JAMES A.E. MACLELLAN: June 2009

Tuesday, June 30, 2009

Calvin: Institutes Chapters 3.13.4. to 3.14.5.

INSTITUTES OF THE CHRISTIAN RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 13.
TWO THINGS TO BE OBSERVED IN GRATUITOUS JUSTIFICATION.

3.13.4.

Justification is by faith -- alone. "For this reason it is by faith, in order that it may be in accordance with grace, so that the promise will be guaranteed to all the descendants, not only to those who are of the Law, but also to those who are of the faith of Abraham, who is the father of us all," (Romans 4:16). Calvin notes: "It was abundantly confirmed when made to rest on the mercy of God alone, for mercy and truth are united by an indissoluble tie; that is, whatever God has mercifully promised he faithfully performs."

3.13.5.

To the Church of Rome (and all Wesleyan, Arminian Christians) Calvin adds this exhortation: "Thus those who pretend that justification by faith consists in being regenerated and made just, by living spiritually, have never tasted the sweetness of grace in trusting that God will be propitious . . . we must hold that the only hope which believers have of the heavenly inheritance is, that being in grafted into the body of Christ, they are justified freely."

CHAPTER 14.
THE BEGINNING OF JUSTIFICATION. IN WHAT SENSE PROGRESSIVE.

To help explain this doctrine of justification, Calvin distinguishes among four categories of people, starting with people who are not justified at all. He describes such people as being "endowed with no knowledge of God and immersed in idolatry."

3.14.1.

If someone was to use such an argument that would try to point to some sort of self righteousness, what kind of righteousness would we foresee? Answer: "In short, that they are flesh, under which name are comprehended all those works which are enumerated by Paul; adultery, fornication, uncleanness, lasciviousness idolatry witchcraft, hatred, variance, emulation, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and all kinds of pollution and abomination which it is possible to imagine."

3.14.2.

When we argue this way, specifically noting the depravity of man and the inability of man to attain to any righteousness, we must never think that there is no earthly good in anyone. If there were not then the words injustice and equity would be meaningless. Calvin does not deny that unbelievers are capable of virtue, yet he insists that any virtues they possess come from God--a gift of his common grace.

3.14.3.

"Still the observation of Augustine is true," writes Calvin, "That all who are strangers to the true God, however excellent they may be deemed on account of their virtues are more deserving of punishment than of reward, because, by the pollution of their heart, they contaminate the pure gifts of God (August. contra Julia. Lib. 4)."

3.14.4.

1 John 5:12 says, "He who has the Son has the life; he who does not have the Son of God does not have the life." So the issue, regardless of someone's apparent virtuous behavior is the possession of the life of Christ. Or as "Augustine says, "Our religion distinguishes the righteous from the wicked, by the law, not of works but of faith, without which works which seem good are converted into sins," (August. ad Bonif. Lib. 3, c. 5)."

3.14.5.

Titus 3:4-5 makes it plain, "4 But when the kindness of God our Savior and His love for mankind appeared, 5 He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit." Calvin affirms: "By this confession we strip man of every particle of righteousness, until by mere mercy he is regenerated unto the hope of eternal life, since it is not true to say we are justified by grace, if works contribute in any degree to our justification.
"

Questions to Consider:

1. What alone gives us peace of conscience and gladness in prayer?

2. "Works that seem good" are converted into sins when devoid of faith. How would you illustrate that?

Monday, June 29, 2009

Calvin: Institutes Chapters 3.12.6. to 3.13.3.

INSTITUTES OF THE CHRISTIAN RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 12. NECESSITY OF CONTEMPLATING THE JUDGMENT-SEAT OF GOD, IN ORDER TO BE SERIOUSLY CONVINCED OF THE DOCTRINE OF GRATUITOUS JUSTIFICATION

3.12.6.

Calvin identifies what true humility is. He rightly argues that one cannot be humble and at the same time hold on to some degree of righteousness. Salvation only comes to the humble. Why? "First, that there is no access to salvation unless all pride is laid aside and true humility embraced; secondly, that that humility is not a kind of moderation by which you yield to God some article of your right . . . but that it is the unfeigned submission of a mind overwhelmed by a serious conviction of its want and misery."

" . . . But to this one I will look, To him who is humble and contrite of spirit, and who trembles at My word." (Isaiah 66:2)

3.12.7.

Calvin expounds the story of the publican and sinner and the truth contained therein. Indeed it is the repentant humble heart that the Lord saves. That was the mission of Christ. "In fulfillment of that mission, the only persons whom he invites to share in his beneficence are the "weary and heavy laden." In another passage he says, " I am not come to call the righteous, but sinners to repentance," (Mt. 11:28; 9:13)."

3.12.8.

"Therefore if we would make way for the call of Christ, we must put far from us all arrogance and confidence. The former is produced by a foolish persuasion of self-righteousness, when a man thinks that he has something in himself which deservedly recommends him to God; the latter may exist without any confidence in works."

CHAPTER 13.
TWO THINGS TO BE OBSERVED IN GRATUITOUS JUSTIFICATION.

3.13.1.

Calvin calls us to focus on two things: One that the glory of God must be always preeminent in our lives and that our consciences kept clean in view of the coming judgment. In Romans 3:25 Paul teaches that the reason God conferred righteousness upon us was to substantiate His own righteousness. To hold to any personal merit, is, by reason of logic, to rob God of His glory. It glorifies God to acknowledge our own lack of merit.

Jeremiah 9:23-24 (NASB95)
23 Thus says the Lord, "Let not a wise man boast of his wisdom, and let not the mighty man boast of his might, let not a rich man boast of his riches; 24 but let him who boasts boast of this, that he understands and knows Me, that I am the Lord who exercises lovingkindness, justice and righteousness on earth; for I delight in these things," declares the Lord.

3.13.2.

It is impossible, so Calvin clearly articulates, to properly glorify God if we are unwilling to discard our own glowing self-assessment! "Let us remember, therefore, that in the whole discussion concerning justification the great thing to be attended to is, that God's glory be maintained entire and unimpaired; since as the Apostle declares, it was in demonstration of his own righteousness that he shed his favor upon us; it was "that he might be just, and the justifier of him which believeth in Jesus," (Rom. 3:26)."

"The sum is, that man cannot claim a single particle of righteousness to himself, without at the same time detracting from the glory of the divine righteousness."

3.13.3.

All boasting and bragging is quieted when we come to the place of acknowledging that only the righteousness of God can make us clean. "Conscience, when it beholds God, must either have sure peace with his justice, or be beset by the terrors of hell."

Questions to Consider:

1. What must you do if you want to be exalted with the humble?

2. Calvin seeks to promote the glory of God at every possible point in his theology, but never more so than in his doctrine of free justification. As long as we insist on saying something in our own defense--giving some credit to our own righteousness--we detract from God's glory. "Whoever glories in himself," Calvin insists, "glories against God." Can you not see how many shallow and fictitious confessions of faith there are when people are don't called to truly repent in humility?

Friday, June 26, 2009

Calvin: Institutes Chapters 3.12.1. to 3.12.5.

INSTITUTES OF THE CHRISTIAN RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 12. NECESSITY OF CONTEMPLATING THE JUDGMENT-SEAT OF GOD, IN ORDER TO BE SERIOUSLY CONVINCED OF THE DOCTRINE OF GRATUITOUS JUSTIFICATION.

3.12.1.

One of the dangers when discussing righteousness and even the subject of our acceptability to God is to remember that He and the "heavenly Tribunal" are the standard of what is right. "It is certainly undervalued, if not recognized to be so perfect that nothing can be accepted that is not in every respect entire and absolute, and tainted by no impurity; such indeed as never has been, and never will be, found in man."

We can talk so glibly about our righteousness and the pursuit of it. But we must bring that discussion into the holy of holies where we find our tongues silenced before His presence:

"with a brightness which obscures the stars, a strength which melts the mountains, an anger which shakes the earth, a wisdom which takes the wise in their own craftiness, a purity before which all things become impure, a righteousness to which not even angels are equal (so far is it from making the guilty innocent), a vengeance which once kindled burns to the lowest hell ( Exod. 34:7 ; Nahum 1:3 ; Deut. 32:22 ). "

Calvin then makes this God-exalting proposition that even bringing our lives before the Law is insufficient to show us our need. We need to approach His holy presence.

Psa.m 130:3 If you, O LORD, should mark iniquities, O Lord, who could stand?

3.12.2.

It is only in the face of God that we get a true perspective of our true condition. When we view ourselves in comparison to others we tend to think of ourselves as equal or superior. But when we view ourselves before God we are faced with reality. Calvin likens this to the human eye that comfortably sees the world around it, but when it gazes at the sun the brilliance is blinding.

Luke records this condemnation: "15 And he said to them, "You are those who justify yourselves before men, but God knows your hearts. For what is exalted among men is an abomination in the sight of God.."

3.12.3.

"Thus Augustine says, 'Of all pious men groaning under this burden of corruptible flesh, and the infirmities of this life, the only hope is, that we have one Mediator Jesus Christ the righteous, and that he intercedes for our sins.'"

Calvin quotes extensively from Bernard who reminds me that whenever we think ourselves smug about our own merit we ought to remind ourselves that even forgiveness is given "for His own name's sake." (see Ezekiel 36: 22,32).

3.12.4.

The stars, notes Calvin, pale in comparison to the sun. How much more will we who will some day stand in the light of His brilliance. As Paul instructs us that when "the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then each one will receive his" just and right assessment. (1 Cor 4:5 ).

What a day that will be. All pretense, arrogance and pride will be gone. We will stand as we really are and all our righteousness will appear to be vile and filthy before a holy God.

3.12.5.

Proverbs 21:2 teaches us that "every way of a man is right in his own eyes." We also know from God's Word that "all the ways of a man are pure in his own eyes" Prov 16:2.

No, we desperately need the gaze and glory of God to show us who we really are. Without His light upon us we are left deluded.

Question to Consider:

1. You often hear of people ducking out of this or that relationship; seeking some renewal experience, etc. trying to "find themselves." How can a person, according to Calvin, truly know themselves?

Thursday, June 25, 2009

Calvin: Institutes Chapters 3.11.18. to 3.11.21.

Wednesday, June 24, 2009

Calvin: Institutes Chapters 3.11.12. to 3.11.17.

INSTITUTES OF THE CHRISTIAN RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 11. OF JUSTIFICATION BY FAITH. BOTH THE NAME AND THE REALITY DEFINED.
3.11.12.

Calvin continues his debate is Osiander. To summarize his opponents position we have to realize that Osiander denies that we obtain favor with God through the imputation of the righteousness of Jesus Christ. Osiander's position is that God cannot hold people as righteous if they are not actually righteous. He argues that Christ in His Divinity is given to us for righteousness through infusion or impartation rather than imputation. Osiander denies that Christ in His human nature can justify anyone.

Osiander will argue that the righteousness that is ours in Christ as spoken of in 1 Corinthians 1:30 is the righteousness of the eternal Word - Christ as God. Although that is a right understanding, he fails to appreciate Paul's statement in Colossians 2:3, ". . . in whom are hidden all the treasures of wisdom and knowledge," where he applies the same wisdom as in 1 Cor 1:30 also to the humanity of Jesus. Osiander objects that we make a two-Christ system by claiming righteousness from God AND from Jesus. The Bible does not deny that this righteousness that saves is not from the grace and mercy of God; nor did the Reformers deny that this justifying grace did not proceed from God. "What we constantly maintain is, that our righteousness and life are in the death and resurrection of Christ."

3.11.13.

Additionally, Calvin then pursues the other matter, that is, righteousness attained by works, that is inherent in Osiander's argument and is currently the heresy of all Arminan teaching including the Church of Rome. ". . . Let us here show that there is so wide a difference between justification by faith and by works, that the establishment of the one necessarily overthrows the other." Note the clear teaching of Scripture:

Philippians 3:8-9 (NASB95)
8 More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish so that I may gain Christ, 9 and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith,
Romans 10:3 (NASB95)
3 For not knowing about God's righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God.
Romans 3:27 (NASB95)
27 Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith.
Romans 4:2 (NASB95)
2 For if Abraham was justified by works, he has something to boast about, but not before God.

3.11.14.

Apparently the "Sophists, who delight in sporting with Scripture and in empty cavils, think they have a subtle evasion when they expound works to mean, such as unregenerated men do literally, and by the effect of free will, without the grace of Christ, and deny that these have any reference to spiritual works." According to them and the current dogma of the Roman Catholic Church, man is justified by faith AND works, sola fide!

3.11.15.

"We, indeed, hold with Paul, that those who fulfill the Law are justified by God, but because we are all far from observing the Law, we infer that the works which should be most effectual to justification are of no avail to us, because we are destitute of them." This false teaching that we are saved by grace and persevere in works to gain our redemption is a fast road to Pelagianism.

3.11.16.

"Scripture, when it treats of justification by faith, leads us in a very different direction. Turning away our view from our own works, it bids us look only to the mercy of God and the perfection of Christ." The reality is, as Calvin explains is that:

a. God first and foremost looks with grace upon the sinner and in that sinner sees nothing but sin and totally destitute of anything good or righteous.
b. The cause of justification then must be found only in God and not in people.
c. The aim of God is to cause the sinner to "distrust of his own works, to cast himself entirely upon his mercy for salvation."

"This is the meaning of faith by which the sinner comes into the possession of salvation, when, according to the doctrine of the Gospel, he perceives that he is reconciled by God; when, by the intercession of Christ, he obtains the pardon of his sins, and is justified; and, though renewed by the Spirit of God, considers that, instead of leaning on his own works, he must look solely to the righteousness which is treasured up for him in Christ."

3.11.17.

Saving faith then believes the Gospel and embraces the righteousness that is in Christ -- alone. According to Romans 10 it is plain that Paul "makes the distinction between the Law and the Gospel to be, that the former gives justification to works, whereas the latter bestows it freely without any help from works."

Questions to Consider

1. What does the regenerate man trust in?

2. How is faith said to justify?

3. Why can the righteousness formed in us by the Spirit of God not be a cause of righteousness?

Tuesday, June 23, 2009

Calvin: Institutes Chapters 3.11.8. to 3.11.11.

INSTITUTES OF THE CHRISTIAN RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 11. OF JUSTIFICATION BY FAITH. BOTH THE NAME AND THE REALITY DEFINED.

3.11.9.

If Osiander were to quibble and suggest that Christ as man could in no way accomplish our justification, Calvin would agree. Christ had to be God to do so, but at the same time, only Christ as our human substitute could live a perfect life and perish an eternal death in order to redeem mankind; and "it is however certain, that he performed all these things in his human nature."

We are saved by the obedience of Christ as the Perfect Man. "He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him." (2 Corinthians 5:21)

3.11.10.

This gift of righteousness is not ours by viewing Christ from a distance. No, when we trust Him and He indwells us by His Spirit, making us one with Himself in that mystical union we gain the gifts of His righteousness, won for us on Calvary's Cross, "therefore, we glory in having a fellowship of righteousness with him."

Faith is not righteousness. The righteousness received by the penitent heart is real and received by faith.

3.11.11.

In dispelling the arguments of Osiander, Calvin turns to another wherein he asserts: "But more poison lurks in the second branch, when he says that we are righteous together with God." "Osiander derides us for teaching, that to be justified is a forensic term." The problem is that Osiander and Roman Catholics on a whole mock the Protestant view of justification claiming it to be a fiction -- not real. But forensic justification is very real in that those who are regarded as just in God's viewpoint escape all condemnation and are most happy. "Osiander objects that it would be insulting to God, and contrary to his nature, to justify those who still remain wicked." But the gift of justification is not given in isolation from regeneration (and may I add, sanctification).

"But herein is the wondrous method of justification, that, clothed with the righteousness of Christ, they dread not the judgment of which they are worthy, and while they justly condemn themselves, are yet deemed righteous out of themselves."

Summary

Calvin's understanding of justification was that justification is a part of one's union with Christ. For Calvin, one is united to Christ by faith, and all of the benefits of Christ come from being united to him. Therefore, anyone who is justified will also receive all of the benefits of salvation, including sanctification. Thus, while Calvin agreed in substance with the "simultaneously saint and sinner" formulation. Calvin also to the double transfer idea that the good works that Jesus did in his life (collectively referred to as the active obedience of Christ) are imputed to his people, while their sins were imputed to him on the cross. For Calvin, Adam and Jesus functioned as federal heads, or legal representatives, meaning that each one represented his people through his actions. When Adam sinned, all of Adam's people were accounted to have sinned at that moment. When Jesus achieved righteousness, all of his people were accounted to be righteous at that moment.

Question to Consider

1. Why does Calvin agree with Osiander that Christ had to be Divine AND human to atone for our sins?

Monday, June 22, 2009

Calvin: Institutes Chapters 3.11.5. to 3.11.8.

INSTITUTES OF THE CHRISTIAN RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 11. OF JUSTIFICATION BY FAITH. BOTH THE NAME AND THE REALITY DEFINED.

3.11.5.

In this section Calvin refutes one called Osiander (The Lutheran theologian Andreas Osiander (1498-1565) is largely forgotten now (he is best remembered, in fact, for being the author of the anonymous preface to Copernicus' De Revolutionibus Orbium Caelestium.) But he is also immortalised in the Institutes. Calvin was upset by his confusions over justification), who proffered a position called: essential righteousness. In this false notion “he had formed some idea akin to that of the Manichees, desiring to transfuse the divine essence into men.” Rather than resting in the Scriptural reality that we are counted (imputed) righteous on account of Christ, Osiander “maintains that we are substantially righteous in God by an infused essence as well as quality.” Thus we have the essential distinction between impartation and imputation. This is the great divide between Protestantism and Catholicism.

3.11.6.

Calvin continues to deconstruct Osiander's notion of justification. It appears that his false idea is premised on the basis that justification is primarily union with Christ but is not actual in our case. Presumably this "impartation" has to be worked out. But Calvin rightly notes that "justification and sanctification, which we perceive to be united together in him, are inseparable. Whomsoever, therefore, God receives into his favor, he presents with the Spirit of adoption, whose agency forms them anew into his image." It is one work in distinct manners.

We must not confuse justification and sanctification; but we must not separate them. We know this "because those whom God freely regards as righteous, he in fact renews to the cultivation of righteousness."

For Osiander, Christ's righteousness is literally the believer's, it becomes one of his properties. 'Christ's essence is mixed with our own", as Calvin puts it, and there are a number of reasons why this is unacceptable. As regards justification, it is a double error. Not only is it a confusion over how Christ's righteousness becomes the believer's, but it shows misunderstanding about the nature of the believer's union with Christ, which is a bond established by the Spirit, not a merging as envisaged by Osiander.

3.11.7

Calvin then engages in the debate in regard to the relationship between faith and justification. "Faith, which is only the instrument for receiving justification, is ignorantly confounded with Christ, who is the material cause, as well as the author and minister of this great blessing."

For Calvin justification and sanctification are distinct but inseparable. But both become ours through the Spirit, as we are united to Christ. In merging Christ with the believer Osiander also confounds justification and sanctification: a serious blunder. However, there is one point of agreement - faith itself does not justify, it is for Calvin (merely) 'a kind of vessel', the 'instrumental cause' of justification.

3.11.8.

Osiander seems to take a foolish position about justification assuming somehow that it was not Christ righteousness that saves but God's. "We, indeed, do not divide Christ, but hold that he who, reconciling us to God in his flesh, bestowed righteousness upon us, is the eternal Word of God; and that he could not perform the office of Mediator, nor acquire righteousness for us, if he were not the eternal God."

Calvin goes on to rightly say, "Hence I infer, first, that Christ was made righteousness when he assumed the form of a servant; secondly, that he justified us by his obedience to the Father; and, accordingly that he does not perform this for us in respect of his divine nature, but according to the nature of the dispensation laid upon him."

Question to Consider

1. What is the basis our justification that does not work with the divine nature alone?

Friday, June 19, 2009

Calvin: Institutes Chapters 3.10.5. to 3.11.4.

INSTITUTES OF THE CHRISTIAN RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 10.

HOW TO USE THE PRESENT LIFE, AND THE COMFORTS OF IT.

3.10.5.

Calvin turns his attention to those who by God’s providence live in slender means. He warns them also of an immoderate desire for wealth for “he who is impatient under poverty almost always betrays the contrary disease in abundance.” Those who cannot submit to God’s will in these things could never be trusted with greater gain.

3.10.6.

God has “called” us in different postures and positions to His grace. We are to be content in these callings. Calvin’s counsel is that “no one may presume to overstep his proper limits, he has distinguished the different modes of life by the name of callings.”

And to the final word, he adds this: “Again, in all our cares, toils, annoyances, and other burdens, it will be no small alleviation to know that all these are under the superintendence of God.”

CHAPTER 11.

OF JUSTIFICATION BY FAITH. BOTH THE NAME AND THE REALITY DEFINED.

3.11.1.

We are under the curse and condemnation of God in sin. Salvation from such a demise can only occur through faith in Christ. Calvin has thus far explained the nature of faith and the results of faith. “The whole may be thus summed up: Christ given to us by the kindness of God is apprehended and possessed by faith, by means of which we obtain in particular a twofold benefit; first, being reconciled by the righteousness of Christ, God becomes, instead of a judge, an indulgent Father; and, secondly, being sanctified by his Spirit, we aspire to integrity and purity of life.”

Having dealt with regeneration, Calvin now intends to instruct us toward justification.

3.11.2.

What does it mean to be justified before God? “A man is said to be justified in the sight of God when in the judgment of God he is deemed righteous, and is accepted on account of his righteousness.”

What does it mean to be justified by works? Such is the case where “there can be found a purity and holiness which merits an attestation of righteousness at the throne of God, or if by the perfection of his works he can answer and satisfy the divine justice.”

What does it mean to be justified by faith? Herein is where a person is “excluded from the righteousness of works, he by faith lays hold of the righteousness of Christ, and clothed in it appears in the sight of God not as a sinner, but as righteous.”

3.11.3.

Calvin argues from Scripture that the term justification in speaking of sinners is a relative term not a qualitative term. We see that so clearly, for instance, that the Bible says, “’foreseeing that God would justify the heathen through faith,’ (Gal. 3:8), what other meaning can you give it than that God imputes righteousness by faith?”

“To justify, therefore, is nothing else than to acquit from the charge of guilt, as if innocence were proved. Hence, when God justifies us through the intercession of Christ, he does not acquit us on a proof of our own innocence, but by an imputation of righteousness, so that though not righteous in ourselves, we are deemed righteous in Christ.”

3.11.4.

Paul, according to Calvin, equates the term justification with acceptance. Ephesians 1:5-6 “⁵He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will, ⁶to the praise of the glory of His grace, which He freely bestowed [accepted us KGV] on us in the Beloved.”

Questions to Consider:

1. Because Christ was given to us, what double grace have we received?

2. Why do we need to get the concept of justification straight?

3. How do we appear in God's sight as righteous, since we are sinners?

4. What is justification?

5. Do we need to be innocent to be acquitted? (Don’t answer too quickly!)

Thursday, June 18, 2009

Calvin: Institutes Chapters 3.9.5. to 3.10.4.

INSTITUTES OF THE CHRISTIAN RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 9.

OF MEDITATING ON THE FUTURE LIFE.

3.9.5.

Calvin seems to lack very little patience with a Christian who is incredibly anxious of death. Knowing that it is our last enemy, the Christian ought to be able to look beyond that to a sure and certain hope. “For if we reflect that this our tabernacle, unstable, defective, corruptible, fading, pining, and putrid, is dissolved, in order that it may forthwith be renewed in sure, perfect, incorruptible, in fine, in heavenly glory, will not faith compel us eagerly to desire what nature dreads?” Should we not have comfort knowing that we move from our place of exile to home?

“No man has made much progress in the school of Christ who does not look forward with joy to the day of death and final resurrection.”

3.9.6.

Because our lives as saints on earth is as “sheep to the slaughter” we ought to regularly lift our minds to the blessed hope of the Christian; and our heavenly abode. When God’s people go through difficulty and particularly see the wicked prosper amid their pain, “they will turn their eye to that day (Isaiah 25:8; Rev. 7:17), on which the Lord will receive his faithful servants, wipe away all tears from their eyes, clothe them in a robe of glory and joy, feed them with the ineffable sweetness of his pleasures, exalt them to share with him in his greatness; in fine, admit them to a participation in his happiness.”

CHAPTER 10.

HOW TO USE THE PRESENT LIFE, AND THE COMFORTS OF IT.

3.10.1.

God has given to us many blessings. The Christian needs to know through Holy Scripture how to properly use such blessings. “We must therefore observe a mean, that we may use them with a pure conscience, whether for necessity or for pleasure.” We are indeed pilgrims in this life. Therefore as we sojourn on this earth we ought to use earthly blessings “only in so far as they assist our progress, rather than retard it.”

We are in danger of both extremes: asceticism and licentiousness. We must avoid both by the Word and through the Spirit.

3.10.2.

God, in His providence, gives us these earthly blessings for our good. They are not only given for certain necessities but also for our enjoyment and pleasure. “How might we know the purpose of these blessings,” we ask? “The natural qualities of things themselves demonstrate to what end, and how far, they may be lawfully enjoyed.” Flowers grant as a beauty in smell and appearance. Food is of necessity and joy, etc.

3.10.3.

Our pastor teaches us this balance: “Have done, then, with that inhuman philosophy which, in allowing no use of the creatures but for necessity, not only maliciously deprives us of the lawful fruit of the divine beneficence, but cannot be realized without depriving man of all his senses, and reducing him to a block. But, on the other hand, let us with no less care guard against the lusts of the flesh, which, if not kept in order, break through all bounds, and are, as I have said, advocated by those who, under pretence of liberty, allow themselves every sort of license.”

We are given a needed restraint when we view all these blessings as such that point us to God the author and to whom thankfulness is due. Self-discipline is necessary in such things for it assists in “curbing licentious abuse, and conforming to the rule of Paul, “make not provision for the flesh to fulfill the lusts thereof,” (Rom. 13:14).”

3.10.4.

The best way to maintain balance and avoid excess is to have an attitude of “despising the present life and aspiring to celestial immortality.” Thus Calvin gives this good advice:

“Therefore while the liberty of the Christian in external matters is not to be tied down to a strict rule, it is, however, subject to this law—he must indulge as little as possible; on the other hand, it must be his constant aims not only to curb luxury, but to cut off all show of superfluous abundance, and carefully beware of converting a help into an hindrance.”

So the principles for Christian-like use of blessings, according to Calvin are:

• Use God's gifts for the ends for which he gave them--which includes utility and pleasure.
• Remember you are a sinner--resist the desires of ever-present lust.
• Live with an open hand--possessing all you have as though it were not yours. For, after all, nothing is yours. Everything you have is a trust from God. Yes, it is for your use, enjoyment, and pleasure. But still it remains his, not yours.

Questions to Consider:

1. What is the double danger Calvin warns against on material possessions?

2. What must we remember in the use of all things?

Wednesday, June 17, 2009

Calvin: Institutes Chapters 3.8.11. to 3.9.4.

INSTITUTES OF THE CHRISTIAN RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 8.

OF BEARING THE CROSS—ONE BRANCH OF SELF-DENIAL.

3.8.11.

The Scriptures teach us that God sometimes brings affliction on us for our good and our correction, in His will. To obey Him and resign to His will is prudent. The Christian responds to adversity because of the notions of “justice and equity, and then a regard to our own salvation.” Is it not right and just that our sins be corrected? “If the equity of God is undoubtedly displayed in affliction, we cannot murmur or struggle against them without iniquity.” And we patiently endure all this because it all works to our salvation.

CHAPTER 9.

OF MEDITATING ON THE FUTURE LIFE.

3.9.1.

When enduring heaven-sent trials we should always consider their purpose. “For since God well knows how strongly we are inclined by nature to a slavish love of this world, in order to prevent us from clinging too strongly to it, he employs the fittest reason for calling us back, and shaking off our lethargy.”

This world is not our home. Our “soul, ensnared by the allurements of the flesh, seeks its happiness on the earth. To meet this disease, the Lord makes his people sensible of the vanity of the present life, by a constant proof of its miseries.”

3.9.2.

It is critical that we regard this earth as worthless in estimation. We pay so little attention to the heavenly abode and pursuits of the saints. “For we form all our plans just as if we had fixed our immortality on the earth.”

3.9.3.

This world is not to be hated so that the obvious spiritual and heavenly blessings seen in it are to be despised. Everything in this world is intended to work toward the salvation of the elect. “To believers, especially, it ought to be a proof of divine benevolence, since it is wholly destined to promote their salvation.”

“For the Lord hath ordained, that those who are ultimately to be crowned in heaven must maintain a previous warfare on the earth, that they may not triumph before they have overcome the difficulties of war, and obtained the victory.”

Calvin also reminds us that the difficulties of this life, drenched with the firstfruits of grace, whet our appetite for the glories to be revealed to the elect of God when Christ comes and is glorified with His Church.

3.9.4

“In proportion as this improper love diminishes [love of this world], our desire of a better life should increase.” Now to this exhortation from our author:

“Wherefore, if it becomes us to live and die to the Lord, let us leave the period of our life and death at his disposal. Still let us ardently long for death, and constantly meditate upon it, and in comparison with future immortality, let us despise life, and, on account of the bondage of sin, long to renounce it whenever it shall so please the Lord.”

Questions to Consider:

1. What is necessary before we are aroused to contemplate the life to come?

2. Do humans generally acknowledge the vanity of this life?

3. Does contempt for this world mean ingratitude?

4. If heaven is our homeland, then what must the earth be?

Tuesday, June 16, 2009

Calvin: Institutes Chapters 3.8.3. to 3.8.10.

INSTITUTES OF THE CHRISTIAN RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 8.

OF BEARING THE CROSS—ONE BRANCH OF SELF-DENIAL.

3.8.4.

The Church often finds within itself saints of God who are “unseen” and “unemployed”. It is to these that our Lord, in mercy afflicts with such trial as to bring out their patient spirit and endurance. Calvin says, “But if God himself, to prevent the virtues which he has conferred upon believers from lurking in obscurity, nay, lying useless and perishing, does aright in supplying materials for calling them forth, there is the best reason for the afflictions of the saints, since without them their patience could not exist.” Unfortunately the “materials” that God calls forth are afflictions. It is by such a “cross” that His children will then learn obedience.

3.8.5.

While finding ourselves “unseen” and “unemployed” we often fail to truly appreciate how desperately we need God’s discipline that is to lead us to obedience. We seem rather dull to these things. As Calvin points out, “And we invariably become what God complains of in the people of Israel—waxing gross and fat, we kick against him who reared and nursed us (Deut. 32:15).” When God pampers us and panders to us we simply become complacent. Such is the condition of our flesh.

3.8.6.

God’s goal is to keep us in a state of obedience. So he sends tribulation, not only to shore up our weakness and strengthen us but also to correct us from past mistakes. Calvin pastorally points our how we ought to handle that: “Therefore, whenever we are afflicted we ought immediately to call to mind our past life. In this way we will find that the faults which we have committed are deserving of such castigation.” The Scriptures teach us:

1 Corinthians 11:32 (NASB95)
³²But when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world.

Proverbs 3:11-12 (NASB95)
¹¹My son, do not reject the discipline of the Lord Or loathe His reproof, ¹²For whom the Lord loves He reproves, Even as a father corrects the son in whom he delights.

One of the key signs as to whether we are believers or not is our response to our Father’s correction. “Scripture states the difference between believers and unbelievers to be, that the latter, as the slaves of inveterate and deep-seated iniquity, only become worse and more obstinate under the lash; whereas the former, like free-born sons turn to repentance.”

3.8.7.

If our suffering is not for our own sin but due to righteousness and persecution then we also have a Christian response: “How high the honour which God bestows upon us in distinguishing us by the special badge of his soldiers.”

All types of pain and suffering is difficult to endure. Even death is the final enemy. “But when the favour of God breathes upon is, there is none of these things which may not turn out to our happiness.”

3.8.8.

Rejoicing in all tribulation does not mean that the believer feels no pain. “. . . The believer in this displays his fortitude, that though fully sensible of the bitterness and labouring grievously, he still withstands and struggles boldly; in this displays his patience, that though sharply stung, he is however curbed by the fear of God from breaking forth into any excess; in this displays his alacrity, that though pressed with sorrow and sadness, he rests satisfied with spiritual consolation from God.”

3.8.9.

Paul wrote, "We are afflicted in every way, but not crushed; perplexed, but not despairing; persecuted, but not forsaken; struck down, but not destroyed;" (2 Corinthians 4:8-9). We are to ignore any notion that the Christian lacks integrity or courage if he or she feels pain and abandonment. That is a foolish idea.

3.8.10.

No Christian willingly wants to suffer and endure pain – even death. But to do so in God’s will, His saints are readied for the endurance. Again our pastor gives this advice: “It must therefore be our study, if we would be disciples of Christ, to imbue our minds with such reverence and obedience to God as may tame and subjugate all affections contrary to his appointment.”

When facing such difficulty, this sentence is a necessary conclusion: “The Lord so willed it, therefore let us follow his will. “

Questions to Consider:

1. What is the special badge of God's soldiery?

2. Does the believer shrug suffering off as though it were nothing?

3. What does the believer do with his bitter troubles?

Monday, June 15, 2009

Calvin: Institutes Chapters 3.7.8. to 3.8.3.

INSTITUTES OF THE CHRISTIAN RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 7.
A SUMMARY OF THE CHRISTIAN LIFE. OF SELF-DENIAL

3.7.8.

Success in the Christian life, according to Calvin, can be summarized very easily: “First, then, in seeking the convenience or tranquility of the present life, Scripture calls us to resign ourselves, and all we have, to the disposal of the Lord, to give him up the affections of our heart, that he may tame and subdue them.” Prosperity causes great anxiety and grief, but the Christian man can aim for:

a. The blessings of God rather than any other kind of prosperity.

b. No gain or prosperity apart from the blessing of God.

3.7.9.

If we agree that the above is true then rather than pursue worldly riches and honor we “ should always have respect to the Lord, that under his auspices we may be conducted to whatever lot he has provided for us.” This will mean that we will only pursue that which we can morally do maintaining an innocent conscience. And also “if our success is not equal to our wish and hope, we shall, however, be kept from impatience and detestation of our condition” for we shall entrust ourselves into the care of our Lord.

3.7.10.

This rest that the Believer enjoys as he lives in God’s sovereignty not only applies to success and riches, but “it must be extended to all the accidents to which this present life is liable.” To deny self is to resign to the perfect and sovereign will of God.

CHAPTER 8.

OF BEARING THE CROSS—ONE BRANCH OF SELF-DENIAL.

3.8.1.

Self-denial not only includes the aforementioned things, but as Calvin points out, self-denial also includes for “those whom the Lord has chosen and honoured with his intercourse must prepare for a hard, laborious, troubled life, a life full of many and various kinds of evils; it being the will of our heavenly Father to exercise his people in this way while putting them to the proof.” If Hebrews 5:8 is right, why should we be exempt?

3.8.2.

Christ’s cross was singularly necessary. We must carry our cross for many reasons; all necessary for our sanctification and His glory. For one thing we are continually self-reliant and proud. “This arrogance cannot be better repressed than when He proves to us by experience, not only how great our weakness, but also our frailty is.” As the Psalmist cried in Psalm 30:6-7:

⁶Now as for me, I said in my prosperity, “I will never be moved.” ⁷O Lord, by Your favor You have made my mountain to stand strong; You hid Your face, I was dismayed.

3.8.3.

“This Paul teaches when he says that tribulation worketh patience, and patience experience. God having promised that he will be with believers in tribulation, they feel the truth of the promise; while supported by his hand, they endure patiently. This they could never do by their own strength.”

Thus there is great advantage to the cross we must bear. “Overturning the overweening opinion we form of our own virtue, and detecting the hypocrisy in which we delight, it removes our pernicious carnal confidence, teaching us, when thus humbled, to recline on God alone, so that we neither are oppressed nor despond.”

It is this reliance that brings victory and hope!

Questions to Consider

1. What must happen for true prosperity to occur?

2. If we rest in God, what outcomes will we be content in?

3. What does our “cross” strike at?

Friday, June 12, 2009

Calvin: Institutes Chapters 3.7.3. to 3.7.7.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 7.

A SUMMARY OF THE CHRISTIAN LIFE. OF SELF-DENIAL

3.7.3.

Speaking of living the Christian life, Calvin gives us what to him is a great description of a “well-ordered” Christian life. It is found in Titus 2:11-14

¹¹For the grace of God has appeared, bringing salvation to all men, ¹²instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age, ¹³looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus, ¹⁴who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds.”

To this Calvin adds this tremendous pastoral insight: “After holding forth the grace of God to animate us, and pave the way for His true worship, he removes the two greatest obstacles which stand in the way—viz. ungodliness, to which we are by nature too prone, and worldly lusts, which are of still greater extent.” These two elements comprise both sides of the Law. Then Calvin notes that Paul boils the Christian life down to these three elements:

- Sobriety or soberness that speaks of chastity and temperance and the practical and frugal use of things.

- Righteousness which embraces the duties of a Christian.

- Godliness which speaks of our relationship with God.

And because it is so difficult to keep ourselves pure and undefiled by worldliness, Paul exhorts us to look unto the coming of the Lord and the incredible inheritance awaiting the saints.

3.7.4.

Obedience to God is a difficult matter. When we don’t obey we find ourselves in contravention to the One who is our Lord. When we do obey we find ourselves smitten with pride. In all this when it is difficult to obey we find ourselves impotent. Thus the Apostle points us to the necessity of grace. “For it teaches us to remember, that the endowments which God has bestowed upon us are not our own, but His free gifts . . ..”

We are to remain humble and consistently self-denying. “The only way by which you can ever attain to true meekness, is to have your heart imbued with a humble opinion of yourself and respect for others.”

3.7.5.

How can we truly serve others if we do not deny self? But Scripture, to conduct us to this, reminds us, that whatever we obtain from the Lord is granted on the condition of our employing it for the common good of the Church, and that, therefore, the legitimate use of all our gifts is a kind and liberal communication of them with others.”

It behooves us then to offer to the Lord those gifts He has graciously given us by using them to the service of others.

3.7.6.

We are to continue to do good even though the results are meager and the energy is low. “But Scripture subjoins a most excellent reason, when it tells us that we are not to look to what men in themselves deserve, but to attend to the image of God, which exists in all, and to which we owe all honour and love.”

Whether someone is our enemy, lacking merit or whatever the cause, we are to do good and bless them in Christ’s name.

3.7.7.

The best means to practice self-denial is to do good to others. If done properly “those duties, however, are not fulfilled by the mere discharge of them, though none be omitted, unless it is done from a pure feeling of love. “

“Every one should rather consider, that however great he is, he owes himself to his neighbours, and that the only limit to his beneficence is the failure of his means. The extent of these should regulate that of his charity.”

Questions To Consider

1. What does godly self-denial lead to?

2. What happens when virtue is pursued for its own sake?

3. According to Calvin, what three aspects of Christian living does Paul give to Titus?

Thursday, June 11, 2009

Calvin: Institutes Chapers 3.6.2. to 3.7.2.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 6.
THE LIFE OF A CHRISTIAN MAN. SCRIPTURAL ARGUMENTS EXHORTING TO IT.

2.6.2.

The life of the Christian requires from God and His Word, two things: One, the motivation and desire to live a life of righteousness (for we do not do that naturally); and Secondly, the restraint and guidance to keep on the path of holiness. All this is made clear in such Scriptures as found in 1 Peter 1:16, “You shall be holy, for I am holy.”

“When mention is made of our union with God, let us remember that holiness must be the bond; not that by the merit of holiness we come into communion with him (we ought rather first to cleave to him, in order that, pervaded with his holiness, we may follow whither he calls), but because it greatly concerns his glory not to have any fellowship with wickedness and impurity.”

2.6.3.

When society calls us to live a virtuous life the only standard is itself – nature. Christianity is vastly different. “Scripture derives its exhortations from the true source, when it not only enjoins us to regulate our lives with a view to God its author to whom it belongs . . . that Christ, through whom we have returned to favour with God, is set before us as a model, the image of which our lives should express.”

“Ever since God exhibited himself to us as a Father, we must be convicted of extreme ingratitude if we do not in turn exhibit ourselves as his sons.” And that’s not all:

*Ever since Christ purified us, how can we choose to become polluted?

*Ever since He engrafted us into his body, how can we choose to be stained?

*Ever since we became temples of the Spirit to His glory, how can we choose to be defiled?

*Ever since we are destined to heaven, how can be neglect keeping them pure and uncorrupted?

3.6.4.

Calvin now addresses those who are professors of Christ yet not possessors. No one has a relationship with Christ apart from true knowledge of Him in belief of the Gospel. “The Apostle denies that any man truly has learned Christ who has not learned to put off “the old man, which is corrupt according to the deceitful lusts, and put on Christ,” (Eph. 4:22).”

“Doctrine is not an affair of the tongue, but of the life; is not apprehended by the intellect . . . but is received only when it possesses the whole soul, and finds its seat and habitation in the inmost recesses of the heart.”

3.6.5.

This does not mean that Christians live perfect lives although that is what we desire. “Let it be regarded as the goal towards which we are to run. For you cannot divide the matter with God, undertaking part of what his word enjoins, and omitting part at pleasure.”

Although none of us can achieve perfection the goal is to be constantly improving and constantly showing forth the reality of our salvation.

CHAPTER 7.

A SUMMARY OF THE CHRISTIAN LIFE. OF SELF-DENIAL.

3.7.1.

Along with the Law of God, the Lord has called us to "present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect." (Romans 12:1-2)

“The great point, then, is, that we are consecrated and dedicated to God, and, therefore, should not henceforth think, speak, design, or act, without a view to his glory.” Since we belong to God then so does our reason and will. Since we belong to God how can we do what is agreeable to our sinful nature? We are to live and to die for Him (Romans 14:8). As we belong to Him, His wisdom ought to rule our lives. “We are God’s; to him, then, as the only legitimate end, let every part of our life be directed.”

Our first step in holiness is to abandon ourselves and give ourselves wholly unto Him.

3.7.2.

By giving ourselves unreservedly to Him we then make it our desire to seek His will and His will alone. “For this reason, as he will bring all things to the disposal and estimate of God, so he will religiously direct his whole mind to him.”

Of all the means to find pleasure with God in holy living there is no other “than to deny yourself, renounce your own reason, and direct your whole mind to the pursuit of those things which the Lord requires of you, and which you are to seek only because they are pleasing to Him.”

Questions to Consider

1. What are the two main aspects of scriptural instruction?

2. What is the strongest motive to the Christian life?

3. Why must we not disfigure ourselves with sin?

4. Why does Calvin not withhold the name of Christian from those who have not attained to an evangelical perfection?

5. What is the central principle to remember in Christian living?

Wednesday, June 10, 2009

Calvin: Institutes Chapers 3.5.9. to 3.6.1.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 5.
OF THE MODES OF SUPPLEMENTING SATISFACTION-VIZ. INDULGENCES AND PURGATORY.

3.5.9.

Proof of purgatory is somehow found in 1 Corinthians 3:12-15

12 Now if any man builds on the foundation with gold, silver, precious stones, wood, hay, straw, 13 each man’s work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man’s work. 14 If any man’s work which he has built on it remains, he will receive a reward. 15 If any man’s work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire.”

First of all the assumption is that none will escape this so-called purgatory for Paul writes that “each man’s work” will be tried by fire. Calvin understands that the fire that is spoken of hear is the Holy Spirit who tries men’s work. “For, just as silver and gold, the nearer they are brought to the fire, give stronger proof of their genuineness and purity, so the Lord’s truth, the more thoroughly it is submitted to spiritual examination, has its authority the better confirmed.”

Also, this passage refers to those who build in God’s house. Their work is that which is scrutinized by the Spirit and ought to be built on Truth. To build on fiction one may suffer loss but will be saved.

3.5.10.

This practice has existed many years in the church but one might ask with Calvin, “by what word of God, by what revelation, by what example it was done?” Calvin gives good advice: “Believers ought not to engage in any work without a firm conviction of its propriety.”
The Scriptures give great comfort to those who die in Christ. 13 And I heard a voice from heaven, saying, “Write, ‘Blessed are the dead who die in the Lord from now on!’ ” “Yes,” says the Spirit, “so that they may rest from their labors, for their deeds follow with them.” - Revelation 14:13. And as for praying for the dead we must still go back to the Scriptures. For as Calvin affirms: “Now, since the whole Law and Gospel do not contain one syllable which countenances the right of praying for the dead, it is a profanation of prayer to go one step farther than God enjoins.”

CHAPTER 6.
THE LIFE OF A CHRISTIAN MAN. SCRIPTURAL ARGUMENTS EXHORTING TO IT.

3.6.1.

Calvin now addresses another subject. Recognizing that the goal of the New Birth is to bring the Believer into union with Christ and His righteousness, we know that this new life is to be worked out in time and in space. It is a massive subject that he engages in, that being, the Christian life. “For me,” Calvin writes, “It will be sufficient to point out the method by which a pious man may be taught how to frame his life aright, and briefly lay down some universal rule by which he may not improperly regulate his conduct.”

Questions to Consider

1. There has been considerable mishandling to 1 Corinthians 3:15. Those who minimize sanctification as evidence of true conversion in our time have employed this text to suggest that we can take Jesus as Savior and be saved without submitting to the demands of his Lordship. Medieval Catholicism viewed it as evidence of purgatory. What was Calvin’s understanding of this text?

2. Why is it wrong to pray for the dead?

3. What is the objective of regeneration?

Tuesday, June 9, 2009

Calvin: Institutes Chapers 3.5.3. to 3.5.8.

3.5.3.

Continuing his attack on the heresy of indulgences and purgatory, Calvin quotes a Roman bishop, Leo: “Although the death of many saints was precious in the sight of the Lord (Ps. 116:15), yet no innocent man’s slaughter was the propitiation of the world . . . except Christ our Lord, in whom alone all are crucified—all dead, buried, and raised up.” The vulgarity of the false doctrine is expressed by Calvin. Imagine thinking that the death of a martyr could contribute toward the remission of sin and appeasement of God’s wrath? “He alone ought to be preached, alone held forth, alone named, alone looked to, whenever the subject considered is the obtaining of the forgiveness of sins, expiation, and sanctification.”

The death of these martyrs was not in vain. No, even in death they glorified Christ and became a means of encouraging the Church. But not one drop of their blood could atone for sin.

3.5.4.

These heretics maliciously misuse Paul’s statement from Colossians 1:24,

²⁴Now I rejoice in my sufferings for your sake, and in my flesh I do my share on behalf of His body, which is the church, in filling up what is lacking in Christ’s afflictions.

“. . . those afflictions with which the members of Christ, in other words, all believers, behave to be exercised, so long as they are in the flesh.” These sufferings are for the Church in the sense they encourage and edify God’s people. “Far be it from us to imagine that Paul thought any thing was wanting to the sufferings of Christ in regard to the complete fulness of righteousness, salvation, and life, or that he wished to make any addition to it, after showing so clearly and eloquently that the grace of Christ was poured out in such rich abundance as far to exceed all the power of sin (Rom. 5:15).”

3.5.5.

There is really on two choices here. Either the Gospel is wrong, or the indulgences are wrong. As 2 Corinthians 5:21 reminds us:

²¹He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.

3.5.6.

Purgatory is no stumbling block to those who know the Gospel. The Gospel dismantles this false doctrine to the core. “For what is this purgatory but the satisfaction for sin paid after death by the souls of the dead? Hence when this idea of satisfaction is refuted, purgatory itself is forthwith completely overturned. But if it is perfectly clear, from what was lately said, that the blood of Christ is the only satisfaction, expiation, and cleansing for the sins of believers, what remains but to hold that purgatory is mere blasphemy, horrid blasphemy against Christ?”

3.5.7.

These false theologians try to twist the words of Jesus when He spoke of blasphemy against the Holy Spirit, “[You sin] will not be forgiven either in this world or the world to come.” But surely this is a hyperbole. Rather than saying that one’s sins will never be forgiven, He amplifies His statement to make an impression. It does not mean that some sins will be forgiven in the next world.

They also try to see purgatory in Matthew 5:25-26. But as Calvin says, “But if every man sees that Christ there intended to show to how many perils and evils those expose themselves who obstinately insist on their utmost right, instead of being satisfied with what is fair and equitable, that he might thereby the more strongly exhort his followers to concord, where, I ask, are we to find their purgatory?”

3.5.8.

Another passage that the Romanists use is in Philippians 2:10 that refers to things “under the earth”. “They take it for granted, that by “things under the earth,” cannot be meant those who are doomed to eternal damnation, and that the only remaining conclusion is, that they must be souls suffering in purgatory.”

They also try to draw strength from the Apocrypha to support their conclusions, but again this is in vain.

Questions to Consider

1. What does the practice of offering indulgences do to the redemption of Christ?

2. What destroys the notion of purgatory before it is even discussed?

3. Could the idea of purgatory be a trifle not worth discussing at all?

Monday, June 8, 2009

Calvin: Institutes Chapers 3.4.36. to 3.5.2.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 4.
PENITENCE, AS EXPLAINED IN THE SOPHISTICAL JARGON OF THE SCHOOLMEN, WIDELY DIFFERENT FROM THE PURITY REQUIRED BY THE GOSPEL. OF CONFESSION AND SATISFACTION.

3.4.36.

When the Bible calls for men to forsake their sin and practice righteous behavior it is not to be presumed that the righteous behavior atones for the sin. In Proverbs where it says, "By lovingkindness and truth iniquity is atoned for, And by the fear of the Lord one keeps away from evil" (Proverbs 16:6), this is not implying that we can satisfy God's justice by our own good behavior. "(far be it from us to suppose that there ever was any other ransom than the blood of Christ.)" Those who forsake their sin and turn to the Lord for forgiveness will find Him forgiving.

3.4.37.

Calvin then discusses the parable in Luke7:36ff, probably because this has been raised to him in argument that one's penitence contributes to his or her forgiveness. ""Her sins, which are many, are forgiven; for she loved much." By these words it is plain he does not make love the cause of forgiveness, but the proof of it."

3.4.38 - 3.4.39. Referring to other writers and the Schoolmen, Calvin still proclaims the truth that only the death of Christ can forgive sin.

CHAPTER 5.
OF THE MODES OF SUPPLEMENTING SATISFACTION-VIZ. INDULGENCES AND PURGATORY.

What are indulgences?

An indulgence, in Roman Catholic theology, is the full or partial remission of temporal punishment due for sins which have already been forgiven. The indulgence is granted by the church after the sinner has confessed and received absolution. The belief is that indulgences draw on the storehouse of merit acquired by Jesus' sacrifice and the virtues and penances of the saints. They are granted for specific good works and prayers.

3.5.1.

Calvin claims that the false idea of what satisfies God's justice gives birth to another heresy, that being indulgences. "Indeed, the fact that indulgences have so long stood safe and with impunity, and wantoned with so much fury and tyranny, may be regarded as a proof into how deep a night of ignorance mankind were for some ages plunged."

3.5.2.

Indulgences bestow the remission of sins through Peter, Paul, and the Martyrs.
Indulgences make the blood of the martyrs an ablution of sins.
Indulgences make the satisfaction of sin to depend on the blood of the martyrs.
Indulgences declare that Paul and others died for us.
Indulgences assign another purchase to the blood of martyrs.
Indulgences, on the other hand, insist that sanctification, which would otherwise be insufficient, is perfected by martyrs.
Indulgences tell us to wash our robes in the blood of saints.

Calvin's rebuke of indulgences is scathing. "These, to describe them truly, are a profanation of the blood of Christ, and a delusion of Satan, by which the Christian people are led away from the grace of God and the life which is in Christ, and turned aside from the true way of salvation."

Why is Calvin so passionate about this? As Derek Thomas says, "Because, for Calvin, they deny what is at the heart of the gospel: that sin is forgiven by the shed blood of Christ alone and made effectual in us by faith alone. "The blood of Christ cleanses from all sin " (1 John 1:7).

Salvation, Calvin insists, is by Christ alone, without any other mediating agent. The doctrine and practice of indulgences is unbiblical, a gross-violation of the principle that salvation belongs to God alone and not to some cooperative agency of angels, saints or virgin.

Questions to Consider

1. What is Solomon referring to when he says that love covers a multitude of sins?

2. How does Calvin prove that the woman who was forgiven much because she loved much did not earn her forgiveness?

3. From which doctrine does the practice of granting indulgences flow?

4. What do indulgences establish?

Friday, June 5, 2009

Calvin: Institutes Chapers 3.4.32. to 3.4.35.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 4.
PENITENCE, AS EXPLAINED IN THE SOPHISTICAL JARGON OF THE SCHOOLMEN, WIDELY DIFFERENT FROM THE PURITY REQUIRED BY THE GOSPEL. OF CONFESSION AND SATISFACTION.

3.4.32.

What is the difference between wrath and discipline; judgment and correction? Calvin accurately notes that "the chastening of God carries his blessing with it, and is an evidence of love, as Scripture teaches." God's judgment is His avenging for wrongdoing. One might ask, "Does God punish the wicked in this life?" Not necessarily! "All the calamities which the wicked suffer in the present life are depicted to us as a kind of anticipation of the punishment of hell. In these they already see, as from a distance, their eternal condemnation; and so far are they from being thereby reformed, or deriving any benefit, that by such preludes they are rather prepared for the fearful doom which finally awaits them."

Believers rejoice in God's discipline, accept it with humility and seek it for their own good. " Believers, again, admonished by the rod of God, immediately begin to reflect on their sins, and, struck with fear and dread, retake themselves as suppliants to implore mercy." Not so with the reprobate.

3.4.33.

The reprobate do not learn from God's severity upon them. "The sons of God are beaten with rods, not that they may pay the punishment due to their faults, but that they may thereby be led to repent." Quoting Augustine, Calvin writes:

"The suffering at which you cry, is medicine, not punishment; chastisement, not condemnation. Do not drive away the rod, if you would not be driven away from the inheritance. Know, brethren, that the whole of that misery of the human race, under which the world groans, is a medicinal pain, not a penal sentence."

1 Corinthians 11:32 (ESV)
32 But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world.

3.4.34.

What would life be like for the elect of God to possibly think that God's judgment upon us is due penalty for our sins, avenging our wrong and making satisfaction to an angry God? Despair! Psalm 94:12-13 (ESV) 12 Blessed is the man whom you discipline, O Lord, and whom you teach out of your law, 13 to give him rest from days of trouble, until a pit is dug for the wicked.

3.4.35.

This teaching on God's discipline of His children and the purpose thereof also applies to that greater universal question: "Why does God not free us completely from the presence and effects of sin, in this life?" "We ought thereby to be reminded, how offensive to God is the transgression of his law, that thus humbled and dejected by a consciousness of our wretched condition, we may aspire more ardently to true happiness."

Here's the point: " All the acts of forgiveness mentioned in Scripture are gratuitous." We cannot earn our salvation. We cannot make suitable penance for our sin.

Questions to Consider

1. What are the two kinds of judgment, according to Calvin?

2. What role does God have in each?

3. What is the difference between how two classes of people receive these respective judgments?

Thursday, June 4, 2009

Calvin: Institutes Chapers 3.4.27. to 3.4.31.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 4.
PENITENCE, AS EXPLAINED IN THE SOPHISTICAL JARGON OF THE SCHOOLMEN, WIDELY DIFFERENT FROM THE PURITY REQUIRED BY THE GOSPEL. OF CONFESSION AND SATISFACTION.

3.4.27.

This is not all vain argumentation in Calvin's mind. He is concerned about two things: One, the honor and glory of Christ and His work; and Secondly, the conscience and joy of the Christian. In Christ's death it is important to remember that "the power and curse of sin was destroyed in his flesh when he was offered as a sacrifice, on which the whole weight of our sins was laid, with their curse and execration, with the fearful judgment of God, and condemnation to death." Nothing in Scripture indicates that after the benefits of the Cross are bestowed on the repentant sinner there is a need for further satisfaction of Divine justice. Not only that but Scripture "does not restrict it [forgiveness of sin] to the moment at which we are received into the Church but extends it to our whole course."

3.4.28.

"Here they take refuge in the absurd distinction that some sins are venial and others mortal." Venial sins can be easily forgiven whereas mortal sins are difficult. "The sins of believers are venial, not because they do not merit death, but because by the mercy of God there is "now no condemnation to those which are in Christ Jesus" their sin being not imputed, but effaced by pardon."

3.4.29.

Further complications exist in the Roman Catholic Church. "They endeavor, indeed, to disentangle themselves, but it is impossible. They pretend a distinction between penalty and guilt, holding that the guilt is forgiven by the mercy of God; but that though the guilt is remitted, the punishment which divine justice requires to be paid remains." They somehow suggest that the satisfaction of Christ relates to the penalty and what yet remains is satisfaction for guilt. But what of the precious Covenant?

Jeremiah 31:31-34 (ESV)
31 "Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and the house of Judah, 32 not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the Lord. 33 But this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. 34 And no longer shall each one teach his neighbor and each his brother, saying, 'Know the Lord,' for they shall all know me, from the least of them to the greatest, declares the Lord. For I will forgive their iniquity, and I will remember their sin no more."

3.4.30.

What value is the death of Christ if it did not do what God intended -- the removal of sin and guilt? "Whenever Paul makes mention of the redemption procured by him, he calls it ἀπολύτροσις, by which he does not simply mean redemption, as it is commonly understood, but the very price and satisfaction of redemption."

3.4.31.

In rebuttal, Rome points to examples of Scripture such as David who confessed his adultery yet endured the loss of his son afterward. "For the sake of distinction, we may call the one kind of judgment punishment, the other chastisement." The chastisement and even the natural consequence of our sin is not always removed by God's complete forgiveness.

"When the judge punishes a criminal, he animadverts upon the crime, and demands the penalty. When a father corrects his son sharply, it is not to mulct or avenge, but rather to teach him, and make him more cautious for the future."

Questions to Consider

1. What does Calvin do with the distinction between venial and mortal sin?

2. Do you ever feel that as a Christian you have to appease God for your behavior?

3. Can you distinguish between God's punishment and His discipline?

Wednesday, June 3, 2009

Calvin: Institutes Chapers 3.4.21. to 3.4.26.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 4.
PENITENCE, AS EXPLAINED IN THE SOPHISTICAL JARGON OF THE SCHOOLMEN, WIDELY DIFFERENT FROM THE PURITY REQUIRED BY THE GOSPEL. OF CONFESSION AND SATISFACTION.

3.4.21.

The true power of "binding and loosing" the sinner is not an arbidtrary privilege. "But the preachers of the Gospel and the Church have the word by which they can measure this worthiness. By this word preachers of the Gospel can promise forgiveness of sins to all who are in Christ by faith, and can declare a sentence of condemnation against all, and upon all, who do not embrace Christ." This happens by the Gospel to those who are truly penitent and who subscribe to the Scriptural instruction. In other words, the sinner is bound or loosed by the knowledge of the Word of God, not the affirmation of a man.

3.4.22.

The Catholic Church says that "no sins are remitted by the priest, but such sins as he is cognizant of; thus, according to them, remission depends on the judgment of the priest, and unless he accurately discriminate as to who are worthy of pardon, the whole procedure is null and void."

" For absolution is conditional, allowing the sinner to trust that God is propitious to him, provided he sincerely seek expiation in the sacrifice of Christ, and accept of the grace offered to him."

3.4.23.

When people claim that by their mouth they can forgive sin they are absurd. "The principle which they assume is false and frivolous: for the absolution which is subordinate to faith is nothing else than an evidence of pardon, derived from the free promise of the Gospel."

3.4.24.

When priests claim that this mode of confession is authored by God, Calvin responds that such thing is originated alone in mind and it is binding, tyranncal and insulting to God.

3.4.25.

Another fault of their system is that they are not satisfied that repentance take place, but that the sinner must add satisfaction to his sin by paying penence. Calvin argues that forgiveness is free and by grace. " A creditor is not said to forgive when he declares by granting a discharge, that the money has been paid to him; but when, without any payment, through voluntary kindness, he expunges the debt."

3.4.26.

The Roman doctrine is such that it teaches that "both the forgiveness of sins and reconciliation take place at once when we are received into the favor of God through Christ in baptism; that in lapses after baptism we must rise again by means of satisfactions; that the blood of Christ is of no avail unless in so far as it is dispensed by the keys of the Church."

The Bible says,

John 1:29 (NASB95)
29 The next day he saw Jesus coming to him and said, "Behold, the Lamb of God who takes away the sin of the world!
1 John 2:1-2 (NASB95)
1 My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; 2 and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world.
1 John 2:12 (NASB95)
12 I am writing to you, little children, because your sins have been forgiven you for His name's sake.

Questions to Consider

1. If a man or woman cannot forgive sin, what is the value of confessing your sins to one another?

2. After reading 3.4.26., I trust you can see where the contemporary evangelical idea comes from that one can lose their salvation. Arminianism is essentially Romanism. It deludes the Cross and maligns the Gospel.

Tuesday, June 2, 2009

Calvin: Institutes Chapers 3.4.16. to 3.4.20.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 4.
PENITENCE, AS EXPLAINED IN THE SOPHISTICAL JARGON OF THE SCHOOLMEN, WIDELY DIFFERENT FROM THE PURITY REQUIRED BY THE GOSPEL. OF CONFESSION AND SATISFACTION.

3.4.16.

The heresy of the Roman Catholic Church that requires that all sins be enumerated, expressly confessed, if the opportunity exists; and that they will deny the worshiper entrance into heaven is apauling. Calvin addresses his rebuttal to this false dogma. The ability to clearly identify all one's sins is a clear impossibility. David makes this plain as he recites, ""Who can discern his errors? Acquit me of hidden faults . . .For my iniquities are gone over my head; As a heavy burden they weigh too much for me." ((Psalm 19:12, Psalm 38:4)

"Who can now think of a computation of his sins when he sees David's inability to number his?"

3.4.17.

Calvin articulates an incredible word picture as he imagined the despicable despair brought on an individual who must, in order to see Paradise, enumerate his sins. Of these heretics he wrote, "First, they retook themselves to calculation, proceeding according to the formula given by the Schoolmen, and dividing their sins into boughs, branches, twigs, and leaves; then they weighed the qualities, quantities, and circumstances; and in this way, for some time, matters proceeded. But after they had advanced farther, when they looked around, nought was seen but sea and sky; no road, no harbor. The longer the space they ran over, a longer still met the eye; nay, lofty mountains began to rise, and there seemed no hope of escape; none at least till after long wanderings. They were thus brought to a dead halt, till at length the only issue was found in despair."

But true Christians having confessed their sin and still feeling the weight of the offense confess with John in 1 John 3:20 (NASB95), "In whatever our heart condemns us; for God is greater than our heart and knows all things."

3.4.18.

This teaching is false because of two things:

a. "First. The observance of it is simply impossible; and hence its only results to destroy, condemn, confound, to plunge into ruin and despair;"and
b. Secondly, "By withdrawing sinners from a true sense of their sins, it makes them hypocritical, and ignorant both of God and themselves."

The example of Scripture is this: "But the tax collector, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, 'God, be merciful to me, the sinner!'" (Luke 18:13, NASB95)

God is the source of forgiveness in all the Bible, not the whispering in the ear of a wolf in sheep's clothing.

3.4.19.

"It is not strange, therefore, that we condemn that auricular confession, as a thing pestilent in its nature, and in many ways injurious to the Church, and desire to see it abolished." The priests claim that such confession is good for it furnishes a right sort of shame with it. "As if a man was not sufficiently humbled with shame when brought under the cognizance of God at his supreme tribunal."

3.4.20.

Did not Christ give the priests the keys of the Kingdom to perform such acts? Is this gift given in vain? No. First of all, Calvin denies that these priests are within the apostolic succession as they so claim. And he goes on to say, "I deny that any one can use the keys, unless the Holy Spirit precede, teaching and dictating what is to be done."

Questions to Consider

1. What is the problem with the requirement that Catholics make confession once a year?

2. According to Calvin, what is necessary in order to hold the power of the keys?

Monday, June 1, 2009

Calvin: Institutes Chapers 3.4.11. to 3.4.15.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 4.
PENITENCE, AS EXPLAINED IN THE SOPHISTICAL JARGON OF THE SCHOOLMEN, WIDELY DIFFERENT FROM THE PURITY REQUIRED BY THE GOSPEL. OF CONFESSION AND SATISFACTION.

3.4.11.

Calvin has just articulated the normal means of repentance. He also acknowledges that there are times of corporate repentance. Citing examples in Scripture he says, " Therefore, as often as we are afflicted with pestilence, or war, or famine, or any other calamity whatsoever, if it is our duty to retake ourselves to mourning, fasting, and other signs of guiltiness, confession also, on which all the others depend, is not to be neglected." In addition, he adds, every time we gather for worship in the assembly we ought to acknowledge our sin and unworthiness before our Lord.

3.4.12.

James 5:16 speaks of another confession where we mutually acknowledge our weaknesses and gain the care and counsel of a fellow Christian. Another is where we have injured or violated our neighbor, it is our duty to seek his forgiveness to appease for the wrongdoing.

In Matthew 16:19 and 18:18, it is supposed that the leaders of the Church are granted divine authority to forgive or to keep bound those who repent or in the latter case, do not repent.

"Let every believer, therefore, remember, that if in private he is so agonized and afflicted by a sense of his sins that he cannot obtain relief without the aid of others, it is his duty not to neglect the remedy which God provides for him-viz. to have recourse for relief to a private confession to his own pastor, and for consolation privately implore the assistance of him whose business it is, both in public and private, to solace the people of God with Gospel doctrine."

3.4.13.

Matthew 5:23-24, says, "23 "Therefore if you are presenting your offering at the altar, and there remember that your brother has something against you, 24 leave your offering there before the altar and go; first be reconciled to your brother, and then come and present your offering." So we are presented with the principle that if we have offended one or many we ought to make that right before approaching God in worship.

3.4.14.

"The power of the keys has place in the three following modes of confession,-either when the whole Church, in a formal acknowledgment of its defects, supplicates pardon; or when a private individual, who has given public offense by some notable delinquency, testifies his repentance; or when he who from disquiet of conscience needs the aid of his minister, acquaints him with his infirmity."

3.4.15.

The Roman church was teaching that all men and women having reached the age of accountability had to appear before the priest and confess their sins. Failure to do so bars a person from Paradise. " But they say it belongs to the priest to declare who are bound or loosed, and whose sins are remitted or retained; to declare, moreover, either by confession, when he absolves and retains sins, or by sentence, when he excommunicates or admits to communion in the Sacraments."

Questions to Consider

1. How prevalent is confession of sin in your life acknowledged privately, before a trusted believer and publicly?

2. What are the three occasions, according to Calvin, when the power of the keys is to be used?

3. When should people confess all together?

4. What role do pastors have in this?

Tuesday, June 30, 2009

Monday, June 29, 2009

Friday, June 26, 2009

Thursday, June 25, 2009

Wednesday, June 24, 2009

Tuesday, June 23, 2009

Monday, June 22, 2009

Friday, June 19, 2009

Thursday, June 18, 2009

Wednesday, June 17, 2009

Tuesday, June 16, 2009

Monday, June 15, 2009

Friday, June 12, 2009

Thursday, June 11, 2009

Wednesday, June 10, 2009

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Friday, June 5, 2009

Thursday, June 4, 2009

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