Part 3
Now, we set forth to explore the visible church that our senses perceive. Its nature demands our discernment. The Lord has etched discernible marks onto His church for our recognition, albeit His sovereign judgments remain concealed. While distinguishing His chosen ones is His sole prerogative, He has instated an order that imparts daily lessons in our limited discernment. Those deemed beyond redemption sometimes traverse the path to salvation, while seemingly unwavering believers falter. God alone perceives those who'll persevere to the journey's end—the ultimate juncture of salvation. However, recognizing our yearning to distinguish His
children, the Lord accommodates our capacity. While absolute faith may evade us, love shall guide us, and we shall recognize as church members all those who, through confession of faith, virtuous lives, and participation in the sacraments, declare allegiance to the same God and Christ as we do.
From this, let us unveil the essence of the church—a sacred communion bound by the thread of common devotion. As we explore its core, we uncover a defining truth: wherever God's word is spoken with purity and the sacraments reverently administered in Christ's name, the church is truly present. The promise of our Savior echoes as a beacon of truth: "For where two or three are gathered in my name, there am I among them" (Matthew 18:20)As we embark on this profound exploration, let us proceed with a clear vision: the universal church embraces those who embrace God's truth, bound by the tapestry of shared religion. Beneath this universal mantle, local assemblies in cities and villages unite believers under the banner of faith. Those who confess faith, while not genuinely part of the church, are considered members until they face public scrutiny.
However, assessing churches and individuals necessitates nuanced perspectives. There are instances where individuals, though unworthy in private estimation, find acceptance within the church, thanks to its collective tolerance, as the body of Christ. In these cases, we perceive them as brethren, though our private views may differ. A contrasting approach applies to the multitude. If a congregation upholds the ministry of the word and reveres its sacraments, it undoubtedly stands as a church. In these congregations, the word and sacraments bear fruit. Thus, unity within the universal church endures despite diabolical attempts to fracture it. Moreover, we must not undermine the authority vested in
local ecclesiastical assemblies, essential for addressing communal needs.
The bedrock of the church resides in the preaching of God's word and the administration of sacraments. These are not hollow rituals; rather, they bear fruits nurtured by divine blessings. While immediate fruits might not manifest in every instance, a reverent embrace of the gospel and diligent sacramental observance will undoubtedly yield results. Whenever the gospel echoes fervently and sacraments are dutifully upheld, an unshakable church presence emerges. It is incumbent upon us to acknowledge its authority, heed its guidance, value its counsel, and respect its admonishments. Separation, mockery, and disdain for its unity are gravely discouraged. So deeply does God value the communion of His church that withdrawing from a community where the ministry of the word and sacraments are practiced amounts to betrayal of the faith. His high commendation of the church's authority mirrors His own authority. Thus, let us vigilantly embrace the prescribed markers and esteem them according to God's discernment.
Yet, Satan schemes fervently to undermine these markers. He seeks to either obliterate the authentic signs distinguishing the church or provoke disdain for them, rupturing unity. Witness the era when the pure gospel was shrouded, the same malevolence seeks to dismantle Christ's ordained ministry within His church—a dire threat to its edification (Ephesians 4:11–13). The temptation to sever ties from a congregation that bears Christ's church marks is perilous—a snare to reckon with. Thus, vigilance is imperative on both fronts. To unmask the pretenders parading as churches, we must scrutinize every congregation that claims the church's mantle through the lens God provides. A congregation adhering to His word and sacraments possesses genuine credentials. Conversely, a congregation asserting
church status while sidelining God's word and sacraments must be met with vigilance and not rashness.
We conclude by affirming that the unsullied ministry of the word and the unadulterated sacramental administration provide an assuring pledge. In congregations where both are upheld, even in the presence of faults, the church thrives. It is vital that we avoid condemning assemblies that uphold both—even if stained by vice. Moreover, there exist varying degrees of theological importance. Some teachings are sacrosanct and non-negotiable, akin to the bedrock of Christianity—such as the unity of God, the deity of Jesus Christ, and salvation through divine mercy. Others are subjects of discourse yet coexist harmoniously, nurturing unity. Consider the disparity in beliefs about the immediate afterlife—some affirm a swift transfer to heaven while others perceive existence in God. Such variances do not warrant division or obstinacy. As the apostle aptly counsels, "If in anything you think otherwise, God will reveal that also to you" (Philippians 3:15). This insight underscores that differences in less crucial matters shouldn't incite turmoil or rebellion.
Verily, it is an undeniable truth that the preeminent essence lies in unanimity across every facet and circumstance. Nevertheless, given that there exists not a single soul devoid of entanglement in certain realms of ignorance, we are presented with a binary choice: either forsake the congregation entirely, or extend forgiveness to those whose ignorance is confined to matters innocuous to salvation and unblemished by defiance against faith. In this discourse, I am not inclined to champion the cause of any misapprehensions, no matter how trivial, nor do I wish for them to thrive through dissembling and adulation. Instead, I posit that in our journey, we must not hastily forsake the ecclesia wherein the fundamental tenets of our redemption and the sacred rites, ordained by our divine Sovereign,
are meticulously preserved. And yet, in our endeavor to rectify what appears amiss within the ecclesiastical domain, we discharge a solemn duty. The counsel of Saint Paul resonates deeply here, wherein he declares: "Let the vessel bearing a loftier revelation come forth to voice, while the initial orator abides in silence" (1 Corinthians 14:30). By this, the truth stands evident that each member of the congregation is entrusted with the charge of edifying others in accordance with the measure of grace bestowed, as long as this undertaking transpires in seemliness and harmony. It demands of us to neither sever our affiliation with the community of believers nor disrupt the established order or governance.
Turning our attention to the blemishes adorning moral conduct, a wider margin of leniency ought to be granted. In this domain, it is all too facile to stumble, ensnared by the devil's intricate snares. Throughout ages, there have existed those who, feigning an immaculate sanctity akin to heavenly angels, spurned any communion with their fellow beings, discerning naught but human frailty therein. Of yore, such were the sect known as the Cathars, denoting the pure, and akin in spirit were the Donatists. In our contemporary milieu, akin tendencies are espoused by certain Anabaptists, those who aspire to wear the mantle of superiority and perceive themselves as surpassing the rest. Others, ensnared by a fervor for righteousness bereft of circumspection, incur transgressions more by their inconsiderate zeal than through audacious presumption. Upon witnessing that the fruits reaped among the recipients of the gospel do not mirror the teachings imparted, they hasten to decree the absence of a legitimate assembly. While their sense of offense is not unwarranted and indeed, we are the architects of their distress more often than we admit, we can scarcely exonerate our cursed indolence, a negligence which Divine Justice shall not leave unchastised—its retribution already heralded
through grievous chastisements. Alas, woe be unto us who, through our intemperate license, inflict wounds upon feeble consciences and propagate scandalous impressions!
Yet, those whom we address are not devoid of fault, for they too transgress boundaries. In their quest for impeccable sanctity, they venture beyond the precincts of due moderation. When the Lord implores the practice of compassion, they abandon this injunction, immersing themselves entirely in severity and austerity. In their belief that sanctity prevails solely within a realm where flawless purity and piety reign, they depart from the fold of God's assembly, under the illusion that they sever connection with the company of transgressors. They argue that the Church of Christ stands sanctified. Yet, they must hearken to His utterances: His declaration that it amalgamates the virtuous and the wayward alike. The parable likening the Church to a net which ensnares diverse species of fish, only discernible upon their haul ashore, echoes with truth (Matthew 13:47–48). Similarly, His words in another allegory, equating the Church to a field wherein good wheat is sown but interwoven with unrelenting weeds, signify the inseparability of these elements until the harvest's culmination (Matthew 13:24ff). As our Lord attests to the Church's perpetual vulnerability to this disheartening state, marred incessantly by the presence of the misguided, it is futile for them to seek a congregation devoid of impurity or taint, a futile endeavor indeed.
Verily, there emerges the assertion that the dominion of vices, spanning vast domains, stands intolerable to endure. Though I concur that an alternative scenario would be more desirable, yet as rebuttal, I present unto them the wisdom of St. Paul. Behold, in the midst of the Corinthians, it was not a mere smattering who had succumbed, but the collective entity itself had veered towards
corruption. A multitude of transgressions, colossal in nature, had taken root—virtue tarnished, teaching marred [1 Corinthians 3:3ff; 5:1ff]. Iniquities, not trifling but substantial, festered. Moral decrepitude found kinship with doctrinal distortions. Now, what course of action did the holy apostle, a chosen vessel of the Holy Spirit, upon whose testimony the very edifice of the church rests, undertake in response? Did he advocate for segregation? Did he cast them from the fold of Christ's dominion? Did he invoke a final anathema to eradicate them entirely? Not only did he refrain from such measures, but rather, he pronounced them the church of God, a congregation of saints, acknowledging their identity as such. If, amid the Corinthians, a congregation endured through times marred by quarrels, factions, and discontent; amid legal wrangling and discord; amidst prevailing malevolence and the endorsement of wickedness, deplorable even by heathen standards; amidst the defamation of Saint Paul, their rightful patriarch, and the mockery of the resurrection—a denial striking at the core of the gospel—and wherein Divine blessings were channeled towards ambition, rather than love; in a milieu where impropriety and chaos unfolded; even so, if, during such an epoch, the congregation persevered, owing to its steadfast adherence to the preached word and the sacraments—pray, who would dare strip from those who scarcely incur a tenth of such transgressions, the designation of "church"? I query, what fate would those who scrutinize contemporary congregations with such severity mete out to the Galatians, who had verged upon dissent against the very gospel? Nonetheless, even amidst their lapses, Saint Paul acknowledges a fragment of the church's presence among them.
Let the faithful equip themselves with such spiritual weaponry, lest in their fervor to manifest unyielding ardor and zeal for righteousness, they inadvertently sever ties with the celestial realm— the sole dominion where righteousness reigns. For as our Lord
ordained, the preservation of communion within His church mandates the convening of public assemblies, wherein His word and the sacred rites are upheld. Whosoever, on account of aversion to the depraved, forsakes this fellowship, treads a path susceptible to estrangement from the communion of saints. It behooves them to recognize that within this expansive assemblage, a multitude exists that is genuinely virtuous and innocent in the eyes of God—beings beyond perceptible sight. Let them also ponder that amidst the pool of sinners, a contingent is burdened by remorse and, nudged by reverence for the Divine, aspires towards betterment. Reflect, it is not mere transitory acts that warrant judgment—ofttimes, the most pious falter gravely. Contemplate, the word of God and His sanctified sacraments bear greater potency and relevance in preserving the church than the misdeeds of certain tainted elements in sundering its unity. Lastly, reckon that God's judgment carries more authority in delineating true ecclesiastical presence than the counsel of mortals.
However, if congregations maintain a virtuous equilibrium, they shall not incubate wickedness within their fold, given the awareness that such souls revel in their vices. The Lord, in His wisdom, has averted the rampant spread of corruption by instituting a salutary antidote. To this end, excommunication has been ordained—an act which expels those who, under a veneer of Christ's faith, transgress dishonorably and iniquitously, tarnishing His name. Such souls are unworthy to claim the mantle of Christ's appellation. Thus, when the congregation expels obvious adulterers, fornicators, thieves, swindlers, robbers, abductors, murderers, seditious agents, brawlers, perjurers, and blasphemers—as well as transgressors who indulge in excess, intemperance, and squander, and those who perpetrate falsehoods—should these souls prove impervious to counsel, the church's exercise of this jurisdiction remains eminently reasonable. This regimen asserts the authority granted unto it by God. Lest
anyone belittle this ecclesiastical verdict or deem it trifling to be condemned by the verdict of the faithful, let it be known that the Lord attests this to be naught but a proclamation of His own decree— a pronouncement upheld in the celestial realm. Thus, those ordained with God's word to denounce falsehood and waywardness wield that same word to embrace repentant hearts in compassion (Matthew 18:15–18). Those who opine that congregations can persevere indefinitely without the adhesive force of such discipline are grievously misled, for it is undeniable that the remedy, foreseen by the Lord as requisite, cannot be forsaken. The palpable benefit derived from this regimen accentuates the extent of our need for it.
Behold, the initial significance emerges in the prevention of the wicked from being reckoned amidst the assembly of Christians, thus averting the great offense to God—an insinuation that the ecclesia serves as a sanctuary for the wicked and their unrighteous ways. Since the ecclesia constitutes the corpus of Christ, its sanctity remains impervious to the intrusion of decayed members, for such defilement would inevitably cast a shadow upon its Head. Thus, to eliminate any lewd aspersions upon the Divine name, those who, through their iniquities, besmirch the banner of Christianity must be exiled. Another utility surfaces in shielding the virtuous from contamination spurred by the lifestyle of the ungodly—such ensnarements occur frequently. For, owing to our innate tendency to stray, naught proves easier than emulation of a nefarious model. The sagacity of the apostle is manifest in this regard, as he enjoined the Corinthians to sever ties with one who had committed incest, affirming: "A little leaven leavens the whole lump" (1 Corinthians 5:6). The apostle, perceiving great peril, disallowed virtuous souls from commingling or fostering intimacy with the wayward, asserting: "But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or
greed, or is an idolater, reviler, drunkard, or swindler—not even to eat with such a one" (1 Corinthians 5:11).
A third utilization emerges, wherein excommunication serves as a crucible for the penitent, inducing them to amend their ways, their confounded state impelling them to metamorphose for the better. Thus, their iniquities warrant chastisement, particularly for the sake of their salvation—so that the rod of the church might serve as a beacon, guiding them towards recognition of their transgressions, which may fester and harden in the absence of corrective measures. Those severed from the ecclesiastical fold are not thereby relinquished from the realm of salvation, but disciplined for temporal reformation, impelling them to forsake wickedness and embrace a sanctified and honorable path. This principle is echoed in the apostle's subsequent declaration: "If anyone does not obey what we say in this letter, take note of that person, and have nothing to do with him, that he may be ashamed" (2 Thessalonians 3:14). Similarly, elsewhere, when he conveys that an incestuous individual in Corinth has been "delivered over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord Jesus" (1 Corinthians 5:5)—in my understanding, this signifies that temporal condemnation is imposed to yield eternal salvation. Though certain interpretations posit that it entails temporal torments orchestrated by the devil, I regard this as speculative, whereas my understanding aligns with the exposition provided.
Thus, it befits us not to efface those who undergo excommunication from the fold of the elect, nor to surrender them to a sense of hopelessness, assuming their demise is foregone. Indeed, it is legitimate to regard them as strangers to the ecclesia, as per the framework outlined earlier; however, this perspective should only pertain to the duration of their separation. Even if we detect in them
an abundance of pride and obstinacy, rather than humility, we should entrust them into God's hands, commending them to His benevolence, while nurturing a hope for a brighter future that transcends their present state. In essence, we must refrain from condemning to eternal damnation those solely under the dominion of God, yet evaluate the quality of each individual's deeds in consonance with God's law. In following this principle, we tether ourselves to the judgment unveiled by God, rather than indulging our own preconceptions. We must exercise caution in pronouncing judgments, lest we inadvertently constrain God's omnipotence and subject His compassion to our limited perceptions. In the dispensation of His mercy, the most wicked can be transfigured into virtuous beings, and strangers may find refuge within the ecclesia. Thus, human perspectives are foiled, and human presumptions are reprimanded—a presumption that frequently extends beyond its rightful domain if left unchecked.
As for the proclamation of Christ, wherein He asserts that what His word-bearers bind or loose on earth will likewise be bound or loosed in heaven (Matthew 16:19, 18:18), it does not necessarily imply our capacity to delineate individuals within His ecclesia. This promise resonates twice, each with distinct import. Initially, the Lord does not intend to bestow visible markers enabling us to outwardly discern those bound or absolved. Rather, He attests that those who, on this terrestrial plane (in this present life), accept the gospel's teachings by faith—embracing the redemptive offering of Christ—will veritably be absolved and unshackled in heaven, in the presence of God on His celestial throne. Conversely, those who scorn and reject the gospel bear witness to their continued bondage, both on earth and before God in heaven, indicating a state of intensified captivity. In the latter instance, wherein excommunication is addressed, the authority to bind and loose is vested within ecclesiastical censure.
Such censure neither dooms the excommunicated to eternal damnation nor instills despair, but rather, serves as a cautionary measure. It alerts them to the impending perdition, unless they mend their ways. Distinct from anathema—termed execration by ecclesiastical scholars—whereby one is deprived of all hope of pardon and consigned to the dominion of the devil, excommunication, instead, chastises moral conduct. While it may entail punishment of the individual, this act simultaneously invokes impending damnation, steering them onto the path of salvation. Should they comply, the church stands ready to embrace them in fellowship, welcoming them to partake in communion.
Henceforth, if we are to properly uphold the precepts of ecclesiastical discipline, although it is not sanctioned to partake in close association or profound intimacy with the excommunicated, let us, nonetheless, endeavor with utmost earnestness to extend efforts wherein they might be drawn back unto righteousness, and subsequently be reunited with the communion of the church. This might be achieved through exhortation, teaching, or through the channels of mercy, kindness, and fervent prayers to God. The apostle himself imparts this wisdom to us: "Do not regard him as an enemy, but warn him as a brother" (2 Thessalonians 3:15). This very spirit of gentleness is expected from the entire congregation, particularly when receiving those who exhibit signs of repentance. For the apostle does not advocate severe stringency, nor does he endorse unwavering sternness. Instead, he envisions the church as extending itself willingly, embracing the wayward souls, lest the one repenting be inundated with excessive sorrow (2 Corinthians 2:7). Should this equipoise be unguarded, the peril lies in descending from disciplined guardianship into the abyss of Gehenna, metamorphosing from reformers into executioners.
The significance of God's word and the sacraments within our midst has been previously elucidated—the veneration and reverence we ought to extend, ensuring they remain as indelible tokens and badges of the church. The truth is, no moral transgressions can render an assembly devoid of churchhood wherever this ministry stands whole. Moreover, even in instances where minor imperfections mark the teaching or the sacraments, their potency remains undiminished. Furthermore, it has been clarified that errors warranting pardon are those that do not assail the foundational doctrines of our faith or oppose the articles universally embraced by the faithful. As for the sacraments, the tolerable faults are those that fail to subvert or dismantle the institution ordained by the Lord.
However, should the circumstances culminate in the propagation of falsehoods that undermine core elements of Christian doctrine and obliterate essential knowledge; if the sacraments are divested of their significance—this, in turn, signals the church's dissolution, akin to the rending of a person's throat or the piercing of their heart. Contemplating the realm of the papal dominion in this light reveals the measure of churchhood that subsists therein. Behold, falsehoods have tainted the priesthood, tarnishing the ministry of God's word; the sanctity of our Lord's Supper has been violated, replaced by an egregious sacrilege. The service to God is obscured, befouled by innumerable superstitions. Practically all the teachings essential for the sustenance of Christianity lie interred and trampled upon. Public congregations are reminiscent of academies of idolatry and impiousness. Hence, in abstaining from participation in such ignoble and sacrilegious endeavors, we do not isolate ourselves from the ecclesia of God. For, the communion of the church is intended not to unite us in practices of idolatry, impiety, ignorance of God, and other forms of wickedness, but rather to anchor us in reverence for God and obedience to His truth. A more profound comprehension of the
respect we ought to extend towards the beleaguered churches oppressed under the yoke of the Roman idol can be garnered by juxtaposing their plight with the historical archetype of the ancient Israelite ecclesia, as portrayed by the prophets.
In times when God's covenant flourished unabated in the realms of Judah and Israel, a genuine ecclesia was nurtured, for the foundational elements were firmly in place. Within the Law, the edicts of truth were inscribed; their dissemination was entrusted to priests and prophets. The sacrament of circumcision served as the rite through which they were inducted into the fold of God's people. Other sacraments, enacted to solidify faith, complemented this ceremony. Hence, it remains indisputable that the testimonies and appellations, with which our Lord dignified His ecclesia, held pertinence within that era. Subsequently, due to their drift from God's law, they gradually relinquished this esteemed status through their engagement in idolatry and superstition. Would anyone dare strip the title of "church" from those to whom our Lord bequeathed the ministry of His word and the stewardship of His sacraments? Conversely, who would have the audacity, without exception, to confer the designation of "church" upon an assembly wherein the word of God is openly desecrated or the ministry of the word— essential to the church's vitality—is shattered?
"What if," one may inquire, "a semblance of the church existed among the Jews subsequent to their descent into idolatry?" The answer, though intricate, becomes clear upon contemplation. If we perceive the church through the prism advocated here— characterized by reverence for its judgments, adherence to its authority, acceptance of its counsel, heed to its chastisements, and steadfastness within its communion—then the prophets vehemently decry that such assemblies steeped in idolatry should not be deemed
churches, but rather, should be regarded as profane and tainted synagogues. For, had they truly constituted churches, prophets like Elijah, Micah, and other servants of God would have been ostracized from their ranks. Both the priests and the people, along with the prophets, considered these individuals more accursed than the uncircumcised. If these were indeed churches, it would transpire that the church would metamorphose from a vessel of truth into a harbinger of falsehood—a bastion not of the living God but of graven idols (1 Timothy 3:15). Yet, among the Jews, vestiges and privileges unique to the ecclesia still lingered, chiefly in the form of God's covenant. Its perseverance, upheld through unwavering resistance to the tide of impiety among the people, as opposed to mere acquiescence, cemented its veracity. Thus, by virtue of God's unwavering grace and goodness, the divine covenant stood unshaken, impervious to the perfidy of the people. Circumcision, too, remained untarnished despite the impurity that had tainted their hands, remaining a sign and sacrament of this covenant. Hence, our Lord proclaimed that the progeny born of this people were His own (Ezekiel 16:20-21).
With equal conviction, should someone presently regard the congregations under the papal dominion as assemblies ordained by God, even as they stand ensnared (as we perceive) in idolatry, superstition, and errant doctrines—believing that they must remain steadfastly in their communion, even aligning themselves with their teachings—they would find themselves led astray. If indeed these gatherings are deemed churches, then the authority of the keys is entrusted unto them. Yet the keys are irrevocably interwoven with God's Word, which in these very churches is expelled and cast aside. Furthermore, if they indeed hold the mantle of churches, then Christ's promise, wherein actions bound or absolved on earth resonate in heaven, must find fulfillment there. However, given that
all those who sincerely proclaim themselves as disciples of Jesus Christ are banished and excommunicated from their midst, it follows that either Christ's promise is rendered hollow and vacuous, or these assemblies are bereft of their ecclesiastical character in this regard. Lastly, concerning the ministry of the Word—those realms merely echo with doctrines of impiety and an array of fallacies. Therefore, either they fail the test of being churches in this aspect, or we find ourselves bereft of the means to discern between the gatherings of the faithful and the assemblies of the Turks.
Yet, it remains within our allowance to acknowledge that vestiges and semblances of churchhood linger there—remnants that our Lord has preserved amidst their shattered state. Foremost among these are the enduring presence of God's covenant, steadfast and indomitable, and the sacrament of baptism, symbolizing this covenant. This sacrament, sanctified by the very utterance of the Lord, retains its potency despite the impious disposition of humanity.
In summation, we neither categorically reject the existence of a church therein, nor do we simply acquiesce to its presence. They embody churchhood to the extent that our Lord safeguards the remnants of His scattered people within their midst. Furthermore, certain traces of the church endure, particularly those that cannot be vitiated by the snares of the devil or the frailty of human wickedness. On the contrary, given that the criteria we have just discussed are absent within them, if we seek a church that adheres to proper order, I contend that a lawful manifestation of the church remains absent. The antichrist has upheaved and upended every facet, transforming these environs into a reflection of Babylon rather than the sanctified city of God. It is a matter of common knowledge that the antichrist holds dominion there, implying that these may indeed be recognized
as God's assemblies, albeit ones sullied and defiled by the abhorrent practices of the antichrist.
The Forgiveness of Sins
The blessing of forgiveness finds a harmonious union with the church, for it is granted solely to those who partake in the church's fellowship. As the prophet Isaiah declares, this celestial Jerusalem must first be erected, wherein the subsequent grace unfolds: the expunging of transgressions for all who are its citizens. I say "must first be erected" not because the church could endure without the absolution of sins in any manner, but because the Lord has pledged His mercy solely within the communion of the saints.
Indeed, forgiveness of sins marks our initial entry into the church and the realm of God's kingdom; devoid of it, we lack the covenant or the rightful claim to God's kinship. The words of the prophet Hosea resonate: "In that day," declares the Lord, "I will establish a covenant with the beasts of the field and the birds of the sky. I will shatter the bow and the sword and warfare will cease from the land. I will make a lasting covenant with them, characterized by righteousness, justice, kindness, and compassion" (Hosea 2:18-19). This demonstrates how our Lord reconciles us to Himself through His boundless mercy. Similarly, elsewhere, when He foretells gathering His dispersed people, He proclaims, "I will cleanse them from all the guilt they incurred by rebelling against Me" (Jeremiah 33:8). Thus, the church extends its embrace to us through the inaugural act of baptism, symbolizing that entrance hinges on the cleansing of our impurity by His benevolence. The deeper nuances of this forgiveness and its mechanisms shall be explored meticulously elsewhere.
Yet, let us observe here what the sequence of the creed imparts: forgiveness of sins does not rest upon our merits but emanates solely
from God's gracious favor. Following the creed's proclamation that through Christ's righteousness, God's benevolence beckons us and that He yearns to assume the role of a benevolent Father for us, and after expounding upon the sanctifying influence of the Holy Spirit through which we partake in Christ's nature, the creed concludes by addressing the church, which is born from these truths. Subsequently, the creed articulates the concept of forgiveness of sins, the conduit through which we become integral to the church. This sequence emphasizes that forgiveness does not emanate from any source other than Christ Himself, buoyed by the Holy Spirit's authority. We must dismiss the notion that our Lord includes us within His church solely once, through the medium of forgiveness. Rather, He sustains and preserves us through it. After all, why would our Lord bestow upon us a pardon devoid of practical utility? God's mercy would be rendered ineffective and ineffectual if it were a onetime bestowal. Each faithful soul bears testimony to this, as none are exempt from myriad weaknesses throughout life, weaknesses necessitating God's mercy. Hence, since we carry the remnants of sins as long as we live, it is undeniable that we could not persist even a single moment within the church's fold if God's grace did not continually uphold us through the forgiveness of our transgressions. On the contrary, the Lord has summoned His own to eternal salvation, beckoning them to trust that His grace stands ever prepared to bestow mercy upon their transgressions. Consequently, we are summoned to believe that through God's merciful provision of Jesus Christ's merit and the sanctification wrought by His Spirit, our sins have been and are continually being pardoned, a reality that unfolds daily as we remain intertwined with the body of the church.
In response to those who strive to strip the church of its unique role in salvation, we must fortify consciences against this insidious fallacy. Similar to the Novatians of yore, our current age witnesses
the presence of Anabaptists who mirror this distorted notion. They hold that God's people, once baptized, are reborn into an untainted, angelic existence, untouched by the blemishes of the flesh. Should these individuals stumble into impurity following baptism, the Anabaptists deny them anything but the unyielding rigor of God's judgment. In essence, they withhold all hope of forgiveness and mercy from the sinner who, having received God's grace, falters into sin. Their concept of forgiveness of sins revolves exclusively around the initial regeneration. Despite scripture's clear refutation of this falsehood, let us address the grave peril of this error, both for those who propagate it and those influenced by it.
Foremost, given that God's command urges all the faithful to daily implore forgiveness, this very act is an admission of our sinful nature. Such petitions are not in vain, as our Lord Jesus never ordained a petition He would not fulfill. He not only assures that the entirety of the prayer He imparted will reach the Father, but also specifically underscores the efficacy of this particular plea. Thus, what more do we seek? The Lord desires His saints, each day throughout their lives, to acknowledge their status as sinners, and in return, He promises them pardon. How audacious it is to either deny one's identity as a sinner or, when one stumbles, to banish them from grace altogether! Furthermore, whom did He instruct to forgive seventy times seven (Matthew 18:22)? Was it not our brethren? This directive impels us to mirror His mercy. Thus, He pardons not merely once or twice, but whenever a humble sinner, afflicted and wounded by awareness of their sins, beseeches Him.
Let us begin with instances from the church's inception. The patriarchs, after receiving circumcision and entering God's covenant, undoubtedly imbibed their father's teachings on righteousness and virtue. Nonetheless, they conspired to slay their brother (Genesis
37:18ff). This act, reminiscent of the most hardened criminals, culminated in the sale of Joseph, an act of heinous cruelty. Simeon and Levi avenged their sister's dishonor by murdering the inhabitants of Shechem, a violent act their father condemned (Genesis 34:25ff). Reuben committed abominable incest with his father's concubine (Genesis 35:22). Judah, driven by lust, committed dishonorable deeds by consorting with his daughter-in-law (Genesis 38:16ff). Yet, rather than erasing them from the ranks of God's chosen people, they ascended as leaders. What of David, the chief justiciar, who, seeking to expiate his transgressions, committed an even graver sin by shedding innocent blood (2 Samuel 11:15)? Already regenerated and bearing greater testimony to this than other children of God, he succumbed to a wickedness that would appall even the pagans. Despite this, mercy embraced him.
To avoid protracted enumeration, consider the numerous promises of God's mercy toward the Israelites. Time and again, the Lord's benevolence shone upon them. Moses pledges compassion and restoration if the people repent after straying into idolatry and forsaking the living God: "The Lord your God will bring you back from captivity and have compassion on you; He will gather you from all the nations where He has scattered you. Even if you have been banished to the most distant land under the heavens, from there the Lord your God will gather you and bring you back" (Deuteronomy 30:3-4). Restricting this discussion avoids its interminable length, for the prophets brim with such promises, showering mercy upon a people steeped in myriad sins. Rebellion stands as one of the gravest sins, equated to divorce between God and His church, yet His benevolence pardons even this. Jeremiah's prophetic words echo this sentiment: "Is there a man who divorces his wife and she leaves him? Does he not return to her again? Why then do we profane the covenant of our fathers by breaking faith with one another?
...Return, faithless people, for I am your husband" (Jeremiah 3:1, 14). A fervent desire emanates from one who declares, "I have no pleasure in the death of the wicked, but that the wicked turn from his way and live" (Ezekiel 33:11). Consequently, Solomon consecrated the temple as a place where prayers for forgiveness of sins would resonate: "When Your people Israel have been defeated by an enemy because they have sinned against You, and when they turn back and acknowledge Your name, praying and making supplication to You in this temple, then hear from heaven and forgive the sin of Your people Israel" (1 Kings 8:46-50). The presence of sacrificial offerings for sins in God's law is not arbitrary; had He been ignorant of His servants' perennial imperfections, this remedy would not have been prescribed.
Let us contemplate whether, with Christ's arrival, wherein the plenitude of grace has been fully revealed, this divine favor has vanished for the faithful. Does this imply that they dare not beseech forgiveness for their transgressions? Does it suggest that when they stumble, mercy remains elusive? Such an assertion would insinuate that Christ came to dismantle rather than redeem His own. Would God's benevolence, which graced the saints of old, be entirely extinguished? However, if we stand by the Scriptures' resounding proclamation that grace and love have manifested fully in Christ (2 Timothy 1:9-10) and that the abundance of His mercy extends through Him (Titus 3:5-6), if we acknowledge that reconciliation with humanity has been achieved, we must affirm that His mercy now flourishes more plentifully than ever before. Witness the living examples before us. Peter, who had heard directly from Christ that failing to confess His name before mortals would result in rejection before heaven's angels, denied Him thrice, even with blasphemy. Yet grace did not elude him (Matthew 10:33, 26:69-75, 9:13). St. Paul chastened the disorderly in the Thessalonian community, inviting
them to repentance (2 Thessalonians 3:15). Peter did not forsake Simon Magus but encouraged him, urging him to seek God's forgiveness (Acts 8:22). Reflect upon the past when grievous sins stained entire congregations. How did St. Paul respond? He redirected the congregation toward righteousness instead of pronouncing a final curse (2 Corinthians 12:15, 19). Galatians' apostasy from the gospel was no trifling matter. The Corinthians were even less excusable, mired in grave vices. However, neither group was alienated from God's benevolence. In fact, those who had committed more severe offenses—acts of wantonness, indecency, and impurity—were specifically summoned to repentance. The covenant between Christ, all His adherents, remains immutable, a bond declared unwavering by His words: "If his sons forsake My law and do not follow My statutes, if they violate My decrees and fail to keep My commands, I will punish their sin with the rod, their iniquity with flogging; but I will not take My love from him" (Psalm 89:3033). In the creed's progression, grace and mercy are underscored to abide unceasingly in the church. It follows the mention of the church with the forgiveness of sins. Thus, it must be present among the church's members.
Certain individuals, adopting a more nuanced perspective, refrain from labeling every sin as unpardonable. They limit this category to willful or deliberate violations knowingly committed. Nonetheless, they assert that only sins of ignorance are eligible for forgiveness. Yet, considering that God's law prescribes offerings to absolve voluntary sins, and distinct offerings for those committed unwittingly (Leviticus 6:2ff, 4:2, 13, 22, 27), what recklessness it is to deny hope of pardon for deliberate transgressions! I contend that Christ's singular sacrifice possesses the potency to forgive the intentional sins of the faithful. God substantiates this through the physical sacrifices, symbols of Christ's offering. Who would absolve
David by alleging ignorance, knowing he had received sound instruction in the law? Could he remain ignorant of the gravity of adultery and homicide? Did he not condemn these acts in his subjects daily? Did the patriarchs perceive fratricide as commendable? Could the Corinthians, who received ample instruction, fathom that immorality, fornication, hatred, and strife pleased God? Even after receiving solemn admonition, did Peter fail to recognize the sin in denying his Master? Let us not, through our harshness, close the door on God's mercy that beckons us so generously.
I recognize that certain early church scholars interpreted daily forgiven sins as minor transgressions arising from frailty. Additionally, they opined that the solemn penance required for serious offenses should not be repeated, similar to baptism. However, their words should not be misconstrued as promoting despair among those who falter again after experiencing repentance. Nor should they downplay the significance of daily faults in God's eyes. They acknowledged that saints often stumble into unfaithfulness—sometimes swearing needlessly, succumbing to excessive anger, even venturing into outright insults—thus falling into vices that our Lord abhors. Their phrasing aims to distinguish between private and public sins or offenses causing grave scandal within the church. The rigorous penance imposed upon those deserving ecclesiastical correction sought not to render God's pardon unattainable. Rather, it aimed to deter others, ensuring they steered clear of offenses warranting excommunication. Scripture, however, demands a more tempered and compassionate approach. It teaches that the strictness of ecclesiastical discipline should never plunge the beneficiaries of correction into abject sorrow.
Nonetheless, those who remain steadfast in their stance against voluntary sins often invoke the apostle's authority, suggesting he extinguishes all hope of absolution for such transgressions. He asserts that for those who have once been enlightened, tasted the grace from above, shared in the Holy Spirit, and savored God's word and the powers of the age to come, if they slip once more, it is irrevocable for them to be led back to penance. They are likened to crucifying the Son of God anew and scoffing at Him (Hebrews 6:4-6). In another passage, he states, "If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment" (Hebrews 10:26-27). These verses once gave the Novatians ground to disturb the church when misconstrued. Initially appearing severe, certain conscientious individuals questioned the legitimacy of this epistle, though its apostolic essence is evident. Addressing those who accept it, I shall illustrate how these passages do not bolster their error.
Primarily, the apostle must be in harmony with his Master, who affirms that every sin and blasphemy can be forgiven except the sin against the Holy Spirit, unforgivable both in this age and the next (Matthew 12:31-32; Mark 3:28-29; Luke 12:10). Undoubtedly, the apostle adhered to this exception, as opposing Christ's grace would be inconceivable. Consequently, his words in these instances ought to be interpreted solely in relation to the sin against the Holy Spirit. If this elucidation proves inadequate, I shall further demonstrate how his words lead to this conclusion. To elucidate this, understanding the nature of the abominable, unforgivable sin becomes crucial. St. Augustine describes it as an unyielding, persistent obstinacy up until death, coupled with a lack of trust in obtaining grace. However, this interpretation does not align with Christ's assertion that it will not be forgiven in this age. This leaves us with two options: either Christ's statement was superfluous, or the
unpardonable sin can be committed in this present world. According to St. Augustine, it is only committed if one perseveres in it until death. Some propose that to harbor ill will towards the graces bestowed upon one's neighbor constitutes a sin against the Holy Spirit. Though the basis for this assertion is unclear, the genuine definition must be presented, supported by solid evidence, to dispel any misconceptions.
I posit that one sins against the Holy Spirit when, although touched by the light of God's truth and unable to claim ignorance, one obstinately resists for the sake of resistance itself. To clarify, the Lord Jesus elaborates that "anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come" (Matthew 12:32). St. Matthew employs "spirit of blasphemy" instead of "blaspheme against the Spirit" (Matthew 12:31). Can one insult the Son of God without indirectly affronting His Spirit? When ignorance leads a person to contradict God's truth, speaking ill of Christ while inwardly possessing a conviction that they would not contest the veracity of God's truth once revealed, these individuals sin against the Father and the Son. Today, many reject and scorn the gospel's teachings, which they would hold in reverence and embrace wholeheartedly if they believed it to be the gospel. However, those who, in their conscience, recognize that the teaching they resist originates from God, yet continue to defy it and attempt to obliterate it, commit blasphemy against the Spirit. Among the Jews, such individuals existed—those who could not resist the Spirit's voice through Stephen, yet attempted to thwart it (Acts 7:55). Some acted out of zeal for the law, but others exhibited malice and impiety, raging against God and His teachings despite knowing their divine origin. These were the Pharisees, whom Jesus Christ chastised for denouncing the Holy Spirit's power as being from Beelzebub.
Hence, the spirit of blasphemy manifests when a deliberate malevolence endeavors to undermine God's glory. St. Paul underscores this concept when he testifies that he received mercy because his unbelief resulted from negligence and ignorance (1 Timothy 1:13). If ignorance and unbelief prompted by negligence received absolution, then deliberate unbelief stemming from knowledge and malevolence must logically be bereft of mercy. Upon closer inspection of the passage, it becomes apparent that the apostle speaks with this notion in mind. His words are directed at those who suppose they can easily return to Christianity after once denying it. Seeking to dispel this perilous notion, he asserts a simple truth: those who knowingly and willfully renounce Jesus Christ can never partake in Him again. He refers to those who not only flout His teachings through wayward living but, with deliberate intent, fully reject His word.
Regrettably, the Novatians and their adherents misconstrued the terms "fall" or "overturn." Their interpretation suggests that one stumbles by failing to adhere to God's law, which prohibits stealing, for instance. However, I contend that a comparison of contrasting notions is essential here. When the apostle speaks of those who "fall away after being enlightened, and have tasted the heavenly gift, who have shared in the Holy Spirit, who have tasted the goodness of the word of God and the powers of the coming age, if they fall away" (Hebrews 6:4-6), it must be understood that they have deliberately extinguished the light of the Spirit. They have cast aside God's word and the sweetness of His grace, distancing themselves from His Spirit. To emphasize further that he speaks of malevolent and deliberate impiety, he even inserts the word "voluntarily" at one point. In proclaiming that no further sacrifice remains for those who knowingly and intentionally sin after comprehending the truth, the apostle does not negate Christ's perpetual sacrifice for absolving the
faithful's sins. This concept has been addressed extensively throughout the epistle, elucidating Christ's priesthood. Rather, he signifies that when this sacrifice is rejected, no other recourse exists. To reject it involves trampling the gospel truth underfoot, driven by a purposeful intent.
Some may raise an objection, stating that it appears unduly cruel and incompatible with God's mercy to exclude any sinner from receiving forgiveness, especially when they are in dire need of it. The response is straightforward. The apostle does not assert that God withholds pardon from those who turn to Him. He explicitly states that they will never return to repentance because, due to their ingratitude, God justly afflicts them with eternal blindness. Some may argue that certain passages, such as the example of Esau attempting to regain his birthright through tears and cries but in vain (Hebrews 12:16-17), contradict this perspective. Similarly, the prophet's words that God will not heed their cries (Micah 3:4) could raise doubts. Yet, scripture employs such phrasing to signify neither genuine repentance nor earnest entreaty to God. Rather, it underscores the anguish that compels the wicked, when facing ultimate calamity, to recognize the truth they had previously derided as fanciful. They come to realize that their well-being depends on God's help, which they can no longer beseech sincerely. The prophet uses the term "cry," and the apostle employs "tears" to denote the anguish that afflicts the wicked in their desperation and affliction. They grasp that their only solace, God's benevolence, has slipped beyond their reach.
The resurrection of the body and life everlasting.
Here lies the culmination and realization of our blessed destiny. Firstly, we must firmly establish our faith in the resurrection of the flesh, through which we attain the eternal life. This understanding
arises because our mortal bodies cannot inherit the kingdom of God, and the perishable cannot inherit the imperishable. Indeed, the resurrection of the flesh appears not only arduous to accept but entirely inconceivable, when viewed through the lens of human reasoning. Thus, even though numerous philosophers have grasped the concept of the soul's immortality, not a single one among them has ventured into the realm of believing in the resurrection of the flesh. For how could one fathom the notion that bodies, some decomposing in the earth, others devoured by worms, birds, or beasts, and some reduced to ashes by fire, could one day be restored to their original form? Yet, the Lord effectively addresses this apparent incredulity, bearing witness to the future resurrection with unwavering words and providing visible evidence through Jesus Christ. Thus, what might otherwise seem beyond belief is unveiled before our eyes in tangible form.
To comprehend this forthcoming resurrection, we must continually turn our gaze to Jesus Christ, who serves as both the exemplar and the essence of it. The apostle aptly urges us to consider this, as he speaks of the transformation of our bodies into "a body like his glorious body" (Philippians 3:21). Just as Christ was raised in the same body that bore His suffering, which, however, exhibited a transformed glory after resurrection, we too shall be raised in the same mortal flesh we currently possess, albeit transformed in essence following the resurrection. The apostle employs metaphors to convey the diversity of resurrection bodies, comparing human and animal flesh to substances of the same kind yet varying quality. Similarly, the stars share a common essence while differing in brilliance. Thus, we shall retain the essence of our earthly bodies, yet their quality will undergo transformation. This mortal body, though currently corruptible, shall not be eradicated in the resurrection. Rather, it will cast off its corruption, becoming incorruptible, and
discard its mortality, embracing immortality (1 Corinthians 15:41, 53). Hence, no hindrance exists to prevent the Lord from reclaiming all those who met death's embrace before the day of judgment, employing the same divine power showcased in the resurrection of His Son. Those who are alive at that appointed time will transition to immortality more by an abrupt transformation than by a natural process of dying.
As the prophecy foretells the complete fulfillment of "Death is swallowed up in victory," it is fitting to envision eternal life as simultaneous with the resurrection of the flesh (1 Corinthians 15:54). Regarding the surpassing nature of this eternal life, even if every human language were exhausted to convey its grandeur, only a fraction of its essence could be grasped. While scripture speaks of God's kingdom brimming with brilliance, joy, and bliss, such descriptions remain distant from our full comprehension, obscured by metaphorical language until the day when the Lord reveals Himself to us face to face. Therefore, recognizing the limitations of verbal expression for describing this spiritual blessedness, the prophets often resorted to employing earthly imagery. Nevertheless, as we strive to nurture a fervent longing and anticipation for this life, we should primarily reflect on this truth: if God, as our ever-flowing wellspring, encompasses the totality of goodness, then those seeking supreme good and complete happiness need not yearn for anything beyond Him. It is worth noting that St. Peter asserts that the faithful are destined to partake in the divine nature (2 Peter 1:4). How could this be? The Lord shall be glorified in His saints and magnified among those who have embraced His gospel (2 Thessalonians 1:10). Should the Lord bestow His glory, power, and righteousness upon His chosen ones and truly commune with them, it is prudent to recognize that every conceivable blessing is encapsulated within this divine grace. Even as we engage in profound contemplation, it
remains essential to acknowledge that we stand at the threshold of understanding, merely embarking on the initial stages of comprehending the enormity of this mystery within the confines of our present existence.
Within this confession, we find no mention of the resurrection of the wicked or the eternal death that awaits them. The creed is solely dedicated to offering solace to the faithful, nurturing their assurance of salvation. Yet, let us not entertain curiosity by supposing that the wicked shall remain unresurrected due to its omission. The fate of the wicked in the hereafter is revealed elsewhere, and the elements that ought to evoke trepidation are well communicated. Therefore, let us refrain from seeking these aspects within the creed, which is intended solely to affirm and fortify our faith. Does not the Lord Jesus amply attest to the universal resurrection, proclaiming that "He will gather all nations before Him, separating them as a shepherd divides the sheep from the goats" (Matthew 25:31)? Similarly, He declares in another place: "those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment" (John 5:29). Can we seek clearer affirmation than the confession made by the Apostle Paul before Felix, the governor of Judea, wherein he anticipated the future resurrection of both the righteous and the wicked (Acts 24:15)? The plethora of testimonies overwhelmingly supports the certainty of the universal resurrection, dispelling all doubts for even the most impulsive skeptics. The destinies of the righteous and the wicked are so intertwined that affirming one implicitly assumes the other. The Lord alluded to this fact through the prophet, stating, "The day of vengeance is in My heart, and the year of My redeemed has come" (Isaiah 63:4, among other instances). Furthermore, He proclaims, "You shall see and your heart shall rejoice; your bones shall flourish like grass; and the hand of the Lord shall be known to His servants,
and His indignation to His enemies" (Isaiah 66:14). This reality, veiled in obscurity during this world's transient span, finds ultimate fulfillment on the day of reckoning, when God's judgment and righteousness will be unveiled.
However, as we lack the apt vocabulary to adequately illustrate the horrifying suffering of the wicked, their torments are metaphorically depicted through physical images: darkness, tears, lamentations, gnashing of teeth, unending fire, and incessantly gnawing worms (Isaiah 66:24). Certainly, the Holy Spirit employed these metaphors to evoke an intense dread that resonates with every sense. When the Spirit describes Gehenna's abyss, an abyss prepared for all eternity, engulfed in raging fire perpetually fueled by ever-ready wood, and kindled by the breath of God (Isaiah 30:33), the aim is to provoke an understanding of the profound horror awaiting the wicked. While these figures guide our contemplation toward grasping the lamentable plight of the wicked, our primary focus should center on the excruciating consequence of being eternally severed from the fellowship of God. Moreover, we must grapple with the grim reality of encountering God's majestic presence, which opposes us unrelentingly and pursues us unceasingly. Initially, His wrath ignites as a raging fire, consuming and obliterating everything in its path. Subsequently, every element of creation seems enlisted to execute His judgment, so that those facing God's wrath perceive heaven, earth, sea, animals, and all other facets of existence aligned against them, poised for their utter destruction and downfall. This underscores the Apostle's assertion that the unbelieving shall endure eternal punishment, pursued by the presence of the Lord and the brilliance of His power (2 Thessalonians 1:9). If a tormented conscience, confronted by God's presence and the intensity of His wrath, experiences anguish, torment, and desolation akin to a thousand chasms, surpassing the unbearable in a single minute, how
immeasurably greater the suffering of one perpetually ensnared in the grip of God's wrath?
In contemplating theological errors, it is evident that the notion propagated by the Chiliasts, who correlate Christ's kingdom and the defeat of the devil and his followers with a thousand years, is devoid of substance and exhibits childishness. This misconception, requiring neither refutation nor acknowledgment, fails to merit attention. The entirety of scripture resounds with unequivocal declarations that neither the blessedness of the chosen nor the anguish of the wicked shall cease. We stand at a crossroads: we must embrace the certainties proclaimed within God's Word, encompassing realities imperceptible to the eye and unfathomable by human rationale, or we must surrender to disbelief entirely. Those attributing a thousand years of blessedness to God's children for their future existence inadvertently neglect the indignity directed towards Christ and His eternal dominion. If immortality is not bestowed upon the faithful, the inevitable conclusion is that Christ, in His glorified state, would remain devoid of immortal splendor. If the blessedness of the elect finds its culmination, it signifies that Christ's kingdom—wherein they partake—is fleeting. Ultimately, those advocating the thousand-year concept reveal either a profound ignorance of divine truths or a malevolent intent to challenge God's grace and Christ's omnipotence. The realization of divine grace and Christ's omnipotence necessitates the elimination of sin and the eradication of death, ushering in the restoration of eternal life. Concerning the allegation of ascribing great cruelty to God by proclaiming the wicked's punishment as eternal torment: even those bereft of sight comprehend the folly of this notion. The suggestion that the Lord perpetrates egregious harm by withholding His kingdom from those who, through ingratitude, rendered themselves undeserving of it, is but folly. "But," they counter, "sins are
temporal." While I concede this point, it must be acknowledged that God's eternal majesty, which they have affronted, renders the perpetuity of their sin's memory appropriate. "Yet," they protest, "the measure of correction surpasses the magnitude of sin." I counter that this is a blasphemous assertion, denoting a lamentable devaluation of God's majesty, when scorning His majesty seems less significant than the forfeiture of a soul. Let us distance ourselves from these imprudent voices, lest our engagement implies their ideas warrant valid refutation in light of our initial exposition.
Wherever genuine faith resides, it invariably ushers forth the unwavering hope of eternal salvation, or even catalyzes its formation. Should this hope remain absent, any eloquent rhetoric or refined expressions about faith are rendered futile. Faith, as we have elucidated, constitutes a steadfast conviction in God's veracity—an infallibility immune to falsehood, deception, or disappointment. Consequently, those firmly entrenched in this conviction naturally anticipate the fulfillment of the Lord's promises. This perspective regards divine pledges as reliable truths, thus granting substance to hope—an anticipation of the veracious blessings that faith has attested to. Herein, faith certifies God's truthfulness; hope anticipates its eventual manifestation. Faith affirms His paternal role; hope anticipates His paternal revelation to us. Faith affirms the conferral of eternal life; hope anticipates its forthcoming realization. Faith lays the groundwork upon which hope rests; hope, in turn, nourishes and supports faith. Just as no one can receive anything from God without initially believing in His promises, the fragility of our faith necessitates the support of hope, fostering endurance lest it falter. Thus, the Apostle Paul's assertion that hope firmly anchors our salvation assumes profound relevance. Hope, exercising patience as it awaits the Lord's timing in silence, reins in faith to prevent undue haste (Romans 8:24–25; Isaiah 36:21). Hope stabilizes faith
to preclude wavering regarding God's promises or harboring doubts concerning them. In its nurturing embrace, hope renews and consoles faith, preventing it from succumbing to weariness. Through its unwavering guidance, hope steers faith toward its ultimate destination, ensuring endurance that does not falter midway or on the initial stretch. Ultimately, hope perpetually revitalizes and fortifies faith, sustaining it through daily renewal.
Delving into this interplay between faith and hope highlights the manifold ways hope bolsters faith. This exploration exposes the challenges faced by those who have embraced God's Word. Initially, the Lord often suspends the fulfillment of His promises, keeping us in eager anticipation longer than desired. In such instances, hope is tasked with the prophet's admonition to persevere amidst delayed promises (Habakkuk 2:3). Occasionally, God not only permits our despondency but also seems to veil His favor. In such moments, hope serves as our stronghold, enabling us to wait upon the Lord, even when His countenance remains veiled from us (Isaiah 8:17). As St. Peter notes, skeptics emerge, derisively querying, "Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation" (2 Peter 3:4). This sentiment is further reinforced by the flesh and the world. Here, faith, reinforced by hope, steadfastly gazes upon the eternal glory of God's kingdom, deeming a thousand years as a single day (Psalm 90:4; 2 Peter 3:8). The likeness and synergy between faith and hope are evident; Scripture sometimes interchanges these terms, as evidenced when St. Peter ascribes faith's preservation to God's power until the revelation of salvation (1 Peter 1:5), a sentiment more fittingly attributed to hope. This is not without cause, for we have affirmed that hope embodies the endurance and resilience intrinsic to faith.
Examining the teachings of the master of the Sentences, it becomes apparent how grievously he errs in proposing a dual foundation for hope—namely, God's grace and the merit of deeds. In truth, the essence of hope finds its singular purpose in faith. As demonstrated, faith's exclusive focus rests upon God's boundless mercy; it remains unwavering in its gaze upon this divine attribute, refraining from wandering elsewhere. Let us, however, explore the rationale put forth by the master of the Sentences: "If you dare," he contends, "to entertain hope without having merited or deserved it, it is not hope but presumption." Allow me to question: what manner of individuals would refrain from reproach when faced with such beliefs that deem certitude in God's trustworthiness to be audacious and presumptuous? These thinkers brandish the notion that tranquility grounded in the promise of God is nothing short of recklessness. Such proponents warrant the following admonishment: their company is fittingly found among those who have aligned themselves with sophists, specifically the Sorbonnists. As for us, the instruction from God is unequivocal: He commands sinners to anchor themselves in unwavering hope for salvation. Thus, with resolute confidence in His fidelity, we are bold to embrace His truth. Rejecting all reliance on our own accomplishments, we ardently place our trust in His mercy and hope with unshaken conviction for the promises He has graciously extended to us.
-----
MONERGISM BOOKS
Of Faith, by John Calvin, Copyright © 2023
All rights reserved under International and Pan-American Copyright Conventions. By payment of the required fees, you have been granted the non-exclusive, non-transferable right to access and read the text of this e-book on-screen. No part of this text may be reproduced, transmitted, downloaded, decompiled, reverse engineered, or stored in or introduced into any information storage and retrieval system, in any form or by any means, whether electronic or mechanical, now known or hereinafter invented, without the express written permission of Monergism Books.
ePub, .mobi & .pdf Editions September 2023 Requests for information should be addressed to: Monergism Books, PO Box 491, West Linn, OR 97068
Table of Contents
Introduction
THE FIRST PART: I believe in God the Father almighty
THE SECOND PART: In Jesus Christ, His Only Son, Our Lord
THE THIRD PART: I believe in the Holy Spirit
THE FOURTH PART: I believe the holy catholic church, the communion of saints