Here at Thinking Matters, we love free stuff, and here is something that is just that…FREE!
Reformation Trust is making the ebook edition of Anthony Carter’s Blood Work: How the Blood of Christ Accomplishes Our Salvation, completely free.
What does it mean to be redeemed by the Blood of Christ? Check out this book and see. It is true that this book is not on the subject of apologetics, however, it is still important as thinking Christians for us to understand our own faith.
This post is courtesy of Ligonier Ministries.
In the first part of this series, I briefly sketched the historical and socio-cultural backdrop of the Roman Empire, its capital city Rome, and its citizens. In the second and third parts, I surveyed the theme of suffering in Romans within the wider of context of Pauline theology. In this final part, I will move on to our appropriate response to suffering in the present, and some thoughts on what application we can draw from this thematic exploration. Read more
“The triune God made a decision – a decision of humiliation… This decision carried with it no necessity; it was not necessary for the second person of the Trinity to decide to humble himself. He had every right to refrain from such a decision and to not add to himself the humiliating status of humanity. But he determined not to. This second person – one who was equal to God, who is in the form of God, who is himself God (John 1:1) – did not stop being God (such a thing would be impossible), but rather he took on something that was not a part of his essential character previously. He took on human nature (John 1:14).
To be clear, Christ does not become the opposite of himself by taking on human nature. Moreover, it is not as though he gives up deity in order to become man. This pattern is nowhere given in Scripture; it is, as we have said, an impossibility (given what we understand of God’s essence). Rather, just as the “I AM” remains Lord while coming down to be the God of Abraham, Isaac, and Jacob, so the second person of the Trinity remains God, while coming down to assume human nature and therefore becomes the God-man. This, as we have said, is the covenant; as the Westministers Confession reminds us, Christ is the substance of the covenant. It is covenant condescension, inconceivable to comprehend fully, but nevertheless central to a basic understanding of God and his relationship to creation.”
K. Scott Oliphint, in Reasons for Faith: Philosophy in the Service of Theology (P&R Publishing Company 2006), page 242.
Into this kind of self-centered, earthly kingdom, Jesus brought a different and dramatic – albeit radical – response to pain and suffering. His answer was a stumbling block then, and it is a stumbling block now. But only if it is properly and seriously understood can its beauty be seen amidst its obvious pain and hatred. I refer to the cross of Christ. The cross stands as a mystery because it is foreign to everything we exalt – self over principle, power over meekness, the quick fix over the long haul, cover-up over confession, escapism over confrontation, comfort over sacrifice, feeling over commitment, legality over justice, the body over the spirit, anger over forgiveness, man over God.
[I]n the cross alone, pain and evil meet in consummate conflict. In the cross alone are integrated love and justice, the twin foundations upon which we may build our moral and spiritual home, individually and nationally. It is theoretically and practically impossible to build any community apart from love and justice. If only one of these two is focused upon, an inevitable extremism and perversion follow. Throughout history, mankind has shouted its ideals of liberty, equality, and justice; yet the ideologies that have risen, supposedly in the pursuit of human progress, have left in their wake some very dastardly experiments that echo with the whimpering sounds of man, like a trapped animal. Rising above the cry of liberty, equality and justice is the more rending plea for that sense of belonging we call love. And love unbounded by any sense of right or wrong is not love but self-centeredness and autocracy. In the cross of Jesus Christ, the demands of the law were satisfied and the generosity of love was love was expressed.
Ravi Zacharias, Can Man Live Without God, Word Publishing (1994), pages 171-172.