In January of 2005 I was a member of a PCA congregation that had recently come out of the Reformed Episcopal Church. This church, Grace Chapel, had its begining in 1862 in a basement in Philadelphia. It eventually grew large and prosperous. Unfortunately, a slow steady decline began in the late 1980’s. By the time I joined, the congregation was small – about 20 people – most of which ranged in age from late 70’s to early 90’s. Most were life long members. They didn’t take to the switch from the RE Church to the PCA very easily. They still retained elements of the RE liturgical calender, which brings me to why I’m relating all of this.
The following is a sermon I preached shortly after our TE took another call and shortly before Grace Chapel closed its doors for the last time. The reason I relate these things is so you will know why a PCA elder makes reference to “Epiphany” in his sermon. In any case, I hope it will be as edifying for you all to read as it was for me to research and preach.
In light of Epiphany, also called Three King’s Day, I would like to take this time to look at this strange encounter between Jesus the messiah, king of the Jews and these mysterious Gentiles from the East.The first question we might ask is:
Who were the Magi? The Greek historian Herodotus, who lived in the 5th century BC, tells us that the magi were originally a Median tribe that lived in the area where modern day Iran is today. Herodotus also tells us that the Magi eventually became priests of a Persian religion who, as he puts it, guarded the sacred fire, recited hymns at dawn, offered sacrifices and buried the dead. The Magi also studied astrology and astronomy and had gained a reputation for performing magic.
Verses 1 & 2 of Matthew chapter 2 says,
Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, (2) saying, “Where is He who has been born King of the Jews? For we have seen His star in the East and have come to worship Him.”
The first chapter of Matthew represents Jesus as a Jew, the Son of David, the long expected Jewish messiah. Here, in the second chapter, we’re told that these Gentiles from the east also have an interest in the newborn Jewish king. But why? (more…)
Sanctification – Part III
Tags: commentary, easy believism, Robert Shaw, Sanctification, Trent, Westminster Larger Catechism
As the post preceding this one indicates, the Roman Catholic conflation of justification and sanctification continues unabated. The RC failure to recognize any distinction between the two results in faith + infused meritorious works = justification. This causes would-be Catholic apologists to charge Protestants with easy-believism for affirming justification by faith alone – sola fide. In fact, when you mix justification and sanctification together, a faith + works system is unavoidable.
The truth of the matter is as I have demonstrated in my first two posts on sanctification. Justification by faith alone, which pertains to our legal standing before God, is not the end of the salvation process. Yes, my RC friends, Protestants certainly do affirm that there is an inner transformation granted to us as well, as a result of our “right legal standing.” The transforming work of the Holy Spirit in us enables us to cooperate with God and do good works/obedience. This is sanctification.
Protestants distinguish between sanctification and justification, but we do not sever one from the other or confuse them. We recognize that there is a distinction of properties and function to be seen in each, but both are part and parcel of salvation. Like the old song “Love & Marriage” says, you can’t have one without the other. So the Roman Catholic apologist’s constant lament over sola fide falls flat.