Jonathan Edwards Letter to a Young Lady

Directions How to Conduct Yourself in Your Christian Course
by Jonathan Edwards

LETTER ADDRESSED TO A YOUNG LADY IN THE YEAR 1741

'MY DEAR YOUNG FRIEND,

As you desired me to send you, in writing, some directions how to conduct yourself in your Christian course, I would now answer your request. The sweet remembrance of the great things I have lately seen at S - , inclines me to do any thing in my power, to contribute to the spiritual joy and prosperity of God's people there.

1. I would advise you to keep up as great a strife and earnestness in religion, as if you knew yourself to be in a state of nature, and were seeking conversion. We advise persons under conviction, to be earnest and violent for the kingdom of heaven; but when they have attained to conversion, they ought not to be the less watchful, laborious, and earnest, in the whole work of religion, but the more so; for they are under infinitely greater obligations. For want of this, many persons, in a few months after their conversion, have begun to lose their sweet and lively sense of spiritual things, and to grow cold and dark, and have 'pierced themselves through with many sorrows;' whereas, if they had done as the apostle did, (Philippians 3:12-14.) their path would have been 'as the shining light, that it shines more and more unto the perfect day.'

2. Do not leave off seeking, striving, and praying for the very same things that we exhort unconverted persons to strive for, and a degree of which you have had already in conversion. Pray that your eyes may be opened, that you may receive sight, that you may know yourself, and be brought to God's footstool; and that you may see the glory of God and Christ, and may be raised from the dead, and have the love of Christ shed abroad in your heart. Those who have most of these things, have need still to pray for them; for there is so much blindness and hardness, pride and death remaining, that they still need to have that work of God wrought upon them, further to enlighten and enliven them, that shall be bringing them out of darkness into God's marvelous light, and be a kind of new conversion and resurrection from the dead. There are very few requests that are proper for an impenitent man, that are not also, in some sense, proper for the godly.

3. When you hear a sermon, hear for yourself. Though what is spoken may be more especially directed to the unconverted, or to those that, in other respect, are in different circumstances from yourself; yet, let the chief intent of your mind be to consider, 'In what respect is this applicable to me? and what improvement ought I to make of this, for my own soul's good?'

4. Though God has forgiven and forgotten your past sins, yet do not forget them yourself: often remember, what a wretched bond-slave you were in the land of Egypt. Often bring to mind your particular acts of sin before conversion; as the blessed apostle Paul is often mentioning his old blaspheming, persecuting spirit, and his injuriousness to the renewed; humbling his heart, and acknowledging that he was 'the least of the apostles,' and not worthy 'to be called an apostle,' and the 'least of all saints,' and the 'chief of sinners;' and be often confessing your old sins to God, and let that text be often in your mind, (Ezekiel 16:63.) 'that thou mayest remember and be confounded, and never open thy mouth any more, because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord God.'

5. Remember, that you have more cause, on some accounts, a thousand times, to lamest and humble yourself for sins that have been committed since conversion, than before, because of the infinitely greater obligations that are upon you to live to God, and to look upon the faithfulness of Christ, in unchangeably continuing his loving-kindness, notwithstanding all your great unworthiness since your conversion.

6. Be always greatly abased for your remaining sin, and never think that you lie low enough for it; but yet be not discouraged or disheartened by it; for, though we are exceeding sinful, yet we have an Advocate with the Father, Jesus Christ the righteous; the preciousness of whose blood, the merit of whose righteousness, and the greatness of whose love and faithfulness, infinitely overtop the highest mountains of our sins.

7. When you engage in the duty of prayer, or come to the Lord's supper, or attend any other duty of divine worship, come to Christ as Mary Magdalene did; (Luke 7:37, 38.) come, and cast yourself at his feet, and kiss them, and pour forth upon him the sweet perfumed ointment of divine love, out of a pure and broken heart, as she poured the precious ointment out of her pure broken alabaster box.

8. Remember, that pride is the worst viper that is in the heart, the greatest disturber of the souls peace, and of sweet communion with Christ: it was the first sin committed, and lies lowest in the foundation of Satan's whole building, and is with the greatest difficulty rooted out, and is the most hidden, secret, and deceitful of all lusts, and often creeps insensibly into the midst of religion, even, sometimes, under the disguise of humility itself.

9. That you may pass a correct judgment concerning yourself, always look upon those as the best discoveries, and the best comforts, that have most of these two effects: those that make you least and lowest, and most like a child; and those that most engage and fix your heart, in a full and firm disposition to deny yourself for God, and to spend and be spent for him.

10. If at any time you fall into doubts about the state of your soul, in dark and dull frames of mind, it is proper to review your past experience; but do not consume too much time and strength in this way: rather apply yourself, with all your might, to an earnest pursuit after renewed experience, new light, and new lively acts of faith and love. One new discovery of the glory of Christ's face will do more toward scattering clouds of darkness in one minute, than examining old experience, by the best marks that can be given, through a whole year.

11. When the exercise of grace is low, and corruption prevails, and by that means fear prevails; do not desire to have fear cast out any other way, than by the reviving and prevailing of love in the heart: by this, fear will be effectually expelled, as darkness in a room vanishes away, when the pleasant beams of the sun are let into it.

12. When you counsel and warn others do it earnestly, and affectionately, and thoroughly; and remember, you are speaking to your equals, let your warnings be intermixed with expressions of your sense of your own unworthiness, and of the sovereign grace that makes you differ.

13. If you would set up religious meetings of young women by yourselves, to be attended once in a while, besides the other meetings that you attend, I should think it would be very proper and profitable.

14. Under special difficulties, or when in great need of, or great longings after, any particular mercy, for yourself or others, set apart a day for secret prayer and fasting by yourself alone; and let the day be spent, not only in petitions for the mercies you desire, but in searching your heart, and in looking over your past life, and confessing your sins before God, not as it wont to be done in public prayer, but by a very particular rehearsal before God of the sins of your past life, from your childhood hitherto, before and after conversion, with the circumstances and aggravations attending them, and spreading all the abominations of your heart very particularly, and fully as possible, before him.

15. Do not let the adversaries of the cross have occasion to reproach religion on your account. How holy should the children of God, the redeemed and the beloved of the Son of God, behave themselves. Therefore, 'walk as children of the light, and of the day,' and 'adorn the doctrine of God your Savior;' and especially, abound in what are called the Christian virtues, and make you like the Lamb of God: be meek and lowly of heart, and full of pure, heavenly, and humble love to all; abound in deeds of love to others, and self-denial for others; and let there be in you a disposition to account others better than yourself.

16. In all your course, walk with God, and follow Christ, as a little, poor, helpless child, taking hold of Christ's hand, keeping your eye on the marks of the wounds in his hands and side, whence came the blood that cleanses you from sin, and biding your nakedness under the skirt of the white shining robes of his righteousness.

17. Pray much for the ministers and the church of God; especially, that he would carry on his glorious work which he has now begun, till the world shall be full of his glory.'

I just had my perfomance review...

I just had my performance review -

Care to guess how it went?

Last Years Daylillies

I put mulch down this past weekend(always an exciting time!), and my daylillies are starting to crack the surface. This picture is from last year, but I just had to post it, so I can remember how pretty they were.

I need to buy a few plants this season. My wife said that Costco has climbing hydrangea, which I need at least one to replace the one that died last year. I also lost my weeping willow out back, so I would like to get another one of those. Plus, I lost most of my favorite Japanese maple, so if I can find another one for cheap then I will buy it.

What Superhero Are You Most Like?

Go to http://www.thesuperheroquiz.com/ to find out what Superhero you would be.

Your results:
You are Green Lantern

Green Lantern 90% Hulk 75% Spider-Man 70% Catwoman 70% Iron Man 65% The Flash 60% Superman 55% Batman 50% Robin 50% Supergirl 40% Wonder Woman 20%

Hot-headed. You have strong will power and a good imagination.

Why are my top 2 results Green guys? :)

Making me wanna take pictures...

I watched "Framed" again last night on the Ovation Channel. Pretty good stuff. I appreciated seeing the photo montages of Rodchenko, a Soviet artist during the 1920's. His magazine layouts were pretty cool. But then they showed his oringinal photos, and how they were doctored for publication.

Boy am I glad I have Tivo! They cut to commercials way too much, and they interrupt the flow of the program. And it cuts down on the amount of time it takes to watch. But I still have to keep my hand on the volume, cause some of the music is just so annoying.

This photo above was not on the program. And yes, it is a photo - not a painting. It's called "Grace" for obvious reasons, was taken back in 1918.

Framed on Ovation Channel

After I put the kid to bed last night, I started perusing the channels, and I came upon the Ovation channel's programs on photography.

http://www.ovationtv.com/framed/

I watched most of "Right Place, Right time", and then "Fixing the Shadows". The photo to the left is from Andre Kertesz, and the scene has not changed much from when he took the shot, over 100 years ago. I love the "decisive moment" pictures.

They were both pretty good, but I had issues watching them.

They seemed to be directed towards photgraphers. So some of the comments were, shall we say, a little esoteric.



Some of the music was downright crazy - I had to mute the TV! Piano playing really fast, the same melody - like crazy music!

I Tivo'd another episode last night, and may do that for the rest. Otherwise, between the crazy music and the pseudo philosophical mumbo jumbo just gets to be too much!

Scarlet by Stephen Lawhead

I finished the book "Scarlet" by Stepehen Lawhead last week. Pretty good read, all in all.

I read the first book "Hood" a few months back, and then put a library hold on the second book. I had to wait a few months to get "Scarlet", the second in the "Robin Hood" triology that he is writing. It follows the story of Will Scarlet, from an interesting perspective: dictating to a scribe while he is in prison. He describes how he came to find Bran and joined him, to how he got captured and then escaped. I won't say more than that. I could have finished this book alot faster than I did - but it's such a good read - I had to put it down to just soak in some of the word pictures and ambiance. Near the end, I felt like he rushed to the conclusion, and left the reader with a big time cliffhanger. Let's just say that "someone's gonna die..."

The next and final book, "Tuck", is supposed to come out next year. I am not sure I can wait for the library system next year - I might have to purchase the set!

On this day in 1685...

Not only is today Good Friday, but today is also the Birthday of JS Bach! Only fitting to wish him a Happy Birthday, and thanks for the tunes!

I'll probably take the kid to Good Friday service tonight, since momma is working. Too bad they probably will not be playing any Bach during the service! :)

Quote of the week

"Your accumulated offences do not surpass the multitude of God's mercies: your wounds do not surpass the great Physician's skill."

- Cyril of Jerusalem (c.315-386)

Bach's Matthew Passion

I have been listening to JS Bach's St. Matthew Passion this week, and what a blessing it's been. Now, this is one of my favorite pieces of music, and have listened to it many times before, but something about hearing it during Easter week...I don't know...helps me "feel it".

The recording I'm listening to is not the one pictured. I made copies(don't tell anyone!) . I think I need to figure out which one to buy, and get a pressing. Some folks think that the one pictured here is the best.

That's one of the things about classical music that I need to bone up on: depending on who is playing it or conducting it, the same piece of music can sound totally different.

Bruised Reed

This passage has ministered to me lately:

A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. Is 42:3

Puritan Richard Sibbs, in his book The Bruised Reed, has this to say about the passage:

“When struggling against the corruptions of our own hearts, buffeted by temptations, and mourning over the weakness of our faith, and the coldness of our love, let us still remember, that Christ will not break the bruised reed, nor quench the smoking flax. As Captain of our salvation, he combats and conquers our rebellious inclinations, as well as our outward and spiritual adversaries, and hath furnished us with the shield of faith, wherewithal to defend ourselves, and enable us to repel the fiery darts of the devil. Satan, however, will sometimes endeavor to persuade us, that we have no faith, that we are destitute of love to Christ, that we are great sinners, and that the mercy of God, and the love and compassion of Christ, are blessings we have forever forfeited. To all these suggestions of the enemy of mankind, we are warranted and encouraged to reply: That albeit we are great sinners, Christ is an almighty Saviour; and though our faith be weak, and our love cold, Christ will not quench the smoking flax, but fan it into a flame that shall never be extinguished. Abimelech could not endure the thought, that it should be said concerning him, after his death, that he died by the hands of a woman; and how mortifying must it be to Satan, to find that all his arts have been unavailing, his threatenings vain, and his power inadequate to the task of extinguishing an almost imperceptible spark. To find that the soul, influenced by the grace of God, stands secure as an impregnable fortress: that the wiles of Satan cannot sap the foundation, nor all the artillery of hell batter down the walls of her defense; and that a weak child, a silly woman, or a decrepit old man, should, by the exercise of faith, force all his veteran legions to a shameful and precipitant retreat. Let us therefore rejoice in the promise—'My grace is sufficient for you;' and let the assurance, of an ultimate triumph, invigorate our resolution to fight the good fight, and lay hold on eternal life. For though the warfare be arduous, if we strive, Christ will help us. If we faint, he will cherish, animate, and support us. If we follow the directions of our Leader, we shall assuredly overcome; and, overcoming, the crown of unfading glory awaits our reception."

New Veggietales

So we get the kid this new Veggietale episode, "The Wonderful Wizard of Ha's" on Saturday. I think we have watched it now about a dozen times already, she just loves it!

They mix the Wizard of Oz with the story of the Prodigal Son. It works really well. I kinda got touched when the son goes over how he is going ask his dad for a job on the farm. "Dad... Sir...Farmer O' Gill sir..."

Fasedown - Abolished

I have this CD by the band Fasedown. One of the songs is called "Abolished". Here are the lyrics.

It is for Freedom That Christ has set us free, so then let us not be burdened by the yoke of slavery. Mark my words, it is not wise to be circumcised, to be justified by the law that we must abide. Yeah, alienated from Christ we have fallen away from grace, but faith eagerly awaits the spirit of righteousness we hope to face. For Christ neither circumcised nor the others have any value. What counts is faith expressing itself through love and truth.

We Were Running the good race, what kept us from the truth? Persuasion of the dark one. For the Lord we take no other view.

The one who brings confusion will pay the penalty whoever he may be, but all the while, while I preach the law do you still persecute me? In that case the offense of the cross has been abolished by the law. For those who agitate go the whole way and emasculate yourselves. You my brothers the appointed were called to rise up and be free, but do not use your freedom to indulge in sin and betray. Rather serve one another and lift each up in love. The entire law is written as this: To love your neighbor as yourself.

We Were Running the good race, what kept us from the truth? Persuasion of the dark one. For the Lord we take no other view.

I will live by the spirit (4x). I Live by the spirit (4x). Spirit (4x).

I guess I am getting into the whole FREEDOM aspect of our faith.

Stedman on Galatians

Galatians comes to grips with the question of what real Christian life is like. The answer can be characterized by one word, "liberty." The Christian is called to liberty in Jesus Christ. The cry of this epistle is that Christians might discover the liberty of the sons of God in accordance with all that God has planned for man in the way of freedom and enjoyment. Its aim is freedom of our human spirits to the utmost extent, restrained only as necessary for us to exist in harmony with the design of God. Therefore, this letter has been called the "Bill of Rights of the Christian Life," or the "Magna Carta of Christian Liberty," the "Emancipation Proclamation" from all forms of legalism and bondage in the Christian experience. - Ray Stedman

More Yosemite Pics

Some Yosemite Pics that I haven't posted yet...

Any good Studies in Galatians?

Does anyone know any good Bible Studies on the book of Galatians? I have one by Merrill Tenney(below), but in case anyone knows another one, let me know!

Didache In Early Service

Thinking about the new book coming out "Pagan Christianity" by Frank Viola and George Barna, and how they believe that many of the customs of the church service seem to be of pagan origin. Reading on another blog about Justin Martyr description of a church service, it made me wonder if there was anything in the Didache. There is ;)...

Chapter 14 1 "On the Lord's Day come together, break bread and hold Eucharist, after confessing your transgressions that your offering may be pure; 2 but let none who has a quarrel with his fellow join in your meeting until they be reconciled, that your sacrifice be not defiled. 3 For this is that which was spoken by the Lord, "In every place and time offer me a pure sacrifice, for I am a great king," saith the Lord, "and my name is wonderful among the heathen."

OK, that's not much. But it is saying that Christians are to get together on Sunday(Lord's Day was always a reference to Sunday) , break bread and hold Eucharist. There is some order. And if you look earlier in the Didache(chp 9 - 10), the service of the Eucharist is spelled out in detail.

Ice Storm Pix

Revelation Study

The Men's Bible Study group I attend at church is going through John Mac's Revelation book.

The book is good, as expected. I also have Barnhouse's Commentary on Revelation, and that is giving me more insight than Mac.

Philippians 1:27 - 30

From the very outset of his letter to the Philippians, Paul has maintained a focus on the church as a whole, with an attempt to promote unity. In his opening address in 1:1 he addresses the whole church and not just those who are living right. He says, “to all the saints in Philippi, together with the overseers and deacons.” He regards them all as saints. Further, he attempts to promote humility and unity through his own example in the introduction when he includes both himself and Timothy together under the title “servants of Christ Jesus.”

It is only after addressing them as a unified whole (1:1-2), praying for them to this end (1:3-11), and giving his own life as a model (1:12-26), that Paul turns in 1:27-30 to urge them to lives worthy of the gospel of Christ; they are to stand firm by contending for the faith as one man and by not being frightened in any way by those who persecute them. The emphasis in 1:27-30 is on unity in the face of pressure from without.

Philippians 1:27 – 30 (ESV)
27 Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel,
28 and not frightened in anything by your opponents. This is a clear sign to them of their destruction, but of your salvation, and that from God.
29 For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake,
30 engaged in the same conflict that you saw I had and now hear that I still have.

27 – (Verses 27-30 are one long sentence in the Greek with politeuesthe as the main verb.)The only command that appears in this section is conduct yourselves (here in the ESV “manner of life”)(politeuesthe)—an unusual term for Paul. Generally, the apostle uses another term to describe living the Christian life, namely, “walking” (peripateo; Rom 13:13; Eph 4:1; Col 1:10; 1 Thess 2:12). But here he chooses a term which originally carried the idea of taking a personal, active role in the political affairs of the “state” (polis). It concerned the actions of those who were citizens of Rome and who also had certain responsibilities as well. The fact that the church was composed of Roman citizens may well indicate a play on words where Paul uses their Roman citizenship as a picture of their heavenly citizenship and responsibilities in the church and to the gospel.

Worthy - (axios is the word “worthy” in Greek, and means “having the same weight as another thing”.) He is exhorting them to live their lives like what they are citizens of heaven, so their conduct in a sense "weighs as much as" the gospel they preach. In other words, they are to practice what they preach. Warren Wiersbe tells the following story illustrating a worthy walk... “We have some neighbors who believe a false gospel,” a church member told his pastor. Do you have some literature I can give them?” The pastor opened his Bible to 2 Corinthians 3:2, You are our letter, written in our hearts, known and read by all men. He said, “The best literature in the world is no substitute for your own life. Let them see Christ in your behavior and this will open up opportunities to share Christ’s Gospel with them.”

Standing fast - conveys the ideas of firmness or uprightness & means “to stand firm and hold one’s ground." The word indicates the determination of a soldier who stands his ground not budging one inch from his post.

Mind (psuche) is the Greek word translated elsewhere as "soul". One "soul" indicates that unity must extend down to the soul. They were to maintain a single "souled" (minded) focus in the face of opposition. Christians face a common foe & should not fight each other but should unite against the enemy.

The word Paul uses for "strive" is sunathleo. The word athleo is where we get our word athlete. It's the word used in 2 Timothy 2:5 where Paul says, "An athlete is not crowned unless he competes according to the rules." It's also used in Philippians 4:3 where Paul tries to get Euodia and Syntyche to be reconciled with each other after their dispute, "I ask you, true yokefellow, help these women, for they have labored side by side with me [that's the same word] in the gospel together with Clement and the rest of my fellow workers, whose names are in the book of life."

The image is of people engaged in spiritual warfare (imagery that will hardly be lost on those who live in a military colony!), standing their ground firmly by the power of the Holy Spirit, who as the one Spirit is also the source of their unity.

28 – Frightened (pturo) pictures a frightened horse shying away on the battlefield and about to stampede. Do not be fearful as the result of being intimidated. Don't be afraid, scared, frightened or terrified like a horse shying in battle.

But what kind of opposition would possibly intimidate the Philippian believers? Although we cannot be certain, the best guess is related to the fact that Philippi was a Roman military colony, whose populace was devoted to the emperor. The cult of the emperor, whose "divine" titles were "lord" and "savior," apparently flourished in Philippi, so that every public event also served as an opportunity to proclaim "Caesar is lord"--in very much the same way as "The Star-Spangled Banner" is sung before public events in the United States. If a believer attended an event such as this (or if they didn’t attend, that may raise suspicion), and not proclaim Caesar’s divines title, that would be like staying seated during the national anthem. Additionally, their Lord had been crucified by the Roman "lord," thus branding him forever as an enemy of the state, of the insurrectionist type. Thus believers in Christ could scarcely be more out of touch with the sympathies of the local populace than in a place like Philippi.

Sign - First, the sign shows that the enemies of God and His people are under His judgment (everlasting suffering in hell, eternal punishment, not annihilation). Secondly, opposition to the gospel gives evidence of the salvation of those who suffer hostility. In other words, persecution for the sake of Christ proves believers belong to Him. Therefore persecution that tends to be discouraging to believers should in fact be a source of confidence and joy because it shows they are saved.

29 – “Granted” in Greek it is the same root word as “grace”. Suffering in behalf of Christ is one of God's gifts to us. John 15:18-21

Thomas à Kempis said – “Jesus has many who love his kingdom in heaven, but few who bear his cross. He has many who desire comfort, but few who desire suffering. He finds many to share his feast, but few his fasting. All desire to rejoice with him, but few are willing to suffer for his sake. Many follow Jesus to the breaking of bread, but few to the drinking of the cup of his passion. Many admire his miracles, but few follow him in the humiliation of the cross.”

30 – Phillips translation render this verse as follows: “It is now your turn to take part in that battle you once saw me engaged in, and which, in point of fact, I am still fighting.”

Conflict (agon - our English "agony") was a familiar term in Paul's day which pictured the well-known struggle of athletes in Greek Olympiad(boxing, running, wrestling).
“The conflict which you saw in me” refers to the hostile opposition and persecution he and Silas faced when they were imprisoned in Philippi (Acts 16:16–40). “And now hear to be in me” refers to Paul's present imprisonment in Rome mentioned in (Phil 1:12–18).

27 – 29 Summation: One who professes salvation from sin and who has received imputed righteousness should live in a godly life style. Paul wants the saints to live as citizens of another kingdom & to do this, believers are called to STAND (v27), STRIVE (v27) & SUFFER (v29) all for the sake of our Lord Jesus Christ. Gordon Fee writes “One of the reasons most of us in the West do not know more about the content of Philippians 1:29-30 is that we have so poorly heeded the threefold exhortation that precedes (Phil 1:27)"

Questions and Applications:
1. If you are not suffering, what does it mean for you to walk worthy of Christ? (Col 1:10-11).
2. How do we respond to people who oppose us or our message? What would it look like for us to stand firm in our faith? (1 Pet 3:15)
3. What positive results did Paul expect from the Philippian believers who stood firm and worked together? What is the goal of this way of living?
4. When Paul mentions suffering, the idea is that is that in His grace God grants believers the privilege of suffering for His sake. How can suffering be a gracious gift?
5. How committed are you (we) to sharing the gospel and advancing the kingdom of God? When was the last time you shared your faith?
6. Paul was deeply committed to the gospel and those who came to trust in Christ. He agonized over new believers’ growth in the Lord and used all his available energy (which he received from the Lord), to help those Christians. Each of the letters he wrote can in some way be deemed a “follow-up” letter, written in order to bless, direct, encourage, and in short, “to mature,” those Christians. Are we willing to undergo stress to help other believers in the faith?

Philippians 1:12 - 26

Having thanked God for the Philippians’ long term support and participation in the gospel with him (1:3-8)—as well as having prayed for their love and fruitfulness (1:9-11)—the apostle now moves on to relate what the effects of his imprisonment are (1:12-26). Contrary to what the Philippians may have thought, his “chains” have really served to advance the gospel. Should he be released—and this is what he expects to happen—he will continue to work with the Philippians for their progress and joy in the faith (1:25). He can think of no other course of action fitting for his life. Paul’s attitude can be summarized in eight words: “To know Christ (3:10-11) and to make him known (1:22)!

Philippians 1:12-18(NKJV)
12 But I want you to know, brethren, that the things which happened to me have actually turned out for the furtherance of the gospel,
13 so that it has become evident to the whole palace guard, and to all the rest, that my chains are in Christ;
14 and most of the brethren in the Lord, having become confident by my chains, are much more bold to speak the word without fear.
15 Some indeed preach Christ even from envy and strife, and some also from good will:
16 The former preach Christ from selfish ambition, not sincerely, supposing to add affliction to my chains;
17 but the latter out of love, knowing that I am appointed for the defense of the gospel.
18 What then? Only that in every way, whether in pretense or in truth, Christ is preached; and in this I rejoice, yes, and will rejoice.

12 – Paul tells them that his situation is actually furthering the gospel. Do we look at something with out natural eyes, say to ourselves, “God is not in this situation.”, and then, “Surprise!”, God is glorified?

13 – The whole palace guard knew that Paul was in prison because of Jesus. Palace guard probably refers to members of the Imperial guard that guarded him day and night. And all the rest – everyone else who knew of Paul knew the reason he was in chains.(Acts 28:23-24, 30-31)
14 – Most of the brethren with Paul became bolder to speak of Christ. I would think that if we saw our leader in chains, we would shut up. Most of the believers jn Rome became more bold.

15 – Some people preach Jesus with less than pure motives. Some preach him with good motives. John MacArthur says here: “When afforded the opportunity to speak to pastors and church leaders I am often asked, "What has been the most discouraging thing in your ministry?" There are two issues that deeply distress me. One is seeing those who ought to be the most mature in the faith--who know the Word of God well, have experienced the blessings of spiritual growth and fellowship, and have seen God's power demonstrated time and again--turn their backs on the faith and walk into sin. That's much more discouraging than when a new and untrained Christian falls into sin through ignorance. The other thing that most distresses me is being falsely accused by fellow preachers of the gospel. For whatever reason, there are men who seem to desire to discredit the ministry of others. As a result they falsely accuse other ministers, not because those they attack are unbelievers, but simply to discredit them.”

16 – The former group preach out of selfish ambition, wanting to add affliction to Paul. Paul was not alone, but felt alone. "At my first defense [the first trial in Rome] no one supported me, but all deserted me (2 Tim. 4:16). When Paul wrote to the Philippians he was so lonely that he said of Timothy, "I have no one else of kindred spirit" (Phil 2:20). It was not enough for these people to have Paul in prison, they attacked him when he was there.

17 – The latter out of love, knowing that Paul was appointed for his role in the ministry. There are others who preach Christ out of love. The Greek word translated "appointed" (keimai) was used to describe a soldier's being placed on duty. Others saw Paul as appointed by God for His task. Which group are we going to be in, the detractors or the defenders?

18 – Christ is preached and Paul rejoices. No matter what is the motive, if Christ is preached, we should rejoice. At times, we may need to decide to rejoice, even when we do not feel like it.

A.W. Tozer wrote, "In this day of universal apprehension when men's hearts are failing then for fear of those things that are coming upon the earth, we Christians are strategically placed to display a happiness that is not of this world and to exhibit a tranquillity that will be a little bit of heaven here below"

Philippians 1:19-26(NKJV)

19 For I know that this will turn out for my deliverance through your prayer and the supply of the Spirit of Jesus Christ,
20 according to my earnest expectation and hope that in nothing I shall be ashamed, but with all boldness, as always, so now also Christ will be magnified in my body, whether by life or by death.
21 For to me, to live is Christ, and to die is gain.
22 But if I live on in the flesh, this will mean fruit from my labor; yet what I shall choose I cannot tell.
23 For I am hard pressed between the two, having a desire to depart and be with Christ, which is far better.
24 Nevertheless to remain in the flesh is more needful for you.
25 And being confident of this, I know that I shall remain and continue with you all for your progress and joy of faith,
26 that your rejoicing for me may be more abundant in Jesus Christ by my coming to you again.

19 – Paul is confident that God was going to work things out for His glory.
MacArthur says of deliverance “The Greek word translated "deliverance" (soteria) is the word for salvation. That's how the King James Version translates it, although soteria can also be translated "well-being" or "escape." … The key thought is that Paul knew his current distress was only temporary and that he would be delivered from it.”
Paul may have identified with Job’s sufferings, and had the same hope as Job "Though ... worms destroy this body, yet in my flesh shall I see God" (Job 19:26, KJV).
He is confident in the prayers of the Philippians. Somehow God, who is sovereign, acts upon the prayers of the saints.
The Greek word translated "supply" (epichoregia) means "help," "bountiful supply," or "full resources." Paul was speaking of the resources of the Spirit, not of the Spirit Himself(Rom 8:26, Gal 5:22, Eph 3:20). He grants all that is necessary to sustain the righteous.

20 - The extent of Paul's confidence may be seen by his use of the Greek word apokaradokia, translated "earnest expectation." Seen only here and Rom 8:19. Thayer says this word has the meaning “to watch with head erect or outstretched, to wait in suspense.” No matter what happens, Christ will be magnified!

21 – Whether he lives or dies, he belongs to Christ. He wasn't merely saying that Christ was the source of his life, that Christ lived in him, or that Christ wanted Paul to submit to Him. Though all those statements are true in themselves, they are only parts of this great truth: life in its sum is Christ.

22 – If he lives, he will be fruitful, but he cannot tell if this will happen. If Paul lived on in the physical world, he fully expected that would result in "fruitful labor." He considered being alive in our world to be synonymous with fruitful labor for Christ.

23 – He is hard pressed to decide, wanting to be with Christ, which is better. “Hard-pressed" (Gk. sunecho) speaks of being hemmed in on both sides. It pictures a cattle squeeze, that pushing in on each side, forcing the cow into a position where it cannot move so the farmer can administer medication.
According to Paul, being in Christ's presence is "very much better”. More than "better" or "much better," to be with Christ so far surpasses anything in this life that it is "very much better." It's as though Paul could find no adequate words to express the comparison between being on earth and being with Christ in heaven.

24 – To remain alive is better for them. Even though he wishes to be in the presence of Christ, he will stay alive if it’s better for someone else.

25 - The Philippians needed Paul. Philippians 2:1-4 indicates they needed to learn humility. Chapter 3 implies they were imperiled by the Judaizers. In 4:1-3 Paul had to deal with contentious women in the Philippian church. And this was one of the better NT churches!
I know I will remain with you - Paul's personal conviction concerning his future--not a revelation that he was going to remain on earth.

26 - His point was not that the Philippians' confidence would overflow because of him, but because of Christ's working in him.

MacArthur asks “What happened to Paul? Most likely he was released shortly before the burning of Rome in A.D. 64. He was imprisoned again and beheaded sometime between A.D. 65-67. During the time of his freedom before his final imprisonment and execution, he helped many churches. Paul's assurance of release as expressed in Philippians 1:25-26 proved correct.

After his first imprisonment God gave Paul a few more years for fruitful ministry. He fully lived for Christ. That's all that ought to matter to us. It doesn't matter what trouble we're in or what detractors we have--even if we're facing death. What's important is that Christ is glorified and His kingdom advanced. Paul's example is a pattern for us as we grow in Christ and seek to honor Him.”

New Book for Me!!!

For my birthday this week my Mom-in-Law got me Martyn Lloyd-Jones' "Authentic Christainity". It's a series of sermons he preached from the book of Acts.

Its good stuff. I may have to see about getting the other 3 volumes in the series later...

Thanks Judy!

Philippians 1:1-11

Background -
On the Second Missionary Journey (between 49 and 52), Paul and Silas were "kept by the Holy Spirit from preaching the word in the province of Asia" (Acts 16:6). They tried to go into Bithynia, "but the Spirit of Jesus would not allow them" (Acts 16:7). They finally reached the coast at Troas, where Paul had a vision of a Macedonian begging him, "Come over to Macedonia and help us" (Acts 16:9).

Once in Philippi, Paul and Silas met some women praying on the Sabbath at the river, led by Lydia, "a dealer in purple cloth from the city of Thyatira, who was a worshipper of God" (Acts 16:14). She welcomed Paul's message, was baptized with her household, and invited the missionaries and a cluster of believers into her home, where the tiny church began to grow.

One day they were met by a slave girl who prophesied from an evil spirit. Finally Paul turned to her and said to the spirit, "In the name of Jesus Christ I command you to come out of her." With their slave girl no longer able to prophecy, her owners had Paul and Silas flogged and thrown in prison for "throwing our city into an uproar by advocating customs unlawful for us Romans to accept or practice" (Acts 16:20-21).

At midnight an earthquake opened the prison doors and the jailer was converted and baptized with his household in the middle of the night. At daylight, Paul and Silas were thrown out of town, but not before a church had been established.
After Paul and Silas left, Luke may have stayed on in Philippi. Paul kept in touch with the Macedonian churches through Timothy (Acts 19:21-23; Philippians 2:19-20) and visited them twice more, probably during the autumn of 54-55 and again in the spring of 55-56 (Acts 20:1-3).

The church at Philippi provided financial and material support several times during Paul's journeys. He bragged to the Corinthians about their generosity:
"We want you to know about the grace that God has given the Macedonian churches. Out of the most severe trial, their overflowing joy and their extreme poverty welled up in rich generosity. For I testify that they gave as much as they were able, and even beyond their ability.... They gave themselves first to the Lord and then to us in keeping with God's will" (2 Corinthians 8:1-5).

They shared with Paul a "partnership in the gospel from the first day" (Philippians 1:5). Paul recalls, "In the early days of your acquaintance with the gospel, when I set out from Macedonia, not one church shared with me in the matter of giving and receiving, except you only; for even when I was in Thessalonica, you sent me aid again and again when I was in need" (4:15-16). The warm Letter to the Philippians is strong evidence to this deep love between the apostle and some of his dearest converts.

Four brief chapters, the theme of these chapters is joy, Paul mentions it at least 16 times in these four chapters. He also mentions Christ 50 times. And that is because his joy is found in Christ and so is our joy. John Macarthur said “This is the theme of this marvelous little letter...the believer's joy. It is the epistle of joy. Paul is writing it to the Philippians. He loves the Philippians and they love him. In fact, it's my personal conviction that the love bond between Paul and the Philippians exceeded the love bond between he and any other of the churches.”


(NKJV) Philippians 1:1 -11
1 Paul and Timothy, bondservants of Jesus Christ, To all the saints in Christ Jesus who are in Philippi, with the bishops and deacons:
2 Grace to you and peace from God our Father and the Lord Jesus Christ.
1This is the only epistle that Paul does not claim his apostleship in the opening. Here, he claims his bondservant status. A bondservant was one who willingly submitted themselves to serve another. He and Timothy serve Jesus Christ.
He addresses this letter to all of the believers in Philippi, and calls them saints. You are a saint today!
In Christ Jesus – By nature of the union with Jesus, we are in Him.
There were multiple bishops(overseers) and deacons in a single church.
2 The greeting itself is identical to that found in 1 and 2 Corinthians, Romans, Ephesians and Philemon and has thus become a standard for Paul. Grace is the gift of God, peace is the result.

3 I thank my God upon every remembrance of you,
4 always in every prayer of mine making request for you all with joy,
5 for your fellowship in the gospel from the first day until now, 6 being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ;

3 – My God – Paul’s relationship with God is reflected here. Not our God, But my God.
The very thought of the Philippians brought Paul good memories. Can you think of someone that, when you think of them, you are thankful? Macarthur says “A key to joy in the Christian life is to be able to recall the goodness of people--to look past imperfections to capture broader and sweeter realities. A heart dominated by the joy of the Holy Spirit remembers the sweet things in life without dwelling on the distressing things. It savors thoughts of another's goodness, kindness, love, compassion, gentleness, sacrifice, and care. It forgives the rest.”
4 Paul seems to be praying for them with every prayer he makes.
Paul prays with joy for them. Not the prayers we sometimes pray, “Lord, get that guy..”, ‘Lord, change them..”.
5 The source of Paul’s joy was their fellowship. We have koinonia with each other through the gospel.
These believers were there from the start of the church in Philippi and had exhibited participation with Paul since then.
6 As verse 5 looks back on the work God has done through them in the past, verse 6 looks toward the work God will do through them in the future, culminating in the “day of Jesus Christ”.
Jesus is not done with me yet. I should also remember this for when I deal with other Christians – He is not done with them yet either.
John Piper said of this verse, “The fact that God is at work in his people, changing the thought patterns and preference of our sinful nature, so that we love what he loves, re-tooling the grooves in our brain, knitting together the complex strands of our emotional wounds with infinitely greater skill than the world's foremost micro-surgeon—there's no greater promise than this.”

7 just as it is right for me to think this of you all, because I have you in my heart, inasmuch as both in my chains and in the defense and confirmation of the gospel, you all are partakers with me of grace.
8 For God is my witness, how greatly I long for you all with the affection of Jesus Christ.

7 During Paul’s imprisonment, the Philippians sent him money and sent Epaphroditus’ services to support him, thus sharing in Paul’s ministry. Do we realize that we are partakers in the gospel?
8 Paul calls for God to be a witness of his feelings for the Philippians. Affection lilterally means “bowels”, showing how deep his feelings are for them.

9 And this I pray, that your love may abound still more and more in knowledge and all discernment,
10 that you may approve the things that are excellent, that you may be sincere and without offense till the day of Christ,
11 being filled with the fruits of righteousness which [are] by Jesus Christ, to the glory and praise of God.

9 He already told them that he prayed for them regularly, now he tells them the content of his prayer: that they would grow in love with knowledge and discernment.
10 - Sincere is a word meaning "without wax". When a bowl maker wanted to let people know that his bowls had not broken and then fixed with wax, he used the word "sincere".
11 – The purpose of Paul’s prayer for them was the glory of God.

Three points of application:
First we see that Paul lived as though his days were numbered. Psalm 90. Paul had learned to “number his days.” Paul wrote to and prayed for these saints, because he knew that sooner or later he would not be able to minister to them personally. I wonder how many of us have learned to “number our days.”
Second, notice that Paul did not use the sovereignty of God as an excuse for passivity in prayer. It was Paul’s assurance that God would finish the good work He started in the Philippians that motivated Paul to pray (and work) for their growth. God’s sovereignty is the incentive for effort, not our excuse for passivity.
Third, Paul’s words and actions in our text remind us that we don’t have to be physically present to minister.

Questions for Application/Discussion:
What does verse 6 reveal about God’s work in our lives?
Why do you think Paul prayers focused more for spiritual welfare of others, than their physical welfare?
How would you distinguish the difference between knowledge, insight, and discernment? What is one specific thing you could do to help another Christian(s) with their growth?

New Garden Pics

These daylillies are out front, and should look good all season long.

My Blue Mammoth Hosta. I should have bought a dozen of these!

My Oak Leaf Hydrangea. I'm thinking of getting more of these, but a different style.

The Gladiolas are going to burst out any day now, and the Dahlias are coming out now. More pics to follow.

Early Church Creeds (Part 4)

The Definition of Chalcedon (451)

The Council of Nicea in 325 had addressed the discussions and controversies over how to understand the relationship between God the Father, Jesus the Son, and the Holy Spirit. However, it did not put an end to them. Nicæa had rejected the view of Arianism, which held that Jesus was so human that he was of a different substance and nature than God. However, soon afterward the opposite idea emerged, that Jesus was not really a human being, that his human nature was so overpowered by the divine nature that his humanity was either obliterated altogether or was submersed in the divine (a position known as monophysitism, "one nature").

The fourth ecumenical Council at Chalcedon in Asia Minor (what is now Turkey) met in 451 to address the idea that Jesus lacked a human nature (along with other ecclesiastical issues). Chalcedon attempted to define a way that balanced Jesus’ divine and human aspects by emphasizing that Jesus had two natures unified in one person, so that he was genuinely human and yet truly divine. The theologian Tertullian had already formulated a basic doctrine of Christ's person(Against Praexes, chapter 27, about 200AD!) -- Christ was two natures in one person. His divine nature and his human nature were both resident in a single person. Chalcedon was also careful to avoid saying that Jesus was two persons, a position called Nestorianism that had already been rejected at the third ecumenical Council at Ephesus in 431.

The definition summarizes the Church's teaching on the natures of Christ largely in negative terms, and is the most comprehensive confession of the Person of Christ:

Following, then, the holy fathers, we unite in teaching all men to confess the one and only Son, our Lord Jesus Christ. This selfsame one is perfect both in deity and in humanness; this selfsame one is also actually God and actually man, with a rational soul and a body. He is of the same reality as God as far as his deity is concerned and of the same reality as we ourselves as far as his humanness is concerned; thus like us in all respects, sin only excepted. Before time began he was begotten of the Father, in respect of his deity, and now in these "last days," for us and behalf of our salvation, this selfsame one was born of Mary the virgin, who is God-bearer in respect of his humanness.

We also teach that we apprehend this one and only Christ-Son, Lord, only-begotten - in two natures; and we do this without confusing the two natures, without transmuting one nature into the other, without dividing them into two separate categories, without contrasting them according to area or function. The distinctiveness of each nature is not nullified by the union. Instead, the "properties" of each nature are conserved and both natures concur in one "person" and in one reality. They are not divided or cut into two persons, but are together the one and only and only-begotten Word of God, the Lord Jesus Christ. Thus have the prophets of old testified; thus the Lord Jesus Christ himself taught us; thus the Creed of the Fathers* has handed down to us.

*a reference to the Nicene Creed

The Council put forth a Christological doctrine known as the “hypostatic union” ("hypostasis," meaning essence). In short, this doctrine states that two natures, one human and one divine, are united in the one person of Christ. The Council further taught that each of these natures, the human and the divine, was distinct and complete. As the precise nature of this union is held to defy finite human comprehension, the hypostatic union is also referred to by the alternative term "mystical union."

The Chalcedonian Creed did not put an end to all Christological debate, but it did clarify the terms used and became a point of reference for all other Christologies. Several groups in the Eastern Church, especially in the Middle East, rejected Chalcedon and adopted the "one nature" position of monophysitism, which many still hold today. However, in most of the church the Definition of Chalcedon became the accepted doctrinal definition of the person of Jesus the Christ.

All of the major branches of Christianity— Roman Catholicism, Eastern Orthodoxy, Anglicanism and Protestantism—subscribe to the Chalcedonian Christological formulation..

Justification by Faith in the Church Fathers

1 Clement of Rome

"32:3 All these, therefore, have been glorified and magnified, not through themselves or through their works, or through the righteousness that they have done, but through his will.

32:4 And we who through his will have been called in Christ Jesus are justified, not by ourselves, or through our wisdom or understanding or godliness, or the works that we have done in holiness of heart, but by faith, by which all men from the beginning have been justified by Almighty God, to whom be glory world without end. Amen."

Martyn Lloyd-Jones - On the Altar Call

I got this article from Banner of Truth website:

"We are to preach the Word, and if we do it properly, there will be a call to a decision that comes in the message, and then we leave it to the Spirit to act upon people."

Early in the 1970s Dr Martyn Lloyd-Jones was the speaker at a ministers' conference in the USA and at a question session was asked the following question:

Q During recent years, especially in England, among evangelicals of the Reformed faith, there has been a rising criticism of the invitation system as used by Billy Graham and others. Does Scripture justify the use of such public invitations or not?

A. Well, it is difficult to answer this in a brief compass without being misunderstood. Let me answer it like this: The history of this invitation system is one with which you people ought to be more familiar than anyone else, because it began in America. It began in the 1820s; the real originator of it was Charles G. Finney. It led to a great controversy. Asahel Nettleton, a great Calvinist and successful evangelist, never issued an "altar call" nor asked people to come to the "anxious seat." These new methods in the 182Os and were condemned for many reasons by all who took the Reformed position.

One reason is that there is no evidence that this was done in New Testament times, because then they trusted to the power of the Spirit. Peter preaching on the Day of Pentecost under the power of the Spirit, for instance, had no need to call people forward in decision because, as you remember, the people were so moved and affected by the power of the Word and Spirit that they actually interrupted the preacher, crying out, "Men and brethren, what shall we do?" That has been the traditional Reformed attitude towards this particular matter. The moment you begin to introduce this other element, you are bringing a psychological element. The invitation should be in the message. We believe the Spirit applies the message, so we trust in the power of the Spirit. I personally agree with what has been said in the question. I have never called people forward at the end for this reason; there is a grave danger of people coming forward before they are ready to come forward. We do believe in the work of the Spirit, that He convicts and converts, and He will do His work. There is a danger in bringing people to a "birth," as it were, before they are ready for it.

The Puritans in particular were afraid of what they would call "a temporary faith" or "a false profession." There was a great Puritan, Thomas Shepard, who published a famous series of sermons on The Ten Virgins. The great point of that book was to deal with this problem of a false profession. The foolish virgins thought they were all right. This is a very great danger.
I can sum it up by putting it like this: I feel that this pressure which is put upon people to come forward in decision ultimately is due to a lack of faith in the work and operation of the Holy Spirit. We are to preach the Word, and if we do it properly, there will be a call to a decision that comes in the message, and then we leave it to the Spirit to act upon people. And of course He does. Some may come immediately at the close of the service to see the minister. I think there should always be an indication that the minister will be glad to see anybody who wants to put questions to him or wants further help. But that is a very different thing from putting pressure upon people to come forward. I feel it is wrong to put pressure directly on the will. The order in Scripture seems to be this - the truth is presented to the mind, which moves the heart, and that in turn moves the will.

Early Church Creeds (Part 3)

The Nicene Creed is the most widely accepted and used brief statements of the Christian Faith. In liturgical churches, it is said every Sunday as part of the Liturgy. It is Common Ground to East Orthodox, Roman Catholics, Anglicans, Lutherans, Calvinists, and many other Christian groups. Many groups that do not have a tradition of using it in their services nevertheless are committed to the doctrines it teaches.(Someone may ask, "What about the Apostles' Creed?" Traditionally, in the West, the Apostles' Creed is used at Baptisms, and the Nicene Creed at the Eucharist [AKA the Mass, the Liturgy, the Lord's Supper, or the Holy Communion.] The East uses only the Nicene Creed.)

Here is the Nicene Creed in the traditional English version, in use with minor variations since 1549. Notes and comment by James E. Kiefer follow.

Traditional Wording
I believe in one God, the Father Almighty, maker of heaven and earth, and of all things visible and invisible;
And in one Lord Jesus Christ, the only begotten Son of God, begotten of his Father before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father; by whom all things were made; who for us men and for our salvationcame down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; he suffered and was buried; and the third day he rose again according to the Scriptures, and ascended into heaven, and sitteth on the right hand of the Father; and he shall come again, with glory, to judge both the quick and the dead;whose kingdom shall have no end.
And I believe in the Holy Ghost the Lord, and Giver of Life, who proceedeth from the Father [and the Son]; who with the Father and the Son together is worshipped and glorified; who spake by the Prophets. And I believe one holy Catholic and Apostolic Church; I acknowledge one baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come. AMEN.

NOTES AND COMMENT:
When the Apostles' Creed was drawn up, the chief enemy was Gnosticism, which denied that Jesus was truly Man; and the emphases of the Apostles' Creed reflect a concern with repudiating this error.When the Nicene Creed was drawn up, the chief enemy was Arianism, which denied that Jesus was fully God. Arius was a presbyter (elder) in Alexandria in Egypt, in the early 300's. He taught that the Father, in the beginning, created (or begot) the Son, and that the Son, in conjunction with the Father, then proceeded to create the world. The result of this was to make the Son a created being, and hence not God in any meaningful sense. Alexander, Bishop of Alexandria, sent for Arius and questioned him. Arius stuck to his position, and was finally excommunicated by a council of Egyptian bishops. He went to Nicomedia in Asia, where he wrote letters defending his position to various bishops. Finally, the Emperor Constantine summoned a council of Bishops in Nicea (across the straits from modern Istanbul), and there in 325 the Bishops of the Church, by a decided majority, repudiated Arius and produced the first draft of what is now called the Nicene Creed. A chief spokesman for the full deity of Christ was Athanasius, deacon of Alexandria, assistant (and later successor) to the aging Alexander. The Arian position has been revived in our own day by the Watchtower Society (the JW's), who explicitly hail Arius as a great witness to the truth.I here print the Creed modern wording) a second time, with notes inserted.

* We believe in one God,* the Father, the Almighty,* maker of heaven and earth,* of all that is, seen and unseen.
* We believe in one Lord, Jesus Christ,* the only son of God,
Here and elsewhere (such as John 1:14) where the Greek has MONOGENETOS HUIOS, an English translation may read either "only Son" or "only begotten Son." The Greek is ambiguous. The root GEN is found in words like "genital, genetics, generation," and suggests begetting. However, it is also found in words like "genus" and suggests family or sort or kind. Accordingly, we may take MONOGENETOS to mean either "only begotten" or "one-of-a-kind, only, sole, unique."

* eternally begotten of the Father,
Here the older translation has "begotten of the Father before all worlds." One might suppose that this means, "before the galaxies were formed," or something of the kind. But in fact the English word "world" used to mean something a little different. Hence a "world" was originally a span of time equal to the normal lifespan of a man. Often in the KJV Bible, one finds "world" translating the Greek AION ("eon"), and a better translation today would be "age." So here we have "begotten of the Father before all times, before all ages." Arius was fond of saying, "The Logos is not eternal. God begat him, and before he was begotten, he did not exist." The Athanasians replied that the begetting of the Logos was not an event in time, but an eternal relationship.

* God from God, Light from Light,
A favorite analogy of the Athanasians was the following: Light is continuously streaming forth from the sun. The rays of light are derived from the sun, and not vice versa. But it is not the case that first the sun existed and afterwards the Light. It is possible to imagine that the sun has always existed, and always emitted light. The Light, then, is derived from the sun, but the Light and the sun exist simultaneously throughout eternity. They are co-eternal. Just so, the Son exists because the Father exists, but there was never a time before the Father produced the Son. The analogy is further appropriate because we can know the sun only through the rays of light that it emits. To see the sunlight is to see the sun. Just so, Jesus says, "He who has seen me has seen the Father." (John 14:9)

* true God from true God,* begotten, not made,
This line was inserted by way of repudiating Arius' teaching that the Son was the first thing that the Father created, and that to say that the Father begets the Son is simply another way of saying that the Father has created the Son.
Arius said that if the Father has begotten the Son, then the Son must be inferior to the Father, as a prince is inferior to a king. Athanasius replied that a son is precisely the same sort of being as his father, and that the only son of a king is destined himself to be a king. It is true that an earthly son is younger than his father, and that there is a time when he is not yet what he will be. But God is not in time. Time, like distance, is a relation between physical events, and has meaning only in the context of the physical universe. When we say that the Son is begotten of the Father, we do not refer to an event in the remote past, but to an eternal and timeless relation between the Persons of the Godhead. Thus, while we say of an earthly prince that he may some day hope to become what his father is now, we say of God the Son that He is eternally what God the Father is eternally.

* of one being with the Father.
This line: "of one essence with the Father, of one substance with the Father, consubstantial with the Father," (in Greek, HOMO-OUSIOS TW PATRI) was the crucial one, the acid test. It was the one formula that the Arians could not interpret as meaning what they believed. Without it, they would have continued to teach that the Son is good, and glorious, and holy, and a Mighty Power, and God's chief agent in creating the world, and the means by which God chiefly reveals Himself to us, and therefore deserving in some sense to be called divine. But they would have continued to deny that the Son was God in the same sense in which the Father is God. And they would have pointed out that, since the Council of Nicea had not issued any declaration that they could not accept, it followed that there was room for their position inside the tent of Christian doctrine, as that tent had been defined at Nicea. Arius and his immediate followers would have denied that they were reducing the Son to the position of a high-ranking angel. But their doctrine left no safeguard against it, and if they had triumphed at Nicea, even in the negative sense of having their position acknowledged as a permissible one within the limits of Christian orthodoxy, the damage to the Christian witness to Christ as God made flesh would have been irreparable.

* Through him all things were made.
This is a direct quote from John 1:3. Before the insertion of the HOMO-OUSIOS clause, this line immediately followed "begotten, not made." The two lines go naturally together. The Son is not a created thing. Rather, He is the agent through Whom all created things come to be. Inserting the HOMO-OUSIOS at this point breaks up the flow, and if I had been present at the Council of Nicea, I would have urged the bishops to insert it one line further down instead. In the older translation, in particular, someone reading the Creed is likely to understand it as referring to "The Father by whom all things were made." The newer translation, by revising the English wording, makes this misreading less likely.

* For us and for our salvation
The older translation has, "for us men." Now, while English has in common current usage the one word "man" to do duty both for gender-inclusive ("human") and for gender-specific ("male"), Where the older translation of the Creed is used, with its "for us men" at this point, a feminist might consider complaining of sexist language. But the Greek and Latin wording here are both gender-inclusive, and so a feminist, reading the Creed in either of those languages, ought to find nothing that will upset them.

* he came down from heaven:* by the power of the Holy Spirit* he became incarnate from the Virgin Mary,* and was made man.* For our sake he was crucified under Pontius Pilate;* he suffered death and was buried.
You will note that the older translation has here simply, "He suffered and was buried" (Latin, "passus et sepultus est"). Apparently by the time of Nicea, it was no longer necessary to emphasize, to spell out unmistakably, that Christ had really died at Calvary, as it had been spelled out in the Apostles' Creed. And indeed, I have never heard anyone try to argue that the Creed here leaves a loophole for those who want to believe that Jesus merely swooned on the Cross. So apparently the Nicene Fathers were right in supposing that their language would not be misunderstood. However, the framers of the new translation decided to make the meaning unmistakable and to close this particular loophole. And I for one am not sorry.

* On the third day he rose again* in accordance with the Scriptures;
The wording here is borrowed from 1 Corinthians 15:4. The older translation has "according to the Scriptures," which in terms of modern language is misleading. Today, when we say, "It will rain tomorrow, according to the weatherman," we mean, "The weatherman says that it will rain, but whether he is right is another question." And this is clearly not what either St. Paul or the Nicene Fathers had in mind. The newer translation is an improvement. I would have suggested, "in fulfillment of the Scriptures," which is clearly what is meant.

* he ascended into heaven* and is seated at the right hand of the Father.* He will come again in glory to judge the living and the dead,* and his kingdom will have no end.* We believe in the Holy Spirit, the Lord, the giver of life,* who proceeds from the Father [and the Son].
The words shown in brackets, "and from the Son," are a Western addition to the Creed as it was originally agreed on by a Council representing the whole Church, East and West. They correspond to the Latin word FILIOQUE (FILI = Son, -O = from, -QUE = and; pronounced with accent on the O), and the controversy about them is accordingly known as the Filioque controversy. This will be discussed on the next “Creed” post.

* With the Father and the Son he is worshipped and glorified.* He has spoken through the Prophets.
This line was directed against the view that the Holy Spirit did not exist, or was not active, before Pentecost.
* We believe in one holy catholic and apostolic Church.
Many Christians from various backgrounds will want to know, "Precisely what would I be agreeing to if I signed this?"

* We acknowledge one baptism for the forgiveness of sins.* We look for the resurrection of the dead,* and the life of the world to come. AMEN.

Early Church Creeds (Part 2)

The Apostles' Creed - Traditional English Version

I believe in God the Father Almighty, Maker of heaven and earth.

And in Jesus Christ his only Son our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he rose again from the dead; he ascended into heaven, and sitteth on the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead.

I believe in the Holy Ghost; the holy catholic Church; the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. AMEN.

Legend has it that the Apostles wrote this creed on the tenth day after Christ's ascension into heaven. That is not the case, though the name stuck. However, each of the doctrines found in the creed can be traced to statements current in the apostolic period. The earliest written version of the creed is perhaps the Interrogatory Creed of Hippolytus (ca. A.D. 215). The current form is first found in the writings of Caesarius of Arles (d 542).

The creed was apparently used as a summary of Christian doctrine for baptismal candidates in the churches of Rome. Hence it is also known as The Roman Symbol. As in Hippolytus' version it was given in question and answer format with the baptismal candidates answering in the affirmative that they believed each statement.

The Apostles' Creed vs. Gnosticism by James Kiefer

CREED generally emphasizes the beliefs opposing those errors that the compilers of the creed think most dangerous at the time. The Apostles' Creed, drawn up in the first or second century, emphasizes the true Humanity, including the material body, of Jesus, since that is the point that the heretics of the time (Gnostics, Marcionites, and later Manicheans) denied. (See 1 John 4:1-3)

Thus the Apostles' Creed is as follows:
* I believe in God the Father Almighty,

* Maker of Heaven and Earth,
The Gnostics held that the physical universe is evil and that God did not make it.

* And in Jesus Christ, His only Son, Our Lord,

* Who was conceived by the Holy Ghost,

* Born of the Virgin Mary,
The Gnostics were agreed that the orthodox Christians were wrong in supposing that God had taken human nature or a human body. Some of them distinguished between Christ, whom they acknowledged to be in some sense divine, and the man Jesus, who was at most an instrument through whom the Christ spoke. They held that the man Jesus did not become the bearer or instrument of the Christ until the Spirit descended upon him at his baptism, and that the Spirit left him before the crucifixion, so that the Spirit had only a brief and tenuous association with matter and humanity. Others affirmed that there was never a man Jesus at all, but only the appearance of a man, through which appearance wise teachings were given to the first disciples. Against this the orthodox Christians affirmed that Jesus was conceived through the action of the Holy Spirit (thus denying the Gnostic position that the Spirit had nothing to do with Jesus until his Baptism), that he was born (which meant that he had a real physical body, and not just an appearance) of a virgin (which implied that he had been special from the first moment of his life, and not just from the baptism on.

* Suffered under Pontius Pilate,
There were many stories then current about gods who died and were resurrected, but they were offered quite frankly as myths, as non-historical stories symbolic of the renewal of the vegetation every spring after the seeming death of winter. If you asked, "When did Adonis die, you would be told either, "Long ago and far away," or else, "His death is not an event in earthly time." Jesus, on the other hand, died at a particular time and place in history, under the jurisdiction of Pontius Pilate, Procurator of Judea from 26 to 36 CE, or during the last ten years of the reign of the Emperor Tiberius.

* was crucified, dead, and buried; he descended into Hades.
Here the creed hammers home the point that he was really dead. He was not an illusion. He was nailed to a post. He died. He had a real body, a corpse, that was placed in a tomb. He was not merely unconscious — his spirit left his body and went to the realm of the dead. It is a common belief among Christians that on this occasion he took the souls of those who had died trusting in the promises made under the Old Covenant — Abraham, Moses, David, Elijah, Isaiah, and many others — and brought them out of the realm of the dead and into heavenly glory. But the creed is not concerned with this point. The reference to the descent into Hades (or Hell, or Sheol) is here to make it clear that the death of Jesus was not just a swoon or a coma, but death in every sense of the word.

* The third day he rose from the dead, he ascended into heaven,

* and is seated at the right hand of God the Father Almighty.

* From thence he shall come to judge the living and the dead.
* I believe in the Holy Ghost,

* the holy catholic church,
The Gnostics believed that the most important Christian doctrines were reserved for a select few. The orthodox belief was that the fullness of the Gospel was to be preached to the entire human race. Hence the term "catholic," or universal, which distinguished them from the Gnostics.

* the communion of saints,

* the forgiveness of sins,
The Gnostics considered that what men needed was not forgiveness, but enlightenment. Ignorance, not sin, was the problem. Some of them, believing the body to be a snare and delusion, led lives of great asceticism. Others, believing the body to be quite separate from the soul, held that it did not matter what the body did, since it was completely foul anyway, and its actions had no effect on the soul. They accordingly led lives that were not ascetic at all. Either way, the notion of forgiveness was alien to them.

* the resurrection of the body,
The chief goal of the Gnostics was to become free forever from the taint of matter and the shackles of the body, and to return to the heavenly realm as Pure Spirit. They totally rejected any idea of the resurrection of the body.

* and the life everlasting. AMEN