Dr. Joel Beeke:
Part 1:
Part 2:
The Preaching of the Puritans
Reply
The Joint Declaration on the Doctrine of Justification: A Curtain on the Reformation?
Leonardo De Chirico of the Reformanda Initiative interviews Prof. Michael Reeves, UK. Author of books such as The Unquenchable Flame: Discovering the Heart of the Reformation (2010) and (with Tim Chester), Why The Reformation Still Matters (2016).
On October 31, 1999, the Roman Catholic Church and the Lutheran World Federation signed ‘The Joint Declaration on the Doctrine of Justification’ (JDDJ), claiming that they were ‘now able to articulate a common understanding of our justification by God’s grace through faith in Christ.’[1] This has led many since to think that the fundamental theological differences of the Reformation have now been resolved, and that there remains little or nothing of real theological substance to prevent evangelical-Catholic unity. Professor Mark Noll, for instance, boldly declared,
If it is true, as once was repeated frequently by Protestants conscious of their anchorage in Martin Luther or John Calvin that iustificatio articulus stantis vel cadentis ecclesiae (justification is the article on which the church stands or falls), then the Reformation is over.[2]
Let’s start here: what should we make of the JDDJ?
Michael Reeves: The JDDJ itself was rather less sanguine about what had been achieved, and stated explicitly that it ‘does not cover all that either church teaches about justification.’[3] Nevertheless, it did claim to be a ‘decisive step forward on the way to overcoming the division of the church’ in that it managed to express ‘a consensus on basic truths of the doctrine of justification and shows that the remaining differences in its explication are no longer the occasion for doctrinal condemnations.’[4] This itself, though, was a considerable claim. Those ‘doctrinal condemnations’ it professed to avoid include the binding anathemas of the Council of Trent (1545-63), such as:
CANON IX.-If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema.
CANON XI.-If any one saith, that men are justified, either by the sole imputation of the justice of Christ, or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost, and is inherent in them; or even that the grace, whereby we are justified, is only the favour of God; let him be anathema.
CANON XII.-If any one saith, that justifying faith is nothing else but confidence in the divine mercy which remits sins for Christ’s sake; or, that this confidence alone is that whereby we are justified; let him be anathema.
CANON XXIV.-If any one saith, that the justice received is not preserved and also increased before God through good works; but that the said works are merely the fruits and signs of Justification obtained, but not a cause of the increase thereof; let him be anathema.[5]
Is this a failure of the JDDJ?
Since the JDDJ expressly sought to avoid those condemnations, its understanding of justification cannot be that sinners are saved by faith alone without works by the sole remission of sins and the sole imputation of the righteousness of Christ.[6] It cannot then amount to the evangelical understanding of justification that the Council of Trent sought so carefully to define and oppose. And since it does not encompass the evangelical understanding of justification, it cannot be a decisive step forward to overcoming the theological differences between evangelicals and the Roman Catholic Church.
How does the JDDJ define justification then?
When it first sets out to define the biblical message of justification, various aspects of salvation are listed alongside each other. Continue reading
Amillenialism & Revelation
by Benjamin L. Merkle, associate professor of New Testament & Greek at Southeastern Seminary.
Original source here.
Interpreting the book of Revelation from an amillennial perspective has a long history in the Church and, discount in fact, has been the predominant eschatological position of Christianity since the time of Augustine (though it was not called “amillennialism” until more recent times).
It is also a position many Baptists have embraced, including Hershey Davis, W. T. Conner, Herschel Hobbs, Edward McDowell, H. E. Dana, Ray Summers and James Leo Garrett. Indeed, some have claimed it was the dominant view of Southwestern Seminary from the 1930s–1990s. Even John Walvoord (a dispensational premillennialist) admits, “The weight of organized Christianity has largely been on the side of amillennialism” (Millennial Kingdom, 61).
The amillennial view of Revelation affirms that the 1,000-year binding of Satan refers to the period between the two advents of Christ. Two items should be noted about this interpretation. First, it recognizes that Revelation contains figurative or symbolic imagery typical of prophetic or apocalyptic literature. This means that the images are not to be taken literally, although they point to literal events and realities (e.g., the dragon John sees is not to be taken literally, but the dragon represents Satan who is real).
So, although the angel coming down from Heaven in Revelation 20 is pictured as having a literal chain to bind Satan and a literal key to lock him up, these symbols relate to us God’s intention to limit Satan’s influence on the world. This binding is said to last 1,000 years. If the chain, key and prison are symbolic pictures, then it is likely that the 1,000 years is also symbolic and represents a certain period of time. Second, John tells us that Satan is bound “so that he might not deceive the nations any longer” (Rev. 20:3). Thus, Satan’s influence is not completely removed, but is specifically tied to his ability to deceive the nations. In contrast to the Old Testament era, when nations were living in darkness oblivious to God’s special revelation, now the Gospel is being taken to all the nations. This will result in people from every tribe, language, people and nation being represented before the throne of God (Rev. 5:9).
One of the strengths of the amillennial approach is that it is Gospel-centered. That is, it views the life, death, resurrection and ascension of Christ as the center of redemptive history. Because of His work on the cross and subsequent resurrection, Jesus has conquered death, defeated Satan and now reigns in Heaven waiting until all His enemies will be put under His feet. Thus, at His first coming Jesus defeated Satan by binding “the strong man” in order to “plunder his house” (Matt. 12:29).
During His ministry, Jesus said He “saw Satan fall like lightning from Heaven,” which was symbolic of his fall from power (Luke 10:18). The author of Hebrews informs us that the incarnation of the Son was necessary so that “through death he might destroy the one who has the power of death, that is, the devil” (Heb. 2:14). Similarly, the apostle John states, “The reason the Son of God appeared was to destroy the works of the devil” (1 John 3:8). Jesus was able to commission His disciples by stating that “all authority in heaven and on Earth” had been given to Him (Matt. 28:18). Thus, the decisive battle took place at the cross and resurrection where Satan’s ultimate defeat was sealed. Indeed, he is still a roaring lion (1 Peter 5:8), but he is a lion on a leash (2 Peter 2:4; Jude 6).
The book of Revelation offers the believer in Christ amazing confidence and hope. It is not simply a book about the future, but about how knowing the future affects us today. The apostle John was given this incredible vision to give comfort and hope to persecuted Christians in Asia Minor by letting them know the outcome of history—that Satan’s final doom is certain, and that God will vindicate His people. The message of Revelation is that Christ is the reigning and returning King who rules over all creation—including Satan and his forces. Difficult times are sure to come, but in the end, Christ and His people are given the victory.
A missionary once asked some persecuted believers in a third world country which book of the Bible was their favorite. They responded, “Revelation!” Somewhat surprised by their response, the missionary asked them why they cherished this book above the others. They quickly added, “Because God wins in the end.” The book of Revelation offers encouragement for the believer, especially in times of hardship and trial. Even though life may be difficult now, the result is assured—God wins in the end. Christ is the One Who will come triumphantly to once and for all defeat His enemies and reign with His people. The victory belongs to the Lord!
Recommended Books:
1) Summers, Ray. Worthy Is the Lamb: Interpreting the Book of Revelation in Its Historical Context. Nashville: B&H, 1951 (reprint 1999).
2) Johnson, Dennis E. Triumph of the Lamb: A Commentary on Revelation. Phillipsburg, NJ: P&R, 2001.
3) Hoekema, Anthony A. The Bible and the Future. Grand Rapids: Eerdmans, 1979.
4) Riddlebarger, Kim. A Case for Amillennialism: Understanding the End Times. Phillipsburg, NJ: P&R, 2003.