Why Christian History?

Later this fall, our church is hosting an annual event called Reformation Sunday. Taking place on the Lord's Day closest to October 31st (the day in 1517 when Luther posted his 95 Theses), it will be a day filled with preaching, feasting, and enjoying the company of others.

We plan to have an ethnic meal filled with potluck dishes from various nations: England, Scotland (haggis!), Switzerland, and of course Germany (kraut please...). After that, we will put on a spirited version of the Scottish 'Highland Games' led by our youth department in the courtyard.

Since most modern Evangelical churches don't see the relevance of celebrating Reformation Sunday, it got me wondering: what is the value of studying much less celebrating Christian history at all?

What follows are a three brief thoughts on the value of Christian history.

First, Christian history yields great heroes of the faith whom we may emulate. Granted, Christ alone is the highest and greatest hero upon which to model our lives (Hebrews 12:2),  Having said that, there are others too who have led notable (if imperfect) lives, filled with astonishing grace.

William Tyndale, for one, is a man who has literally changed my life. Why? Because I wouldn't have the Bible on my desk without him; he selflessly devoted his whole life to translating the Scriptures into English. Condemned as a heretic by the Roman Catholic Church, he was burned at the stake as a "reward" for his undying courage.

Christian history warns us of the many pitfalls of false teaching. Many of the doctrines that we take for granted (such as salvation by faith alone) have been defended  in the face of tremendous heresy and apostasy. Luther and others defended the great truths of the Reformation, often at great expense. Many gave their lives--for the truths we take for granted--in order to refute heresy.

It is grievous to see how the modern church has fallen into same heresies our ancestors have already overcome. Legalism and its equally wicked opposite, antinomianism, come to mind in this regard.

Finally, Christian history encourages us to reflect on the slow, but sure advance of the Kingdom of God. How great it is to realize that we are proclaiming the same doctrines that our forefathers upheld! That we are the heirs of such men as Edwards, Whitefield, Spurgeon, Calvin, Luther, and Augustine!

Slowly and steadily, the Gospel is advancing around the globe as every tribe and nation is saturated with the good news. Still, there is much work to be done. Much ground to cover. 

Yet, whenever I read the works of these men listed above, I am evermore encouraged to see that I believe and confess the same truths as these brothers from other centuries and nations around the globe. By looking back to their footprints, I am also encouraged to look forward to those who fill follow one day in ours.

Yes, Christ will come to redeem His elect remnant! Shall we be numbered among them? I hope so.

-Matthew Everhard is the Senior Pastor of Faith Evangelical Presbyterian Church in Brooksville, Florida.

October is Reformation Month! Why Bible Loving Christians Should Care about the Past.

October is the time of year in which the Protestant Church has traditionally celebrated one of the greatest revivals in post-biblical history. The "Reformation" (or re-forming of the church) is generally viewed as that great outpouring of God's grace, centering in the century of the 1500's, that transformed most of Europe and stood as a turning point in the history of western civilization.

Martin Luther and the 95 Theses: Oct 31, 1517.

What happened?
Briefly, the Roman Catholic Church and its Eastern Orthodox twin-cousin had become deluged in medieval theology. As the institutional church claimed for itself more and more authority--eventually regarding itself as having equal with Scripture--the dogmas of the church moved further and further away from biblical moorings. Such doctrines as purgatory, the selling of indulgences, the re-sacrifice of Christ at the mass, and the adoration of Mary--none of which are found in Scripture--gained prominence.

On October 31st 1517, Martin Luther, an Augustinian monk, unsettled the status quo by challenging the powers-that-be to a debate regarding the abhorrent doctrine of indulgences. On this day, Luther nailed the 95 Theses to the door of the Wittenberg Church. This marked the formal beginning of the Reformation, although some men who came before him helped to set the stage (John Wycliffe and John Huss for instance). 

Originally, Martin Luther had no intentions of starting a new branch of Christianity. He had no desire to form a "Lutheran" contingent of followers. He certainly did not foresee the proliferation of Protestant denominations that would be spawned shortly. He merely wanted to spark an "in-house" debate to reform the existing church, which he loved deeply.

However, Luther's ideas regarding the ultimate authority of Scripture were considered too radical, and were seen as a "slap in the face" to papal authority. Eventually, Luther was summoned to recant his writings at the Diet of Worms (1521). He did not.

The Reformation fires quickly spread to other nations outside of Germany. Ulrich Zwingli seemingly uncovered the doctrine of "justification by faith alone" simultaneously, or even before Luther (as he himself claimed). A half-generation later, John Calvin stormed onto the worldwide scene with his small book the Institutes of the Christian Religion (1536) which meant to clarify and defend Reformed doctrine to the King of France. His own work brought revival to Geneva, Swizerland, which became a new center of evangelical theology and training.

William Tyndale (England), John Knox (Scotland), Heinrick Bullinger (Switzerland) and others fanned the flames of revival all over Europe. The Netherlands, Belgium and other further reaching lands were likewise impacted as the throngs of laypersons were revived by a fresh preaching of God's word, especially as it pertains to salvation by free grace in Jesus Christ.

During this time, Protestants (as they were called) began writing vibrant new confessions of faith; the Augsburg Confession of 1530 and the Heidelberg Confession of 1563, for instance, defined Lutheran and Reformed theology respectively. Many stood strong for their convictions despite heavy persecution and a Counter-Reformation attempted by Rome. 

Lasting Effects
As a movement, the ramifications of the Reformation are difficult to quantify because they are so deep and long-lasting. Some would say the Reformation is still not over in some regards. In our own land here in America, our forefathers, the Puritans, considered themselves to be the direct heirs of Reformation teaching and theology. Our own founding as a nation was deeply impacted by Reformed beliefs and convictions as it regards God's holy Law and saving Gospel.

As we celebrate this month of October, let us pray that God would bless our land with passionate preachers of revival who lift up such glorious Biblical doctrines as those which came to be known as the Five Solas:

• Sola Scriptura (Scripture alone)
• Sola Fide (Faith alone)
• Solus Christus (Christ alone)
• Sola Gratia (Grace alone) and
• Soli Deo Gloria (to God alone Glory)

Matthew Everhard is the Senior Pastor of Faith Evangelical Presbyterian Church in Brooksville, Florida. Follow on Twitter @matt_everhard.

Remember Your Leaders: Martin Luther

The call to remember our leaders and imitate their faith in Hebrews 13:7 is not a suggestion for the Christian, it is a command. Both "remember" and "imitate" are in the imperative mood as verbs. In the same way as parents might tell their children to "stop running!" or to "eat your vegetables" or as a friend might say to another "don't move!" when she spots a spider crawling across her. These are imperatives. They are commands. We are called to remember and to imitate the faith of our leaders (those who spoke the Word of God to us and whose lives reflect the faith they profess) not as optional, but as essential for our sanctification and endeavor to glorify God with our lives. And so we continue this week in seeking to remember for the purpose of imitating by looking at the faith of Martin Luther.

A Biographical Sketch

Luther is the prototypical German reformer. He was born in Eisleben and died in Eisleben. His devotion to the reality of the Gospel was focused on his people, the Germans. At the age of 21 Luther found himself caught in a lightning storm. In a moment of desperation he called out to his father's saint, "St. Anne help me! I will become a monk." (Bainton, 25) Out of fear he entered into vocational ministry. It would be this fear that drove much of his movement to reform. He found himself tormented by a God of wrath and confessed daily, for hours on end, so that God might not be mad with him. But as he taught New Testament in Wittenberg "justification by faith" dawned upon him, instead of by works, and the terror that had attended him was replaced by the joy of the gospel.

His reforming call branched at every point from this doctrine of justification by faith. It propelled him to vehemently oppose the current Catholic practices that attended justification with works. Chief of these were the papal indulgences being sold for varying forms of justification in order to help pay for St. Peter's in Rome. His opposition to the Catholic abuses landed him eventually before a tribunal in Worms (Vorms) where cardinals and officials required that he recant his writings or he would be excommunicated. He did not recant. He went on to translate the Bible into the common German language and gave feet to the protestant reformation and break with Rome. Protestants are indebted to no person more than this man for his ardent pursuit of truth. So what can we learn from him 500 years removed? 3 things:

Luther's Only Authority 
Martin Luther had one authority in his life, the Word of God. However it wasn't always that way. Luther had many authorities in his life who were vying for his allegiance (the Catholic Church, the Pope, Abbots). But as he grew in his understanding of the Christian faith, really as he read the Scriptures and studied them for himself, he found that nothing should take an ultimate place of authority in our lives save Scripture alone since it is there that God alone speaks and reveals Himself. Whereas the church and pope had been the ultimate authority for years, Luther began something new. As Heiko Oberman says, "What is new in Luther is the notion of absolute obedience to the Scriptures against any authorities; be they popes or councils." (Oberman, 78)

For him there was no greater authority and director in life than God Himself revealed in His written word. Even when Luther knew that his stance on Scripture would bring persecution, he stood his ground. Before the Diet of Worms, fearing excommunication and all that it entailed, he said famously: "Unless I am convicted by Scripture and plain reason--I do not accept the authority of popes and councils, for they have contradicted each other--my conscience is captive to the Word of God. I cannot and will not recant anything, for to go against conscience is neither right nor safe. God help me. Amen." (Bainton, 144)

We learn from Luther that nothing should hold our allegiance beyond the Word of God itself. This was Luther's conviction and it is our conviction as well. Scripture truly is the only rule for faith and life for the Christian. We cannot neglect to submit to it daily.

Relentless Proclamation In Luther we also see a relentless drive to proclaim the good news of the Gospel. He was driven as a preacher and teacher to proclaim Truth, the love of God for His creation in Jesus Christ. If Scripture was his authority, then this relentless proclamation was the natural response to what Scripture said. It must be told! Look at his rhythm as a preacher, it's astounding:

"On Sundays there were the 5:00 AM worship with a sermon on the Epistle, the 10:00 AM service with a sermon on the Gospel, and an afternoon message on the Old Testament or catechism. Monday and Tuesday sermons were on the Catechism; Wednesdays on Matthew; Thursdays and Fridays on the Apostolic letters; and Saturday on John....Luther was one of the greatest preachers in the history of Christendom...between 1510 and 1546 Luther preached approximately 3000 sermons...so the average in [his pastorate] was one sermon every two and a half days." (Piper, 86-87)

We learn from Luther than an obedience to the truth of the Gospel should naturally work itself in us in our proclamation of the Truth. To hold onto the greatest Truth this world has and ever will know and not share it would be utter selfishness. We may not be vocational preachers like Luther, or maybe we are, but nonetheless it is our call to proclaim this news with relentless fervor.

Justification By Faith Alone 
Lastly we see from Luther the central doctrinal tenant of salvation, Justification by Faith alone. As one whose life completely opposed anything of works mixed in with our justification in God's sight, he championed that it was by faith alone that one is redeemed and reconciled in God's sight. Where God originally for Luther was a God of vengeance ready to condemn us for the smallest sin, Luther then after reading Paul's letters found an inexpressible joy that came from the reality that it's not by works but by faith alone that one is saved. And so Luther said:

"Night and day I pondered until I saw the connection between the justice of God and the statement that "the just shall live by his faith." Then I grasped that the justice of God is that righteousness by which through grace and sheer mercy God justifies us through faith. Thereupon I felt myself to be reborn and to have gone through open doors into paradise." (Bainton, 49)

Above all from Luther's influence in the history of Christianity, we learn that our right standing before God rests upon nothing other than God's own sheer grace towards us and the gift of our faith. Our salvation has absolutely nothing of works mingled in with it. It is solely by God's sheer grace that one is saved. This is the Truth that we stand upon as Christians, this is the Gospel.

There are many wonderful resources on Martin Luther today. Desiring God has some free resources, sermons and biographies here. The texts I have referenced for this article are worth a read if you are interested in knowing more about this man of God:

Roland Bainton, Here I Stand: A Life of Martin Luther (New York: Penguin Books, 1955). Heiko Oberman, Luther: Man Between God and the Devil (New York: Doubleday, 1992). John Piper, The Legacy of Sovereign Joy: God's Triumphant Grace in the Lives of Augustine, Luther, and Calvin (Wheaton: Crossway, 2000).

**Next Week: Remembering Your Leader Augustine of Hippo

Evangelical or Evan-jellyfish?

"Evangelical." We all use the word. We rarely define it. 

The Greek New Testament term, from which our modern word derives, means an announcement of good news. A herald's joyful cry.

In NT usage, it refers specifically to what we call the Gospel--the euangellion--the good news of the life, death, and resurrection of Jesus Christ.

When Martin Luther broke away from the Roman Church in the Reformation, he initially intended his followers to be called "Evangelicals." He meant to identify those who believed in grace alone, through faith alone, in Christ alone.

Unfortunately, the term did not stick, and his movement became known as the Lutheran movement.

Today, however, the term has lost all formal resemblance to either NT or Reformation usage. It has become a "wax nose," able to be shaped and reshaped as one pleases. For some, it is a voting block of conservatives (most often associated with the Republican Party).

For others, it means non-denominational Christianity,  i.e. generic doctrine divorced from the specificity of credal and confessional Christianity.

J.C. Ryle (1816-1900) gave one of the best warnings I have heard regarding this kind of doctrinally vague Christianity. He said, generic doctrine...

"...is an epidemic which is just now doing great harm, and especially among young people. . . . It produces what I must venture to call . . . a 'jelly-fish' Christianity . . . a Christianity without bone, or muscle, or power. . . . Alas! It is a type of much of the religion of this day, of which the leading principle is, 'no dogma, no distinct tenets, no positive doctrine.'

We have hundreds of 'jellyfish' clergyman, who seem not to have a single bone in their body of divinity. They have no definite opinions . . . they are so afraid of 'extreme views' that they have no views of all.

We have thousands of 'jellyfish' sermons preached every year, sermons without an edge, or a point, or corner, smooth as billiard balls, awakening no sinner, and edifying no saint. . . .
And worst of all, we have myriads of 'jellyfish' worshipers—respectable Church-gone people, who have no distinct and definite views about any point in theology. They cannot discern things that differ, any more than colorblind people can distinguish colors. . . . They are 'tossed to and fro, like children, by every wind of doctrine'; . . . ever ready for new things, because they have no firm grasp on the old."(1)

If by "evangelical" you mean the strand of believer who holds fast despite the cost to the great and ancient doctrines of the NT: atonement, justification, repentance etc, count me as one.

But if by "evangelical" you mean a generic, feel good, self-improvement, entertainment-based form of Christianity, then just call me Reformed.


Matthew Everhard is the Senior Pastor of Faith Evangelical Presbyterian Church in Brooksville, Florida.


(1)  From an excellent sermon on the life of J.C. Ryle by John Piper. http://www.desiringgod.org/resource-library/biographies/the-frank-and-manly-mr-ryle-the-value-of-a-masculine-ministry

As Providence Church Celebrates its First Communion, We Ask: What is the Lord's Supper?

Sunday night, as usual, we will gather to sing praises to God, pray, and hear teaching from God’s word. However, this Sunday night (11/4), we will do something very special! For the first time, Providence Church will celebrate the Lord’s Supper.

Some call it Communion, the Lord’s Table, or maybe even the Eucharist, depending on your background… but what is the Lord’s Supper? Before we break bread together, let’s make sure that we are all on the same page when it comes to this very special event in the Christian faith.

1. Our Beliefs About the Lord’s Supper are Sumarized in the Westminster Confession of Faith, Chapter 29.

Our church heritage dates back nearly 500 years to the Protestant Reformation. The church in those days had become corrupt, and God moved in the hearts and lives of men to “reform” the church of Jesus Christ and to “protest” against the teachings of the Pope and the Roman Catholic Church. Providence Church is protestant and reformed in our doctrine. This doctrine (or teaching) dates back to the Westminster Confession of Faith (WCF), written in 1647. We believe this document is an accurate summary of the Bible’s teaching. We live in a culture that changes constantly. We change our minds, and present “new ” ideas that all too often lead to old results. The WCF has been a rock for many churches over for many, many years. When the windsand waves of liberalism and sin beat upon her, she did not move because her foundation was built entirely upon the Word of God. While the WCF is certainly not authoritative or infallible in the way the Bible is believed, we are nevertheless grateful for it’s guidance and precision. Leaders in the EPC (our mother church) have taken vows to this document, myself included. In the same way, military personnel take vows to defend and uphold the Constitution of the United States. We believe the Westminster Confession of Faith. I recommend it to every serious Bible student.

2. It’s Not JUST a Memorial

For the sake of simplicity, we can say that most churches hold one of three different views of the Lord’s Supper. First, and perhaps most popular in our time, is the idea that the Lord’s Supper is most like a memorial. It is done frequently, sometimes casually, and does not impart any extraordinary benefit for the believer outside the physical demonstration and remembrance of the gospel. It’s a popular view, and it avoids much of the superstition that has sometimes accompanied the Lord’s Supper throughout the history of the church.

The second view, and perhaps opposite end of the spectrum, concerning the Church’s understanding of the Lord’s Supper is a position that we will call the Catholic view. While the Lutheran Church holds a variation of this doctrine, it is commonly known to Catholics as Mass. During the Mass, a priest sets apart the elements by incantation, and through a bit of hocus-pocus, the bread and the wine (according to Catholic doctrine) ACTUALLY become the body and blood of Jesus Christ. If the words said by the priest are not exact, the transubstantiation does not occur, and the Mass cannot be taken! Concerning this kind of superstition, I think the WCF says it best, “The teaching that the substance of the bread and wine is changed into the substance of Christ’s body and blood … is objectionable not only to Scripture but even to common sense and reason”. It just doesn’t make sense, but sadly it is the result of hundreds of years of man’s teachings set on the same level as God’s Word.

The third and final position is what we will call the Reformed position. The Reformed position (our position) sees a “real presence” of Christ in the Lord’s Supper; not the physical presence of the Catholic and Lutheran views, but more than a mere memorial, noted above. Christ is present spiritually, and the believer feeds upon His body and blood in a spiritual, but real way. For the believer, this is what we call a “means of grace”. In other words, we believe that through the participation in the Lord’s Supper, God’s children are spiritually strengthened by the actual presence of Christ. It’s a marvelous teaching, and one that encourages believers to look forward to breaking bread with our Lord and Savior.

3. The Table is Open, but Fenced

At Providence Church, the Lord’s Supper is an “open table." By this, we mean that our table is not closed to other traditions, other denominations, or even visitors from other churches. This is not a Presbyterian table. This is a Jesus table. If you are a believer in the Lord Jesus Christ, if you have repented and put your faith in Him, if He has become your treasure, then this Lord’s Supper is open to you and offered to any who confess Jesus Christ as Lord. It’s inclusive in the sense that ANY believer may participate. However, there are some important words of warning that must be made.

Have you ever stood in line waiting to ride a roller coaster? Maybe it’s because I’m a sign maker by trade, but do you ever pay attention to all of the warning signs along the way? WARNING: Do not ride this roller-coaster if you are pregnant, have any injuries, lower back pain, high blood pressure, etc, etc. Does it scare you a little? That’s a natural response. The point is, we need to listen carefully to the warnings. They are posted for a reason. In a sense, this is what we mean when we say that The Lord’s Table is “fenced”. The Lord’s Supper is exclusive in the sense that it does have some restrictions to it, but they are for our safety. Here are some of the restrictions based on what scripture teaches…

1. The Lord’s Supper is for believers ONLY.

Regardless of any pressure felt to conform to the group or person you are with, please do not take the elements unless you have truly repented and put your faith in Jesus Christ. Taking the Lord’s Supper as an unrepentant enemy of the cross is a grave offense and sin against Christ. It is for your own sake that we ask you to abstain from the Lord’s Supper. That said, just because you walked into the church as an unbeliever does not mean that you must come to the table as an unbeliever. It is possible that the moments leading up to the Lord’s Supper have driven you to a real and saving faith in Jesus Christ. If this happens, praise God! We rejoice with you, and welcome you for your first Christian sacrament. Please let us know by filling out the communication card or talking to Greg after the service.

2. The Lord’s Supper is for children who have confessed their faith to an elder of the church.

Children of believing adults will eventually share a desire to participate in the Lord’s Supper. This is a good thing! We believe that since they are children of the covenant of God’s grace in Christ, they should be brought to the table and share in the sacrament alongside the rest of their family. That said, it is important that children understand what it is that they are doing when they eat the bread and drink the wine (juice). In other words, it’s not just snack time. They should be able to (in a simple way) confess their need for a savior, their faith in Jesus, and be able to confess personal sin through prayer. If a child can do this, then we welcome them to the table. If you would like to have your child partake of the Lord’s Supper, please see Greg after service.

3. The Lord’s Supper is for REPENTENT believers.

1 Corinthians 11:27-29 states,

Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. Let a person examine himself, then, and so eat of the bread and drink of the cup. For anyone who eats and drinks without discerning the body eats and drinks judgment on himself" (1 Corinthians 11:27-29 ESV).

These verses make it clear that before we take the Lord’s Supper, we must first “examine ourselves” to be sure that we are taking the bread and drinking the cup in a way that is worthy of the gospel. Now, this can really freak some people out. I am one of them! Sometimes when I heard this early in my Christian walk, I would say to myself, “how could I possibly confess every sin or become worthy enough to come to the table with Christ Himself?” I think I missed the point of the warning. The meaning that the Apostle Paul is trying to convey is one of holiness. God knows that we are sinners and that we are not perfect. He knows that we sinned yesterday, today, and we’re probably going to sin some more tomorrow. Coming to the table in a worthy manner does NOT mean “clean yourself up” and somehow become good enough to eat this meal.

Discernment means that we are humble before the majesty and holiness of God, grateful for the heroic work of Christ on the cross, and dependent upon the grace of God to cleanse us from all sin. We confess our sin, our sin nature, and the sin we cannot remember or even see. Then having our conscience cleansed by the gospel, we are free to enjoy this meal with thankful hearts to and for the glory of Christ.

Are you excited about taking the Lord’s Supper? When you come Sunday, remember that the real presence of Christ is with us.
 
If Jesus invited us to dinner at His house, would that not be THE highlight of our weekend?


Matt Johnson is an ordained deacon at Faith Church (main campus) and is an integral part of the planting team at Providence Church in Spring Hill, Florida. 

Approaching Reformation Day

As we approach Reformation Day I look back on the journey my family has taken in our twelve years together (my wife and I were married on October 7, 2000).  As I formed Christian convictions I rejected the practice of Halloween due to the evil often associated with it.  The celebration of fear is not something I am willing to identify with.  When I was younger I would often think of 1 Timothy 1.7, "For God has not given us a spirit of fear, but of power and of love and of a sound mind," (NKJV) as I formed this conviction.

The rejection of Halloween as an acceptable celebration gave me two choices at that time: ignore the practice or celebrate an alternative.  We did both.  However, in time I realized that October 31 was the date Martin Luther posted his "95 Theses" on the door of the church at Wittenberg, Germany, an act that really ignited the fires of Reformation that had begun previous to him (see Jan Hus, John Wycliffe for instance).

With this, I determined that the proper celebration for Christians should be Reformation Day.  Since Luther was the focus of this day, it was not just a Reformed perspective, but an Evangelical one.  I decided that we would celebrate Reformation Day as a family.  It has been a slow process, but we look to the history of the Reformation and celebrate the Biblical fact of justification by faith ("Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ." Romans 5.1 ESV; "For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast." Epeshians 2.8-9 ESV) and the Five Solas (Sola Scriptura - Scripture Alone; Solus Christus - Christ Alone; Sola Gratia - Grace Alone; Sola Fide - Faith Alone; Soli Deo Gloria - The Glory of God Alone).

Granted, our celebration is a work in progress, and my young daughters are influenced by the constant barrage of Halloween advertisements around us- and churches offering Halloween parties and alternatives (I do not take issue with the alternatives, I just have a different conviction and side with Augustine: "In the essentials, unity; in the non-essentials, liberty; in all things, charity"). 

One day I would like to see many non-Reformed churches embrace Reformation Day in place of Halloween since it is a celebration directly related to Church history- something we do not teach enough of in the United States.  Anecdotally, this can be seen in a time I preached and mentioned Martin Luther and afterward was asked why I did not mention his "I Have a Dream" speech (which, for any who may be confused by this, Martin Luther King, Jr. gave the "I Have a Dream" speech- which was also a needed speech).

I did have someone object to Martin Luther's anti-Semitic writings, and I do take issue with racism of any type- anti-Semitic, hate based on skin color or ethnic background, etc.  Martin Luther was a flawed man.  He pointed to a Gospel that has no flaws.  Calvin was flawed.  John Wesley was flawed.  You are flawed.  I am flawed.  The greatness of the Reformation is that it was bigger than any one man.  It was a return to a focus on the greatness and grace of God.  People could find hope in God instead of finding corruption in the Romanist church.  We can look to Jesus as our head, not a fallible pope. We are justified by our faith in God, not by our obedience to the papacy.

That is why Reformation Day has a growing significance for our family.  I look forward to learning more ways to make it even more a part of our practice as my daughters grow toward adulthood.

Pete Garbacki is a minister with Time for Truth Ministries and Mission.Brasil.  Follow him on Twitter @mission_brasil or FaceBook at http://www.facebook.com/pete.garbacki.

Who Was John Calvin? (Part 3 of 3)

[Note: This is the concluding essay in a three-part short introduction to the life of Calvin. See previous posts: part 1/3 and part 2/3].

Calvin's Lasting Legacy
Calvin left a huge legacy for us to follow as Christians in general and as pastors in particular. I will briefly summarize this legacy with the following points.
 

1. First of all, his literary legacy is unmatched. From his Everest-like work, the Institutes of the Christian Religion, to his nearly unending series of Biblical commentaries, to his heart-felt letters, and his printed sermons, Calvin left enough Biblical teaching for a lifetime of learning. Considering the age in which he lived, the technology through which he wrote (pen and quill!) and the turmoil in which he fought, Calvin’s attention to every detail of every Greek verb is simply amazing. While reading his works are daunting and sometimes technical, one is always amazed at the way in which Calvin so clearly spoke as a tender pastor, relentlessly concerned for his people.

2. As a pastor, Calvin stands as one of the greatest of all times. I will give just a bit of evidence of this. Even though he fought valiantly on the cutting edge of theological controversy of his day, Calvin took the time to visit all of the sick and even wrote letters to the martyrs who were suffering under French rule. More than that, Calvin counseled compassionately those who were hurting and in despair, even visiting daily those who were sick or dying under his care.

3. Thirdly, Calvin’s vision for church planting was way ahead of his time. While most within the Reformation movement were concerned more with theological faithfulness, Calvin was burdened to begin as many churches as possible. Newer research is showing that more than ever before thought, Calvin’s church and academy in Geneva was responsible for literally planting hundreds of churches in France, Europe—and even one attempt as far away as Brazil! The Genevan Academy under Calvin’s tutelage continually reproduced impassioned Christ-loving pastors ready to go forth from Geneva and die for the faith.

4. Fourth, Calvin’s theology sunk into the daily lives of his hearers in an unusual way. Because of his fixation upon the glory of God, Calvin taught his followers that God must be glorified by every act of our daily lives! One example will suffice. Today, if you have a watch from Geneva (still the source of all of the very best watches, clocks, and timepieces) it is no doubt because Calvin taught his Genevan brothers 500 years ago to aspire towards excellence in all things for the glory of God.

5. Fifth, Calvin, by his very precision as a theologian, has inspired generation after generation of believers to forsake the error of “easy-believe-ism” as strive instead toward a full and rich theology of heart and mind. Some of the best scholar-theologians in history were inspired by the French Master himself; from the English Puritans to the Dutch Reformed; from the Westminster Divines to Jonathan Edwards; from John Owen of Britain to Benjamin Warfield of New Jersey; from the French Huguenots to the American Presbyterians; from pastors living today such as John Piper of Minneapolis to Mark Driscoll in Seattle—Calvin towers above them all and summons them upwards.

In the end, Calvin would probably be a little bit disturbed if not angry to hear of his followers being called “Calvinists.” I am guessing that he would have disdained that terminology. He had no desires or aspirations in this life for fame or glory and would be satisfied only that his followers were Bible-preaching, God-exalting Christians. Dying in May of 1564, Calvin’s final wishes were honored: he was buried in an unmarked grave in a simple pine box. His lasting testimony was that John the Baptist’s words be made manifest in his own life: “He must become greater; I must become less! (John 3:30). 

Recommended Reading for Beginning Students of John Calvin

• John Piper, John Calvin and His Passion for the Majesty of God. (Wheaton IL: Crossway Books, 2009). A simple and very short 59-page overview of Calvin’s life and ministry by one of the most popular pastors of today.

• THL Parker, Portrait of Calvin. (Minneapolis MN: Desiring God, 1954). An excellent, short biography of Calvin’s life and times.  

• John Calvin, The Institutes of Christian Religion, Edited by Tony Lane and Hilary Osborne. (Grand Rapids MI: Baker Book House, 2004). This version is a significantly shortened version of the Institutes (thus the slightly altered title). In this condensed presentation, Lane and Osborne present Calvin’s teaching optimistically, that is, they leave out most of his more controversial teaches, especially his attacks on his opponents. For this reason, the book is a good enough sum of what he taught, while leaving out what he taught against.

Matthew Everhard is the Senior Pastor of Faith Evangelical Presbyterian Church in Brooksville, Florida. Follow me on Twitter @matt_everhard. 

Who Was John Calvin? (Part 2 of 3)

 By Matthew Everhard

Theology

As I suggested in my previous post (see part 1 of 3) Calvin’s theology is nothing short of brilliant—not for its innovation, but rather for its fidelity to God’s Word. We might be able to summarize his theology accurately under four primary headings. First, as a basic presupposition, Calvin held that the Bible is the very Word of God. While we may take this for granted today, it was not at all certain among those living in the 1500’s! Church tradition, the authority of the Pope, and even “the dreams of fanatics” (a phrase he often used to deride his heretical opponents) all battled for authority against the sacred text of Scripture. He often relied heavily upon this doctrine, “Sola Scriptura,” with his many conflicts against the Roman Catholics as well as against outright heretics like Michael Servetus. If the Bible was not seen to be the Word of God, common ground would be impossible. Calvin worked tirelessly to overthrow all rivals to Scripture itself.

Secondly, Calvin was absolutely consumed by the glory of God. For Calvin, God was the supreme ruler over the entire universe. God is the creator of all things, the writer of all history, and the planner of all events. For this reason, Calvin was consumed by the providence of God as an explanation for all events, including the salvation of the soul. Calvin rightly recognized that, due to the fall of man, human beings are simply incapable of being saved by their own work or efforts. God Himself would have to intervene. God’s chosen way of intervention to redeem humanity was to become a human being Himself in the person of Jesus Christ. Christ’s perfect life and death on the cross as a substitutionary sacrifice afforded mankind the only hope of salvation by grace, through faith. Calvin insisted, as all evangelicals rightly do today, that “salvation is found in no one else; for there is no other name given under heaven among men by which we must be saved” (Acts 4:12).

Because of Calvin’s passion for the sovereignty of God, he firmly taught the biblical doctrine of election (or predestination) found in such Biblical texts as Ephesians one and Romans nine. This, for Calvin, was an essential that must be understood, for apart from divine grace through election, mankind was simply unable to “choose” God on his own without God intervening first, to give new birth to the heart. Salvation then, for Calvin, was entirely a matter of God’s work. True, mankind must repent and believe the gospel, this much is certain, but without God’s work through the power of the Holy Spirit to change our hearts (conversion) and give us new life (regeneration) we are simply too blind to recognize the danger of our sinful condition or the necessity of saving faith in Jesus Christ on our own. God would have to do the work of conversion!

Thirdly, Calvin placed a tremendous stress on Christian piety, or holy living. Having been redeemed by grace through faith alone, man can do no other thing that respond in joy and obedience. Having been saved, Christians ought to determine to live lives of joyful obedience and mission. The Law in the Old Testament, Calvin taught, still had three primary purposes for the believer that must be put into effect. First, the Law shows us our weaknesses. Like looking at our dirty faces in the mirror, the commands of the Scripture show us where we constantly need to repent and improve. Second, Calvin taught that the commands of the Bible (especially the Ten Commandments) show us how to live in harmony and unity as the covenant people of God. Even unbelievers ought to be restrained by the promises of a harmonized society and the dangers of punishment for disobedience! But thirdly and most importantly, Calvin stressed that the precepts of the Lord show us how we can truly live lives that please and glorify God! This, Calvin would insist, ought to be the purest motivation for Christian obedience.

A fourth primary heading of Calvin’s theology might be summarized by his ardent stress on the nature of the Church and the mandate of Christian witness in the world. For Calvin, the true Church was defined as a covenant community of believers where the Scripture are proclaimed faithfully as the authoritative Word of God, and the Sacraments of baptism and the Lord’s Supper are rightly administered. Surprising to some who are new to Calvin’s works, his longest chapter in the Institutes is not about predestination, but rather on prayer! Yes, the Church and her people, empowered by the Holy Spirit, are to be the primary vehicle by which the Kingdom of God is triumphantly proclaimed in the world. For this reason, Calvin’s successors would be ardent missionaries, planting hundreds of churches in France and beyond! Calvin urged his parishioners to live boldly together as the people of God must: bound in submission to the Word of God, yet free to live as Spirit-empowered witnesses in a broken and hurting world.

Because of Calvin’s powerful passion for the unrivaled glory of God, it is no wonder that many of his hearers would rather die for their faith in Jesus Christ than recant their new found passion for the saving grace of God!

Calvin’s later followers would summarize his teaching in the compact acronym called “TULIP.” While Calvin himself did not invent or use this device, those who read and value his writings have held this to be a faithful representation of his work for several centuries.

See part 3/3. 

Matthew Everhard is the Senior Pastor of Faith Evangelical Presbyterian Church in Brooksville, Florida. Follow him on Twitter @matt_everhard

Who Was John Calvin? A Very Short Introduction. (Part 1 of 3).

By Pastor Matthew Everhard

You don’t have to attend a Presbyterian, Reformed, or evangelical church very long before you hear the name John Calvin bandied about. In fact, this stalwart hero of Christian history is honored in most protestant churches still today, five hundred years after his death. Dozens of denominations trace their spiritual lineage through this man in some way or another. In fact, in a recent Time Magazine article, the “New Calvinism” was heralded as one of the most influential movements in the world today.  Period! In other words, a renewed interest in this man and his teaching is energizing the Christian movement worldwide.

We recently celebrated the 500th birthday of John Calvin. But why is this man so significant? Why is he so popular? Why is he still so influential? Hopefully this article will help you to understand more about this monumental figure in Christian history and why the present writer (a pastor myself) gravitates toward him.

Personal Life

John Calvin was born in Noyon France in 1509. Like most in France at that time Calvin was raised as a Roman Catholic. Displaying a sharp mind from his youth, Calvin was reared and groomed by his father to attain a career as a churchman, perhaps a priest or even bishop. Later, his father changed his mind and switched the young Calvin to the pursuit of a career in law. Calvin had many privileges as a young man, perhaps the most important of which was his formal education at the University of Paris, and the College de Montaigu among others. His acumen for intellectual precision would serve him well in his later years as a theologian, but we can’t get ahead of ourselves just yet.

During his college years, the ideas of a certain German named Martin Luther were sweeping through Europe. One generation younger than Luther, Calvin was soon swept up on the coattails of the Reformation. Of course at the time, Luther did not want to create any new “denomination,” he merely sought the restructure and purity of the existing church. It is difficult to pin down, but at some time during his university years, Calvin would become inflamed with the gospel truths put forth by Luther and his followers. In his own words, he experienced a “sudden conversion.” In a controversial moment, one of Calvin’s dear friends, Nicholas Cop was asked to give an address at the University of Paris. In the address, this bold young man took the opportunity to promote the Reformation gospel. Some suspect, due to the brilliance of the essay, that Calvin himself may have written it for him!

In any case the address was highly controversial and Calvin bolted town, feeling the heat. As you may imagine, to be counted among the “reformed” Christians was a deeply controversial thing in a profoundly Roman Catholic nation such as France. Due to political pressures, many of the Reformed sought out other havens to escape the increasing persecution. Calvin too would soon be seeking refuge elsewhere. In January of 1535, he arrived in Basel Switzerland, a safe haven.

Calvin became increasing consumed by knowing the Scriptures in a comprehensive way. No surface familiarity with Scripture would do. He needed to master them. He was driven by His love for God and His Word. He soon rose above his peers in his ability to know, understand, and articulate the Scriptures. Calvin acquired an immense knowledge of the Biblical languages, Greek and Hebrew (as well as Latin) and began penning a work that would truly become one of the most important Biblical works of theology of all time. He called it “The Institutes of the Christian Religion.” At first, The Institutes was a simple book, six chapters. With parallel versions in French and Latin, Calvin’s goal was to show the world (especially the King of France to whom he addressed the preface) that the Reformers taught a biblically pure doctrine—certainly no heresy as they were often accused of propagating. It must be remembered that Calvin wrote to defend the biblical doctrine for which many of his brothers in the faith were literally dying at the stake. To isolate The Institutes from its historical context is to rob it of much of its power today.

Well, to make a long story short, the Institutes were a smashing success. Since Luther was a bold, outspoken (and often brash) man—who spent most of his time putting out the fires of controversy—Calvin neatly stepped into the role of the Reformation’s most excellent, precise, and Spirit-filled theologian. Philip Melanchthon, Luther’s immediate successor and closest friend, called Calvin simply “The Theologian.” Luther himself, who never met Calvin, read one of his works on the Lord’s Supper and was deeply impressed, “This is a work that has hands and feet!” Luther boasted in rare fashion.

As with all great men, history would soon foist itself upon Calvin. Enjoying some success with his hot little book, Calvin determined to retire and live the “ivory tower” life of a professional theologian, away from the controversy and excitement of the day. His goal was to move to Strasbourg, a German protestant city. Serendipitously, Calvin was literally and physically deterred from his path to retirement and ease as a scholar. On his way, Calvin was forced to take a detour through Geneva—the armed conflict between France and the German emperor literally blocked his path. He never intended to stay, but on that night a fiery redhead named William Farel heard of Calvin’s brief stop in the equivalent of a Genevan Motel 6.  Having heard of Calvin’s now famous work, Farel immediately went to Calvin’s room and proceeded to call down the fires of heaven cursing Calvin’s retirement unless he should stay in Geneva to help establish the Reformation there. Farel himself had already persuaded the city counsel in Geneva of the worth of the Reformed movement; he needed only a partner.

Because of Farel’s insistence (and not a little bit of fear from his imprecation!) Calvin agreed. Here in Geneva, he would find his most important pastoral work. He was made pastor of the Church of St. Peter. There, he worked tirelessly preaching as many as five sermons a week to the gathered people, hungry for God’s Holy Word. One might hope that Calvin could have found the peace he had longed for to work on his Biblical commentaries and the constant revisions of his burgeoning Institutes. Unfortunately, this could not be. Embroiled in a political power struggle with the City Council, Calvin and Farel were both soon kicked out of the very city they loved! In Easter of 1538, they were sent away.

For a couple of years, Calvin labored as a pastor to the French refuges in Strasbourg. Surprisingly in 1541, the city counsel of Geneva abruptly changed course and invited the Reformers back, admitting the error of their ways! Famously, when Calvin returned to Geneva after his expulsion, he resumed his preaching—on the very next verse of the text in which he had left off those months ago!

Soon Calvin became increasingly more powerful in his authority as a Bible expositor. By 1559 The Institutes had reached their full potential and Calvin had now become satisfied at their final form. The once-small pamphlet had become a massive tome that encompasses over 1,300 pages of miniscule type-font in my bedside edition! Each page, of course, was stocked full of the most precise biblical exposition and application imaginable, unfolding a truly comprehensive systematic theology of the Christian faith. Calvin continued to do a few things very well: he preached, taught, instructed seminary students, helped plant churches, and of course, wrote fervently. Calvin wrote massive commentaries of nearly all of the books of the Bible. Just to get an idea: my collection of his works, when setting next to each other on a book shelf, are longer than my leg!

As for his personal life, Calvin married a widow and mother named Idelette de Bure. His bride, however, died leaving him with the step-children that he had gained through marriage. I think it interesting that the world’s most excellent theologian in the last 500 years was also a step-father! Physically, Calvin was born with a frail physique and suffered from his weak condition most of his life. Remaining portraits of Calvin present a man often gaunt and emaciated. Like most men of his era, Calvin suffered immensely with physical conditions that could not be countered by the medical technology of his day. For this reason, working through pain, his production in his writings is absolutely amazing.

See part 2/3.
See part 3/3.

Matthew Everhard is the Senior Pastor of Faith Evangelical Presbyterian Church in Brooksville, Florida.