“When postmodernists say that life is a story, they do not mean, as the Christians did, that a story can be true; they mean that truth is only a story” (Gene Edward Veith, Postmodern Times, p. 130).
“The sufficiency of Scripture also excludes the idea that there is any continuing revelation from the Holy Spirit given to the modern church — whether that revelation purports to come from charismatic ‘prophets,’ the holy-ghost-uh inspiring an utterance from the pastor’s wife, an impressive succession of bishops and popes, or from inner leadings, leanings, impressions, or promptings (2 Pet. 1:16-21). We must affirm the sufficiency of Scripture alone” (Mother Kirk, p. 37).
“If our translation is correct, Job is describing in this passage the beneficial effect of his unjust persecution on his own community. I know of no other text where that effect is so bluntly articulated (17:6-9). It is the same as the tragic effect, the Aristotelian catharsis, but this is not a theatrical representation, and Job is not trying to embellish the truth of the operation with aesthetic flourishes. The explicit revelation of the scapegoat mechanism and its consequences is moral in the highest sense of the word, and reveals the imperturbable aestheticism of Aristotle and his literary followers as profoundly immoral” (Girard, Job, p. 71).
Scott Clark has called the treatment that Steve Wilkins is getting an ecclesiastical lynching. But before you start scratching your head over this puzzlement, he does say this like its a good thing. HT. Mark Horne
Land of Goshen!
if I may exclaim here with more than my usual vehemence. Or looking at it from another angle, hush my puppies! The entire post needs to be read in order to be believed. And so, as you can see, because Dr. Clark’s concerns have apparently not been addressed satisfactorily, I would like (again) to cordially extend an invitation to discuss/debate these matters to:
R. Scott Clark, D.Phil
Associate Professor of Historical and Systematic Theology
Westminster Seminary California
“For Christ, His Gospel, and His Church”
But I honestly don’t know why he thinks our theology is lax, with him sharing an office with Dr. Phil like that.
Meals talk. They say something. Of course, it does not follow from this that we always listen as we ought.
The Word that accompanies this sacrament is not a matter of us talking over the meal, providing some sort of sound track for it. Rather, when we speak here, it is really a matter of us listening to what the meal says. The meal speaks in the words of Scripture, and it is our responsibility to allow Scripture to interpret what we do here. We take and eat. We take and drink. What does this mean?
It means that we are the people of the new Exodus. It means that we are the freedom people. It means that slavery to sin is a thing of the past. It means that we are forgiven. It means that we are completely forgiven. It means that we cannot hope to earn our right to be seated at this table. This place is not a reward for having been so good. Of course we are not good—that is the whole point of the meal. Jesus Christ eats with publicans and sinners. We do not have to protect God’s grace by means of our paltry works—indeed, we cannot. Rather, God’s grace, so evident here, protects and secures us.
How close is God’s forgiveness to you in Christ? The answer is given us by this meal. Forgiveness is as close as the bread you eat. It is as close as the wine you drink.
When we approach the Lord in order to worship Him, we must remember the context. God is in the process of bringing everything into submission to the Lord Jesus Christ, and He has made us kings and priests on the earth in order to rule with Him.
God has not brought about the final manifestation of His kingdom all at once. The kingdom of God is like leaven that works through the loaf. This is a gradual process, and this is why we are commanded to pray for the kingdom to come, even though in an important sense it already has come.
God the Father has established the reign of the Lord Jesus definitively, and has given Him all authority in heaven and on earth. We are to therefore go and disciple every nation under heaven—many of which do not yet believe this Word. But the Word still commands them—kiss the Son, lest He be angry.
This means that as the effects of the leaven begin to be felt by the loaf there is frequently a violent reaction, a vain attempt to stop what is, according to the Word of God, inexorable. This reaction, and the conflict that results from it, is a condition of warfare. Our labor is not done until every thought is captive to Jesus Christ. Until that happens, many minds and many thoughts remain hostile to the Word of God. This should not surprise us. The Scriptures tell us of this in countless places.
So brothers and sisters, we are in a war. There are no neutral parties; there is no spiritual Switzerland. This war is defined by the Word of God, which has placed an antithesis between the seed of the woman and the seed of the serpent. So our time on earth is the time of our warfare, and it is constant, total war. The front extends into everything, and a response is called for from us in countless ways. But at the center of every response is the one we are now gathered to give—the response of faithful, believing worship.
“Images in the perceived world figured even the ‘irradiations,’ the communicable glories of God, Who is portrayed in Bradstreet more as a wise and loving parent than as the celestial lunatic so often foisted off on the Puritans by their modern detractors” (Daly, p. 91).
“Ironically, concerts today usually feature giant video screens so that fans can see the live performance up close by means of TV! Reality and reproduction are thus, in the postmodernist way, hopelessly confused” (Gene Edward Veith, Postmodern Times, p. 105).