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1. The Truth of Christ must be brought home to the heart by the Holy Spirit in order to produce love (pg. 23).
2. Faith opens a window to see into heaven, but experiential knowledge brings a foretaste of heaven into the soul (pg. 48).
3. Reformed preaching is declaring biblical truth to promote biblical spirituality as it was rediscovered in the Reformation of the sixteenth century (pg. 58).
4. Preaching Christ is the only way to give solid comfort to suffering people (pg. 60).
5. The holiness of a minister’s heart is not merely an ideal; it is absolutely necessary for his work to be effective. Holiness of life be his consuming passion (pg. 67).
6. If a man teach uprightly and walk crookedly, more will fall down in the night of his life than he built in the day of his doctrine (pg. 69).
7. The law is no means for sinners to find justification before God, but it is also no enemy of grace (pg. 75).
8. Preachers who preach casually convey the impression that they do not have anything really important to say (pg. 77).
9. The church today desperately needs preachers whose private prayers season their pulpit messages, and who continually remind themselves that awakening, heart engaging, life-transforming preaching does not depend on ministerial eloquence, self-generated passion, or powers of persuasion, but on the sovereign good pleasure of God operating through the ministry of the Holy Spirit (pg. 81).
10. Half-hearted piety slowly bleeds away the minister’s strength (pg. 83).
11. If the heart of the preacher is increasingly sanctified toward God, his preaching gains new depths and nuances that reflect his spiritual growth (pg. 85).
12. Preaching is the instrument and the authority that the Spirit uses in His saving work of illuminating, converting, and sealing sinners (pg. 112-113).
13. The true knowledge of God results in pious activity that aims to go beyond personal salvation to embrace the glory of God (pg. 117).
14. Where God’s glory is not served, true piety cannot exist (pg. 117).
15. Effective preaching does not merely inform people about God; it glorifies God (pg. 388).
Evan Knies is from West Monroe, LA. He is married to Lauren and Father to Maesyn. He serves as Minister of Students at Bullitt Lick Baptist Church in Shepherdsville, KY. He also serves as the Executive Assistant of the Nelson Baptist Association. He is a graduate of Boyce College and The Southern Baptist Theological Seminary. You can follow him on Twitter @Evan_Knies
JC Ryle was born in 1816. He was ordained in the Church of England in 1841. He became the rector of St. Thomas’s, Winchester in 1843, then to Helmingham, Suffolk the following year. From 1843 to 1879, he wrote various works and gospel tracts. In 1880, Ryle became the bishop of Liverpool and retired in 1900 at age 83. He died later that year.
I have benefited from the writings of Bunyan, Calvin, Luther, etc. But none have been more beneficial than JC Ryle. In his work Practical Religion, Ryle cuts to the heart of the Christian life. He saw problems in his day and addressed those. But those same problems are present today.
Practical Religion is divided into 21 Chapters: Self-Inquiry, Self-Exertion, Reality, Prayer, Bible Reading, Going to the Table, Charity, Zeal, Freedom, Happiness, Formality, The World, Riches and Poverty, The Best Friend, Sickness, The Family of God, Our Home, Heirs of God, The Great Gathering, The Great Separation, and Eternity.
Ryle addressed the skewed views of the gospel of grace such as “nominal Christianity”. Ryle calls it “churchianity”. But it is the same problem that still exists in many of our Churches today. Some claim Christ when it benefits them, but when life is tough, those “nominal” believers are found not to be true. In reading Practical Religion, the Christian will be encouraged in Praying and Reading their Bible. But they will also feel conviction on living this life for eternity, not for the “here and now”.
I am thankful to God for the life of JC Ryle and his influence in my life. But I am also thankful for Banner of Truth for publishing his works and other various works that are so important for the Christian life.
If you would like to purchase Practical Religion, you may do so here.
Banner has recently released Ryle’s Autobiography, you can purchase it here.
Evan Knies is a student at SBTS, grad of Boyce College, and Minister of Students at Bullitt Lick Baptist Church in Shepherdsville, Kentucky. He is married to Lauren and you can follow him on Twitter at @Evan_Knies.
by Obbie T. Todd
The Protestant Reformation was, in many ways, the product of manifold political, social, and religious forces crashing together at a God-ordained moment in history. Still, in other ways, it began with a man. In his 16th century German Reformation, Martin Luther stood defiantly against an institution that had pontificated for over a millennium. Yet, in his theological and moral challenge to the Catholic Church, he did not stand alone. In 1520, while lecturing on the Psalms, Luther wrote an Address to the Christian Nobility of the German Nation in order to gather support for his reform.
In his new biography entitled Martin Luther: Visionary Reformer (2015), Scott H. Hendrix explains Luther’s aim for the address: “The goal was not to foment a German uprising against Rome but to reform the practice of religion in Christendom. Because the clergy were shirking their duty, the only recourse was an appeal to laypeople in authority who could twist arms and force change.” (90)
Luther begins his open letter by identifying the “three walls” of the Romanists: (1) their decrees erroneously stating that no temporal power has authority over them, (2) their claim that interpretation of Scripture belongs to no one except the pope, (3) and their assertion that no one is able to call a council except the pope himself. The first section of Luther’s Address to the Christian Nobility of the German Nation is a an invective against these three walls.
1. Concerning the first “paper-wall,” Luther begins by eschewing the notion of spiritual elitism. For him, there is no “spiritual estate” for bishops, priests, and monks. According to Luther, “there is among them no difference at all but that of office, as Paul says in 1 Corinthians 12:12.” Through baptism we are all consecrated to the royal priesthood of 1 Peter 2:9. In cases of baptism, Luther reminds us, anyone could baptize. (or give absolution, as Luther held penance to be the third sacrament) After all, we share one faith, and we believe in the same Gospel: “For whoever comes out the water of baptism can boast that he is already consecrated priest, bishop, and pope, though it is not seemly that everyone should exercise the office.” This office is granted by the will and command of the community, not by one’s arbitrary whim. Therefore a priest, like any other temporal authority, is an office-holder. Just as spiritual authorities are charged with the administration of the Word and sacraments, the temporal authorities are to “bear sword and rod with which to punish the evil and to protect die good.” In Luther’s scheme, the temporal authority is not “above” that of the spiritual and may not punish it. However, it should be left to perform its role “without hindrance.” According to Luther, such tasks should be performed objectively and without discrimination, “regardless whether it be pope, bishop or priest whom it affects; whoever is guilty, let him suffer.” The freedom, life, and property of the clergy are no more important than the laity.
2. As to the second wall, Luther takes aim at those who deem themselves “Masters” of the Holy Scriptures: “For since they think that the Holy Spirit never leaves them, be they never so unlearned and wicked, they make bold to decree whatever they will.” To this Luther questions why there is even the need for a Bible! The Pope has “usurped” the power of the Holy Spirit. Luther further opines that the Romanists have misinterpreted Matthew 18 when they contend that the pope alone holds the “keys” to the kingdom. In reality, these keys are given to the “community” of the church. According to Luther, “the keys were not ordained for doctrine or government, but only for the binding and loosing.” When the pope claims supreme hermeneutical authority for himself and codifies his own man-made religion, he singlehandedly constrains the “Spirit of liberty” in the church. For this reason Luther calls together the church in this letter: to accuse the pope before the church.
3. Thirdly, concerning the authority to call together councils, Luther reminds his readers that it was in fact not Peter who convened the Apostolic Council in Acts 15:6, but rather the Apostles and elders! Luther thus contends that it is incumbent upon the temporal authorities to bring about a “truly free council” in order to restore Scriptural faithfulness and order. Luther likens the situation to a fire breaking out; the citizens have a duty to tell others. Citing 2 Corinthians 10:8, Luther heralds the edifying purpose of the Church. He then concludes that those who pursue destruction do so by “the power of the devil and of Antichrist.” Luther sees the Roman pope as the fulfillment of eschatological texts such as Matthew 24:24 and 2 Thessalonians 2:9. In the end, Luther’s only hope is Scripture: “Therefore we must cling with firm faith to the words of God, and then the devil will cease from wonders.” Luther contends that the Romanists have made the consciences of the people “timid and stupid,” and for this reason it is time to enact the power of the temporal authority in order to aid that of the spiritual.
In his Address to the Christian Nobility of the German Nation, Luther ripped down these three walls in order to shed further light upon the abuses of the Catholic Church and to rally the support of the educated laity in the Reformation.
By Evan Knies
James Buchanan was born in Paisley in the west of Scotland, and later studied at the University of Glasgow. In 1840 he was appointed to be minister of the High Church (St. Giles) in Edinburgh, where he became colleague to Dr. Robert Gordon, another evangelical preacher. After Thomas Chalmers’ death in 1847, Buchanan took up the Chair of Systematic Theology, which he held until 1868. In 1866, Buchanan was invited to deliver the Cunningham Lectures, and it was these addresses that became, in printed form, The Doctrine of Justification.
In this classic work, Buchanan addresses a variety of different issues under the umbrella of the important Doctrine of Justification. In the introductory essay, JI Packer uses an analogy of Atlas with the weight of the world on his shoulders and compares this to the Doctrine of Justification. The Doctrine of Justification is vital for the Christian faith. Packer also writes about authority/submission to the Bible, understanding of God’s wrath against sin, and the substitutionary satisfaction of Christ.
In the Introduction, Buchanan addresses the basic overviews of Justification and lays out what will come up in the rest of the work. In Chapters 1-5, they discuss the history of justification in the Old Testament, in the Apostolic Age, during the Early Church Fathers, during the Era of the Reformation, and in the Romish Church after the Reformation.
In Chapters 6-7, Buchanan discusses the History of Doctrine as a Subject of Controversy Among Protestants and Doctrine in the Church of England. In these chapters, Buchanan reflects upon the different views of Justification among protestants, they implications in their day, but the reader can also learn how they are still impacting views in the current day. In Chapters 8-15, Buchanan simply breaks down the doctrine of Justification, meaning in scripture, nature of blessing, relation to the Law and Justice of God, relation to the Work of Christ as Mediator, Imputed Righteousness of Christ, relation to Grace and Works, relation with Faith, and the relation to the work of the Holy Spirit.
The Doctrine of Justification like many other Banner books is beneficial for the Christian to own, read, and read again. This work helps readers understand a primary doctrine of the Christian faith, has a rich scriptural foundation, and shows how Justification provides assurance for the Christian. Those who believe in Christ, are assured in Christ, and are able to rest in Christ. The Doctrine of Justification is not only a dense theological work for a professor or pastor, it is available for the church member who struggles in his faith week to week.
You can purchase The Doctrine of Justification here.
Check out their website at banneroftruth.org.