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Posts Tagged ‘Proof’

The Doctrine Defined, Explained and Proved

September 26, 2014 1 comment

What is election as the term is used in the Bible? Election means a choice—to select from among-to single out-to take one and leave another. If there are a dozen apples in a basket and I take all of them there has been no choice; but if I take seven and leave five there has been a choice. Election, as taught in the Bible, means that God has made a choice from among the children of men. In the beginning God set His choice upon certain individuals, whom He gave to His Son, and for whom Christ died as their substitute, who in time hear the Gospel and believe in Christ to life everlasting. Let us amplify by raising three very pertinent questions.

1. WHO DOES THE ELECTING? Who chooses the persons to be saved? If men are chosen to salvation, as the Scriptures affirm, who does the choosing? There must be a selection or universalism. The language of Scripture seems peculiarly definite in reply to this question. #Mr 13:20 speaks of the ELECT, whom He ELECTED, rendered in our version, “The elect’s sake whom He hath chosen”. The word election is associated with God not with man. God is the CHOOSER, His people are the CHOSEN, and grace is the source. The theology, that God votes for us, the Devil votes against us, and that we cast the deciding ballot is entirely outside the pale of Scripture teaching, and is almost too ridiculous to notice. #Joh 15:16 2Th 2:13 Eph 1:4

2. WHEN WAS THE ELECTING DONE? For the answer we are shut up to the Scriptures. But the BIBLE answers with sunlight clearness. In #Eph 1:4 we read that “He chose us in Him before the foundation of the world”. The expression, “before the foundation of the world is found in #Joh 17:24, where it speaks of the Father’s eternal love for the Son, and in #1Pe 1:20, where it refers to the eternal determination of the Divine mind concerning the death of Christ. There are many similar expressions. ELECTION IS ETERNAL! #Re 13:8 2Th 2:13 2Ti 1:9

3. WHY WAS THE ELECTING DONE? Was it on the ground of something good in the sinner? Then nobody would have been elected for there is none good. Holiness is not the cause but the effect of election. We are chosen that we should be holy not because we are holy (#Eph 1:4). Nor, as we have already seen, is election in view of foreseen repentance and faith. Election is the cause of repentance and faith and not the effect of these graces. To say that God chose men to salvation because He foresaw that they would repent and believe and be saved is to attribute foolishness to the infinitely wise God. It is as if the president should issue a decree that the sun must rise tomorrow because he foresees that it will rise; or as if a sculptor should choose a certain piece of marble because he foresaw that it would make itself into the image he wanted. We challenge any Arminian to raise these questions and get his answers from the Scriptures.

Dr. C. D. Cole-The Bible Doctrine of Election-Part I-Bible Doctrine of Election

The Spirit bears witness to what has been written

March 19, 2014 1 comment

calvin.jpg_7MA21605611-0015Second Objection from the words of Paul as to the letter and spirit. The Answer, with an explanation of Paul’s meaning. How the Spirit and the written Word are indissolubly connected.

3. Their cavil about our cleaving to the dead letter carries with it the punishment which they deserve for despising Scripture. It is clear that Paul is there arguing against false apostles, (2 Corinthians 3:6,) who, by recommending the law without Christ, deprived the people of the benefit of the New Covenant, by which the Lord engages that he will write his law on the hearts of believers, and engrave it on their inward parts. The letter therefore is dead, and the law of the Lord kills its readers when it is dissevered from the grace of Christ, and only sounds in the ear without touching the heart. But if it is effectually impressed on the heart by the Spirit; if it exhibits Christ, it is the word of life converting the soul, and making wise the simple. Nay, in the very same passage, the apostle calls his own preaching the ministration of the Spirit, (2 Corinthians 3:8,) intimating that the Holy Spirit so cleaves to his own truth, as he has expressed it in Scripture, that he then only exerts and puts forth his strength when the word is received with due honor and respect.

There is nothing repugnant here to what was lately said, (chap. 7) that we have no great certainty of the word itself, until it be confirmed by the testimony of the Spirit. For the Lord has so knit together the certainty of his word and his Spirit, that our minds are duly imbued with reverence for the word when the Spirit shining upon it enables us there to behold the face of God; and, on the other hand, we embrace the Spirit with no danger of delusion when we recognize him in his image, that is, in his word. Thus, indeed, it is. God did not produce his word before men for the sake of sudden display, intending to abolish it the moment the Spirit should arrive; but he employed the same Spirit, by whose agency he had administered the word, to complete his work by the efficacious confirmation of the word. In this way Christ explained to the two disciples, (Luke 24:27,) not that they were to reject the Scriptures and trust to their own wisdom, but that they were to understand the Scriptures. In like manner, when Paul says to the Thessalonians, “Quench not the Spirit,” he does not carry them aloft to empty speculation apart from the word; he immediately adds, “Despise not prophesying,” (1 Thessalonians 5:19, 20.) By this, doubtless, he intimates that the light of the Spirit is quenched the moment prophesying fall into contempt. How is this answered by those swelling enthusiasts, in whose idea the only true illumination consists, in carelessly laying aside, and bidding adieu to the Word of God, while, with no less confidence than folly, they fasten upon any dreaming notion which may have casually sprung up in their minds? Surely a very different sobriety becomes the children of God. As they feel that without the Spirit of God they are utterly devoid of the light of truth, so they are not ignorant that the word is the instrument by which the illumination of the Spirit is dispensed. They know of no other Spirit than the one who dwelt and spake in the apostles — the Spirit by whose oracles they are daily invited to the hearing of the word.

John Calvin-Institutes of the Christian Religion-Book I-Chapter 9-Henry Beveridge Translation

The martyrdom of men whose hearts have become inflamed with the truth, prove that scripture is divine revelation

February 26, 2014 3 comments

calvin.jpg_7MA21605611-0015The constancy of the martyrs. Conclusion. Proofs of this description only of use after the certainty of Scripture has been established in the heart by the Holy Spirit.

13. Again, with what confidence does it become us to subscribe to a doctrine attested and confirmed by the blood of so many saints? They, when once they had embraced it, hesitated not boldly and intrepidly, and even with great alacrity, to meet death in its defense. Being transmitted to us with such an earnest, who of us shall not receive it with firm and unshaken conviction? It is therefore no small proof of the authority of Scripture, that it was sealed with the blood of so many witnesses, especially when it is considered that in bearing testimony to the faith, they met death not with fanatical enthusiasm, (as erring spirits are sometimes wont to do,) but with a firm and constant, yet sober godly zeal. There are other reasons, neither few nor feeble, by which the dignity and majesty of the Scriptures may be not only proved to the pious, but also completely vindicated against the cavils of slanderers. These, however, cannot of themselves produce a firm faith in Scripture until our heavenly Father manifest his presence in it, and thereby secure implicit reverence for it. Then only, therefore, does Scripture suffice to give a saving knowledge of God when its certainty is founded on the inward persuasion of the Holy Spirit. Still the human testimonies which go to confirm it will not be without effect, if they are used in subordination to that chief and highest proof, as secondary helps to our weakness. But it is foolish to attempt to prove to infidels that the Scripture is the Word of God. This it cannot be known to be, except by faith. Justly, therefore, does Augustine remind us, that every man who would have any understanding in such high matters must previously possess piety and mental peace.

John Calvin-Institutes of the Christian Religion-Book I-Chapter 8-Henry Beveridge Translation

God’s providential preservation of scripture confirms that it is divine revelation

February 5, 2014 1 comment

calvin.jpg_7MA21605611-0015Another objection and answer. Of the wondrous Providence of God in the preservation of the sacred books. The Greek Translation. The carefulness of the Jews.

10. An objection taken from the history of the Maccabees (1 Maccab. 1:57, 58) to impugn the credibility of Scripture, is, on the contrary, fitted the best possible to confirm it. First, however, let us clear away the gloss which is put upon it: having done so, we shall turn the engine which they erect against us upon themselves. As Antiochus ordered all the books of Scripture to be burnt, it is asked, where did the copies we now have come from? I, in my turn, ask, In what workshop could they have been so quickly fabricated? It is certain that they were in existence the moment the persecution ceased, and that they were acknowledged without dispute by all the pious who had been educated in their doctrine, and were familiarly acquainted with them. Nay, while all the wicked so wantonly insulted the Jews as if they had leagued together for the purpose, not one ever dared to charge them with having introduced spurious books. Whatever, in their opinion, the Jewish religion might be, they acknowledged that Moses was the founder of it. What, then, do those babblers, but betray their snarling petulance in falsely alleging the spuriousness of books whose sacred antiquity is proved by the consent of all history? But not to spend labor in vain in refuting these vile calumnies, let us rather attend to the care which the Lord took to preserve his Word, when against all hope he rescued it from the truculence of a most cruel tyrant as from the midst of the flames — inspiring pious priests and others with such constancy that they hesitated not, though it should have been purchased at the expense of their lives, to transmit this treasure to posterity, and defeating the keenest search of prefects and their satellites.

Who does not recognize it as a signal and miraculous work of God, that those sacred monuments which the ungodly persuaded themselves had utterly perished, immediately returned to resume their former rights, and, indeed, in greater honor? For the Greek translation appeared to disseminate them over the whole world. Nor does it seem so wonderful that God rescued the tables of his covenant from the sanguinary edicts of Antiochus, as that they remained safe and entire amid the manifold disasters by which the Jewish nation was occasionally crushed, devastated, and almost exterminated. The Hebrew language was in no estimation, and almost unknown; and assuredly, had not God provided for religion, it must have utterly perished. For it is obvious from the prophetical writings of that age, how much the Jews, after their return from the captivity, had lost the genuine use of their native tongue. It is of importance to attend to this, because the comparison more clearly establishes the antiquity of the Law and the Prophets. And whom did God employ to preserve the doctrine of salvation contained in the Law and the Prophets, that Christ might manifest it in its own time? The Jews, the bitterest enemies of Christ; and hence Augustine justly calls them the librarians of the Christian Church, because they supplied us with books of which they themselves had not the use.

John Calvin-Institutes of the Christian Religion-Book I-Chapter 8-Henry Beveridge Translation

The prophecies of the major and minor prophets confirm that scripture is divine revelation

January 22, 2014 1 comment

calvin.jpg_7MA21605611-0015The predictions of other prophets. The destruction of Jerusalem; and the return from the Babylonish captivity. Harmony of the Prophets. The celebrated prophecy of Daniel.

8. In the case of the other prophets the evidence is even clearer. I will only select a few examples, for it were too tedious to enumerate the whole. Isaiah, in his own day, when the kingdom of Judah was at peace, and had even some ground to confide in the protection of the Chaldeans, spoke of the destruction of the city and the captivity of the people, (Isaiah 55:1.) Supposing it not to be sufficient evidence of divine inspiration to foretell, many years before, events which, at the time, seemed fabulous, but which ultimately turned out to be true, whence shall it be said that the prophecies which he uttered concerning their return proceeded, if it was not from God? He names Cyrus, by whom the Chaldeans were to be subdued and the people restored to freedom. After the prophet thus spoke, more than a hundred years elapsed before Cyrus was born, that being nearly the period which elapsed between the death of the one and the birth of the other. It was impossible at that time to guess that some Cyrus would arise to make war on the Babylonians, and after subduing their powerful monarchy, put an end to the captivity of the children of Israel. Does not this simple, unadorned narrative plainly demonstrate that what Isaiah spoke was not the conjecture of man, but the undoubted oracle of God? Again, when Jeremiah, a considerable time before the people were led away, assigned seventy years as the period of captivity, and fixed their liberation and return, must not his tongue have been guided by the Spirit of God? What effrontery were it to deny that, by these evidences, the authority of the prophets is established, the very thing being fulfilled to which they appeal in support of their credibility! “Behold, the former things are come to pass, and new things do I declare; before they spring forth I tell you of them,” (Isaiah 42:9.) I say nothing of the agreement between Jeremiah and Ezekiel, who, living so far apart, and yet prophesying at the same time, harmonize as completely in all they say as if they had mutually dictated the words to one another. What shall I say of Daniel? Did not he deliver prophecies embracing a future period of almost six hundred years, as if he had been writing of past events generally known? (Daniel 9, etc.) If the pious will duly meditate on these things, they will be sufficiently instructed to silence the cavils of the ungodly. The demonstration is too clear to be gainsaid.

John Calvin-Institutes of the Christian Religion-Book I-Chapter 8-Henry Beveridge Translation

Moses’ miracles and trials confirm that scripture is divine revelation

January 8, 2014 1 comment

calvin.jpg_7MA21605611-0015Another profane objection refuted.

6. For it is also worthy of remark, that the miracles which he relates are combined with disagreeable circumstances, which must have provoked opposition from the whole body of the people, if there had been the smallest ground for it. Hence it is obvious that they were induced to assent, merely because they had been previously convinced by their own experience. But because the fact was too clear to leave it free for heathen writers to deny that Moses did perform miracles, the father of lies suggested a calumny, and ascribed them to magic, (Exodus 9:11.) But with what probability is a charge of magic brought against him, who held it in such abhorrence, that he ordered every one who should consult soothsayers and magicians to be stoned? (Leviticus 30:6.) Assuredly, no impostor deals in tricks, without studying to raise his reputation by amazing the common people. But what does Moses do? By crying out, that he and Aaron his brother are nothing, (Exodus 16:7,) that they merely execute what God has commanded, he clears himself from every approach to suspicion. Again, if the facts are considered in themselves, what kind of incantation could cause manna to rain from heaven every day, and in sufficient quantity to maintain a people, while any one, who gathered more than the appointed measure, saw his incredulity divinely punished by its turning to worms? To this we may add, that God then suffered his servant to be subjected to so many serious trials, that the ungodly cannot now gain anything by their glamour. When (as often happened) the people proudly and petulantly rose up against him, when individuals conspired, and attempted to overthrow him, how could any impostures have enabled him to elude their rage? The event plainly shows that by these means his doctrine was attested to all succeeding ages.

John Calvin-Institutes of the Christian Religion-Book I-Chapter 8-Henry Beveridge Translation

65 Apologetics Questions Every Christian Parent Needs to Learn to Answer

December 30, 2013 Leave a comment

In prior posts, I’ve talked about why parents have to care about apologetics (the reasoned defense of Christianity) and I’ve shared resources for getting started with apologetics. I realize, however, that it can seem pretty ambiguous to have a goal of “learning apologetics.” We need to know the specific questions we most need to study and discuss with our kids; the ones that non-believers most frequently challenge Christians on and the ones that most frequently turn young adults away from faith after spending 18 years in church.

That’s the purpose of this post.

I want to give you a very specific list of 65 apologetics questions every Christian parent needs to learn to answer and discuss with their kids (in age appropriate ways). Of course, any such list is subjective. I created this list based on my own study and experience with engaging in these topics, with a special emphasis on the issues challenging young adults today.

You may not think I’ve narrowed it down much by giving you 65, but there are hundreds of questions that could have been listed! In case this looks overwhelming, I’ve highlighted in red my “top 20.” Start with those if you’re new to these topics.

I encourage you to take some time and challenge yourself here. Read each question and give yourself a “point” for each one you feel you could thoroughly answer. What would your score be if you had to answer these questions today?

 

Read the rest here.

The knowledge of God which we are invited to cultivate will prove substantial and fruitful wherever it is duly perceived, and rooted in the heart.

August 14, 2013 2 comments

calvin.jpg_7MA21605611-0015Proofs and illustrations of the divine Majesty. The use of them, viz., the acquisition of divine knowledge in combination with true piety.

9. We see there is no need of a long and laborious train of argument in order to obtain proofs which illustrate and assert the Divine Majesty. The few which we have merely touched, show them to be so immediately within our reach in every quarter, that we can trace them with the eye, or point to them with the finger. And here we must observe again, (see chap. 2 s. 2,) that the knowledge of God which we are invited to cultivate is not that which, resting satisfied with empty speculation, only flutters in the brain, but a knowledge which will prove substantial and fruitful wherever it is duly perceived, and rooted in the heart. The Lord is manifested by his perfections. When we feel their power within us, and are conscious of their benefits, the knowledge must impress us much more vividly than if we merely imagined a God whose presence we never felt. Hence it is obvious, that in seeking God, the most direct path and the fittest method is, not to attempt with presumptuous curiosity to pry into his essence, which is rather to be adored than minutely discussed, but to contemplate him in his works, by which he draws near, becomes familiar, and in a manner communicates himself to us. To this the Apostle referred when he said, that we need not go far in search of him, (Acts 17:27,) because, by the continual working of his power, he dwells in every one of us. Accordingly, David, (Psalm 145,) after acknowledging that his greatness is unsearchable, proceeds to enumerate his works, declaring that his greatness will thereby be unfolded. It therefore becomes us also diligently to prosecute that investigation of God which so enraptures the soul with admiration as, at the same time, to make an efficacious impression on it. And, as Augustine expresses it, (in Psalm 144,) since we are unable to comprehend Him, and are, as it were, overpowered by his greatness, our proper course is to contemplate his works, and so refresh ourselves with his goodness.

John Calvin-Institutes of the Christian Religion-Book I-Chapter 5-Henry Beveridge Translation 

Christian Philosophy’s boldest apostle

August 13, 2013 4 comments

CraigWilliam Lane Craig has been proclaimed to be one of the greatest debaters of the twentieth and twenty-first centuries. Hands down he has debated quite a few individuals on the existence of God. Though I disagree with his molinism, I nevertheless respect his knowledge concerning the Kalam Cosmological argument and how to debate an opponent. This argument and various other knowledge concerning physics and science has allowed him to defeat every opponent he has ever debated. So much so, that atheists fear to debate him.

I ran across this link entitled “The New Theist-How William Lane Craig became Christian philosophy’s boldest apostle”

Here is a quote from the article:

 

“Several months later, in April 2011, Craig debated another New Atheist author, Sam Harris, in a large, sold-out auditorium at the University of Notre Dame. In a sequence of carefully timed speeches and rejoinders, the two men clashed over whether we need God for there to be moral laws. Harris delivered most of the better one-liners that night, while Craig, in suit and tie, fired off his volleys of argumentation with the father-knows-best composure of Mitt Romney, plus a dash of Schwarzenegger. Something Harris said during the debate might help explain how Dawkins reacted: He called Craig “the one Christian apologist who seems to have put the fear of God into many of my fellow atheists.””

 

Read the entire article here.

Some things about God can be learned from the course of nature

calvin.jpg_7MA21605611-0015Conclusion from what has been said, viz., that the omnipotence, eternity, and goodness of God, may be learned from the first class of works, i. e., those which are in accordance with the ordinary course of nature.

6. Let each of us, therefore, in contemplating his own nature, remember that there is one God who governs all natures, and, in governing, wishes us to have respect to himself, to make him the object of our faith, worship, and adoration. Nothing, indeed, can be more preposterous than to enjoy those noble endowments which bespeak the divine presence within us, and to neglect him who, of his own good pleasure, bestows them upon us. In regard to his power, how glorious the manifestations by which he urges us to the contemplation of himself; unless, indeed, we pretend not to know whose energy it is that by a word sustains the boundless fabric of the universe — at one time making heaven reverberate with thunder, sending forth the scorching lightning, and setting the whole atmosphere in a blaze; at another, causing the raging tempests to blow, and forthwith, in one moment, when it so pleases him, making a perfect calm; keeping the sea, which seems constantly threatening the earth with devastation, suspended as it were in air; at one time, lashing it into fury by the impetuosity of the winds; at another, appeasing its rage, and stilling all its waves. Here we might refer to those glowing descriptions of divine power, as illustrated by natural events, which occur throughout Scripture; but more especially in the book of Job, and the prophecies of Isaiah. These, however, I purposely omit, because a better opportunity of introducing them will be found when I come to treat of the Scriptural account of the creation. (Infra, chap. 14 s. 1, 2, 20, sq.) I only wish to observe here, that this method of investigating the divine perfections, by tracing the lineaments of his countenance as shadowed forth in the firmament and on the earth, is common both to those within and to those without the pale of the Church. From the power of God we are naturally led to consider his eternity since that from which all other things derive their origin must necessarily be self existent and eternal. Moreover, if it be asked what cause induced him to create all things at first, and now inclines him to preserve them, we shall find that there could be no other cause than his own goodness. But if this is the only cause, nothing more should be required to draw forth our love towards him; every creature, as the Psalmist reminds us, participating in his mercy. “His tender mercies are over all his works,” (Psalm 145:9.)

John Calvin-Institutes of the Christian Religion-Book I-Chapter 5-Henry Beveridge Translation