Reformation Roundtable Voicechat!

Today, we will gather for a conversation to celebrate the Reformation, discuss its history, and future implications. And of course, to celebrate Luther pwning the papcy.

Sunday, Oct. 27th, 2:00 p.m. EST

Some friends of the channel joining in:
Confessional Lutheran Theology
That Ancient Faith

Click here to join the voicechat!

Audio of the event here: Thanks again to our guests for their time and contributions!

Propositions on Righteous Resistance:

1. Christians ought to obey the civil magistrate as a fellow servant of God for their blessing in all their lawful commands and ordinances.

2. The obedience God commands us render to magistrates is not absolute for magistrates themselves frequently disobey God and fail to justly enforce his law.

3. Christians can and must disobey the magistrate when required to do something sinful or prevented from fulfilling their positive duties towards God.

4. In some instances, magistrates will mandate or prohibit an action or item which is, in and of itself, perfectly moral or even good, but when such a mandate or prohibition is an overreach of their power and a breach of their jurisdictional authority, the situation is more nuanced.

5. There are situations in which Christians may lawfully take up arms against a magistrate.

6. Christians are to understand the times in which they live and the culture they inhabit.

"But the mind, anxious to know all and restless under doubt and uncertainty, is tempted to renounce the first principles of reason and to contradict the facts which it daily observes. It seeks consistency of thought, and rather than any gaps shall be left unfilled, it plunges every thing into hopeless confusion. Instead of accepting the laws of intelligence, and patiently following the light of reason, and submitting to ignorance where ignorance is the lot of his nature, as limited and finite, and joyfully receiving the partial knowledge which is his earthly inheritance, man, under the impulse of curiosity, had rather make a world that he does understand than admit one which he cannot comprehend. When he cannot stretch himself to the infinite dimensions of truth, he contracts truth to his own little measure. This is what the Apostle means by vanity of mind."

— James Henley Thornwell, "Man's Natural Ignorance of God", Collected Writings Vol. 1


"A fool hath no delight in understanding, but that his heart may discover itself."

— Proverbs 18:2

Propositions with Scripture proofs.

We are not so raw as not to know that the sacraments, inasmuch as they are helps of faith, also offer us righteousness in Christ. Nay, as we are perfectly agreed that the sacraments are to be ranked in the same place as the Word, so while the Gospel is called the power of God unto salvation to eveyone that believeth, we hesitate not to confer the same title to the sacraments.

-- John Calvin, Sermons on Acts

The Knowability of God

1. Is God knowable? Yes, Scripture teaches this: “that we may know the One who is true” (1 John 5:20), although it also reminds us of the limited character of our knowledge (Matt 11:25).

2. In what sense do Reformed theologians maintain that God cannot be known?

• Insofar as we can have only an incomplete understanding of an infinite being.

• Insofar as we cannot give a definition of God but only a description.

• On what ground do others deny God’s knowability?

On the ground that God is All-Being. They have a pantheistic view of God. Now, knowing presumes that the object known is not all there is, since it always remains distinct from the subject doing the knowing. Making God the object of knowledge, one reasons, is equivalent to saying that He is not all there is, that He is limited.

What response is to be made against this view?

• The objection that this view presents stems entirely from a philosophical view of God, as if He were All-Being. This view is wrong. God is certainly infinite, but God is not the All. There are things that exist, whose existence is not identical with God.

• It is certainly true that we cannot make a visible representation of God because He is a purely spiritual being. But we also cannot do that of our own soul. Yet we believe that we know it.

• It is also true that we do not have an in-depth and comprehensive knowledge of God. All our knowledge, even with regard to created things, is in part. This is even truer of God. We only know Him insofar as He reveals Himself, that is, has turned His being outwardly for us. God alone possesses ideal knowledge of Himself and of the whole world, since He pervades everything with His omniscience.

• That we are able to know God truly rests on the fact that God has made us in His own image, thus an impression of Himself, albeit from the greatest distance. Because we ourselves are spirit, possess a mind, will, etc., we know what it means when in His Word God ascribes these things to Himself.