POPULARITY
5 episodes with Charles Hodge
3 episodes with Charles Hodge
3 episodes with Charles Hodge
2 episodes with Charles Hodge
3 episodes with Charles Hodge
3 episodes with Charles Hodge
2 episodes with Charles Hodge
3 episodes with Charles Hodge
4 episodes with Charles Hodge
Confessing Our Hope: The Podcast of Greenville Presbyterian Theological Seminary
Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith. Jesus Christ is the same yesterday and today and forever.This podcast is built on a very simple conviction: in order to be faithful in the present, we must be rooted in the past. The old paths of Presbyterianism in the 18th and 19th century have much to teach us about the path we walk today.In weekly 30 minute episodes, we will reflect on the lives and works of figures such as Archibald Alexander, B.M. Palmer, and Charles Hodge. We will consider enduring themes–prayer, Christian experience, and the church–matters of eternal significance for the people of God until Christ returns.
Preached in 2020. For more resources for knowing and loving God's word, visit bcnewton.coFurther ReadingEphesians: An Expositional Commentary // R. C. SproulGalatians, Ephesians, Philippians: Volume 8 (Ancient Christian Commentary on Scripture)The Epistles to the Colossians, to Philemon, and to the Ephesians // F. F. BruceNew Testament Commentaries: Volume 1: Romans to Ephesians // Geoffrey WilsonEphesians // R. Kent HughesEphesians // Charles HodgeESV Expository Commentary: Ephesians–Philemon (Volume 11)
Preached in 2020. For more resources for knowing and loving God's word, visit bcnewton.coFurther ReadingEphesians: An Expositional Commentary // R. C. SproulGalatians, Ephesians, Philippians: Volume 8 (Ancient Christian Commentary on Scripture)The Epistles to the Colossians, to Philemon, and to the Ephesians // F. F. BruceNew Testament Commentaries: Volume 1: Romans to Ephesians // Geoffrey WilsonEphesians // R. Kent HughesEphesians // Charles HodgeESV Expository Commentary: Ephesians–Philemon (Volume 11)
Preached in 2020. For more resources for knowing and loving God's word, visit bcnewton.coFurther ReadingEphesians: An Expositional Commentary // R. C. SproulGalatians, Ephesians, Philippians: Volume 8 (Ancient Christian Commentary on Scripture)The Epistles to the Colossians, to Philemon, and to the Ephesians // F. F. BruceNew Testament Commentaries: Volume 1: Romans to Ephesians // Geoffrey WilsonEphesians // R. Kent HughesEphesians // Charles HodgeESV Expository Commentary: Ephesians–Philemon (Volume 11)
Preached in 2020. For more resources for knowing and loving God's word, visit bcnewton.coFurther ReadingEphesians: An Expositional Commentary // R. C. SproulGalatians, Ephesians, Philippians: Volume 8 (Ancient Christian Commentary on Scripture)The Epistles to the Colossians, to Philemon, and to the Ephesians // F. F. BruceNew Testament Commentaries: Volume 1: Romans to Ephesians // Geoffrey WilsonEphesians // R. Kent HughesEphesians // Charles HodgeESV Expository Commentary: Ephesians–Philemon (Volume 11)
Preached in 2020. For more resources for knowing and loving God's word, visit bcnewton.coFurther ReadingEphesians: An Expositional Commentary // R. C. SproulGalatians, Ephesians, Philippians: Volume 8 (Ancient Christian Commentary on Scripture)The Epistles to the Colossians, to Philemon, and to the Ephesians // F. F. BruceNew Testament Commentaries: Volume 1: Romans to Ephesians // Geoffrey WilsonEphesians // R. Kent HughesEphesians // Charles HodgeESV Expository Commentary: Ephesians–Philemon (Volume 11)
Preached in 2020. For more resources for knowing and loving God's word, visit bcnewton.coFurther ReadingEphesians: An Expositional Commentary // R. C. SproulGalatians, Ephesians, Philippians: Volume 8 (Ancient Christian Commentary on Scripture)The Epistles to the Colossians, to Philemon, and to the Ephesians // F. F. BruceNew Testament Commentaries: Volume 1: Romans to Ephesians // Geoffrey WilsonEphesians // R. Kent HughesEphesians // Charles HodgeESV Expository Commentary: Ephesians–Philemon (Volume 11)
Preached in 2020. For more resources for knowing and loving God's word, visit bcnewton.coFurther ReadingEphesians: An Expositional Commentary // R. C. SproulGalatians, Ephesians, Philippians: Volume 8 (Ancient Christian Commentary on Scripture)The Epistles to the Colossians, to Philemon, and to the Ephesians // F. F. BruceNew Testament Commentaries: Volume 1: Romans to Ephesians // Geoffrey WilsonEphesians // R. Kent HughesEphesians // Charles HodgeESV Expository Commentary: Ephesians–Philemon (Volume 11)
New to the Presbycast feed: Mothers & Sisters! Host Kerry Anderson interviews Lynda Duncan about life and ministry in the church. Kerry is the wife of Scotty Anderson, a PCA associate pastor and previous guest on Fathers & Brothers, and Lynda is the wife of ruling elder and friend of the show Mel Duncan, and serves as administrative assistant at a PCA church. Mothers & Sisters is the brainchild of Fathers & Brothers host Jim McCarthy. If you like this show, you'll love Greenville Seminary's new podcast, the Dead Presbyterians Society. This podcast is built on a very simple conviction: in order to be faithful in the present, we must be rooted in the past. The old paths of Presbyterianism in the 18th and 19th centuries have much to teach us about the path we walk today. Each weekly, 30-minute episode highlights the life and work of mighty men of faith used of God like Archibald Alexander, B.M. Palmer, and Charles Hodge and explores enduring themes of their lives and ministries. Listen here: gpts.edu/dead-presbyterians-society. Special thanks to Nathan Clark George for our opening and closing instrumental. Nathan serves as the Pastor of Worship alongside Kevin DeYoung at Christ Covenant Church in Matthews, NC. You can access Nathan's fantastic catalog here.
Paul has presented the case that all humans are slaves to sin in chapter one. In chapter two, Paul sets forth the case that the Jew is as guilty as the Gentile of sin and unbelief. A person's heritage, indoctrination, religious rituals, or education cannot make him righteous before God. A person is a child of God "from the heart" (2:29) and not by the letter of the law. The Jew would ask, "What is the advantage of circumcision?" A good lawyer knows the answer to a question before he asks it. Paul sets forth a series of questions and answers them. Then he lays out a fourteen-count indictment to all mankind "that every mouth may be stopped, and all the world may become guilty before God" (3:20). "It cannot escape notice how completely the doctrine of the Jews has been transferred by ritualists to Christianity." (Charles Hodge). If, by any means, anyone escapes the verdict of guilty, "he will never truly rely upon the shed blood of the Guilt-Bearer, Christ!" (William R. Newell).
Meditating on the Lord Jesus Christ is a high privilege of the Christian. It strengthens his faith, deepens his love, and calibrates his hope. The Lord Jesus Christ is the One in whom we, by the power of the Spirit, see the glory of the Father. This week we take time not to pursue another aspect of Christian living, or another profile from church history, but to think about 'God the only Son, who is at the Father's side' (John 1:18). Featured Resources: - Excerpt from John Calvin, Institutes of the Christian Religion (1541), (Edinburgh: Banner of Truth, 2014). - Charles Hodge, Christ, the God of Christians, Banner of Truth Magazine, Issue 590 (November 2012). Explore the work of the Banner of Truth: www.banneroftruth.org Subscribe to the Magazine (print/digital/both): www.banneroftruth.org/magazine Leave us your feedback or a testimony: www.speakpipe.com/magazinepodcast
This is Part 1 of a 5 Part series on the evaluation of Reformed Theology, also referred to as Calvinism. We hope you will join us for this complete series.Step into one of Christianity's most profound and divisive theological debates as we unpack Reformed theology and Calvinism with clarity and nuance. What exactly is "that election/free will thing" that's caused denominations to split, churches to divide, and Christians to engage in heated debates for centuries?At the heart of this theological exploration lies a crucial question: What does it mean to be "dead in trespasses and sins"? We carefully examine how Reformed theologians like William GT Shedd and Charles Hodge understand this concept, contrasting their view that spiritual death renders humans completely unable to respond to God with the perspective that Scripture describes lost people in multiple ways beyond just being "dead."Through direct quotes from Reformed confessions and theologians, we provide an authentic presentation of what Reformed theology actually teaches about God's sovereignty, human free will, election, and regeneration. You'll discover how Westminster Confession carefully balances God's decree that "whatsoever comes to pass" happens according to His will while maintaining He is not the author of sin nor does He violate human free choice.Despite theological differences, we highlight important common ground: God's sovereignty, His right to choose people for specific purposes, human inability to regenerate ourselves, and the eternal security of believers once saved. The real tension emerges around when regeneration occurs—does God regenerate people before they have faith, or does faith precede regeneration?Whether you're Reformed, Arminian, or somewhere in between, this thoughtful exploration will deepen your understanding of how Christians have wrestled with reconciling God's sovereignty and human responsibility. Join us for this first installment as we lay the groundwork for a more detailed examination in future episodes.Support the showThank you for listening!! Please give us a five-star rating to help your podcast provider's algorithm spread RTTB among their listeners. You can find free study and leader resources at the following link - Resource Page - Reasoning Through the Bible Please prayerfully consider supporting RTTB to help us to continue providing content and free resources. You can do that at this link - Support RTTB - Reasoning Through the Bible May God Bless you!! - Glenn and Steve
Dr. Neil Stewart has served churches in the ARP and PCA for the last 22 years and is currently the pastor of the historic Frist Presbyterian Church in Columbia, SC. He has contributed to a handful of theological magazines and books including A Pastor's Heart, the Life and Ministry of Harry Reeder. You can access his excellent sermons here. If you like this show, you'll love Greenville Seminary's new podcast, the Dead Presbyterians Society. This podcast is built on a very simple conviction: in order to be faithful in the present, we must be rooted in the past. The old paths of Presbyterianism in the 18th and 19th century have much to teach us about the path we walk today. Each weekly, 30-minute episode highlights the life and work of mighty men of faith used of God like Archibald Alexander, B.M. Palmer, and Charles Hodge and explores enduring themes of their lives and ministries. Listen here; gpts.edu/dead-presbyterians-society. Special thanks to Nathan Clark George for our opening and closing instrumental. Nathan serves as the Pastor of Worship alongside Kevin DeYoung at Christ Covenant Church in Matthews, NC. You can access Nathan's fantastic catalog here.
In 1868 Pope Pius IX issued a call to those who, in his words, 'glory in the name of Christian, yet do not profess the true faith of Christ, nor hold to and follow the Communion of the Catholic Church.' He wanted them to submit to and join with the Catholic church, and hoped that the forthcoming First Vatican Council would catalyse this. Grasping the need for a concise and clear response, grounded in the biblical teaching recovered by the Reformers, Princeton theologian Charles Hodge penned a letter on behalf of the two General Assemblies of the Presbyterian Church in the USA. His explanation of the non-attendance of Protestant clergy at 'Vatican I' is helpful to us as the Pope and the Catholic Church once again loom large in the headlines. Featured Resources: – Charles Hodge, 'Letter to Pope Pius IX', as re-published in the Banner of Truth Magazine, Issue 415 (April 1998). – W. Robert Godfrey, 'The Lutheran–Roman Catholic Joint Declaration', Banner of Truth Magazine, Issue 436 (January 2000). Materials Referenced: Joint Declaration on the Doctrine of Justification: The Lutheran World Federation and the Roman Catholic Church The Joint Declaration on the Doctrine of Justification in Confessional Lutheran Perspective (The Lutheran Church—Missouri Synod) Banner Resources on Justification: Buchanan, James, The Doctrine of Justification (Clothbound, 520 pages) Roberts, Maurice, Finding Peace with God: Justification Explained (Booklet, 40 pages) Traill, Robert, Justification Vindicated (Puritan Paperback, 96 pages) Venema, Cornelis P., Getting the Gospel Right: Assessing the Reformation and New Perspectives on Paul (Paperback, 112 pages) Venema, Cornelis P., The Gospel of Free Acceptance in Christ: An Assessment of the Reformation and the New Perspective on Paul (Clothbound, 352 pages) Banner Resources on Catholicism and its Claims: Bennett, Richard, Catholicism: East of Eden (Catholicism for the 21st Century) (Paperback, 336 pages) Bennett, Richard, Far from Rome Near to God: Testimonies of Fifty Converted Catholic Priests (Paperback, 360) Pollitt, H. J., The Inter-Faith Movement: The New Age Enters the Church (Paperback, 224 pages) Webster, William, Salvation, the Bible & Roman Catholicism (Paperback, 184 pages) Webster, William, The Church of Rome at the Bar of History (Paperback, 256 pages) Explore the work of the Banner of Truth: www.banneroftruth.org Subscribe to the Magazine (print/digital/both): www.banneroftruth.org/magazine Leave us your feedback or a testimony: www.speakpipe.com/magazinepodcast
In this episode Ronald Davis shares his powerful story of overcoming abuse and finding healing through prayer. Ronald discusses his tumultuous first marriage, the deep impact of his relationship with God, and how intense prayer and faith led him to forgiveness and restoration. Diana and Ronald also explore the challenges men face in abusive relationships and the often inadequate support from religious communities. Ronald introduces his book, 'Thy Kingdom Come,' which delves into the transformative power of prayer and its role in personal and spiritual growth. 00:00 Sponsor Message: 7 5 3 Academy 00:48 Introduction to the Podcast 01:22 Diana's New Camera and Podcast Updates 02:26 Introducing Today's Guest: Ronald Davis 06:43 Ronald Davis' Background and Journey 08:04 Ronald's Early Life and Spiritual Awakening 10:59 Understanding Prayer and Its Importance 12:40 Ronald's First Marriage and Struggles 17:02 Healing and Restoration Through Prayer 21:12 Challenges Faced by Male Abuse Survivors 25:27 The Church's Role in Addressing Abuse 27:54 Conclusion and Next Episode Teaser Thy Kingdom Come: The Purpose and Power of Prayer thykingdomcomebook.com Bio: Ronald Davis has been preaching the Gospel since his teenage years, driven by a deep passion for spreading the message of the Kingdom of God. With decades of ministry experience, he is known for his dynamic teaching and unwavering commitment to advancing God's Kingdom on earth. As the founder of Kingdom Truth Global, Apostle Davis equips believers worldwide with biblical truths, empowering them to live out their faith and walk in their God-given purpose. His life's mission is to see lives transformed by the power of the Kingdom and to raise up leaders who will impact the world for Christ. Website: https://dswministries.org Email: diana@dswministries.org Subscribe to the podcast: https://dswministries.org/subscribe-to-podcast/ Social media links: Join our Private Wounds of the Faithful FB Group: https://www.facebook.com/groups/1603903730020136 Twitter: https://twitter.com/DswMinistries YouTube: https://www.youtube.com/channel/UCxgIpWVQCmjqog0PMK4khDw/playlists Instagram: https://www.instagram.com/dswministries/ Facebook: https://www.facebook.com/DSW-Ministries-230135337033879 Keep in touch with me! Email subscribe to get my handpicked list of the best resources for abuse survivors! https://thoughtful-composer-4268.ck.page #abuse #trauma Affiliate links: Our Sponsor: 753 Academy: https://www.753academy.com/ Can't travel to The Holy Land right now? The next best thing is Walking The Bible Lands! Get a free video sample of the Bible lands here! https://www.walkingthebiblelands.com/a/18410/hN8u6LQP An easy way to help my ministry: https://dswministries.org/product/buy-me-a-cup-of-tea/ A donation link: https://dswministries.org/donate/ Ronald Davis Part One [00:00:00] Welcome to the Wounds of the Faithful Podcast, brought to you by DSW Ministries. Your host is singer songwriter, speaker and domestic violence advocate, Diana Winkler. She is passionate about helping survivors in the church heal from domestic violence and abuse and trauma. This podcast is not a substitute for professional counseling or qualified medical help. Now here is Diana. Hi everyone. How are you today? I'm glad that you're here with me for those that are watching on YouTube. I have a new camera today. Um, My old one, kind of, bit the dust and just got a new one. So hope I'm looking good for you guys. It's definitely high definition for sure. You could see my face very [00:01:00] clearly, probably too clearly. I could see my flaws, imperfections, whatnot. But hey, I'm an authentic person. There's no filters on here. I. Yes, this is my skin. I've not done any work to it. No Botox, nothing like that. It's just me. I don't use AI for very much at all for the podcast. I I just started using it for maybe summarizing show notes, but that's pretty much it. But anyway, that's what's new here on the show. I do have a great guest for you today. Those of you that have been listening for a long time on the podcast, we've had Shayna Rattler back on episode six. Yeah, that was second season, talking about what is a God shift. Well, she contacted [00:02:00] me and said her husband has written a new book about prayer and that she asked if I would have him on the podcast. So me and Shana had such a great time that I was happy to have her husband Ronald Davis on the show. He is a survivor of abuse from, looks like his first wife. I. His journey in prayer helped him to heal and prepare him for what God had next for him. So we're gonna be talking about his upbringing and his ministry. Of course, his story of abuse and how prayer played a big part in his recovery, and that's something that we all need more of is prayer. Such a touchy topic for a survivor to talk. We're a survivor because we were going through this [00:03:00] transition of going through all this abuse and coming out of it, and. Abuse always affects our relationship with God, especially our communication with God. Many of us are on the couch or we're not really sure about where do I stand on the subject of my faith? And that's okay. That's what the podcast is for, is we talk about these topics and we wrestle together for the answers. What does the Bible say about prayer? How does God feel about us? He wants to communicate with us and fellowship with us, and yes, we are asking for things with prayer, but we're also sometimes just sitting and listening and it's hard after you've been through an abusive. Relationship or you're still in one, it's hard to hear God's voice in the midst [00:04:00] of the noise around you. So we're gonna definitely talk that out today. So, Ronald's book is called Thy Kingdom Come, the Purpose and Power of Prayer, and you can purchase that on Amazon. I am gonna include the link in the show notes, of course. So I'll read what the book's about here. In this book, Ronald Davis takes you on a transformative journey into the heart of God's kingdom and the undeniable role of prayer in unlocking its power. This book is more than just a guide. It is a called a Deeper Intimacy with God, a rediscovery of identity, and an invitation to experience the fullness of his purpose for your life. Through insightful revelation and biblical reference, you'll explore the different dimensions of prayer and how to communicate with God effectively. Learn the key stages [00:05:00] of personal and spiritual transformation that align you with God's will. Understand the foundational connection between knowing your identity in Christ and walking in kingdom power. Discover the life-changing impact of intimacy with God on every area of your life. Whether you're a new believer or a seasoned leader, thy kingdom come, will empower you to deepen your relationship with God and live out his kingdom purpose in every aspect of your life. Embrace the power of prayer. Embrace the purpose of the kingdom. Let your life be a reflection of his glory. All right, sounds pretty good. so enjoy my conversation with Ronald Davis, I'm so excited to welcome Ronald Davis on the show. Thank you for coming on [00:06:00] today. Oh, you're, you're welcome. I definitely an honor to be here. I appreciate you having me. So I was saying to the audience before you came on that. You are Shayna Rattler Davis's husband. So when she reached out, it was very exciting that you wrote a book about prayer and that you'd like to come on the show. So any friend of Shayna is a friend of mine. So you said you were only married for five months? So far? Yes. Alright. How did you guys meet? Well, believe it or not a mutual mentor of ours he reached out to me one day and he said he said he wanted to introduce me to someone. He said, he thought about her about a year or so ago before he called me. He said, when he thought of her, he thought of me, but he knew at that time that I wasn't. By the leadership of the Holy Spirit. He just knew it wasn't time yet. So after a year or so, and what's funny is during that year I was in a deep [00:07:00] consecration and fasting before the Lord and seeking God. So after the year of that is when he called me and, he felt like it was now that time to make that introduction. And once we met it, we've just been inseparable ever since. Oh, that sounds fun. Now I'd like to get into a little bit about your history, your ministry how you were raised. Were you raised in a Christian home? I was. I was raised in a Christian home. But I was also raised in a very low income area. So it was two different worlds I was exposed to. My mom kept us in church, I got home to a father that was strung out on crack cocaine. And I had older brothers and siblings that were also contributors of drugs. So I was like, I lived in a house in an environment of, drugs and fighting and, just being exposed to gangs and that lifestyle, that street lifestyle, that, the hood lifestyle where people would refer to it as but my [00:08:00] mom put us in church, so we knew all the Bible stories, we used to receive prophecies as children. I remember receiving a prophecy that I was gonna be a preacher, my mom would threw it at my face at times. But when I was acting a fool and I wanted to do my own thing, but now look, I'm now writing books and glorifying Jesus many years later. But yeah, so that's kind of short version of my my household coming up. When did you meet the Lord? So I became serious about my relationship with God when I was about 16 years old, so from the time of, I'd say about 12, my mom stopped making us go to church, and I got more involved in like, as a young person in streets, sinning , using drugs, trying to sell drugs, trying to, adapt this lifestyle that I was, that was around me. I was, I was never a good fit for it, though, I'll be honest. I'd do wrong and feel bad, it just wasn't a good fit for me. I always knew my whole life that I was different. I remember having the gun put to my face and and I was about 14, 15 years old. And if there was ever a time ever heard [00:09:00] the first time I ever heard the voice of God, it was that day I could hear as clear as day, you can't die. I got work for you to do. Mm. And I wasn't even saved at the time, but that moment stuck with me to, to this very day. So I knew the hand of God was on my life, maybe 'cause of the upbringing in church. But I always knew God's hand was on my life, but I just thought it would be later in life that I would serve the Lord. But at 16, I went to a revival. Well, just before I turned 16, I went to the revival and I seen people being healed. I seen children giving their lives to Christ, and the message was powerful, and the man of God was amazing. And I wanted to be a part of what the Lord was doing. So, I, did antar call and I gave my life to Christ. And my life changed. People in my, my neighborhood saw me change. My school seen me change, so I went to being this bad kid in school to being the kid who was preaching in the hallways, telling people about Jesus. So it was a wonderful experience. I mean, and it's been a journey like everyone else, after we get saved, even that's sometimes when the story really begins, [00:10:00] right. Yeah. I love hearing people's stories of how they came to Christ. They're all different in yours is, exception. When you came to Christ when was the first time you actually understood the concept of prayer? I mean, talking to God, was that a natural thing for you or a foreign concept? Well, we've always taught, prayer in, in, in the church, but they didn't teach prayer like I know prayer now. They taught us we should pray. Mm-hmm. But they didn't really model prayer. I didn't know the way of consistent prayer. I didn't know the way of long prayer. So I would say my little daily prayers and as a young believer, just a level of zeal and hunger that we have for God. So we spend a lot more time, praying, even not praying as much as I do now, but I, what I thought prayer was, I did it to the best of my ability, but more so for me, I was given to the word of the Lord, like my first few years of salvation. I would read the [00:11:00] Bible for hours. That was my way of communing with God. This, studying the scriptures. So, by the time I was 18 years old, I was reading Systematic Theology by Charles Hodge. I was like, I was going deep in theology and breaking down the, historical background of the text. So before I was even 20, you would think I had went to seminary and I never did. I just was so deep in the word. So that was the journey that God took me first. He, it's almost like he wanted me to get that word foundation. And then, my journey into prayer as far as the place of prayer that I'm in now is, was relatively later in life. So from that point, I have that book, that systematic theology book. It's wonderful. Had I had that through Bible college. So, definitely got a lot of meat in that book. I still have it on my shelf. I do know that you were married before to your first wife. Tell us as much as you're comfortable [00:12:00] with what happened there? How did you meet her and what was the relationship like with her? Absolutely. So, that's a long story. I would give you the short version of it, oh yeah. Whatever you wanna do. I met my wife, in the church community, so we known each other from church. We served each other, we served each other in ministry. We took a liking to each other. I was really strong in the word, strong in theology. She had a strong prophetic gift and it seemed like we were just a good fit, the things that I would be studying, she would know by intuition. Like she just know by prophetically. And I said very gifted. And then, I was very rich in the word, but I wouldn't consider myself like as prophetic as I am now, and so, make a long story short, when we kind of took a liking to each other and we decided to get married, that's when the journey really began where I realized that you can have extremely gifted [00:13:00] people. But hurt people, hurt people. That's not just a cliche. It is actually true when the people have deeply rooted issues. It's hard for them to be loved, and it's hard for them to love. So, we had went through a season, when I first, I remember the first encounter where we got into an argument, a disagreement. And before you know it, somebody's throwing a blow. I mean, got punched in my face and I was in shock because this, this woman of God, this person I've just married, who I was so excited about, I think so highly of, lost control. So, and when the things ,first stuff like this start happening, obviously you're in shock, but then because we're Christians, we try to be forgiving as much as possible. Now we're in this marriage, we don't believe in divorce. So you figure, okay, I'm gonna love her through her pain, and many people think this, I'm gonna love them through it, but in all actuality, it's like, if two people get some serious help. You can't love them through it. It just sets the stage for [00:14:00] continuous abuse later. ' you know what? You may not want it, but if you tolerate it over time, what happens is now you'll begin to see yourself unconsciously as one that's worthy of such behavior. You know what I'm saying? Because what tells me that you feel like it's okay is because you stay. And I'll come back to that point later. But anyway, make a long story short, there was physical abuse, there was emotional abuse, there was psychological spiritual abuse. There was a lot of different things going on. And I'm not by any means trying to paint the picture that I was perfect in this marriage. 'cause I wasn't. Right. Right. I was developing, I wasn't as secure. In my prayer life as I am now. So I was doing a lot mm-hmm. Religiously, I was doing a lot trying to figure it out. I was doing a lot in the name of trying to love a person through it. I went through seven years of a marriage and I can't remember nine months of, 90 [00:15:00] days of consecutive peace. Yeah. I understand that. It was hard. Every, me too, it was just so hard. And as much as you prayed, as much as you tried to get through it, it's like it was always something, something just was never, it was never good enough. So after that, after everything we went through and the different financial hardship, that was the only source of income. There's a lot. I don't gimme the short version of the story, but there was a lot that I suffered. There was a lot that she suffered. There was a lot that we went through together trying to make it work and it got to the point which eventually we separated due to financial hardship. And in that separation. She blocked. I was blocked. I couldn't see my daughter. Blocked me on that, all the emails. And one thing I noticed about certain people with abusive personalities is they like to cut off all ties of communication. It's one of the ways that they inflict harm, whether they're doing it intentionally or not. It's that narcissistic personality is one of the ways that inflicts arm, they now feel like you're gonna suffer. [00:16:00] I'm gonna withdraw my presence from you. And it makes you feel less valued because not you feel like you were the one done wrong, and then they're treating you as if you were the one that treated them the way you felt like you've been treated. You know what I'm saying? Right, exactly. So in that, during that time of separation with no communication, I was able to find myself, I was able to see like, what is it about me that made it okay? Because even if it was, if this was gonna ever work, it wasn't gonna work like this. It wasn't gonna work. Yeah. So after all of that. Not having access to my daughter coming out of that relationship, coming out of that marriage. I was broken. I didn't really want to do ministry anymore 'cause we was doing ministry together. I didn't wanna do ministry more, I still wanted, God, I just didn't want ministry. So I was like, God, I needed to go through this process of healing. So I stopped, going live on Facebook. I stopped ministering, and I just began to shut down and just start working. And I went away for away from my, where I was [00:17:00] staying, went back home, felt like I needed to restore relationships, strengthened relationships back home that would, that would have been strained because of my relationship in this other marriage. So during that time, somebody invited me to preach one of my friends, and they didn't realize that's where my healing process started. Because it's like once I, wow. Once I started preaching and I saw God use me even in my brokenness. It's like I realized that, okay, like I still, this is what I'm here for. And I began to seek God in worship, began to see God in prayer, but still not at the level that I needed to. And there was many times on this period of time, I really felt like I hated her. I felt like, and then it was times where I couldn't see my daughter, so I felt that was really making me feel like a hater. And after all of that, when I went on a deep consecration, after some time had passed, we ain't talking a while, but artist society, you know what, I'm [00:18:00] not gonna date. I filed for divorce. We ended up separated with divorce. She signed, and I still, it was a gap in time when I actually first started seeing my daughter, but I really began to seek God and has left that whole situation in his hands. I began to cry to the Lord. I mean, I would fast and I would pray. I would pray from 10 to 3:00 AM in the morning. I sometimes I would pray 5, 6, 7 hours straight, just praying and seeking God, laying before him. And it was during that period of time that God really began to deal with me. He began to heal me. Like I would spend hours cry. I didn't know you could cry. That many got tears. And it wasn't all tears of sadness. It was tears of restoration. It was tears. It was tears of joy. It was like a cleansing, it was deep, and God was reminding me that I am his child. He is reminding me of who I am in spite of what I've been through. And I think the biggest challenge sometimes is to not identify yourself with your pain. Not identify yourself with a disappointment. [00:19:00] Because how another person treats you doesn't mean that's who you are. That just means how they treated you. So, but in that process of seeking God, God begins to restore me. And in that process of restoration, I was able to truly, to forgive from my heart. Because what God did is he took me back to the time that she was a child and begin to show me what it felt like to be an abandoned child. What it felt like to be an abused child, what it felt like to go through different foster care systems and nobody coming to your rescue. So he began to show me, he says, don't take it personal. She's hurting. And at that given moment, I cried with a deep cry and I began to like really just forgive. And it was that journey of forgiveness in complete, in, in wholeness that God was taking me through. That was preparing me for what was coming. So I won't let you jump in 'cause I don't want to talk too much. If you have any questions. Anything like that. No, I think you're saying your story very [00:20:00] eloquently hitting a lot of points that I can relate to. And I think, I mentioned to you that we have male listeners on the podcast that are survivors, that are listening is as well as the women. And they're just starting to get exposure that men do suffer from abuse also. Mm-hmm. How did you feel as a man going through abuse? You touched a little bit in general, but as a man did you get any kind of pushback from your community, your friends, your church about, oh, well, men don't get abused. You're the man of the house. You're supposed to be in charge, blah, blah, blah, blah, blah. What was that like? Well, the, the thing about most abusive relationships is you're in isolation. Yes, you're in isolation to protect your own image and also because you also want to protect the image of the person you trying to keep. Especially when you're in [00:21:00] ministry, you don't want people to see her in the light of her flaws. You try to keep people seeing her in the light of her, her gifts and her, her calling, right? So in a lot of times what happens when you're a part of an abusive relationship of any kind, there's an isolation. There's a pulling away from those who love you. You're not telling everybody your situation, even if they seen some of it from a distance. They don't know if it's continuing or not, because you're not sharing that information. And most men, we don't like to talk, we don't like to tell people what we're going through. We kind of go through it ourselves. Meanwhile, we're feeling broken. We're feeling devalued. We're feeling disrespected. We're feeling unworthy, and no matter how anointed we are, no matter how handsome we are, when you go through something like that, it makes you feel like less. And the man you feel, you feel like your manhood has been taken from you, and you, what happens is when you're dealing with a certain personality, if you're not careful, you will lose your voice. And one of the [00:22:00] last things that you can ever do and still re expect respect from a woman, for a man, is to lose your voice. Because if you lose your voice, you no longer lead . So, and to keep the peace sometime, we'll keep silent. So I did get a whole lot, I mean, some family members who knew what I got went through. I mean, my best friend, he was like, bro, I don't even know why he went back type thing. Like he was like, he was on this, I should have ended it a long time ago. Like he was, he had a different perspective on it all together, but other than that, but there wasn't much from that perspective as far as a lot of pushback from the community or, or, negative talk because a lot of people didn't know the extent of what I was going through to after, even to this day, a lot of people still don't know the extent. They just know my marriage didn't work, yeah. I was in full-time ministry with my ex who was my main abuser. And the same thing, I put on the mask. I'm in [00:23:00] ministry, I have to have it all together. I need to protect my reputation. Even, the church's reputation and. I didn't like the way I was treated. The church denomination I was in, devalued women and their their contributions and it was, submit. And that's the only role you have is to do what you're told. And when I wanted to get out, the church told me I couldn't. That is why I stayed and put up with it because the church said, well, you're gonna get excommunicated, you're gonna lose your ministry. You're gonna lose your friends and you're gonna have to start all over again. And that's exactly what happened. But I left because I couldn't take it anymore. I'm like, I don't care anymore. I'm, I'm getting out. Yeah. There's only so much you can stomach and then you wake up one day, it's like, I, can't live like this anymore. And God. I know [00:24:00] you're up there. I haven't been praying for a few years now because I don't think you're listening and but I'm getting out and taking the consequences of whatever happens if they shun me or kick me out for being divorced, so be it. I'll find another ministry. Well, I was like you, I didn't wanna go back into ministry either. My ministry now is very different than church planting that I was doing before. But yeah. So I can relate to a lot of the things that you were saying. Some some parallel there. I think the church has done a disservice. For the most part, the religious community has done a disservice when it comes to matters like this. And believe it or not, we protect the abuser more than we protect the person that's being abused. And this whole idea of, just work it out, work it out, work it out, and they're not understanding the full weight of what's going on. Like when [00:25:00] people have that, and I believe in deliverance, but I truly believe one of the hardest spirits to get rid of is that narcissistic, abusive personality that grows out a orphan spirit. Because that spirit oftentimes is the people are so far gone that even though they're conscious of what they're doing to you, they don't actually see themselves as being a bad person. Right. You're making me lose control. You're pushing me to this point. Mm-hmm. And, and a of times they're very intellectual, they're very gifted. They're, and people, they're likable, to the average person. So people are like, yeah, you just gotta work it out. I mean, every marriage have tough problems. No, I am being abused. I am being manipulated. I am being controlled. God did not create us to be controlled. This is why we always end up feeling some level of depression or a level of unsettling in our belly. Anytime you're under control, because it's not, you're not wired to function that [00:26:00] way, and it's just a matter of time that our, that dominion in us just ride and say, I can't take no more. I gotta get, because I know that, oh, God did not design me to be in control. Unfortunately, we have the enemy sometimes arranged marriages. Mm-hmm. I destinies and then he used religion to keep you in it. You can't get your divorce. You can't. So he'll use scriptures to kind of keep you in something that he's the author of. Because God is not the author of abuse. God is not the author of confusion. God is not the author of disrespect. If my husband is not good and perfect for me, he didn't come from God. I gotta have that. I have to know the word and be confident enough in the word to know that every good and perfect gift comes from above. I don't care how gifted, I don't care how anointed they appear. I don't care how intellectual they may be. If they're abusing me, they're manipulating me, controlling me. That was not from God. Yes, exactly. [00:27:00] Something I give myself, I'm not gonna say God gave me this person. well folks, this is a great place to stop our conversation. I know you want to hear more on prayer and how actually to commune better with God. So be sure to be with us next time on The Wounds of the Faithful Podcast. I wish you a great week. God bless you, and we'll see you next time. Bye for now. Thank you for listening to the Wounds of the Faithful Podcast. If this episode has been helpful to you, please hit the subscribe button and tell a friend. You could connect with us at DSW Ministries dot org where you'll find our blog, along with our Facebook, Twitter, and our YouTube channel links. Hope to see you next week.
Confessing Our Hope: The Podcast of Greenville Presbyterian Theological Seminary
Systematic Theology (1872-1873)Hodge in his Systematic Theology defends the orthodox position that the Scriptures – given by divine inspiration of the Holy Spirit – are both infallible (not capable of error) and inerrant (without error). The implications of this doctrine are very significant in regards to the authority by which Christians are to be governed in matters of faith and practice.
The Princetonian: Charles Hodge || Josh King by Meridian Church
Confessing Our Hope: The Podcast of Greenville Presbyterian Theological Seminary
This podcast is built on a very simple conviction: in order to be faithful in the present, we must be rooted in the past. The old paths of Presbyterianism in the 18th and 19th century have much to teach us about the path we walk today.In weekly 30 minute episodes, we will reflect on the lives and works of figures such as Archibald Alexander, B.M. Palmer, and Charles Hodge. We will consider enduring themes–prayer, Christian experience, and the church–matters of eternal significance for the people of God until Christ returns.
What is saving faith? Today, Stephen Nichols looks to Charles Hodge's teaching on Galatians 2:20, exploring how true faith rests in Christ alone, trusts in His love, and clings to His atoning work for our salvation. Read the transcript: https://ligonier.org/podcasts/5-minutes-in-church-history-with-stephen-nichols/charles-hodge-what-is-saving-faith/ A donor-supported outreach of Ligonier Ministries. Donate: https://donate.ligonier.org/ Explore all of our podcasts: https://www.ligonier.org/podcasts
What is systematic theology? Today, Stephen Nichols delves into Charles Hodge's definition of theology as a science, reflecting on how Hodge arranged biblical truths in a harmonious system while emphasizing the necessity of the Holy Spirit. Read the transcript: https://ligonier.org/podcasts/5-minutes-in-church-history-with-stephen-nichols/charles-hodge-what-is-systematic-theology/ A donor-supported outreach of Ligonier Ministries. Donate: https://donate.ligonier.org/ Explore all of our podcasts: https://www.ligonier.org/podcasts
Thank you for catching up with us! This is the sermon Worship: What Is Worship? Spirit and Truth - Rev. Roberto Chaple and Charles Hodge. If you'd like to watch our full worship experience live, visit our Online Campus, go to findnewhope.online.church We're live Sundays at 9:00 am EST for our Traditional Service, at 11:00 am EST for our Modern service. Replays happen throughout the week! Watch the sermon and more here: https://www.findnewhope.com/archive Donate via PayPal to support the podcasts and the Technical Arts Ministry of New Hope! https://goo.gl/o2a9oU Subscribe to our New Hope Sunday Sermon Podcast on: * Apple Podcasts - https://itunes.apple.com/us/podcast/new-hope-umc-sunday-sermon-podcast/id1093524425?mt=2 * Spotify - https://open.spotify.com/show/2habfMJ6S8jirQnpimNwHg?si=nKlvpZRrQYKnsJSJc6Du3Q) * Stitcher Radio - http://www.stitcher.com/s?fid=87782&refid=stpr) * Subscribe on Android - http://subscribeonandroid.com/findnewhopesunday.libsyn.com/rss * Google Play - https://play.google.com/music/m/Ijonx62ajd5qwxv3qgxkizdqnva?t=New_Hope_UMC_Sunday_Sermon_Podcast) * YouTube - https://www.youtube.com/playlist?list=PLFZw6j-ZlY45HU-m-lQ5XYuphsrbeJMsk Connect with New Hope: * Website: http://www.findnewhope.com/ * Facebook: https://www.facebook.com/findnewhopefl * Vimeo: http://vimeo.com/findnewhope
This episode is about John 8:58 "Before Abraham was, I AM". I argue that this is a mistranslation and that Jesus is not making a claim to deity. I show that this passage does not support pre-existence or the deity of Christ but is perfectly compatible with a Biblical Unitarian perspective. I mention Melito of Sardis, Justin Martyr, John Chrysostom, John Calvin, Jordan Peterson, Kathy Newman, 2 Corinthians 3:4-18, John 3:14, Romans 12:4-5, John 6 Bread of Life, John 3 you must be born again, Nicodemus, John 4 The Samaritan Woman at the well, Prologue of John 1, John 9 healing of the blind man, Moses lifting up the serpent, BB Warfield, Charles Hodge, Exodus 3:13-15, Matthew 14:26 Jesus walking on water with Peter, John 20:30-3, Matthew 26:63-68, John 10:27-36 I and the Father are one, and many others as well. Dr. Dustin Smith ( @BiblicalUnitarianPodcast ) series on theme of misunderstanding : https://www.youtube.com/watch?v=AUNLO9Zm83o
¿Qué hizo Charles Hodge cuando descubrió que sus estudiantes de seminario no podían leer en latín? En este episodio de 5 Minutos en la Historia de la Iglesia, Stephen Nichols nos habla de la teología sistemática en tres volúmenes de Hodge. Lee la transcripción: https://es.ligonier.org/podcasts/5-minutos-en-la-historia-de-la-iglesia-con-stephen-nichols/charles-hodge-y-su-libro Una iniciativa de Ministerios Ligonier apoyada por donantes. Haz tu donativo: https://gift.ligonier.org/1119/spanish-outreach
Apologists Who Emphasize Revelation After covering a couple of apologetic methods that are very similar, are there any that are really that different? Well, entering into the ring is Reformed Apologetics aka Presuppositionalism. Over the next four episodes, we'll cover this one pretty extensively. First of all, well because we like it and are proponents of it. Second, because of how often misunderstood it is and the need to clarify is still needed. Those covered today are John Calvin, Thomas Reed, and Charles Hodge. Timeline: 00:00 - Introduction 03:04 - Clarification On The Book & Video Content 05:24 - Overview Of Reformed Apologetics Presuppositionalism 07:47 - John Calvin's Apologetic 12:27 - The Noetic Effects Of Sin In Apologetics 15:19 - Humanity Is Without Excuse For Unbelief 20:20 - Theistic Proofs Are Of Marginal Value 22:07 - Two Uses Of Theistic Arguments For Calvin 24:19 - Modern Roots Of The Reformed Apologetics Movement 24:54 - Thomas Reed & Common Sense Reformed Apologetics 33:30 - Charles Hodge & Presupposing Fact Finders 40:45 - Proper Role Of Reason For Hodge 41:56 - Conclusion BOOK LINKS: Faith Has Its Reasons By Kenneth Boa & Robert M. Bowman Jr. Kindle Paperback Logos
Pastor Adam BrownTEXT: Romans 5:1-5BIG IDEA: The Gospel of Jesus Christ brings true hope for the sinner, the sufferer, and the saint.OUTLINE: 1. Hope for the Sinner (vs. 1-2) 2. Hope for the Sufferer (vs. 3-4) 3. Hope for the Saint (v. 5)RESOURCES: ESV Study Bible; NIV Biblical Theology Study Bible by D.A. Carson; Romans (Baker Exegetical Commentary on the New Testament) by Thomas R. Schreiner; Christ-Centered Exposition Commentary: Exalting Jesus in Romans by Tony Merida; Men Made New by John R.W. Stott; Romans, The Crossway Classic Commentaries by Charles Hodge; Romans: An Expositional Commentary by R.C. Sproul; Romans: Righteousness from Heaven (Preaching the Word) by R. Kent Hughes
Eternal Life John wrote, “whoever believes will in Him have eternal life” (John 3:15), and “God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16). And Jesus pointed others to Himself, saying, “For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day” (John 6:40), and “Truly, truly, I say to you, he who believes has eternal life” (John 6:47; cf., 10:28). Jesus, when saying the believer “has” eternal life in John 6:47, used the Greek verb echō (ἔχω – to have or possess), which is in the present tense, meaning it's a right-now-truth. That is, eternal life is what the believer possesses at the moment of faith in Christ. This eternal life is connected with being in a relationship with Jesus Christ. John wrote, “God has given us eternal life, and this life is in His Son. He who has the Son has the life; he who does not have the Son of God does not have the life” (1 John 5:11-12). We should also understand that eternal life does not merely refer to our unending existence in which we spend eternity with God in heaven, but that there's a qualitative dimension to it. Jesus said, “I came that they may have life, and have it abundantly” (John 10:10), and “This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent” (John 17:3). Merrill C. Tenney states, “Eternal, the new life God gives, refers not solely to the duration of existence but also to the quality of life as contrasted with futility. It is a deepening and growing experience. It can never be exhausted in any measurable span of time, but it introduces a totally new quality of life.”[1] In its entirety, eternal life is a free gift offered by God to those who trust in Christ as Savior (John 3:16; Eph 2:8-9), an experience to be enjoyed now (John 10:10), and a future reward for a life of sacrifice (Luke 18:29-30). As we advance spiritually in our walk with the Lord by learning His Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18), being filled with the Spirit (Eph 5:18), walking obediently by faith (2 Cor 5:7; Heb 10:38; 11:6), praying often (Eph 6:18; 1 Th 5:17), developing an attitude of gratitude (Eph 5:20; 1 Th 5:18), fellowshipping with other believers (Acts 2:42; Heb 10:25), engaging in worship (Eph 5:19; Heb 13:15), and allowing trials to shape us spiritually (Jam 1:2-4), we will experience what Paul told Timothy, when he instructed him to “take hold of the eternal life to which you were called” (1 Tim 6:12). This is the quality of life of believers who, in time, operate with positive volition toward God as their divine Parent and obey His directives to advance to spiritual maturity. Wiersbe notes, “We have ‘eternal life' and need to take hold of it and let it work in our experience.”[2] MacDonald adds, “He is to lay hold on eternal life. This does not mean that he is to strive for salvation. That is already his possession. But here the thought is to live out in daily practice the eternal life which was already his.”[3] Joseph Dillow states: "Possessing eternal life is one thing in the sense of initial entrance, but “taking hold” of it is another. The former is static; the latter is dynamic. The former depends on God; the latter depends on us. The former comes through faith alone; “taking hold” requires faith plus “keeping commandments” (1 Timothy 6:14). Those who are rich in this world and who give generously “will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life” (1 Timothy 6:19). Eternal life is not only the gift of regeneration; it is also “true life” that is cultivated by faith and acts of obedience."[4] Expiation The doctrine of expiation is closely related to propitiation. Propitiation means satisfaction and refers to God the Father's approval of the death of Christ on behalf of sinners. Expiation emphasizes the removal of sin, as well as its guilt and punishment. Because God is holy and just, sin is an offense that demands His punishment. According to John Stott, God's wrath refers to “His steady, unrelenting, unremitting, uncompromising antagonism to evil in all its forms and manifestations.”[5] By means of the penal substitutionary atoning death of Jesus, God's wrath is satisfied concerning His righteous demands for our sin, and when we turn to Christ as Savior, all our sins are forgiven (Eph 1:7), and we are reconciled to God (Rom 5:10; 2 Cor 5:18-20). Jesus is “the Lamb of God who takes away the sin of the world!” (John 1:29), and we know “He appeared in order to take away sins” (1 John 3:5), and that Jesus “released us from our sins by His blood” (Rev 1:5). Bruce Demarest states, “the focus of propitiation is Godward—Christ's sacrifice pays the penalty of sin so as to appease God's wrath. But the focus of expiation is humanward—Christ's sacrifice removes the stain of sin and the sinner's liability to suffer sin's punishment.”[6] Charles Hodge adds, “Expiation and propitiation are correlative terms. The sinner, or his guilt is expiated; God, or justice, is propitiated.”[7] Propitiation is a word that speaks to our relationship with the Father. He was angry with us prior to our coming to Jesus, as we were “enemies” of God (Rom 5:10), spiritually “dead” in our trespasses (Eph 2:1; cf., Col 2:13), and “children of wrath” (Eph 2:3). But now, because of the death of Christ, the Father accepts those who have trusted in Jesus as Savior, and has “forgiven us all our transgressions, having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (Col 2:13b-14). Robert B. Thieme, Jr. states: "Expiation describes the work of Christ on the cross that canceled mankind's debt owed for the penalty of sin. Man's penalty for sin is spiritual death, total separation from God. This is the status of every human being at birth due to Adam's fall (Rom 6:23a; Eph 2:1). The penalty placed all fallen humanity hopelessly in debt to God and incapable of paying the obligation. The only one qualified to pay was Jesus Christ, the Lamb without sin. He “bore our sins in His body on the cross” and was judged by God the Father (1 Pet 2:24a; cf. Isa 53:6b). Jesus Christ Himself covered the cost of man's spiritual death and “canceled out the certificate of debt” (Col 2:14). As a result, every human being is released from obligation and free to accept or reject the grace gift of salvation."[8] Dr. Steven R. Cook [1] Merrill C. Tenney, “John,” in The Expositor's Bible Commentary: John and Acts, ed. Frank E. Gaebelein, vol. 9 (Grand Rapids, MI: Zondervan Publishing House, 1981), 50. [2] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 236. [3] William MacDonald, Believer's Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 2101. [4] Joseph C. Dillow, Final Destiny: The Future Reign of the Servant Kings, 4th Edition (Houston, TX: Grace Theology Press, 2018). [5] John R. W. Stott, The Cross of Christ (Downers Grove, IL: IVP Books, 2006), 171. [6] Bruce A. Demarest, The Cross and Salvation: The Doctrine of Salvation, Foundations of Evangelical Theology (Wheaton, IL: Crossway Books, 1997), 180. [7] Charles Hodge, Systematic Theology, vol. 2 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 478. [8] Robert B. Thieme, Jr. “Expiation”, Thieme's Bible Doctrine Dictionary, 94.
Sandi Miller tells of her amazing relationship with Elvis and her personal journey into the inner sanctum of the King. As one of the 'gate crew,' Sandi went from hanging around the front gate of the Los Angeles residence to sharing barbecues, movie nights and a lasting friendship with Elvis. Sandi also dated Charles Hodge, one of those closest to Elvis. Sandi was on stage for the 1968 television special and shares her memories of that plus learning of Elvis' passing. Hosts Mark Andrew and Kevin Hillier take you inside the Kingdom with access to the people who were there when the legend was at his highest and lowest. Hear amazing Elvis stories from staff, friends, fans, fellow musicians, promoters and some sources that will surprise. Mark Andrew has been paying homage to Elvis in his live tribute shows for decades and Kevin has been playing Elvis songs on the radio for even longer. They are the perfect combination to bring Elvis to the fans, old and new. contact us elvispresleypodcast@gmail.com See omnystudio.com/listener for privacy information.
A story about Lincoln sent me on a pursuit to learn more about this great man. What did Lincoln believe about God? Did he believe in the God of the Bible or a god who was distant and disinterested, as some might attest? I hope the findings encourage you in your pursuit of faithful living.
This 100+ podcast is a discussion with author, speaker and podcaster David Moore about the key books and notable theologians of the 19th century. Listen to a conversation about why we should read and where truth resides. Hear a list of the most influential 19th century people, including theologians Friedrich Schleiermacher, Charles Hodge, B.B. Warfield, and Abraham Kuyper. And learn why you should add Emily Dickinson's poetry, Abraham Lincoln's speeches, Nathaniel Hawthorne and Victor Hugo's novels and Frederick Douglass's Narrative of the life of Frederick Douglass, An American Slave.
The Reformed tradition of Protestantism has arguably been the most influential form of Christianity in the history of the United States and can boast such important figures in the religious and cultural life of the nation as Johnathan Edwards, Charles Hodge and the brothers Richard and Reinhold Niebohr. Yet, despite a resurgence of interest in reformed theology in conservative evangelicalism in the past two decades, appreciation of its importance to the history of America more broadly is at a low ebb. In this episode of the HCA Podcast we are talking about the Reformed tradition of Christianity in America and asking, what is it? and why is it important for those of us who are interested in American history, society and culture? Todays guest, Dr. David Komline, who is here in Heidelberg on a Humboldt Fellowship working on a book project exploring the history of the Reformed tradition in America, is here to help answer these questions.
Archibald Alexander Hodge - The Day Changed and the Sabbath Preserved (1877) . . . In this short tract, published the year he arrived at Princeton Seminary to assist his father Charles Hodge in teaching systematic theology, A. A. Hodge sets forth a clear biblical, theological, and historical case that the Lord's Day is the Christian Sabbath day, in spite of the change from the seventh day of the week to the first day.
Article from the early days of The Biblical Repertory, Charles Hodge was just 32. The sermon was preached by Samuel Cox who was aiming at Old Calvinism's view of God's Sovereignty in Regeneration.
A new MP3 sermon from The Narrated Puritan is now available on SermonAudio with the following details: Title: Regeneration - Critique of A Sermon From The New School Subtitle: The Narrated Puritan - T M S Speaker: Charles Hodge Broadcaster: The Narrated Puritan Event: Audio Book Date: 10/9/2022 Length: 31 min.
A new MP3 sermon from The Narrated Puritan is now available on SermonAudio with the following details: Title: Regeneration - Critique of A Sermon From The New School Subtitle: The Narrated Puritan - T M S Speaker: Charles Hodge Broadcaster: The Narrated Puritan Event: Audio Book Date: 10/9/2022 Length: 31 min.
A new MP3 sermon from The Narrated Puritan is now available on SermonAudio with the following details: Title: Regeneration - Critique of A Sermon From The New School Subtitle: The Narrated Puritan - T M S Speaker: Charles Hodge Broadcaster: The Narrated Puritan Event: Audio Book Date: 10/9/2022 Length: 31 min.
A presentation titled “Re-evaluating Mark Noll, Scottish Common Sense Realism, and Charles Hodge” by Mark Hallman (Dallas Theological Seminary). This talk was delivered at the 2022 National Convivium hosted at Davenant House in Landrum, SC.
Chalee and Chelsea continue their study of Devoted: Great Men and their Godly Moms. We discuss Charles Hodge and his mother, their difficult relationship, and how trying to maintain control over your children can irreparably harm your relationship and your witness with your sons.
Before English textbooks were common in American higher education, many were written in Latin. On this episode of 5 Minutes in Church History, Dr. Stephen Nichols describes how Charles Hodge responded to linguistic shifts at Princeton by writing a three-volume work for his students. Read the transcript: https://www.5minutesinchurchhistory.com/hodges-systematic-theology/ A donor-supported outreach of Ligonier Ministries. Donate: https://www.5minutesinchurchhistory.com/donate/
Romans 4:1 What then shall we say that Abraham our father has found according to the flesh? 2 For if Abraham was justified by works, he has something to boast about, but not before God. 3 For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness."Chapters 4-7 in Romans are the key issues which face all believersIn Romans 3:21 and 3:28 Paul has stated God's position on how a man is saved and now in Romans 4:1-12 Paul uses two illustrations to prove it.Abraham, Issac, and Jacob were regarded by the Jews as not having sinned against God3 times Abraham is called God's friend:2 Chron 20:7, James 2:23 andIsaiah 41:8 "But you, Israel, are My servant, Jacob whom I have chosen, The descendants of Abraham My friend.Charles Hodge points out that Abraham was the centerpiece of the Jews position of righteousness by works. He was known to them as the father of faith. He was believed to have kept the whole law. They even believed that the Torah or the Jewish law had been given before the foundation of the world for Abraham's sake. 1. Abraham Justified by FaithV-1 John 8:39 They answered and said to Him, "Abraham is our father." Jesus said to them, "If you were Abraham's children, you would do the works of Abraham.v- 2 If Justified by works he has something to boast aboutEph 2:4-101Corinth 1:26-31The law was not given until the time of Moses...several hundred years later after Abraham's deathGal 3:1 7 And this I say, that the law, which was four hundred and thirty years later, cannot annul the covenant that was confirmed before by God in Christ, that it should make the promise of no effect. 18 For if the inheritance is of the law, it is no longer of promise; but God gave it to Abraham by promise.v-3 Abraham believed...Gen 26:3-6 "Dwell in this land, and I will be with you and bless you; for to you and your descendants I give all these lands, and I will perform the oath which I swore to Abraham your father. 4 "And I will make your descendants multiply as the stars of heaven; I will give to your descendants all these lands; and in your seed all the nations of the earth shall be blessed; 5 "because Abraham obeyed My voice and kept My charge, My commandments, My statutes, and My laws." 6 So Isaac dwelt in Gerar.We know that Abraham lied twice about his wife SarahGenesis 20:2 Now Abraham said of Sarah his wife, "She is my sister." And Abimelech king of Gerar sent and took Sarah.Gen 12:13 "Please say you are my sister, that it may be well with me for your sake, and that I may live because of you." To Pharoah in EgyptGen 15:4-6 And behold, the word of the LORD came to him, saying, "This one shall not be your heir, but one who will come from your own body shall be your heir." 5 Then He brought him outside and said, "Look now toward heaven, and count the stars if you are able to number them." And He said to him, "So shall your descendants be." 6 And he believed in the LORD, and He accounted it to him for righteousness.Accounted or imputed is a financial or legal word that means to take something that belongs to someone else and credit it to another's account. God took his own righteousness and credited it to Abraham as if it were his because Abraham believed. This word is used 9 times in chapter 4 alone.What did Abraham believe? 1. Went out not knowing where he was going Hebrews 11:82. Promise of a son even though he and Sarah were past childbearing age. 3. All nations will be blessed through Abraham Gen 12:34. Promises in Gen 22:18 of a blessing through a single descendant; Not just a son, but Jesus ChristGal 3:16 Now to Abraham and his Seed were the promises
Why is preaching not a sacrament? That's the question this week. Onsi and Colin talk about what Protestants mean by "means of grace", look closely at some different confessions, explore the Law-Gospel distinction, and meditate on the nature of salvation and union with Christ. NOTE: most books below are linked via Bookshop.org. Any purchases you make via these links give The Davenant Institute a 10% commission, and support local bookshops against chainstores/Amazon.Currently ReadingOnsi: Objections to Descartes' Meditations and Descartes' Replies by Rene Descartes Colin: Eudemian Ethics by Aristotle Texts DiscussedWestminster Larger Catechism, Q.154-155"Article V. Law and Gospel" in the Book of Concord"Of the Sacraments" (Institutes 4.14) by John CalvinExplanation of the 95 Theses by Martin Luther"Charles Hodge, Wrong About and the Reformed Doctrine of the Eucharistic Presence" by Steven WedgeworthSpotlight"Old Aristotle, or: How I Learned To Stop Worrying And Love Aquinas" - April Fellows Lecture, Thursday 8pm ET on Zoom
Romans 3:5 But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is God unjust who inflicts wrath? (I speak as a man.) 6 Certainly not! For then how will God judge the world? 7 For if the truth of God has increased through my lie to His glory, why am I also still judged as a sinner? 8 And why not say, "Let us do evil that good may come"? --as we are slanderously reported and as some affirm that we say. Their condemnation is just. In verses 3:5-8 Now Paul answers the objection that his teaching speaks against the holiness and purity of God's characterObjection 3 If our unrighteousness shows the righteousness of God then isn't it unjust for God to punish our sinV-5 demonstrates the righteousness of GodIf the unrighteousness of the Jews gave occasion for God to call the Gentiles then why are the Jews so blamed and criticizedJude 4 For certain men have crept in unnoticed, who long ago were marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness and deny the only Lord God and our Lord Jesus Christ.The diamond is often laid on a black cloth to make it appear even more beautifulI speak as a man-- Paul is emphasizing the fact that this unbiblical train of thought comes from unregenerate or corrupt mindsV-6 Certainly not...If God condoned sin then He would have not right and fair way of Judging all menGenesis 18: 25 "Far be it from You to do such a thing as this, to slay the righteous with the wicked, so that the righteous should be as the wicked; far be it from You! Shall not the Judge of all the earth do right?"Objection 4 If the truth of God's glory and faithfulness has increased through my lie or sin then why am I judged as a sinner…. Luke 7:47V-7 Charles Hodge --according to this reasoning, says Paul, the worse we are the better. For the more wicked we are, the more clearly will the mercy of God be seen in our pardonV-8 Unfortunately some had perverted the Gospel Paul preached. They argued that it not only provided a license to sin, but encouraged them to do so.This argument is called Antinomianism if we are saved by grace alone through faith alone, by Christ alone, totally apart from works then why does it matter whether we live a righteous life or not. Isn't it good that we sin since God will be given even greater glory as our Savior? If you are a real Christian you will hate sin, and be angry when you and others sin. You will feel bad because you have sinned. Men will use any excuse to justify their sin1 John 4:8 He who does not love does not know God, for God is love.Exodus 34:7 "keeping mercy for thousands, forgiving iniquity and transgression and sin, by no means clearing the guilty,But Paul says that your sin is not justifiable in any way and God who is righteous and holy will judge itMark 8:36 "For what will it profit a man if he gains the whole world, and loses his own soul?John 14:6 Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me. Have you trusted Him as your Savior? He can Save you if You ask Him based on His death, burial, and resurrection for your sins. Believe in Him for forgiveness of your sins today. “And you shall know the truth, and the truth shall make you free.” -John 8:32Our mission is to spread the gospel and to go to the least of these with the life-changing message of Jesus Christ; We reach out to those the World has forgotten. hisloveministries.podbean.com
Charles Hodge is one of the earliest members of Princeton Theological Seminary. He joined the school at the recommendation of Archibald Alexander and stayed a professor there for over 50 years. In this sermon he discusses what a good life following Christ looks like by comparing it to a friend who had recently passed away. Special thanks to John Raynar for reading this sermon. John Raynar has been commercial radio announcer in American Samoa since 2006 where he and his wife Alice have 4 children. John is also host of a daily devotional called the Pre-Game Proverb, a biblical way to start the day. Find out more at pregameproverb.blog We are now partnered with ServeNow! If you would like to give to their ministry that gives bikes to pastors in rural areas around the world so that they can spread the Gospel, please check out their website and their new book: Hope Rising. If you'd like to join the premium team go to our Patreon If you'd like to narrate a sermon, send us an email at revivedthoughts@gmail.com And if you enjoy the show, sharing with friends and a 5 star rating on Apple Podcasts! Facebook Instagram MeWe Twitter Youtube Revived Thoughts Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy
In this episode of CS, we'll take a look at something many of our listeners are familiar with; at least, they think their familiar with it – Evangelicalism. Not a few of them would describe themselves as Evangelicals. But if pressed to describe what exactly that means, they'd be hard pressed to say. And they have little to know awareness of the historical roots of the movement they are indeed a part of. // So, let's start off with a little definition of terms.Evangelicalism is a global movement within Protestantism that crosses denominational lines. Instead of Evangelicals having a comprehensive and extensive list of doctrinal distinctives, they rally round a core of just a few. At the heart of their faith is a conviction that the Gospel, or Evangel, from which they draw their name, is that salvation is by God's grace, received by faith in Jesus Christ's atoning work. Salvation commences with a conversion experience called, being “born again.” They hold to the authority of the Bible as God's Word and the priority of sharing the Gospel message.As a discernable movement, Evangelicalism took form in the 18th C. But it didn't rise out of a vacuum. There were numerous trends that merged to for m it. Most important to Evangelicalism's rise was John Wesley and the Methodists, the Moravians under the leadership of Count Zinzendorf and their community at Hernhutt, and Lutheran Pietism.As we saw in Season 1, Pietism emerged in Germany in the 17th C as a reaction to a moribund Lutheran church. It protested the cold formalism the institutional church had adopted under Protestant scholasticism. Pietists called for a faith that experienced a real relationship with God. It set high standards of piety for both clergy and laity. Pietism crossed all lines in terms of those who embraced it; from those who stayed in the State Church and followed the old rituals, to separatists who rejected such trappings.Pietism jumped its Lutheran hothouse to influence other groups. When it entered the Presbyterian realm in Britain, it took on a concern for Protestant orthodoxy, as well as an openness to revivalism, a tradition that went all the way back to the 1620s. Puritans added an emphasis on the need for personal experience of conversion to be a part of the church, as well as a dedication of individuals to the study of Scripture.With this involvement of Lutherans, Pietists, Presbyterians and Puritans, we'd assume High-Church Anglicans would have stayed far away. But the movement's appeal attracted even some of them. They brought to the burgeoning movement of Evangelicalism several traits that would mark the movement. One was a concern for recapturing the essence of “primitive Christianity,” manifest mainly in imitating the ascetic practices of early Christians, as well as a more frequent celebration of Communion than either he Presbyterian or Puritans followed. Anglicans also encouraged the forming of voluntary religious societies and groups.It was in the 1730s when Evangelicalism emerged as a distinct movement. It was a product of revivals in Old & New England. While the Church had witnessed revivals before, those of the 18th C seemed more fervent and far reaching. It began with the First Great Awakening in the 1730s in New England. Then it hopped the Pond and broke out in England & Wales. This was the time of the careers of such famous revivalist as George Whitefield and the Wesleys. Pietism entered the Evangelical stream through several ports, but primarily through John Wesley, who was deeply impacted by the example of the Moravians.Established Christians and New Converts alike were emboldened with confidence and enthusiasm to share the Gospel, leading to the conversion of thousands more and the planting of hundreds of new churches.If we're looking for the real dynamism that infused Evangelicalism and made it such a pervasive trait of Protestantism during the 18th & 19th Cs, we could say it was the conviction of those converted to the Faith that they'd really had a supernatural experience of salvation. Their conversion had not just gained them heaven after they died; it ushered them, then and there, into a new relationship with God that became the new center and ordering principle of their lives. And while pastors and other church leaders might have a unique role to play in leading the local church, each individual Christian had equal access to God without the need for the mediation of a priestly class or ritual. Each and every Evangelical felt a very real connection to God and owned a sense of their personal responsibility to apply themselves to the practice of their faith. In other words, the duty of religion for the medieval Christian was traded in for the privilege of relationship for the modern Christian.The dawn of the 19th C was a time of increased outreach both locally and abroad with several mission societies being started. The Second Great Awakening spanning the transition from the 18th to 19th Cs, was centered largely in the US. It boosted the ranks of Methodist and Baptist churches. Charles Finney was a major figure in this revival.19th C Evangelicalism in England carried a distinct social justice flair. British Evangelicals bore the conviction that their Faith ought to be more than a privately held affair. To be real, it ought to impact the world for good. They became leaders in the movement for reform and the end of corruption in government and commerce. They led the charge for Abolition under such notables as William Wilberforce.Toward the end of the 19th C, that party within the Methodists who'd long argued for what they called “entire sanctification” started a Holiness Movement that separated itself from the rest of Methodism. While it was never popular in England, certain portions of rural America proved fertile soil for it.It was during the 19th C that an Irish-Anglican minister named John Darby popularized an emphasis on End Times Prophecy, a subject that had languished in obscurity for hundreds of years. This interest in the End Times was layered over Darby's system of dividing history into different eras, called dispensations, in which God's overall plan went forward with a different focus in the various dispensations. Others took Darby's ideas and edited them to their own taste, but Dispensationalism proved to be a convenient way for people to better understand both the Bible's story and how it related to history at large. It became a part of the emerging energy within Protestantism now called Evangelicalism. What kicked Dispensationalism into high gear was the publication of the popular Scofield Reference Bible, a King James Bible with a comprehensive set of notes that helped readers parse Scripture, along Scofield's framework, that is. Through Scofield's influence, Evangelicalism adopted a literalist view of interpreting Scripture.Notable figures for the last half of 19th C Evangelicalism are CH Spurgeon & Dwight Moody. These men began a trend in Evangelicalism to see the movement led & represented by well-known religious celebrities, whose fame was tied to their ability to preach to large audiences.Founded in 1812, Princeton Theological Seminary stepped into the role of being the intellectual center of Evangelicalism from 1850 to the 1920's. Under the guidance of Charles Hodge, Archibald Alexander, and BB Warfield, Evangelicals were armed with an erudite defense of conservative orthodoxy in that face of the challenge presented by European Liberalism. When in the 1930's, the governors of Princeton decided to open the school to Theological Liberalism, the conservatives left to start Westminster Theological Seminary. But the theological work of the Princeton theologians continues to shape the core of conservative Evangelicalism.Church h istorian Mark Noll, describes this as influence as including, a devotion to the Bible, concern for religious experience, sensitivity to the American experience, Presbyterian confessions, Reformation systematics, and Common Sense Realism, which we talked about in Season 1.[1] Common Sense Realism was a push-back by several Scottish philosophers to the skepticism of David Hume.As Theological Liberalism pressed in to challenge the centers of Evangelicalism in the early 20th C, a reaction rose that came to be known as Fundamentalism. It drew its name from its insistence there were certain fundamentals that could not be negotiated, essentials of The Faith apart from which no one had the right to say they were a Christian. The main point of contention with Liberalism was over the inerrancy of Scripture. This became the main point of contention because Evangelicals regard God's Word as the ultimate authority. Everything else flows from Scripture. Theological Liberals honor the Bible as a record of humanity's progress. It's instructive, but not ultimately authoritative. It's ideas at points may be inspired and it is certainly inspirational, but no more than that. Human reason, aided by the scientific method, is a superior source of knowledge. Fundamentalists replied that not only is the Bible inspired, that inspiration extends beyond its ideas to its words. The Bible isn't just the ideas of God filtered through bumbling scribes, it is the Word & words of God Himself, transmitted through human agents, who when they penned, infallibly reported what God wanted written.Needless to say, the contest between Liberals & Fundamentalists was fierce. It lives on to this day. Every decade or so, Theological Liberalism hoists its battering ram and makes another raid on the fortress of Evangelicalism's tenacious clinging to Scripture's Inspiration, Infallibility & Inerrancy. They batter the door of this Evangelical group or that denomination. And while mainstream Evangelicalism still adheres officially to the doctrine of Inerrancy, the long-range effect of the contest has been a softening round the edges, so that many Evangelicals are barely aware what's at stake in the whole debate.Up to the dawn of the 20th C, Evangelicalism was largely a white church deal centered in North America and the UK. A major boon to the energy of Evangelicalism and a subsequent movement into world missions came about after the Welsh Revival of 1904-5. The Revival swept across Europe and reached into far-flung regions across the globe. The Azusa Street Revival of 1906 in Los Angeles birthed Pentecostalism which added even more spiritual energy and motivation to Evangelicalism.Following WWII, Evangelicals split between those who wanted to engage the culture and those who felt the best way to live was to withdraw. It seemed a reprise of the old Anglican argument between the Puritans and Separatists. In this case, the Separatists were the Fundamentalists while those who wanted to engage culture were mainstream Evangelicals. Many Evangelicals had come to regard Fundamentalists as narrow-minded moralists wed to traditions that were no longer relevant . While this is an oversimplification, let me illustrate this way . . .Fundamentalists had staunchly defended the doctrine of inerrancy, right? What they defended of course, at least in the popular sense, for the Fundamentalist on the street at least, was the King James Bible. THAT Bible was inspired & inerrant. So any other translation or version was suspect. Fundamentalists were determined defenders of The Reformation; they adored the Reformers, but were suspicious of more modern authors & theologians. That suspicion grew to be a kind of general negativity to the wider culture and society. The world was wicked, under God's wrath; something to be shunned. The result was that Fundamentalists began to be viewed by society as misanthropes. They became the subject of jokes.Most Evangelicals saw what was happening to Fundamentalism and set another course. Called Neo-Evangelicals, they adopted a positive posture of engaging the culture through dialog and exchange. They intentionally backed down from the combative militancy that marked Fundamentalists. Instead of retreating to a theological ghetto where the only people they talked to were like them, they re-applied themselves to an intellectually-astute and Biblically-sound response to the issue facing society. They reasoned that the Gospel was a message of hope for All People, and needed to be shared in as many ways as possible; by deed, as well as in word.This led to a split between Fundamentalists & Evangelicals. Evangelicals came to regard Fundamentalists as something of an ugly cousin they wanted to avoid & disavow. Fundamentalists regarded Evangelicals as sell-outs, wishy-washy compromisers more concerned with the world's approval than God's.Over time, the ranks of Fundamentalists dwindled while those of Evangelicals swelled.The Charismatic renewal of the 1960's and early 70's saw a resurgent Pentecostalism cross denominational lines. It even swept a number of Catholic churches.Until the Charismatic Renewal, most Protestant churches were affiliated in some way with a denomination. The Renewal saw large numbers of Christians who'd previously identified with their denomination, now identifying as a Charismatic. When local pastors and denominational leaders resisted the Charismatic Renewal, those church members who were part of the renewal often left to start new churches. They established independent, non-aligned or un affiliated works. So the trend of non-denominational churches exploded. They didn't identify as Protestant so much as Evangelical because it best described their overall theological framework. As the number of non-denominational churches grew and aged, many saw a need for connection to a larger movement and began forming voluntary associations. They became a kind of non-denominational denomination.As the 20th C closed out and moved into the 21st, Evangelicalism faced a new challenge from it's old nemesis – Liberalism. Once again Liberalism morphed into a new form called Post-modernism. If classical Liberalism assailed the doctrine of Biblical Inerrancy, Post-modernism went after Truth as a whole.[1] Mark A. Noll, The Princeton Theology 1812–1921 (Grand Rapids: Baker Academic, 2001), 13.
REFLECTION QUOTES “I don't remember a time not being anxious.” ~Lena Dunham, American actress, writer, producer and director “Our huffing and puffing to impress God, our scrambling for brownie points, our thrashing about trying to fix ourselves while hiding our pettiness and wallowing in guilt are nauseating to God and are a flat out denial of the gospel of grace.” ~Brennan Manning (1934-2013), Franciscan priest and author “The gospel is so simple that small children can understand it, and it so profound that studies by the wisest theologians will never exhaust its riches.” ~Charles Hodge, principal of Princeton Theological Seminary (1851-1878) “The law says, ‘Do'; grace says, ‘Done.' The law says, ‘Do, and live'; grace says, ‘Live, and do.' The gospel says to the sinner, ‘Come'; it says to the Christian, ‘Go.'” ~D.L. Moody (1837-1899), Massachusetts-born evangelist, publisher and founder of Northfield Mount Hermon School “…it was not the cold blood about the heart, but a single word in Chapter 1 [Romans 1:17], ‘In it the righteousness of God is revealed,' that had stood in my way. For I hated that word ‘righteousness of God,' which…I had been taught to understand… [as the righteousness] with which God is righteous and punishes the unrighteous sinner…. Nevertheless, I beat importunately upon Paul at that place, most ardently desiring to know what St. Paul wanted. At last meditating day and night, by the mercy of God, I began to understand that the righteousness of God is that through which the righteous live by a gift of God, namely by faith…. Here I felt as if I were entirely born again and had entered paradise itself through the gates that had been flung open.” ~Martin Luther (1483-1517), German reformer “Christians never graduate from the gospel.” ~Conrad Mbewe, pastor in Lusaka, Zambia SERMON PASSAGE Selected Passages from Romans (NIV) Romans 1 1 Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God— 2 the gospel he promised beforehand through his prophets in the Holy Scriptures 3 regarding his Son, who as to his earthly life was a descendant of David, 4 and who through the Spirit of holiness was appointed the Son of God in power by his resurrection from the dead: Jesus Christ our Lord. 5 Through him we received grace and apostleship to call all the Gentiles to the obedience that comes from faith for his name's sake. 6 And you also are among those Gentiles who are called to belong to Jesus Christ. 7 To all in Rome who are loved by God and called to be his holy people: Grace and peace to you from God our Father and from the Lord Jesus Christ…. 14 I am obligated both to Greeks and non-Greeks, both to the wise and the foolish. 15 That is why I am so eager to preach the gospel also to you who are in Rome. 16 For I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile. 17 For in the gospel the righteousness of God is revealed— a righteousness that is by faith from first to last, just as it is written: “The righteous will live by faith.” Romans 3 19 Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God. 20 Therefore no one will be declared righteous in God's sight by the works of the law; rather, through the law we become conscious of our sin. 21 But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify. 22 This righteousness is given through faith in Jesus Christ to all who believe.
This 139th episode is titled Evangementalism,We've spent a couple of episodes laying out the genesis of Theological Liberalism, and concluded the last episode with a brief look at the conservative reaction to it in what's been called Evangelicalism. Evangelicalism was one of the most important movements of the 20th C. The label comes from that which lies at the center of the movement, devotion to an orthodox and traditional understanding of the Evangel, that is, the Christian Gospel - the Good News of salvation through faith in Jesus Christ.While Evangelicalism is used today mainly to describe the theological movement that came about as a reaction to Protestant theological liberalism, the term can be applied all the way back to the 1st C believers who referred to themselves as “People of the Gospel,” the Evangel. The term was resurrected by Reformers to call themselves “evangelicals” before identifying as Protestants or any of the other labels used for protestant denominations today.The modern flavor of Evangelicalism came about as a merging of European Pietism and revivals among Methodists in England. We might even locate the origin of modern Evangelicalism in the First Great Awakening of the mid-18th C. Its midwives were people like Whitefield, Tennent, Freylinghuysen, and of course Jonathan Edwards.Since major stress of all these was the need for a conversion experience and spiritual new birth, revivalism and an emphasis on the task of evangelism have been front and center in Evangelicalism.As we've seen in a past episode, the First Great Awakening was followed a century later by the Second which began in the United States and spread to Europe, then the rest of the world and had a huge impact on how Christians viewed their Faith. What's remarkable about the Second Great Awakening, is that it came at a time when many church leaders lamented the low state of the Church in Western Civilization. Christianity's enemies gleefully wrote its obituary. Theological Liberalism helped to push the Faith toward an early grave. But the Second Great Awakening literally shook North American and Europe to their core. A wave of missionaries went out across the globe as a result, spreading the Faith to places no church had existed for hundreds of years, and in some cases, ever before.In newly settled regions on the American frontier, Evangelicalism was carried out in week-long “camp meetings.” Think of a modern concert with multiple bands. Camp meetings were like that, except in place of bands playing music were preachers passionately preaching the Gospel. Might not sound too appealing to our modern sensibilities, but the lonely pioneers of the frontier turned out in large crowds. They'd been too busy building homesteads to consider constructing frontier churches. But now they returned home to do that very thing.One of the largest of these camp meetings took place at Cane Ridge in Kentucky in August 1801. Upwards of 20,000 gathered to listen to Protestant preachers of all stripes.Methodist minister Francis Asbury was just one of several circuit-riders who carried the Gospel all over the frontier. Both Baptists and Methodists worked tirelessly to bring the Gospel to blacks. But the fierce racism of the time refused to integrate congregations. Separate churches were plated for black congregations, of which there were many. In the early 19th C, Richard Allen left the Methodist Church to found the African Methodist Episcopal Church. In the US, it wasn't long before Evangelical Baptists and Methodists outnumbered older denominations of Episcopalians and Presbyterians, groups where theological liberalism had infiltrated.Charles Finney was an attorney-turned-revivalist who transferred the excitement and energy of the rural camp-meetings to the urban centers of the American Northeast. An innovator, Finney encouraged the newly converted to share the story of how they came to the Faith – called ‘giving your testimony.' He set what he called an “anxious bench” near the front of rooms where he spoke as a place where those who wanted prayer or to make a profession of faith in Christ could sit. That eventually turned into the modern ‘altar call' that's a standard fixture of many Evangelical churches today.By the start of the American Civil War in the mid-19th C, Evangelicalism was the predominant religious position of the American people. In an address delivered 1873, Rev. Theodore Woolsey, one-time president of Yale could say, without the least bit of controversy; “The vast majority of people believe in Christ and the Gospel. Christian influences are universal. Our civilization and intellectual culture are built on that foundation.”While there are many brands, flavors, and emphases inside modern Evangelicalism, it's safe to characterize an Evangelical as someone who holds to several core beliefs: those being à1) The authority and sufficiency of Scripture2) The uniqueness of salvation through the cross of Jesus Christ,3) The need for personal conversion4) And the urgency of evangelismFurther refining of Evangelicalism took place when there was a debate over the first of its core doctrines – the authority and sufficiency of Scripture. This is where Fundamentalism diverged from Evangelicalism. The other three core distinctives of Evangelicalism all rest on the authority and sufficiently of the Bible. And while Evangelicalism began as a reaction to theological liberalism, some of the ideas of that liberalism crept into some Evangelical's view of Scripture.You see, it's one thing to say Scripture is authoritative and sufficient and another to then say the entire Bible is Scripture. Is the Bible God's Word, or does it just contain God's Word? Do we need scholars and those properly educated to tell us what is in fact Scripture and what's filler? Are the actual WORDS God's Words, or do the words need to be taken together collectively so that it's not the words but the meaning they convey that makes for God's authoritative message?Some Evangelical leaders noticed their peers were moving to a position that said the Bible wasn't so much God's Word as it contained God's Message. While they weren't as extreme as the Liberal Theologians, they effectively ended up in the same place. This debate goes on in the Evangelical church today and continues to be the source of much unrest.Conservative Evangelicals started linking the authority of Scripture to the doctrine of inerrancy; that is, belief the Bible's original writings contained no errors, and that because of the laborious process of transmission of the texts over time, while we can't say our modern translations are perfect or without any error, they are virtually inerrant; they are trustworthy versions of the originals.At the dawn of the 20th C, Princeton Theological Seminary became the epicenter of this debate as a leading defender of the authority of the Bible. It had long been an advocate for the infallibility of Scripture under such luminaries as Archibald Alexander, Charles Hodge, his son, AA Hodge, and BB Warfield. In a seminal essay on the doctrine of Inspiration in the Princeton Review, AA Hodge and BB Warfield defined inspiration as producing the “absolute infallibility” of Scripture. They said the autographs, the original writings of the Bible were free from error, not just in regard to theological matters, but in contradiction to what theological liberalism claimed, they were without error in regard to ALL their assertions, including those touching science and history.The theological liberalism coming from Europe had a mixed reception in the US at the outset of the 20th C. At first, most churches remained conservative and blissfully unaware of the slow sea-change taking place in the intellectual centers of American universities and seminaries. Battle lines were drawn between liberals and conservatives who were branded with a new label = Fundamentalists. The battle they carried out in the hallowed halls of academia soon spilled over into the pews. It was referred to as the contest between modernists and fundamentalists.While modernists embraced a host of varying ideologies, they shared two presuppositions.First, they urged, Christianity must be reframed in light of new insights; meaning the tenants of Protestant Liberalism.Second, the Faith had to be liberated from the cultural encrustations of traditionalism that had obscured the REAL MEANING of the Bible. What that effectively meant was that ALL and ANY traditional beliefs about what the Bible said was no longer valid. It was a knee-jerk rejection of conservatism.Though the term Fundamentalism wasn't coined until 1920, it flowed from the 1910 publication The Fundamentals. It was a synthesis of different conservative Protestants who united to battle the Modernists who seemed to be taking over Evangelicalism. Fundamentalists banded together to launch a counteroffensive.There were 2 streams of the early Fundamentalist movement.One was intellectual fundamentalism led by J. Gresham Machen [Gres'am May-chen] and his Calvinist peers at Princeton. [the ‘h' in Gresham is silent!]The other was populist fundamentalism led by CI Schofield who produced the best-selling Scofield Reference Bible which contained his expansive notes and laid out a dispensationalism many found appealing.Other notable fundamentalist leaders were RA Torrey, DL Moody, Billy Sunday, and the Holiness Movement that moved in several denominations, most notably the Nazarenes.While the intellectual and populist streams of fundamentalism attempted to unite in their opposition to modernism, there were simply too many doctrinal differences between all the various groups inside the movement to allow for a concerted strategy in dealing with Liberalism. As a result, Modernists were able to continue their infiltration and take-over of the intellectual centers of the Faith.In reaction to modernists, in 1910, a group of conservative Presbyterians responded with five convictions that came to be considered the core Fundamentals from which the movement derived its name. Those five convictions flowed from their certainty in the inerrancy and infallibility of Scripture. They were . . .1) The inerrancy of the original writings.2) The virgin birth of Jesus.3) The substitutionary atonement of Jesus on the cross.4) His literal, bodily resurrection.5) A belief that Jesus' miracles were to be understood as real events and not merely literary mythology meant to teach some ethical imperative. Jesus really fed thousands with a few fish and loaves, really raised Jairus' daughter from the dead, and really walked on water.These fundamentals were elaborated and released between 1910 and 15 in a set of booklets called The Fundamentals: A Testimony to the Truth. The Stewart brothers funded their publication and ensured they were distributed to every Christian leader across the US. Some three million copies were circulated before WWI to combat the threat of Modernism.
In this 127th episode of CS, titled “Then Away,” we give a brief account of the rise of Theological Liberalism.In the previous episodes, we charted the revivals that marked the 18th and 19th centuries. Social transformation is a mark of such revivals. But not all those engaged in the betterment of society were motivated by a passion to serve God by serving their fellow Man. At the same time that revival swept though many churches, others stood aloof and held back from being carried away into what they deemed as “religious fanaticism.”As Enlightenment ideas moved into and through the religious community, some theologians shifted to accommodate what had become the darling ideas of academia. Instead of becoming outright agnostics, they sought to wed rationalism with theology and arrived at an amalgam we'll call Theological Liberalism.Not to be outdone by Revivalists transforming culture through the power of The Gospel and a conviction they were to be salt and light in a dark and decaying world, Liberalism developed what came to be called The Social Gospel; a faith that emphasized doing as much, if not more than, believing.The name most associated with the Social Gospel is Walter Rauschenbusch. He began pastoring a Baptist church in New York in 1886. It was there that he came face to face with the desperate condition of the poor. He joined the faculty of Colgate-Rochester Theological Seminary, where over the course of 10 years he wrote 3 books that were hugely influential in promoting the Social Gospel.Someone might say at this point >> You've used that phrase a couple of times now. What's ‘The Social Gospel'?”The Social Gospel was a movement among Protestant denominations in the early 20th century, mainly in the United States and Canada, but a limited expression in Europe. It addressed social problems with Christian ethics. Its main targets were issues of social justice like poverty, addiction, crime, racism, pollution, child labor, and war. Advocates of the Social Gospel sought to implement that line in the Lord's Prayer that says, “Your Kingdom Come, Your will be done, on Earth as it is in Heaven.”Advocates of the Social Gospel were usually post-millennialists who believed the Second Coming would not occur unless humanity rid itself of injustice and vice. The leaders of the movement were largely connected to the liberal wing of the Progressive Movement.The Social Gospel movement peaked in the early 20th century. It began to decline due to the trauma brought about by WWI, when the ideals of the movement were so badly abused by world events. A couple of under-pinnings of theological liberalism are the Brotherhood of Man and the innate goodness of human beings. WWI conspired to prove the lie to both assumptions and create doubt in the minds of millions that humans are good or could be a brotherhood.Though Rauschenbusch's early theology included a belief in original sin and the need for personal salvation, by the time he'd written his last tome, he regarded sin as an impersonal social ill and taught that reform would arrive with the demise of capitalism, the advance of socialism, and the establishment of the Kingdom of God by human effort. His views were accepted by such prominent spokesmen as Shailer Matthews and Shirley Jackson Case of the University of Chicago.Rauschenbusch's impact was combined with other developments in liberalism during the 19th century. Unitarianism had made deep inroads into mainline denominations under the leadership of William Ellery Channing and Theodore Parker. Channing's sermon “Unitarian Christianity” in 1819, deserves credit for launching the Unitarianism movement.Another influential figure of the 19th C was Horace Bushnell. He published Christian Nurture in 1847, arguing that a child ought to grow up in covenant with God, never knowing he was anything but a Christian. This was contrary to the Pietist emphasis on having a datable conversion experience. Bushnell's ideas of growing a child up from birth in a covenant of grace had a huge impact on Christian educators for generations.In addition to Theodore Parker's support of Unitarianism, he introduced German biblical criticism into American Christianity. By doing so, the way was opened for Darwinian evolution and the ideas of Julius Wellhausen. Wellhausen was one of the originators of the Documentary Hypothesis, which forms the core of much of modern liberal scholarship on the Bible to this day.These influences led to a creeping theological liberalism based on the twin postulates of the evolution of religion and a denial of the supernatural. In their place emerged the idea of the Fatherhood of God, the Brotherhood of Man, and the establishment of God's Kingdom as a natural outcome of evolution.Three German scholars were also central to the development of Theological liberalism: Schleiermacher, Ritschl, and Harnack.Friedrich Schleiermacher adapted the ideas of Existentialism to Christianity and said that the core of faith wasn't what one believed so much as what one FELT, what we experience. Religion, he urged, involved a feeling of absolute dependence on God. For Schleiermacher, doctrine hung on experience, not the other way around. Today, a mature Christian might counsel a neophyte, saying something like, “Don't let feelings control you.” Or, “We need to evaluate our experiences by God's Word, not the other way around.” Schleiermacher would disagree with that. In his view, experience VALIDATES doctrine. Feels are key. A Faith that isn't felt is no faith at all, he maintained.Albert Ritschl claimed Christ's death had nothing to do with the payment of a penalty for sin. He said it resulted from loyalty to His calling of bringing about the Kingdom of God on Earth, and that it was by His death that He could share his experience of Sonship with all people, who would then become the vehicle and means by which the Kingdom could be constructed. The practice of a communal religion was of vital importance to Ritschl because Christ best shared Himself through the community of the Church. Ritschl's impact on other scholars was great.Probably the most affected by Ritschl's works was Adolf Harnack. Harnack regarded the contributions of the Apostle Paul to the Gospel as a Greek intrusion on the Christian Faith. His goal was to get back to a more primitive and Jewish emphasis that centered on ethical imperatives as opposed to doctrine. As a professor in Berlin in 1901 he published his influential What Is Christianity? This focused on Jesus' human qualities, who preached not about Himself but about the Father; the Kingdom and the Fatherhood of God; a higher righteousness; and the command to love.The views of these three German scholars came ashore in America to further the liberal ideas already underway.If Theological Liberalism with its Social Gospel were a reaction to the Revivals of the 18th and 19th centuries, those who'd been revived were not going to sit idly by as that liberalism grew. They responded with a movement of their own.Charles Briggs, a professor at Union Theological Seminary in New York, was put on trial before the Presbytery of New York and suspended from ministry in 1893 for promulgating liberal ideas. Henry Smith of Lane Seminary in Cincinnati was likewise defrocked that same year, as was AC McGiffert for holding and teaching similar views. Other denominations had heresy trials and dismissed or disciplined offenders. The most famous conflict of the 20th century concerned Harry Emerson Fosdick, who in 1925 was removed as pastor of First Presbyterian Church of New York City to became an influential spokesman for liberalism as the pastor of Riverside Church.Roman Catholicism wasn't immune to the impact of theological liberalism and reacted strongly against it. Alfred Loisy, founded Roman Catholic Modernism in France, but was dismissed in 1893 from his professorship at the Institut Catholique in Paris. He was further excommunicated in 1908. The English Jesuit George Tyrrell was demoted in 1899 and died out of fellowship with the church. Liberalism invaded American Roman Catholicism. To silence the threat, Pope Pius X issued the decree Lamentabili in 1907, and in 1910 he imposed an anti-modernist oath on the clergy.In contest with Liberalism, Evangelicals had a number of able scholars during the latter part of the 19th and early part of the 20th centuries. Charles Hodge defended a supernaturally-inspired and inerrant Bible during his long tenure as professor of biblical literature and theology at Princeton. AA Hodge carried on his father's work. In 1887, BB Warfield followed Hodges as professor of theology. Fluent in Hebrew, Greek, modern languages, theology, and biblical criticism, Warfield staunchly defended the inerrancy of Scripture and basic evangelical doctrines in a score of books and numerous pamphlets. In 1900, the scholarly Robert Dick Wilson joined the Princeton faculty, and J Gresham Machen [Mah khen] arrived shortly after. In 1929, when a liberal realignment occurred at Princeton, Machen and Wilson joined Oswald Allis, Cornelius Van Til, and others in founding Westminster Theological Seminary. Other scholars could be mentioned, but these were some of the most prestigious.This movement came to be known as Fundamentalism; a word with a largely negative connotation today as it conjures up the idea of wild-eyed religious fanatics who advocate violence as a means of defending and promulgating their beliefs. Christian Fundamentalism was simply a theologically conservative movement that sought to preserve and articulate classic, orthodox beliefs on the essentials of the Christians Faith. They were called Fundamentals because they were regarded as those doctrines essential to the integrity of the Gospel message; things that had to be believed in order to be saved.Fundamentalism was largely a reaction to Theological Liberalism which appeared to many Evangelicals to be taking over the colleges and seminaries. Liberalism wasn't popular with the average church-goer. It founds it's base among academics and those training clergy. But evangelical leaders knew what began in classrooms would soon be preached in pulpits, then practiced in pews. So they began the counter-movement called Fundamentalism.Since Theological Liberals had already managed to co-opt the chairs of many institutions of higher learning, they cast their Fundamentalist opponents as uneducated and unsophisticated nincompoops. Knuckle-dragging theological Neanderthals who couldn't comprehend the complexities of higher criticism and the latest in theological research. That image has, for many, become part and parcel of the connotative meaning of the word Fundamentalist today. And it's grossly unfair since those early Evangelical scholars who shaped the Fundamentalist movement were some of the brightest, best-educated, and most erudite people of the day.
This week on Theology on the Go, Dr. Jonathan Master is joined by Dr. Andrew Hoffecker, Professor of Church History (Emeritus) at Reformed Theological Seminary in Jackson, Mississippi. Dr. Hoffecker has written and edited several books, including a two-volume series on Christian worldview. He is also the author of Charles Hodge: the Pride of Princeton in the American Reformed Biographies series published by P&R. Today Dr. Master will be talking to Dr. Hoffecker about Old Princeton Professor Charles Hodge. Over the next several weeks, Theology on the Go will focus on Old Princeton and the theologians that made her great. In order to make this series even more special, The Banner of Truth Trust has graciously donated several books on old Princeton to be given away throughout the series! This week we are giving away A. A. Hodge's book, The Life of Charles Hodge. Winners Michael C., Douglasville, GA Matthew D. Tinton Falls, NJ
Today Jonathan Master is joined by Dr. Andrew Hoffecker, Professor of Church History (Emeritus) at Reformed Theological Seminary in Jackson, Mississippi. Dr. Hoffecker has written and edited many books, including a two-volume series on Christian worldview. He stops by to talk with Jonathan about that topic and how Christians can foster a biblically-centered worldview.Just for listening, the Alliance of Confessing Evangelicals would like to give you a free resource. An MP3 of Phil Johnson's sermon entitled "Divine Interpretation" is free to download. Go to ReformedResources.org to download your free MP3!Theology on the Go is a brief conversation on eternal truths with Jonathan Master, Executive Editor of PlaceForTruth.org, a voice of the Alliance of Confessing Evangelicals. Each program features a pastor/theologian discussing key biblical doctrines in thoughtful and accessible ways. Theology on the Go will help you better understand the finer points of theology, while showing how relevant and important theology truly is for Christians today.Dr. Hoffecker's Publications:Building a Christian Worldview Volume 1: God, Man, and KnowledgeBuilding a Christian Worldview Volume 2: The Universe, Society, and EthicsRevelations in Worldview: Understanding the Flow of Western ThoughtCharles Hodge: The Pride of PrincetonPiety and Princeton Theologians: Archibald Alexander, Charles Hodge, and Benjamin Warfield
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