::Colored Opinions::

Challenge of communicating this painful truth.

2025-10-07T11:05:00.000-07:00

It must have been profoundly difficult for Jesus to tell his friends he would suffer, as it involved confronting their misunderstanding of the Messiah, his own pain, and the grief he knew his words would inflict on them. His repeated attempts to prepare his followers for suffering, and his eventual reliance on Scripture to explain the necessity of his death, underscore the immense challenge of communicating this painful truth.

Matthew Was NOT Written for a Jewish Audience

2025-08-08T06:08:00.000-07:00

When you study the gospel of Matthew, you will no doubt come across the claim that it was written for a Jewish audience.

While reading the gospel I came to chapter 13 verse 35 where it says:

So was fulfilled what was spoken through the prophet “I will open my mouth in parables, I will utter things hidden since the creation of the world."

This is apparently one of eleven similar references to the Old Testament.

Of course, there are scolars who reject the idea that Matthew was written for a Jewish audience.

In my mind there is a third option that fascinates me.

This third option would be that the author deliberately weaves his gospel into the established Canon.

This isn't about the audience, this is about the authority of Scripture.

The poetic style of the parabels reinforces this intuition. The text of the gospel reveals hidden secrets.

That is also what the, slightly altered, quote from Psalm 78 suggests...

"I will utter things hidden since the creation of the world"

Calvin writes in his commentary on Matthew 13:52: Many of the ancient expositors understand by things new and old the Law and the Gospel; but this appears to me to be forced.

I'm not sure I agree with Calvin here. The implicit suggestion that Matthew weaves Old and New Testament together, does make sense.

It is worth while to read what commentaries have to say on this verse and the connection to the overall message of the Gospel of Matthew that ends with the command to teach all nations.

The word μαθητεύειν used in 13:52 is also used in Matthew 28:19.

Matthew didn't merely use OT quotations to show that Jesus fulfilled OT Scripture, as you will often hear, but he merged Old and New TOGETHER.

Fascinating.

Peace and Union

2025-05-21T01:55:00.000-07:00

The great things to be believed and practiced are plain; but some things are more dark and obscure, and depend on our knowledge of chronology or jewish antiquities. Some thigns are hard to be understood, and have a reference to events yet wrapt up in the womb of futurity.

Francis Allison in a 1578 sermon on Peace and Union...

Francis Alison

2025-05-20T05:19:00.000-07:00

Francis Alison played a key role in reconciling the "Old Side" and "New Side" Presbyterians during the mid-18th century. These two factions had split over issues related to the Great Awakening—mainly disagreements about emotional revivalism (supported by the New Side) versus strict adherence to doctrine and order (favored by the Old Side).

Alison, a respected educator, theologian, and minister, helped bridge the gap by emphasizing unity and shared theological foundations. Through his leadership in institutions like the Newark Academy and later the College of Philadelphia, he influenced many young ministers and worked to promote mutual understanding. His moderate stance and intellectual authority helped pave the way for the reunion of the two sides in 1758.

Francis Alison played a pivotal role in reconciling the Old Side and New Side factions of the Presbyterian Church during the mid-18th century. The division, which lasted from 1741 to 1758, stemmed from disagreements over revivalism and ministerial education. Alison, a staunch Old Side theologian, was instrumental in fostering unity between the two sides.Wikipedia+1thisday.pcahistory.org+1

At the 1758 reunion, which formed the Synod of New York and Philadelphia, Alison delivered the opening sermon titled "Peace and Union," drawing from Ephesians 4:4–7. This sermon emphasized the importance of unity and mutual respect among Presbyterians, setting a conciliatory tone for the newly unified synod. His efforts were crucial in bridging the theological and cultural divides that had separated the factions for nearly two decades .Prabook+4Wikipedia+4Belfast News Letter+4

For a more detailed account of Francis Alison's role in the Old Side–New Side controversy and the 1758 reunion, you can refer to his biography on Wikipedia

The legacy and leadership of George Bryan in 18th Century America

2025-05-20T04:39:00.000-07:00

George Bryan (1731–1791), an Irish-born American statesman and devout Presbyterian, played a significant role in bridging the divide between the Old Light and New Light factions within the Presbyterian Church during the mid-18th century. His efforts were instrumental in fostering unity within a denomination fractured by the theological and cultural upheavals of the First Great Awakening.Wikipedia+5Wikipedia+5Wikipedia+5

The Old Light–New Light Divide

The First Great Awakening (1730s–1740s) sparked a major schism in American Presbyterianism. The "Old Lights" (or "Old Side") favored traditional Calvinist doctrine, formal worship, and a university-educated clergy. In contrast, the "New Lights" (or "New Side") embraced revivalism, emotional preaching, and the necessity of personal conversion experiences. This theological rift culminated in 1741 when the Synod of Philadelphia expelled New Light ministers, leading to the formation of the separate Synod of New York .psupress.org+3Wikipedia+3Presbyterian Church (U.S.A.)+3

Bryan’s Role in Reconciliation

George Bryan immigrated to Philadelphia in 1752 and became a successful merchant. Following financial setbacks in the early 1760s, he turned his attention to religious and civic affairs. As an active Presbyterian, Bryan became involved in efforts to reconcile the Old and New Light factions. His commitment to unity was evident in his participation in church affairs during this period of division .psupress.orgWikipedia+2University Archives and Records Center+2psupress.org+2

Bryan's approach to reconciliation emphasized shared values and the overarching mission of the church. He worked to bridge doctrinal differences by focusing on common goals, such as the promotion of moral virtue and the strengthening of community bonds. His efforts contributed to the eventual reunification of the two factions in 1758, when the Synods of New York and Philadelphia merged to form the Synod of New York and Philadelphia .Wikipedia

Legacy

George Bryan's peacemaking efforts within the Presbyterian Church mirrored his broader commitment to unity and justice. Beyond his ecclesiastical contributions, he was a prominent political figure, serving as Vice President and later President of Pennsylvania's Supreme Executive Council. His advocacy for abolition and civil rights further exemplified his dedication to principles of equity and cohesion.

In summary, George Bryan's role in reconciling the Old and New Light factions was pivotal in healing a significant division within American Presbyterianism. His emphasis on shared values and collective purpose helped restore unity to a fractured religious community during a transformative period in American histor

Links:

Wikipedia - First Great Awakening

https://en.wikipedia.org/wiki/First_Great_Awakening

University of Pennsylvania Archives - George Bryan Biography

https://archives.upenn.edu/exhibits/penn-people/biography/george-bryan

While direct academic sources detailing George Bryan's specific role in reconciling the Old Side and New Side factions within the American Presbyterian Church are limited, several scholarly works provide valuable context on the religious and political environment of the time. Here are some resources that shed light on the broader dynamics in which Bryan operated:

"Presbyterianism and the American Revolution in the Middle Colonies"
This article from Church History examines the interplay between Presbyterianism and revolutionary politics in the Middle Colonies, offering insights into the milieu that figures like Bryan navigated.
"The First Hundred Years of American Presbyterian History"
Published by Log College Press, this piece provides an overview of early American Presbyterianism, including discussions on the Old Side–New Side controversy.
PCA Historical Center Bibliography
The Presbyterian Church in America's Historical Center offers a comprehensive bibliography for reading on Presbyterian Church history, which can be a starting point for deeper research.
"Church Authority and Non-Subscription Controversies in Early 18th Century Presbyterianism"
This academic paper delves into the theological debates of the era, providing background on the issues that led to divisions within the church.
"Old Side–New Side Controversy"
The Wikipedia article offers a summary of the schism within the Presbyterian Church, outlining the key differences and eventual reconciliation between the factions.

These resources can provide a broader understanding of the religious and political context in which George Bryan was active, helping to appreciate the complexities of church reconciliation efforts during the 18th century.

George Bryan

2025-05-20T04:38:00.000-07:00

George Bryan (1731–1791), an Irish-born Presbyterian layman and political leader in colonial Pennsylvania, played a significant role in the reconciliation of the Old Side and New Side factions within the American Presbyterian Church during the mid-18th century. While not a clergyman, Bryan's political and religious activities contributed to bridging the divide between these two groups.Alles Uitleg Vandaag

Background: The Old Side–New Side Schism

The schism within the Presbyterian Church, known as the Old Side–New Side controversy, emerged in the 1740s during the First Great Awakening. The New Side, or New Lights, embraced revivalist preaching and emphasized personal religious experience. In contrast, the Old Side, or Old Lights, were wary of the emotionalism associated with revivals and prioritized doctrinal orthodoxy and established ecclesiastical order. This division led to the formation of separate synods: the New Side's Synod of New York and the Old Side's Synod of Philadelphia. Wikipedia+2Docslib+2Wikipedia+2Wikipedia+1Christian History Institute+1

Bryan's Role in Reconciliation

George Bryan immigrated to Pennsylvania in 1752 and became a prominent member of Philadelphia's Old-Light First Presbyterian Church. He was actively involved in political matters, opposing the Quaker party's efforts to make Pennsylvania a royal colony and serving as a delegate to the Stamp Act Congress. Bryan also collaborated with Rev. Francis Alison, an Old-Light minister who, despite his initial opposition to revivalism, played a part in the eventual reunification of the Presbyterian factions in 1758. The Spiritual Life+2The Free Library+2Wikipedia+2

While Bryan was not directly involved in ecclesiastical negotiations, his political alliances and support for figures like Alison suggest that he favored unity within the Presbyterian Church. His commitment to both religious and political causes indicates a desire to bridge divides and promote cohesion among Presbyterians during a period of significant religious and political upheaval.

Conclusion

George Bryan's contributions to the reconciliation of the Old Side and New Side factions within the American Presbyterian Church were indirect yet meaningful. Through his political activism and support for key figures involved in the reunification process, Bryan helped foster an environment conducive to healing divisions and strengthening the Presbyterian community in colonial America

It Nutske fan de Nacht

2025-02-25T06:31:00.000-08:00

It wie in nacht fan kjeld en tsjuster, en de wyn dy't oer de lege strjitten gappet, brocht in ûnmûnich gefoel mei him mei. Guont minsken sieten yn har huzen, waarm en feilich, mar de lytsman wie der net ien fan. Hy wie ien fan dy’t moe op ‘e hakken wâde troch de nacht, stroffelen oer de stiennen, it hert fol twivel.

By in âlde stege bleau er stean. In ferfallen doar kreake yn de wyn, as in âld nutske dat al te lang fergetten wie. Efter dy doar wie wat, hy fielde it oan syn lea. Wie it gaadlike of wie it in fâle? Hy wist it net, mar syn hannen trillen doe’t er de klink fêstpakke woe.

Hy hearde stimmen yn ‘e fierte, temûk en hetsige flústeringen. Smokkerjen waard hjir dien, of slûpsk guod dat de lju leaver net sjen lieten. Hy wist net oft er hjir wêze moast, mar dochs—wat hie er noch te ferliezen?

Doe waard der wat spuiden, raar guod yn 'e lucht. Hy rôp út: "Brekkik!" en stapte nei efteren. It wie as hie de nacht sels in wan foar de kont krigen en besleat net langer stil te bliuwen.

Ut it neat wei kaam in figuer oanstowen, folslein út ‘e bek snien. "Wat moatst hjir?" sei de stim, rûch as slypstien op âld izer. De lytsman fielde syn tûme trillen, mar hy stie stevich. "Ik sykje antwurden," sei er.

De man lake, in blier sûpenbry fan in lûd. "Antwurden? Yn dizze hoeke fan ‘e wrâld? Sa'n hean prikje is it net wurdich, jonge."

Mar de lytsman wist better. Hy hie net sûnder reden hjir west. Hy fielde it oan syn bonken—dit plak, dizze nacht, wie in punt fan feroaring.

En dus stapte er foarút, mei de wyn yn syn wjokken.

It Skreaune Lot

2025-02-25T06:30:00.000-08:00

It wie in jûn sa tsjuster as syn tinzen. De lytsman siet op ‘e râne fan in stiennen muorre, syn antlit sletten, syn eagen tûrenen yn de ûnbidige leechte fan de nacht. Hy wist net krekt wat der te rêden wie, mar it fielde as wie er stjoerleas, as driuwkeljend hout op in tsjustere see.

Hy hie besocht te avensearjen, mar it libben wâde him tsjin. Wat oanbelanget syn plannen, dy wiene út it lywicht groeid. It doogde net mear, neat doogde. Hy hie tocht dat syn jefte him foardiel bringe soe, mar no like it mear in lêst. De wurden dy't er skreau wienen syn lot wurden, en net altyd yn syn foardiel.

Sûnt in kertier hie er swijd, mar yn syn holle razen de stimmen. “Do haste in Hollânsk kompleks yn dyn siel,” hie in âlde dosint tsjin him sein tidens in dosintegearkomst. “Do tinkst Frysk, mar dochst Hollânsk.” It heakket yn syn geast, as in âlde wûne dy’t nea genêze woe.

Hy tocht oan de bern op ‘e skoallen, oan hoe’t se wat Frysk learden op har Hollânske skoallen. Wie it genôch? Hy hie it nea witten. Mar no, yn dizze jûn, fielde it as hie er ferlern. Hy wie net mear de man dy't hy eartiids wie.

In wynstjit kaam oer de strjitte en strûst om him hinne. Syn azemjen waard swier. Wist hy eins noch wol wêr’t er hinne moast? Kjel woarn seach er om him hinne. De stêd wie stil, mar de muorren hienen eagen.

Doe hearde er in stim. “Wij sjitte daliks te help!” Skimerich ljocht fielde de hoas fan de wyn. Hy seach omheech, en foar it earst yn lange tiid fielde er eat fan hoop. Miskien hie it net allegear skea west. Miskien wie der noch tiid om it ferhaal te herskriuwen.

Hy stie op. Hy tôge syn lêst mei him mei, mar syn siel wie net mear sa uolik. Hy moast trochwâdzje, hoe dreech it ek

De Lytsman syn Paad

2025-02-25T06:09:00.000-08:00

It wie in tsjustere tongersdeitijûn doe't de lytsman troch de strjitten strûst. Syn antlit wie sletten, en yn syn eagen lei in djippe ûntjouwing fan betizing en bangens. Hy wist net wat der te rêden wie, mar alles fielde stjoerleas, as in skip sûnder roer, driuwkeljend op 'e see fan twifels.

"Sûnt juster bin ik út it lywicht groeid," murk er op, wylst er troch de smoarge stegen wâdzje moast. De wrâld like him ûnbidige grut ta, en alles wat him oangong—de dosintegearkomst, de striid om wat Frysk op har Hollânske skoallen te krijen, sels it boartsjen fan de bern yn ‘e rige huzen—wie ynienen sa frjemd, sa klearebare oars.

By in hoeke bleau er stean, kjel woarn troch in skerpe klank: it skiljen fan in âlde fytsbel. It heakket oan syn tinzen, luts him werom nei de realiteit. "Doogde net," mompele er. Net de fytsbel, net dizze nacht, net it gefoel yn syn mage.

Hy tôge fierder, syn fuotten swier fan it wjudde fan gedachten. Yn syn holle wienen stimmen dy't him tajongen, as healgoaden dy’t him beoardielen. Hie er belije moatten? Hie er oare karren meitsje moatten? Hy wist it net.

Doe, ynienen, in flits: in stim út it neat. "Wij sjitte daliks te help!" rôp immen. In hân op syn skouder. Hy seach omheech, seach in bekend gesicht. In freon, in âlde kunde. Hy azeme djip, it holle fol, mar it hert wat lichter.

Hy wist: hy moast avensearje. It libben giet troch, hoe swier oft it soms ek is. Alteast, dat hope er.

De Wynere Wjukkele lâns de Aldehoe

2025-02-25T05:40:00.000-08:00

It wie in jûns mei spoekeftich hjerstwaar. De wynere wjukkele lâns de Aldehoe, dêr't de minske is, as bern al in ferskuorrend dier. It wie sa'n nacht dat mearkes ta libben lykje te kommen. Sâlthier en sjudsjesa wiene net thús, se wiene lâns de treau lutsen, ûnderweis nei in houliken.

Yn in âlde, hast ferfallen pleats siet Lewant, in skruten man mei in dwylmûtse op 'e holle. Hy hie altyd it begrutte wat oer de wrâld en syn ûnbidige grime foar syn finzenis yn dizze iensume hoeke fan it doarp. Hy siet oan 'e boaiem fan syn bestean, benaerjend allinnich, mei allinnich in sardiondoaskees fol âlde oantinkens.

Bûten, ûnder it fandele ljocht fan 'e lette moanne, sjappye in pear skymfigueren om de pleats hinne. Rabben en kipen fleagen fuort, skruten foar it ûnbekende. De lofts fan 'e pleats stie in hokkeling, dêr't espel en sjippe struid leine, en wêr't men syn skoech yn ferlear as men net oppasse.

Doe kaam der in droane troch de wynere, in lûd sa feninich dat Lewant nudde. Hy tocht oan syn jonge jierren, doe't hy noch fol fernuvering sykelje koe oer de heuvels, net beseffend hokfoar ferwin it libben foar him yn petto hie. No wie er mar in âlde man, benearet en fier fan syn tiid fan kealtsjes en sjudsjesa.

Oan it ein fan de nacht, doe't it hjerstwaar noch net sletten wie, rûn Lewant nei bûten. Hy seach de skymfigueren ferdwine yn it tsjuster. "Ferjit it mar," flústere er tsjin himsels. "Der is gjin ûnmûnich ferline, allinnich in takomst dy't ik net mear sjen kin."

En sa bleau de pleats oersparre troch de tiid, in plak dêr't de minske is, mar net lang mear wêze sil. De wyndere naam it lêste bytsje siel mei, en it wie stil, sa stil as in âld ferhaal dat nea wer ferteld wurde soe.

It Lêste Petear

2025-02-25T01:20:00.000-08:00

De faam jit molke út in brune ierdewurken molkkanne en sjocht troch it finster. It is in smûk, belein plakje, mar har harsens binne drok mei prakkesaasjes. De telefoanpetearen fan de ôfrûne dagen hawwe har net nocht dien.

Har heit, in man mei in burd dat op it stuit mear griis as swart is, hat har warskôge. "Dy saken binne net sekondêr, bern. Do moatst tenei better prakkesearje oer wa’t dy tramtearret en wa’t dy respektearret."

Se wist dat hy gelyk hie. Guont minsken hienen opsetsin hân om har te kwea te dwaan. It wie gjin kwestje fan dôfhûdigens mear. It wie tiid om te rêden wat der noch te rêden foel.

Bûten grommelet de loft, in teken fan rein. Se nimt in kroade, bûnzet har lêste besittings deryn, en wit: dit plak hat har net mear te bieden.

"Mid smite of belije," mompelet se. "Ik sil net utnaaie út eangst, mar út berfreonlikens foar mysels."

En sa rint se de rûne heuvel oer, nei in takomst dêr’t gjin sweeslaggerige minsken har mear tramtearje sille.

It Begjinnensein fan in Geheim

2025-02-25T00:55:00.000-08:00

Yn it rûge lânskip, dêr’t de wyn sûndermis hearske en de stoarm geregeld troch de fjilden skoaide, wenne in âlde man mei syn sibben. Hy wie in tjinstfeint west yn syn jonge jierren, mar hie no benammen lapen en fiters byinoar sammele om de winter troch te kommen.

Op in dei kaam der besite nei it âlde hûs. In bûtenwênstich figuer, mei eptich guchem en in hoedenens yn syn eagen. "Ik haw hjir west foar't dyn foarfaen ferstoar," sei de man. "Der is eat datst witte moatst."

De âlde man knoffele wat mei syn knûkers, dy't fan ‘e jierren brike en krûme wurden wiene. Hy seach nei de besiker, dy’t ûnder syn lekken en brekken in âld dokumint foar it ljocht helle. "Dit is wat guont al jierren besitte wolle, mar gjinien hat it winliken ûntjilde kind."

It wie in ûntlede kaart fan in fergetten plak, mooglik in skathâld. "Dêr leit wat jern socht wurdt troch sakelju, mar ek troch mear dûbeld minsken."

De âlde man, earst ferheard, begûn stadichoan te gniiseachjen. "Dat klinkt fierstente rûrich foar myn leeftiid," sei er mei in spytgnyske.

De besiker lake, mar yn syn eagen wie in driigjend fonkjen. "Mar hearke, soms is it begjinnensein fan in aventoer net foar de jongerein, mar foar dejingen dy’t al tefolle earmoed en ferline meimakke hawwe."

De âlde man knikte, helte tsjin sin, en wist: dit wie net samar besite. Dit wie it begjin fan wat mear as in gewoan petear.

It Geheim fan ‘e Aldjiensjûn

2025-02-25T00:49:00.000-08:00

It fanke rûn troch de ikkers, har fuotten wâdzjend troch de modder. It wie in kâlde jûns, en de snoar fan har mantel wie strak lutsen tsjin de wyn. Se hie in besnijing oan ‘e hân, in lytse, mar djippe skraste, dy't se earder dy dei krigen hie doe’t se brikken fan ‘e âlde boarch ôfhelle.

Har suster, dy't neist har rûn, seach har mei soarchlike eagen oan. "Do moatst dy essinsjele dingen net ferjitte," anderet se. "Us mem sei altyd dat wy nea allinnich op âldjiensjûn fuort gean moasten."

Mar it fanke, altyd op syk nei aventoer, lake allinnich. "De âlde ferhalen binne mar poezij. Der driget hjir nearne gefaar."

Doch wie der wat yn de loft, in gefoel dat har biningen mei it ferline belûkt. Se wienen op syk nei in ferburgen skat, wat dat al jierrenlang faken neamd waard yn de famylje. It soe guon guoad befetsje dy't har foarâlden yn ‘e striid op ‘e skied ferburgen hienen.

Doe’t se Utert berikten, fûnen se in âld húfeint, dy't in petear mei har oangean woe. Hy sei dat hy ien kear de oanlis fan dy skat sjoen hie, mar dat it skoft lyn woarn wie. Hy warskôge harren: "As jimme trochsette, kin it jimme rustere bringe, mar ek grut ferheard meitsje."

Se wifelen inkelde mominten, mar úteinlik besleaten se om net op te jaan. Mei in gefoel fan ienskens en striid yn ‘e siel, setten se har syktocht fuort. Meikoarten soene se ûntdekke oft de âlde ferhalen wier wienen of net.

En sa giene de susters fierder, troch de tsjustere bosken, yn ‘e hoop wat te finen dat de tiid sels fergetten hie.

Letter to the Galatians...

2024-08-10T13:20:00.000-07:00

Helpful:

'When the apostle Paul goes on his first missionary journey (with Barnabus), they start churches in various cities in this region (Perga, Antioch in Pisidia, Iconium, Lystra, Derbe, etc.) These churches are the recipients of Paul's letter to the Galatian'

One predestined to be our head

2024-07-06T05:29:00.000-07:00

Sicut ergo praedestinatus est ille unus, ut caput nostrum esset, ita multi praedstinati sumus, ut membra ejus essemus.

As therefore that one was predestined to be our head, so we many are predestined to be his members.

GD 366

De Raad Gods

2024-07-04T04:10:00.000-07:00

Op bladzijde 354 van deel 2 van de Gereformeerde Dogmatiek in een passage of infra- en supralapsarisme in het hoofdstuk over De Raad Gods, schrijft Herman Bavinck de volgende prachtige quote:

In het algemeen is de formulering van het einddoel aller dingen, nl.l. dat God zijne gerechtigheid openbaart in de verworpenen en zijne barmhartigheid in de verkorenen, toch al te eenvoudig en te sober.

De status gloriae zal zo onbeschrijfelijk rijk en heerlijk zijn. Wij verwachten een nieuwe hemel, een nieuwe aarde, een nieuwe mensheid, een herstelde schepping, een immer voortgaande, door geen zonde ooit meer gestoorde, ontwikkeling. En daaraan werken schepping en val, Adam en Christus, natuur en genade, geloof en ongeloof, electie en reprobatie, alle te zamen en ieder op zijn wijze mee, niet alleen na maar ook naast en met elkaar. Ja, de tegenwoordige wereld met haar geschiedenis is ook op zichzelf reeds een voortgaande openbaring van Gods deugden. Zij is niet alleen middel voor de hogere en rijkere openbaring, die komt, maar ook in zichzelf van waarde. Zij blijft door- en voortwerken ook in de toekomstige bedeling en zal aan de nieuwe mensheid voortdurend stof geven tot aanbidding en verheerlijking Gods. Daarom is er onder de besluiten, evenals onder de feiten der wereldhistorie, niet alleen een causale en een teleologische, maar ook een organische orde.

Bartholomeus Keckermann Systematic Theology 1613

2024-07-04T03:07:00.000-07:00

Praedestinatio est constitutio finis et ordinatio mediorum ad finem; cum aeterna damnatio non sit finis hominis, sed tantum extremum, ideo reporobationis genus non proprie praedestinatio constitui potest. Pugnant enim haec inter sese, ordinare ad finem et ordinare ad damnationem. Omnis enim finis sua natura est optimum quid et perfectio rei; damnatio autem est extremum malum et summa imperfectio, itaut impropria sit locutio, qua dicitur, Deum nonnullos homines praedestinatio ad damnationem.

Predestination is the establishment of an end and the organization of the means to the end; since eternal damnation is not the end of man, but only the last, therefore the kind of reprobation cannot properly be constituted as predestination. For these things fight with each other, to order to an end and to order to damnation. For every end is by its nature the best thing and the perfection of a thing; but damnation is the ultimate evil and the highest imperfection, so that the expression is improper, by which it is said, God predestines some men to damnation.

GD 352

Calvin Institution I 5,1

2024-06-18T10:02:00.000-07:00

nulla mundi particula, in qua non scintillae saltem aliquae gloriae ipsius emicare cernantur

there is no part of the world in which at least some sparks of his glory are not seen to flash

Hilarius, de trinitate

2024-06-18T07:44:00.000-07:00

perfecta scientia est, sic Deum scire, ut licet non ignorabilem, tamen inenarrabilem scias.

knowledge is perfect, so that you know God, so that you may know that although he is not ignorable, he is nevertheless indescribable.

Augustine on the incomprehensibility of God

2024-06-18T07:33:00.000-07:00

de Deo loquimur, quid mirum si non comprehendis? Si enim comprehendis, non est Deus, Sit pia confessio ignorantiae magis, quam temeraria professio scientiae. Attingere aliquantum mente Deum, magna beatitudo est; comprehendere autem, omnino impossibile.

we are talking about God, what wonder if you do not understand? For if you understand that there is no God, let it be a pious confession of ignorance rather than a reckless profession of knowledge. To touch God in some measure with the mind is a great happiness; but to comprehend it is absolutely impossible.

Observation and faith in sciences and theology

2024-06-11T03:31:00.000-07:00

The place that belongs to observation in the other sciences is here occupied by faith, writes Bavinck...

sensus praecedit intellectum, nihil est in intellectu quod non prius fuerit in sensu

sense precedes understanding; there is nothing in the understanding that was not first in the sense

fides praecedit intellectum, nihil est in intellectu quod non prius fuerit in fide

faith precedes the understanding, there is nothing in the understanding that was not first in faith

Calvin on controversial questions and the unity of the faith

2024-06-11T03:18:00.000-07:00

Calvin has said that one should not separate from the church on less essential points.

Non enim unius sunt formae omnia verae doctrinae capita. Sunt quaedam ita necessaria placita, qualia sunt: unum esse Deum, Christum Deum esse ac Dei filium, in Dei misericordia salutem nobis consistere et simila. Sunt alia, quae inter ecclesias controversa, fidei tamen unitatem non dirimant.

There isn't one form for all capita of true doctrine. There are certain necessary conventions, such as: that there is one God, that Christ is God and the Son of God, that our salvation rests in the mercy of God, and the like. There are other things which are controversial among the churches, but they do not destroy the unity of the faith.

Theologia infusa, theologia acquisita.

2024-06-11T03:02:00.000-07:00

Theologia infusa is the portion of all believers; in principle they know totam theologiam(the whole of theology), they have the true and pure knowledge of God. But theologia acquisita it is the share of all those who scientifically exercise the knowledge of God.

Augustinus had said:

turbam non intelligendi vivacitas, sed credendi simplicitas tutissimam facit.

It is not the vivacity of understanding, but the simplicity of believing that makes the crowd the most secure.

Lutheran and reformed theologians adopted the distinction of habitus and actus of theology

notitia conclusionum ex principiis theologicis per discursum theologicum collectarum, et certo ordine dispositarum, atque animo impressarum diuturno labore ac exercitio.

(Alsted, Methodus sacrosanctae theologiae)

the information of conclusions from theological principles collected through theological discourse, and arranged in a certain order, and impressed upon the mind by long labor and exercise.

Walking, not talking about Christ

2024-06-11T01:26:00.000-07:00

Melanchton wrote in the first publication his loci:

hoc est Christum cognoscere, beneficia ejus cognoscere, non quod isti (scholastici) docent, ejus naturas, modos incarnationis intueri.

this is to know Christ, to know his benefits, not as these (scholastics) teach, to look at his natures, modes of incarnation.

Zwingli said that being a Christian did not consist of talking about Christ, but walking as he walked, Calvin also places strong emphasis on this practical side of faith.

The Gnosimachi

2024-06-11T01:11:00.000-07:00

During the Monophysite and Monothelete disputes there was already a party of Gnosimachi who considered all science unnecessary for the Christians. They taught that God requires nothing from the Christian but good works and that it was better

simplici rudique animo institutum suum persequi, quam multam curam in cognoscendis decretis atque sententiis ponere. (Johannes Damascenus, de haeresibus)

to pursue his purpose with a simple and rude mind, and to put much care in knowing his decisions and opinions.