From the Finger of God: The biblical and theological basis for the threefold division of the law

This looks very interesting.  Christian Focus have just released Philip Ross' From the Finger of God: The biblical and theological basis for the threefold division of the law

This book investigates the biblical and theological basis for the classical division of biblical law into moral, civil, and ceremonial. It highlights some of the implications of this division for the doctrines of sin and atonement, concluding that theologians were right to see it as rooted in Scripture and the Ten Commandments as ever-binding.

More here

"A book of great relevance with an immensely important message for the contemporary church, From the Finger of God is to be welcomed with open arms. It is a fine example of careful, readable biblical, theological, and historical scholarship that leads to deeply satisfying conclusions." 

Sinclair B. Ferguson ~ Senior Minister, First Presbyterian Church, Columbia, South Carolina

"Philip Ross has dealt with issues lying near the heart of the Christian life (and indeed, of the healthy functioning of any human society) in this careful, fair, and, at times, humorous (or at least, entertaining and attention-holding) study of the continuing validity of God's law... I will be frequently referring to his volume in my classes, and warmly commend it 

Douglas F Kelly ~ Richard Jordan Professor of Theology, Reformed Theological Seminary, Charlotte, North Carolina

"The question dealt with in this book is the relationship between the laws and requirements of the Old Testament and those of the New. Are these still obligatory on the New Testament Church? In dealing with this question the author suggests a threefold classification, and provides a very full analysis of the arguments in favour of that classification from many authors down through the centuries, as well as of those who write against that classification. I commend it to all who wish to live by the Scriptures." 

Lord Mackay of Clashfern ~ Retired Lord Chancellor & Patron of the Lawyers Christian Fellowship

"This book is a valuable contribution to discussion about the question of the nature of the unity of biblical law in the context of the diversity of its threefold historical function. It demonstrates how the finality of the person and work of Christ is the crux of the matter and how the atonement has law as its background. A readable presentation of the biblical data relevant to the subject that leaves no stone unturned." 

Paul Wells ~ Professor of Systematic Theology at Facult' Libre Theologie Reformee in Aix-en-Provence, France.

"Like me, you may never have thought that the division of the Law into the categories of civil, ceremonial and moral needed prolonged enquiry. When you read this book you will be glad that Dr. Ross thought otherwise. The book would be worthwhile if only for the discussion of the Decalogue or of the fulfilment of the Old Testament in the New , but there is something for the Bible lover on every page, as well as a demanding but readable opening up of a huge area of biblical enquiry, that takes us with profit from Genesis through to the Lord Jesus and his apostles. A real and rewarding mind-opener."

Alec Motyer ~ Well known Bible expositor and commentary writer

"In recent times, little has weakened biblical theology more than the tendency to collapse all the rules and statutes of the Old Testament into one uniform corpus of law material. In this timely and extremely helpful study, Dr Philip Ross demonstrates not only that the division of the law into moral, civil and ceremonial categories arises out of a natural reading of the biblical text, but that its adoption in Patristic, Reformed and Puritan literature shows it to have been the orthodox position of the church. To lose this confessional distinctive is to drive an unbiblical wedge between the Testaments, and to eviscerate the gospel itself. Unless the moral law is still in force, how can we define sin? And unless we can define sin, what gospel can we preach? Dr Ross's work is an important corrective to much misunderstanding on the nature and place of God's law in the Bible, and a reliable guide both to the primary and secondary literature on the subject." 

Iain D Campbell ~ Minister, Point Free Church of Scotland, Isle of Lewis

"It is a given for scholars in a variety of allied disciplines (e.g., biblical studies, systematic theology, Christian ethics) that the ancient Christian distinction between the civil, ceremonial, and moral laws is without foundation. Philip Ross dissents from the consensus and he does so thoughtfully, lucidly, and wittily. Those who are new to the question and those are willing to reconsider their views will find in Ross an able guide through the labyrinth." 

R. Scott Clark ~ Professor of Church History and Historical Theology, Westminster Seminary, Escondido, California

"This is one of the most important theological books to be published for several years. And it is a book which is desperately needed and which should be read by pastors and church leaders worldwide as a matter of urgency." 

Eryl Davis ~ Head of Research, Wales Evangelical School of Theology, Bridgend, Wales

"Elegantly written, this work is an impressive achievement in biblical studies combining systematic clarity with exegetical analysis."

Theodore G. Stylianopoulos ~ Archbishop Professor of Orthodox Theology and Professor of New Testament (Emeritus) Holy Cross Greek Orthodox School of Theology, Brookline, Massachusetts

"In this remarkable work Dr. Philip Ross studies the threefold Division of the Law as traditionally held by the Reformed, Orthodox and Catholic Churches and establishes this framework to be scripturally based. Ross's study is a welcome contribution to this topic especially in the context of challenges to this formulation from several modern authors who reject it as non-biblical, challenges which this study effectively refutes. This study is to be commended not only for its scholarly rigor but also for its ecumenical relevance."

George Keerankeri, S.J., ~ Reader in Sacred Scripture, Vidyajyoti College of Theology, Delhi

Putting creeds and confessions to work

There is an urgent need for a deeper awareness of historical theology in the life of the Church. For all our technological advances, for all the progress made in the mission of the Church, for all our concerns to speak meaningfully to our own generation and to engage with its unbelief we simply cannot afford to neglect the history of the transmission of Christian truth down through the centuries.

The great creeds and confessions can help us at this point. They stand as a lasting legacy of what is important, what is worth believing and what must be fought for and handed on to future generations. We are prone to the same errors that have arisen in the past and we can learn a great deal from the churchly confessions and classic theological works in order to identify what is discordant with the biblical historic Christian faith and how to deal with it.

The question that faces contemporary Western evangelicalism is whether it really has the spiritual appetite for sound doctrine. Indifference to sound doctrine does not make error go away, it merely makes us ignorant of its dangers and careless about its presence.

As much as creeds and confessions are boundary markers and safeguards against error, and as much as fuller confessions are a greater aide to preserving and proclaiming the truth, they are ultimately insufficient defenses against false teachings. 

Their inadequacy stems from a human factor. The testimony of Church history is clear. False teachers take the words of creeds and confessions but alter the sense and meaning of those words. Likewise creeds and confessions must be upheld by those concerned to defend the truth. Men must have the stomach for a fight and not allow the words of creeds and confessions to be given multiple meanings so that parties in the church can make them mean whatever they want them to mean. 

Accepting doctrinal ambiguity whilst at the same time giving credence to a clear confessional statement and identity is an ideal environment for heresies to incubate in.

The Crystal Goblet and the Wine: We were made to memorise

Scott Clark has a delightful story about three year old Samuel Chelpka who has memorised Billy Collins' poem "Litany."

Take a look at the video and interview on ABC News here

If you are observant you can see a copy of G. I. Williamson's The Westminster Shorter Catechism: for study classes on the shelf behind Samuel and his mum

Scott has some great reflections on the story here

You should also check out David Murray's video clip "How to memorize: ten fast facts" here

The Reformation and Deformation of the Church in Scotland: New titles from Christian Focus

Christian Focus have two new titles on the stories of gospel faithfulness and doctrinal decline among nineteenth century Scottish presbyterians.

Thanks to Iain D. Campbell for pointing out Sandy Finlayson's new book on the Free Church Fathers Unity & Diversity: The Founders of the Free Church of Scotland. Iain says of this volume "where there is a love for the gospel in Scotland, their story deserves to be told, and Sandy Finlayson has told it well. A highly commended volume."

Here's the blurb:

It has been many years since there has been a popular level book, which has looked at the life and ministry of some of the 'fathers' of the Free Church of Scotland. This book looks at the life and ministry of a number of the key figures in the Disruption era and late 19th Century Free Church.

Beginning with Thomas Chalmers, each chapter has a biographical sketch of a key figure with an emphasis on why these men mattered in their time and what they still have to say to us in the 21st century.

All of the men portrayed were committed to the advancement of the Gospel in Scotland and further afield. While they shared a commitment to the Confession of Faith and reformed theology, this was expressed in unique ways by each of these men. Hence both unity and diversity is on view in these fascinating pages.

Carl Trueman writes about the book:

"Sandy Finlayson's study of the nineteenth century leaders of the Free Church of Scotland is neither hagiography nor iconoclasm; rather, it is the thoughtful reflection of a committed presbyterian on the men who helped shape the Scottish church through their commitment to orthodoxy, evangelism, and social action.

The attractive churchmanship which these church leaders represented is all too rare today; and I hope this work will do something to restore it to its rightful place in the wider Christian landscape."

More details, sample pages and the contents page can be found here


Christian Focus are also due to release Ian Hamilton's book on The Erosion of Calvinist Orthodoxy: Drifting from the truth in Scottish confessional churches.

Here's the blurb:

This revealing read will give you an opportunity to learn from history. How do strong confessional churches that seem to be doing all the right things drift inexorably from the truth?. What is clear from Ian Hamilton's fascinating study is that it doesn't happen over night but it is a gradual erosion of theological and doctrinal standards.

Nineteenth century Scotland was seen as a Christian nation composed of church-going people. Among its churches, Presbyterianism was strongest, and within Presbyterianism there were several large denominations. The future looked bright and optimism marked many of the church leaders and congregations. Yet the sad fact is that most of them were blind to the presence of the warning signs that ultimately caused the decline and not the continued growth of the church in Scotland.

To understand how this happened Ian Hamilton looks at the changes that took place within one of these large Presbyterian denominations - the United Presbyterian Church - and analyses the roots, developments and consequences of these changes, particularly the departure from the doctrines summarised in the Westminster Confession of Faith.

It is a salutary lesson to observe that the movements for church unions and increased evangelism of the nineteenth century were not signs of spiritual health; instead they were inadequate sticking plasters that hid dangerous spiritual disease. This book also includes discussion on the nature of subscription to the Confession at time of 1733 secession, the atonement controversy 1841-45, the Union controversy 1863-1873 and 1879 United Presbyterian Church Declaratory Act.

More details can be found here

Saturated with the truth

The following extract from Hilary of Poitiers' letter "On the Councils" to the Western bishops in 359 AD makes good theological and pastoral sense:

Every separate point of heretical doctrine has been successfully refuted. The infinte and boundless God cannot be made comprehensible by a few words of human speech.

Brevity often misleads both learner and teacher, and a concentrated discourse either causes a subject not to be understood, or spoils the meaning of an argument where a thing is hinted at, and is not proved by full demonstration.

The bishops fully understood this, and therefore have used for the purpose of teaching many definitions and a profusion of words that the ordinary understanding might find no difficulty, but that their hearers might be saturated with the truth thus differently expressed, and that in treating of divine things these adequate and manifold definitions might leave no room for danger or obscurity.

You must not be surprised, dear brethren, that so many creeds have recently been written. The frenzy of heretics makes it necessary.

On the Councils, Ch. 62 & 63

The Apostles' Creed

I'm a little late with this (in blogging terms) but the next volume in the Classic Reformed Theology series, Olevianus' Exposition of the Apostles' Creed, is now avaliable.

Scott Clark explains:

Caspar Olevianus (1536-87) was a significant figure in the Reformation of Heidelberg in the 1560s and 1570s and one of the pioneers of Reformed covenant or federal theology.

As a teacher he influenced several other significant pastors and teachers in the period and inspired others such as Johannes Cocceius. Olevianus published a number of biblical commentaries, including a massive 700 page commentary on Romans.

He also published three explanations of covenant theology via an explanation of the Apostles’ Creed. Now, for the first time since the 16th century, Olevianus’ Exposition of the Apostles’ Creed is available in English in a new translation, by Lyle Bierma, as volume 2 in the series Classic Reformed Theology.

This is a brief, clear, account of the Reformed faith. In an age when there seems to be considerable ignorance of and even greater confusion about what the adjective “Reformed” means, volumes such as these provide a much needed beacon of light.

One of the more interesting features of this work is the way Olevianus tied together the themes of covenant and kingdom. According to Olevianus the Kingdom of God is fundamentally eschatological (heavenly) but it breaks into history and manifests itself in the visible institution church. That place, the church, also the place where the covenant of grace is administered. Indeed, the administration of the covenant is also the administration of the kingdom.

This volume will be useful for pastors, elders, students, and anyone who wants to know more about how the Reformed faith reads the Scripture, what covenant theology is, and how it works out in Reformed piety and practice.

You can also listen in to Scott being interviewed about the book here

Scripture and Confession

The slogan "No creed but the Bible" is totally unsustainable in practice. The Bible, after all, is a big book. What does it teach?

A man may accept as the rule of his faith the same inspired books as yourself, while he rejects every important article of the faith you find in these books.

If, therefore, we are to know who believe as we do, and who dissent from our faith, we must state our creed in language explicitly rejecting such interpretations of Scripture as we deem to be false. Papists, Unitarians, Arminians, all profess to find their doctrines in Scripture; but they do not find them in the Westminster Confession.

No one calling himself a Christian will deny that 'Christ died for our sins;' but out of these words of Scripture a Socinian will bring a meaning which is utterly subversive of what we hold as essential to salvation.

The Church, therefore, gathers her symbol, and utters her Confession, in order that the truth contained in Scripture may be recognised and held in opposition to, or in distinction from, the errors which some have maintained, and which, while they claim to be found in Scripture, are really subversive of the truth therein delivered.

Marcus Dods (of all people) quoted by James Bannerman, The Church of Christ Volume 1, p. 298

Guy Davies reviews "Return to Rome"

My good friend Guy Davies has posted part one of his review of Francis Beckwith's Return to Rome: Confessions of an Evangelical Catholic. Guy focusses upon the isue of sola scriptura. You can read it here. Stay tuned for part two.

Controversy, what is it good for? Absolutely nothing?

What happens when controversy rears its head and cracks in our unity appear?

Theological controversies invariably reveal that there are significant differences that people hold to on matters of doctrine, whilst the quarrelling parties both claim to stand for the orthodox position as understood both biblically and historically.

The long term wrangling over what constitutes essential evangelical doctrines is a case in point. Can you be evangelical and deny inerrancy, or justification by faith alone, or penal substitutionary atonement, or God's exhaustive foreknowledge, or the necessity of faith in Jesus Christ for salvation, or eternal conscious torment in hell?

When an individual, or a party, wants to use the term evangelical but includes in that term views that are fundamentally opposed to beliefs directly essential to, or necessarily undergirding, an evangelical position then controversy is inevitable.

For controversy not to result would be the effect of an unstated but controlling theological principle that renders all doctrines essential to an evangelical position negotiable and effectively non-essential. That unstated position would itself show that a compromise on essential truths had already been made.

Even though controversy is inevitable is it desirable? The answer must be yes. For without controversy whatever unity that exists is as solid as the mist on an Autumn morning. It is merely a numbers and influence game, a fantasy and not a reality.

How can you stand for a unity that doesn't solidly exist upon matters of belief? Not only does the emporer have no clothes, but the empire is invisible too.

What is the point in having an agreed statement of essential beliefs that no one really adheres to because no one is willing to enforce it? If we have any concern for the truth we would surely want it to be made clear rather than being obscured by fog of meaningless ambiguous phrases.

Controversy, however, as most of us fear, can quickly become an ugly business. We can rapidly move the emphasis from what is right, to ourselves being right, or being seen to be right. Patient listening, charitable interpretation, and a desire for unity can be soon lost.

We are on a knife edge as we deal with these matters. Truth must not be traded, sounds words must not be emptied of their meaning, and compromise must not be the master of integrity. Desperate prayers for wisdom are to be top of the agenda, and we must think our way through these matters seeking understanding, light and clarity.

Perhaps this fear is what lies at the root of an unwillingness to engage in controversy even when there is an irreconcilable disagreement on matters of truth and error. We see the fraying tempers, the soured relationships, the carrying of tales and exaggerations, and we rightly feel that we want no part of that.

At this point we must distinguish between matters of orthopraxy in relation to the truth (the Pauline imperative to "hold fast" and "follow the pattern of sound words") and in matters of godly integrity (just read everything that Paul says to Timothy and Titus about how to be godly in the thick of a theological fight). We must distinguish between these two areas, and we must practice the truth in both of them without compromise.

Obedience in holding to the truth, and obedience in the practice of the truth, go hand in hand. But when error reaches a crescendo in the form of a false gospel then I must not think that bad attitudes among those who hold to the truth can be equated with the danger posed by heresy (Gal. 1:8-10).

That should not make me go easy on sins of bearing false witness, or pride (2 Tim. 2:24-26). The King is not honoured when I behave like this. But I would rather eat wholesome food served by a grumpy waitress than a meal laced with poison served by a seemingly sweet natured chef.

One of the benefits of controversy is the progress made from confusion to clarity. Luther made the following observations on the matter:

If heresies and offenses come, Christendom will only profit thereby, for they make Christians to read diligently the Holy Writ and ponder the same with industry...Thus through heretics and offenses we are kept alert and stouthearted and amid wrangles and battles understand God's word better than before.

William Cunningham's words are a fitting summary:

The uses of theological controversy are, to expose error, and to produce and diffuse clear and correct opinions upon all points of doctrine.

It is the church's imperative duty to aim at these objects, and controversy seems to be as indispensable with a view to the second as to the first of them. But it is an evil and an abuse, when the exposure of error is made to serve as a substitute for the realization and application of what is admitted to be true.

"The Reformers and the doctrine of assurance" in The Reformers and the Theology of the Reformation, p. 148

A Man Who Could Say "No"

Here are some snippets from Machen's Notes on Galatians [For US readers the Westminster Bookstore has it here]. The newsclipping is from the PCA Historical Centre.

The Epistle to the Galatians is a polemic, a fighting Epistle from beginning to end. (p. 8)

All definition is by way of exclusion. You cannot possibly say clearly what a thing is without contrasting it with what it is not. When that fundamental law is violated, we find nothing but a fog. (p. 6)

The first word of the Epistle, after the address is over, is not "I gave thanks" but "I am surprised": Paul plunges at once into the matter that caused the Epistle to be written. "You are turning away from the gospel," he says in effect, "and I am writing this Epistle to stop you."

What is the reason for this absence, in the Epistle to the Galatians, of the usual thanksgiving? The answer is really very simple. Paul omitted giving thanks, for the simple reason that there was nothing to be thankful for. (p. 34)

Thanksgiving at such a moment would have been blasphemy; praise of the Galatians would have been cruelty. Paul engaged neither in thanksgiving nor in praise. Instead, he wrote this mighty Epistle, with its solemn warning, with its flaming appeal. (p. 35)

This we believe: creeds, promises and covenants

Subscribing to a confession of faith is a serious business. It is a solemn act of promise making. Samuel Miller, the great Princetonian, once wrote:

It is certainly a transaction which ought to be entered upon with much deep deliberation and humble prayer; and in which, if a man be bound to be sincere in anything, he is bound to be honest to his God, honest to himself, and honest to the church which he joins.

For myself, I know of no transaction in which insincerity is more justly chargeable with the dreadful sin of "lying to the Holy Ghost" than in this.

Scott Clark has a helpful, informative, and thoughtful post about creeds, promises and covenants over at The Heidelblog:

We live in a time of casual relations to promises. They seem to be easily made and easily broken. Businesses do it all the time and the economy is in ruins because of it. Perhaps they learned from the great, prestigious mainline, tall-steeple Protestant churches? After all, after recovering the good news of justification with God by grace alone, through faith alone, in Christ alone we confessed our faith, made promises, and swore solemn oaths. But those promises didn’t last very long.

A creed is more than a collection of truths; it is a promise. Forgotten or ignored creeds are broken promises. Take a lesson from king Josiah. The only proper response to broken promises is a broken heart and a contrite spirit. Of such is the kingdom of God.

Read it all here

A heart for gospel unity

The following is from Iain D. Campbell, on the contemporary situation facing the Church in Scotland and broader issues of unity:

There is no Scriptural warrant for our current divisions. They are an offence to God, and fly in the face of the Bible’s directives for Christian character and behaviour. We are called to repent of them, and to seek to honour Christ under one banner of truth.

Our factionalism, on the other hand, has led us to duplicate our work, waste our resources, and splinter our witness. How can this glorify Christ or reach the unsaved world with a message of hope?

Read more here

Let us hold fast our confession

What do you think about evangelical doctrinal statements? How do you feel about them?

Some people regard them with suspicion because of their intellectual heaviness. Others view them as luxury items, or as impediments to fellowship and unity. They are looked upon as optional extras to the life and practice of the church. Of course there are those who cannot help but view them as precious because they convey in clear, precise, pastoral terms, the great indispensible articles of the Christian faith.

One way to measure our own thoughts and feelings on the matter is to compare them with assessments from previous centuries. The result will either be to strengthen our convictions in degree, or to expose them as of a different kind altogether.

Consider the story of Guido de Brès (1522-67), chief author of the Belgic Confession (you can get hold of Danny Hyde's exposition of it here) I came across the following anecdote in Joel Beeke's book Living for God's Glory. Concerning the Confession Beeke writes:

Though it follows an objective order, the confession has a warm, experiential, personal spirit, which is helped by its repeated use of the pronoun we.

As an example, consider these words from the chapter on the intercession of Christ:

We believe that we have no access to God except through the one and only Mediator and Intercessor: Jesus Christ the Righteous.

He therefore was made man, uniting together the divine and human natures, so that we human beings might have access to the divine Majesty. Otherwise we would have no access.

But this Mediator, whom the Father has appointed between himself and us, ought not terrify us by his greatness, so that we have to look for another one, according to our fancy. For neither in heaven nor among the creatures on earth is there anyone who loves us more than Jesus Christ does.

On de Brès, Beeke writes:

During the sixteenth century, the Reformed churches in the Netherlands experienced severe persecution at the hands of King Philip II of Spain, an ally of the Roman Catholic Church. In 1561, de Brès, likely assisted by fellow pastors, wrote the confession to prove that the adherents of the Reformed faith were not rebels but law abiding citizens who professed biblical doctrines.

The year after it was written, a copy of the confession was sent to Philip II, along with a statement that the petitioners were ready to obey the government in all things lawful, but would:

"offer their backs to stripes,
their tongues to knives,
their mouths to gags,
and their whole bodies to the fire,
well knowing that those who follow Christ must take up His cross and deny themselves"
rather than deny the truth expressed in the confession...

In 1567, de Brès became one martyr among hundreds who sealed their faith with blood. (p. 21)

At the turn of the nineteenth century, what Arichbald Alexander wrote of the Westminster Standards could have just as well been written of the Three Forms of Unity, of which the Belgic Confession is a part:

We venerate these standards, partly because they embody the wisdom of an august Synod; because they come down to us associated with the memory and faith of saints and martyrs and embalmed with their blood; but we love them most of all because they contain the truth of God--that truth which forms the foundation of our hopes. As our fathers prized them, and we prize them, so may our children and our children's children love and preserve them.

Quoted by David Calhoun, "Old Princeton Seminary and the Westminster Standards" in Ligon Duncan [ed], The Westminster Confession into the 21st Century Vol. 2, p.34

Confessional Liberty

Something to ponder over from W.G.T. Shedd's Calvinism: Pure & Mixed (p. 6-7). Speaking about the confessional stance of the Presbyterian Church he says:

...inside of the metes and bounds established by divine revelation, and to which it has voluntarily confined itself, it has a liberty that is as large as the kingdom of God. It cannot get outside of that kingdom, and should not desire to.

But within it, as free to career as a ship in the ocean, as an eagle in the air. Yet the ship cannot sail beyond the ocean, nor the eagle fly beyond the sky.

Liberty within the immeasurable bounds and limits of God's truth, is the only true liberty. All else is license. The Westminster Confession, exactly as it now reads, has been the creed of as free and enlarged intellects as ever lived on earth.

A rather different perspective don't you think from that which regards detailed confessions as a prison and an impediment to true freedom.

A great deal on the Shorter Catechism

Banner of Truth have brought out a nicely done pocket sized copy of the Shorter Catechism priced at just $1 in the US and a mere £1.50 in the UK.

The Reformation not only placed a high emphasis on Scripture, and expository preaching, but also led to an explosion of confessional writings and catechisms.

The publishers' blurb reads as follows:

In the opinion of B. B. Warfield, the Westminster divines left to posterity not only "the most thoroughly thought-out statement ever penned of the elements of evangelical religion" but also one which breathes "the finest fragrance of spiritual religion. Their most influential work, The Shorter Catechism, was intended as a teaching basis for an introduction to the Christian faith.

Memorizing, meditating upon, and studying the Westminster Shorter Catechism is a very good idea for the following reasons:

1. It lays a foundation of biblical truth because it begins with God, his Word, his glory, and that salvation belongs to the Lord.

2. It provides a comprehensive framework for thinking about doctrine and life (see Q. 3).

3. It doesn't divorce doctrine from piety or ethics but deals with all three in a thoroughgoing holistic manner.

4. It makes us think about the faith with clarity and precision, thereby distinguishing truth to be believed from errors that must be denied. I like my doctor to be precise when it comes to diagnosis, and the pharmacist to be precise when selecting medicines for me to use. Since there is much more at stake when it comes to doctrine I value precision!

5. It is memorable. There is an economy of words and a majestic style.

...and of course it is easier to learn than the Larger Catechism (but that is not a good reason).

David Calhoun has a heart warming lecture on "Why I love the Westminster Standards" available for free at the itunes store.

ETS fits into WESTMINSTER easily

ETS fits into WESTMINSTER easily, but of course, speaking confessionally, Westminster is bigger and better. A "Minster" of course is "a large or important church," so its fitting perhaps for a large and important churchly confession that says a whole lot more than the brief ETS statement.

Clear as mud? Check out Iain D. Campbell's post "On the Making of Creeds."

Sanity and Clarity

Scott Clark on justification sola fide, ECT, and Chuck Colson's recent interview at Christianity Today. Read it here.

"Affirmations and Denials Regarding Recent Issues" WTS Board of Trustees document

Mike Bird points us to a recent document (3rd December 2008) adopted by the Board of Trustees of Westminster Theological Seminary, Philadelphia, on "Affirmations and Denials regarding recent issues " (related to the recent controversy over the doctrine and interpretation of Scripture).

The document contains the required pledges for voting faculty members and members of the Board of Trustees.

The "Affirmations and Denials" are set out as follows:

I. Confessional Subscription

A. Basic character of subscription

B. Progress in understanding Scripture

C. Specific obligations implied by the pledge

D. Judgments about subscription

II. Confession and Mission

A. Universality of truth

B. The legitimacy of pedagogical adaptation

III. Scripture

A. The inspiration of Scripture

B. The interpretation of Scripture

C. The pertinence of ancient contexts: Ancient Near-Eastern and First Century Mediterranean World

D. The truthfulness of Scripture

E. The role of the Holy Spirit

IV. Special Areas of Interest

A. Special Area: Harmony of Scripture

B. Special Area: Implications of Details in Scripture, Including NT Use of the OT

C. Special Area: Old Testament Teaching

D. Special Area: Old Testament History

Westminster Seminary Distinctives

The document is ten pages long and is available here.

Three cheers for Calvin's Institutes

Lig Duncan gives ten reasons to read the Institutes in 2009

Derek Thomas strikes up the band in praise of the theologian's theological masterpiece

Iain D. Campbell tells us how he found the Institutes when he was all at sea

Why catechise?

Scott Clark has some good answers.