (leaves) or communicating God’s love to others (the fruit). This miracles warns us that Jesus will not allow this situation to go on forever.

The good news is that a fruit-filled life is still possible for you. If you realize that you are not living that fruitful and useful life that you wanted, there is still time. The tree hasn’t been cut down yet.

What should you do? You should ask for the fruit. Ask that God will change you and make you new and forgive you for your lack of fruitfulness in the past. God is a God of fresh starts and second chances. That’s one of the lessons Jesus took from this miracle. He said, “If you believe, you will receive whatever you ask for in prayer” (Matthew 21:22). Ask God now to give you a fruitful life.

But don’t just ask, go! Go to those people who need love. It’s often as we reach out to others with the love of Jesus and with the power of the Holy Spirit that we receive God’s power to change lives. The Holy Spirit comes to us to make us new as we move out in trust, reaching out to a lost and dying world in need of hope. This will in turn lead us to pray as feel our inadequacy to show the love that people need.

This whole point was summed up well by Dr. Lloyd John Ogilvie in his commentary on the gospel account of Mark, the associate of Jesus’ leading follower, Peter:

In essence [this miracle] tells us that we are to be to others what Christ has been to us. We are to be forgiving, approachable people. This produces a permissive openness which attracts people and welcomes them into dialogue. . . . Genuine interest and concern for people grow when we let go of our plans and images and dare to love. . . . All we need to do is get involved with people. He will show the way and give us words to speak. Trust him! The fruit will flow.

The Centrality of the Doctrine of Justification by Faith Alone in Reformed Theology

In the 19th century, some historians tried to analyze the various streams of Protestantism in terms of a central dogma. Alexander Schweizer thought that it was predestination. He said that the central dogma of the Lutherans was justification. From what I can tell from the secondary literature, he also believed that this was sort of a basic principle from which all other dogmas were deduced. This sort of methodology has been rejected by most modern historians.

However, as I have read classic Reformed theology, I have found that they generally did believe in a central dogma. They believed that it was justification by faith alone. This did not mean that it was a theological axiom from which all other theology was deduced. Rather, it meant:

That the purity of this doctrine was basic to purity in all other doctrines.
That any error in this doctrine was extremely dangerous.
That this doctrine, above all, was to be defended, explained, and meditated upon.
That this doctrine was the foundation of all true religion and holiness.
That the true Church could not be maintained without this doctrine.

In this post, I would like to demonstrate this from the writings of several different theologians from several different regions and eras.

Herman Witsius (1636–1708, Holland), The Economy of the Covenants, 2.8.1: “The pious Picardians, as they were called in Bohemia and Moravia [i.e., the churches of which John Huss was the most prominent example], valued this article at its true price when in their confession of faith, Art. vi. speaking of justification, they thus write: ‘this sixth article is accounted with us the most principal of all, as being the sum of all Christianity and piety. Wherefore our divines teach and handle it with all diligence and application, and endeavor to instill it into all.’” Continue reading →

On Christian Civility

“Pursue peace with all men. . .” — Heb. 12:14a

Recently, Google has begun to put Benedict Pictet’s work, Morale Chretienne, on their collection. It looks like it will be a very valuable and helpful work. The one volume that is already available discusses various issues of the 2nd table of the law. I have put together a translation of his discussion of Christian civility. I believe that there are many valuable points in this short discussion that are both thought-provoking and convicting.

“On Christian Civility” by Benedict Pictet from his book on Christian ethics.

Since God has ordained men to live in society and since He Himself assembles them in that society, He wants them also to respect the bond that unites them according to His order. Conversely, He also wants them to avoid with extreme care every occasion that tends to break that bond and so commands that they conserve the peace amongst themselves and prefer one another in honor. Thus, God has bound us to be honest and civil towards one another.

Civility is this virtue that teaches everyone to do nothing and to say nothing that would offend the well-being of society; to give way to others as much as the order of the world can allow it; to prefer others over oneself; to greet them; to visit them; and to give them all the signs of esteem and honor that one can legitimately give to them.

The rules of civility are:

To exactly observe all that custom has established as civil or as uncivil and to practice the former with care, avoid the latter, and to follow the example of those who are wisest [in these matters].
To accommodate oneself to the places and the nations in which one lives and to the persons to whom one speaks.

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Prayer in Preparation for the Lord’s Supper

By Jean Claude (1619–1687), from Self-Examination in Preparation for Receiving the Lord’s Supper

My God, my Savior, and my Father, I prostrate myself at the foot of your throne, to adore your majesty, and to acknowledge your righteousness, I am in your presence but dust and ashes, a worm of the earth, and most unworthy of your turning of your eyes towards me, or employing the cares of your Providence towards my good. For what is mortal man that you should regard him, or the son of man that you should visit him?
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Back to School in God’s Perspective

It is time for many children and young people to return to school. What does Jesus have to say about school? As a Christian child, how should you view your school and work in it? In this essay, I would like to address that question.

The record of Jesus’ childhood is astonishingly small. However, in one sentence, Jesus has set an example for all children after Him, “And Jesus increased in wisdom and stature, and in favor with God and men” (Luke 2:52). In these simple lines, you have clear direction for your life as a child.

At the same time, adults need to understand this, too. Our bodies may no longer grow up but out, but we are still called to continue growing in the favor of God and men and in wisdom. This is a lifelong process. Jesus continued to learn, and He learned obedience from the things that He suffered (Heb. 5:9).

But in this essay, I want to say something to children who are at this time returning to school. I want to try and put your schooling in theological perspective. How does God want you to view your school work? I will do this by focusing on these four ways in which Jesus grew: in favor with God, in favor with men, in wisdom, and in stature.

God
Your first obligation is always to God. The Huguenot theologian Peter Allix described how we enter this world:

All the creatures serve my needs. The skies give me their light and influence. The earth furnishes me with its fruits, remedies, and rivers. The animals that it contains serve for my food, pleasures, and necessities.

You were born into a world you did not create. God has given you life and breath, has placed you into a family that loved you, and has provided you with innumerable blessings. You owe Him everything.

When Jesus was a baby, He was under God’s favor. He had no sin. He did everything right. He had no corrupt nature to separate Him from God. He was born in God’s favor, and He grew in God’s favor.

You are born a child of wrath. Unless you are born again by the Spirit of God, you cannot be in God’s favor. That’s what your baptism teaches you. You need to be washed. You have the filthiness and corruption of sin clinging to you. You have to have it washed away by the Spirit of God and blood of Jesus Christ.
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The Church, Society, and the Law of God

A friend of mine wrote me to tell me that I needed more balance in my presentation of how the church should relate to society. I decided I would try and give a positive presentation of my own views on this matter (at the risk of alienating some). My views are substantially those of Charles Hodge on this matter. I think he eloquently states the obligation of the church to speak to violations of moral law in society but to avoid becoming a policy maker or getting involved specifically in politics. He writes in his Discussions in Church Polity, (103–105):

It follows from the great commission of the Church, that it is her prerogative and duty to testify for the truth and the law of God, whereever she can make her voice heard; not only to her own people, but to kings and rulers, to Jews and Gentiles. It is her duty not only to announce the truth, but to apply it to particular cases and persons; that is, she is bound to instruct, rebuke, and exhort, with all longsuffering. Continue reading →

The Word Produces Faith; the Sacraments Confirm It

We should always be thankful to God that He has given us the sacraments, and they should be considered two of our greatest treasures on earth. Benedict Pictet (1655-1724), a Genevan theologian and nephew of Francis Turretin wrote:

Such is the goodness of God towards the church, that not content with entering into a covenant of grace with it, he has condescended to confirm the covenant by sacraments, as seals, for the greater faith of the church. (Christian Theology, 399)

This is indeed a good gift from God, but there is often confusion on the nature of the sacraments that inhibits their usefulness to the Church. I would like to point out some of what Pictet had to say on the sacraments to try and make this clear.

To put it simply, sacraments are given to confirm faith where it already exists. Moreover, they offer further grace to those who receive them in faith. Consequently, “They have no efficacy except towards believers, for whose benefit they were appointed” (404). Further, they cannot confer regeneration (the new birth) or justification, since they presuppose the existence of faith and thus also regeneration and justification. The sacraments are confirming not converting ordinances.
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Raised for Our Justification

Rom. 4:25 tells us that Jesus was raised for our justification. Paul usually associates justification with Christ’s death. However, our justification is closely connected with Jesus’ resurrection. I like to point this out because many think of the resurrection primarily as related to our bodily or resurrection or our regeneration. While also true, we will lose out on a key aspect of the resurrection, if we do not realize that Jesus was raised for our justification.

Pierre Du Bosc (1623-1692) was a French Reformed minister at Caen in France. He ministered there until the Revocation of the Edict of Nantes in 1685. From thence, he settled in Rotterdam and continued to preach and teach. Here is a selection from his sermon “Jesus Raised for our Justification.” You can read the entire sermon here. May the Lord cause you to appreciate the greatness and completeness of our justification in Christ as we celebrate His resurrection. Du Bosc said:
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Suggestions for Successfully Moderating a Meeting

A colleague of mine is going to moderate an upcoming presbytery meeting. He has served as a chaplain, and he wanted to discuss how he could run the meeting well. I asked him if he had run any meetings while he was in the military. “Yes,” he said, “but we didn’t get as deep into Robert’s Rules as we do at presbytery.” So, there you have it. Presbyterians are more strict on Robert’s Rules than the military.

Since my colleague wanted to discuss how to run a meeting successfully, I decided to try and express the principles that I have used to moderate session and presbytery meetings. I have also tried to provide some of the broad principles for the various motions so that you do not simply have to memorize the properties of each motion. Below you will find some of my thoughts. I would be interested in reading your ideas, if you would like to share them in the comment box. Here are a few principles that may be helpful in running a successful meeting:

The key to being a moderator is preparation. You need to have a clear vision of everything that may happen at the meeting. Try to envision problems that may come up and issues that may need to be resolved. Study them beforehand, and the meeting will not get bogged down. Examine everything that will come before the body. Make sure it is in order, and, if not, try to correct it before the meeting. I cannot overstate that the key to a good meeting is careful preparation. This is true for the moderator and all the participants.

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