All Alone For Christmas

This article really encouraged my heart this holiday season as it was my first Christmas in a few years being a single lady again! I was feeling exactly the feelings described in this article, it was a great reminder as I took a step back and counted my blessings once again. We are never alone for the Lord is with is every second of every day.

All Alone for Christmas

from Boundless Line by James Eldridge

Let’s be real here. Christmas season is one of the loneliest season’s for many people, especially single people. In fact, it just might be the loneliest day second only to Feb. 14’s Single’s Awareness Day. 
With songs like “All I Want For Christmas Is You” and “Let’s Make A Little Christmas Tonight,” the Christmas season is a time where love and romance is on the rise. After watching multitudes of movies about Santa finding someone their soul mate or someone receiving true love for Christmas, singles might begin to feel a bit downhearted about their relationship status. So much so, in fact, that their mind might blow out of proportion every little romantic occurrence they witness.  
It might seem to you that every person on earth is stressing out about getting that perfect romantic gift for their special person of interest or that too many people are spending too much quality time underneath the mistletoe. With college kids seemingly coming back in large quantities with a boyfriend or girlfriend tied to their waist, and engagement notifications flying right and left across your Facebook newsfeed, all you might be able to think is, “Come on! All these people have their special someone, why can’t I? If I see one more couple all bundled up walking hand in hand underneath the moonlight snow, I am going to scream!”  
This might be a bit extreme of course, but there are many people out there who are down and out about their lack of a relationship. I was certainly one of those for a few of my past Christmases. 
And you might be having those same depressed feelings right about now.
Let me first acknowledge that pain. God has given us a need and a desire for companionship. Adam had it when he was all alone in the garden, and you have it, too. He looked around and saw that everything else had a mate, but he was alone. This is how you might feel. Everyone else seems to have a special someone, but you are left with no one. Your pain is real, and it might seem overpowering sometimes.
In response to that pain, we could certainly talk about many different things. We could discuss different methods of coping through singleness, or highlight different methods of getting a date; but I don’t think that those things will help the real problem.
Let me tell you about a lie that many people have told themselves: When I finally meet somebody and get married, then I will be happy. Now this might or might not be something that you tell yourself consciously, but it is definitely an unconscious belief that every human being has clung to at certain points of their life. 
Marriage is a good and wonderful gift from God, and mankind naturally will take these good gifts and exalt them over the Lord himself. In our sinful nature it is easy to allow things like marriage to have too much of an importance to us. Yes, marriage is a blessing, but if we allow it to become our identity, it will fail us every time.When you finally meet somebody and get married, you will still have moments of unhappiness.
A truth that we see in Scripture is that the Lord is so much better. He tells us that He has created us and that He knows the longings of our hearts (Psalm 139:13, Psalm 38:9). He tells us that He is going to give us good gifts and that He will never fail us (Matthew 7:11, Deuteronomy 31:8). He calls after us, desiring for us to follow after Him as our God and to put our identity in Him (Luke 14:25-34).
The Lord cares about our desires, but He wants us to follow His will whether we get what we want or not. In 2 Corinthians 12, Paul asked God to take away an affliction from him. He asked three times. Three times the Lord responded with a no, but God told Paul that His grace was sufficient for him. It is God’s grace that will lead us through this life, not a relationship with a human being. 
So maybe take a few moments and talk to the Lord about who your god is. Is the Lord first in your heart, or has the desire for a relationship become an idol in your life? If it has, ask the Lord to rearrange your heart to match His. Rest in who God is. Find joy in His character and His promises. Then, even though you are still single and still desire a relationship, you have the Lord as your God, and you can have a Merry Christmas! 

Always Reason To Be Joyful

23 Reasons to Be Joyful (Philippians)

from Counseling One Another by Paul Tautges

The book of Philippians has been my food for the past month, or so, in response to the encouragement of a faithful brother of mine. Having struggled my whole life with negative thought patterns, which come so easily—without any conscious effort—I am asking the Lord to train me in a pattern of joy. Perhaps this is an area where Christlike growth is needed in your heart and life too. To the end of re-training our hearts, consider the following reasons to be joyful. Let this list be a starting point for you to meditate on the Word of God.

1. You have grace and peace from God (1:2)
2. God will finish the good work of transformation into the image of Christ that He began through the gospel (1:6)
3. Fellow believers are a gift from God, partakers with you of grace (1:7)
4. In Christ, you are filled with the fruit of righteousness (1:11)
5. God works your circumstances to His glory (1:12)
6. Christ is proclaimed, whether or not the preacher’s motives are always pure (1:18)
7. Christ will be exalted in your body, whether by your life or by your death (1:20)
8. Your death will be gain (1:21)
9. True, likeminded believers who live in love and unity (2:2)
10. Setting your mind on the humility of Christ (2:5-11)
11. The privilege of serving in gospel work (2:17-18)
12. One loyal friend and co-worker (2:20)
13. The mercy of God in the sorrows of life (2:28-30)
14. The Lord himself is reason to rejoice (3:1; 4:4)
15. The surpassing value of knowing Christ (3:7-8)
16. Pressing toward the goal of Christ (3:13-16)
17. Your true citizenship is in heaven (3:20)
18. True brothers and sisters who are loved by God and who love you (4:1)
19. God hears your thankful prayers and gives you peace (4:6-7)
20. Developing godly thought patterns is possible in Christ (4:8)
21. You are loved by other believers (4:11)
22. Contentment is yours in Christ (4:12)
23. God faithfully meets your needs and the needs of your fellow believers in Christ (4:17-19)

Finally, my brothers and sisters, let us rejoice.

The Joy Of A Visit

The Joy of a Visit

from Challies Dot Com by Tim

A couple of weeks ago I was able to dedicate quite a lot of time to studying Zechariah’s song. This is the song Zechariah sang at the birth of his son John (who would, of course, soon be known as John the Baptist), the song he sang after nine months of being mute. At the heart of the song is his joy and wonder that God will visit his people. This was my big takeaway—the wonder of the visitation.

There are many occasions in the Old Testament where God visits his people. These are not bodily visits, but God making himself known in some way. They are not always occasions of joy.
In Exodus 32 the Israelites have made a golden calf and have worshiped it in place of God. God extends mercy to his people but he solemnly warns them that if the people choose sin in place of God and if they refuse to turn away from that sin, God will “visit their sin upon them.” God will visit them in judgment.

Other times he visits in grace. God has promised Abraham a son through Sarah and yet year after year passes with no child. But then at last we read, “The Lord visited Sarah as he had said … and Sarah conceived.” God visits Sarah in mercy and grace and in consequence she becomes pregnant and gives birth to a child. This does not mean that God somehow visits and impregnates her, but that he visits his mercy upon her so that she can conceive with her husband.

A visit from God can be an occasion of terror or an occasion of mercy. Zechariah knows that the birth of his son portends God visiting his people with the greatest mercy. The amazing thing is, this visit of God’s mercy will be a literal visit. God will take on flesh and live among his people.
I am quite convinced that we visit one another less today than ever before. There are so many different ways we can communicate today—email, telephone, letter, Facebook. In the midst of all of this communication, visits may seem outmoded and inconvenient. All of these other forms of communication have displaced visiting one another. And yet it is still an honor to have a person visit, to come into your home and to share your space.


I have a friend who is a professional ball player. At least once every baseball season I head down to watch the Blue Jays lose to his team. After the game we meet outside the clubhouse and walk over to my car so he can come over and hang out with my family for a while. And as he walks outside the stadium, people always come up to him and ask him to sign bats and balls and hats and whatever else they’ve got. I just stand off to the side and find myself thinking how cool it is that this celebrity will come to my house and hang out with me once he’s finished with the autographs. It is an honor to have him visit. It’s the kind of thing I’d be tempted boast about to all of his fans as they stand there vying for some of his attention. “He’s coming over to my house!”

If you are a Christian then I trust you find joy in boasting about God—to tell others what you love about him and what amazes you about him. Here is something to boast about: Our God visited us! We fell to such an extent that we had no ability to get to him, and so he took on human flesh and came to us. Every other faith and every counterfeit perversion of the Christian faith says that we need to work our way into God’s favor and that we need to stretch upward toward him. The incarnation displays God’s love in that Jesus Christ came to visit us. This is worth boasting about!

Advent

This article that I came across on a blog that I follow really rang true and convicted my heart! I know I am not the only one who has these feelings so I wanted to share. For my family advent is a familiar word and practice that my family has made a tradition since I can remember. I have wonderful childhood memories of reading advent devotionals, lighting the advent wreath and singing christmas carols together the entire length of December. The excitement that this time of year brought for me and my sisters meant one thing, that christmas was very very close, with all the presents and baking and family get togethers. It was wonderful, but not until recently have I really come to know and appreciate just what this word and practice of advent really means to me. As we remember and celebrate Christ's first coming , and as we look forward to His return more then any time of year let us not lose sight of the true meaning of this time of year. Merry Christmas. Glory In The Highest and Peace To Those On Whom His Favor Rests. 

Are You Looking Forward to Christ's Return?

by Matt Kaufman on 12/10/2012 at 8:07 AM

Advent historically has long been a season when Christians not only looked back to the coming of Christ, but looked forward eagerly to His return. That, they knew, will be the best day of all — when all this world's suffering and evil ends, when all creation will reflect God's untainted glory, when even the best things that we've ever known in our lives will be replaced by things far, far better.

But is that how we feel today? Is that how you feel?

My pastor posed that question in a recent sermon. After all, he said, we've had it pretty easy. Few of us have suffered for the cause of Christ, or even been inconvenienced. Our lives are filled with conveniences and entertainment. So our attitude may be like that of a 13 year old who, after a sleepover, calls home asking to stay longer. (As my pastor put it, "Lord, please don't make me come home just yet; I'm having a great time here.") Some of us, he said, may even fear Christ's second coming; He's coming to put an end to the things that they love — namely, the world.

On one level it should be obvious to any Christian what's wrong with this attitude: It's the kind of attachment to the fallen world that Scripture so often warns against (e.g., James 4:4). But it occurs to me that there's also a subtler way we can lapse into a kind of idolatry. That's when we take earthly things which God has told us are good and place them in competition with the better things He has in store for us.

Take marriage. Have you ever found yourself hoping — even praying — that the Lord won't return until you get married? Until you have children? Have you ever caught yourself saying to God something like, "Lord, I know we're supposed to want You to come soon — but You did tell us that these other things are blessings, and You should let me experience them before You come back." Maybe, at some point, you find yourself going a step further. "And while we're at it, Lord, there are some other things I'd really like to experience too before You get here. I'd like to enjoy my youth and my energy while I have them. Maybe You can come back later once I'm old and on the downward slope, after I've had a nice, full life."

Does any of this sound familiar?

Tulip Part 5

TULIP and Reformed Theology: Perseverance of the Saints

FROM R.C. Sproul Dec 05, 2012 Category: Articles

Writing to the Philippians, Paul says, “He who has begun a good work in you will perfect it to the end” (Phil. 1:6). Therein is the promise of God that what He starts in our souls, He intends to finish. So the old axiom in Reformed theology about the perseverance of the saints is this: If you have it—that is, if you have genuine faith and are in a state of saving grace—you will never lose it. If you lose it, you never had it.

We know that many people make professions of faith, then turn away and repudiate or recant those professions. The Apostle John notes that there were those who left the company of the disciples, and he says of them, “Those who went out from us were never really with us” (1 John 2:19). Of course, they were with the disciples in terms of outward appearances before they departed. They had made an outward profession of faith, and Jesus makes it clear that it is possible for a person to do this even when he doesn’t possess what he’s professing. Jesus says, “This people honors Me with their lips, but their heart is far from Me” (Matt. 15:8). Jesus even warns at the end of the Sermon on the Mount that at the last day, many will come to Him, saying: “Lord, Lord, didn’t we do this in your name? Didn’t we do that in your name?” He will send them away, saying: “Depart from Me, you workers of iniquity. I never knew you” (Matthew 7:23). He will not say: “I knew you for a season and then you went sour and betrayed Me. No, you never were part of My invisible church.” The whole purpose of God’s election is to bring His people safely to heaven; therefore, what He starts He promises to finish. He not only initiates the Christian life, but the Holy Spirit is with us as the sanctifier, the convictor, and the helper to ensure our preservation.

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TRUE CHRISTIANS CAN HAVE RADICAL AND SERIOUS FALLS BUT NEVER TOTAL AND FINAL FALLS FROM GRACE. —R.C. SPROUL

I want to stress that this endurance in the faith does not rest on our strength. Even after we’re regenerated, we still lapse into sin, even serious sin. We say that it is possible for a Christian to experience a very serious fall, we talk about backsliding, we talk about moral lapses, and so on. I can’t think of any sin, other than blasphemy against the Holy Spirit, that a truly converted Christian is not capable of committing.

We look, for example, at the model of David in the Old Testament. David was surely a man after God’s own heart. He was certainly a regenerate man. He had the Spirit of God in Him. He had a profound and passionate love for the things of God. Yet this man not only committed adultery but also was involved in a conspiracy to have his lover’s husband killed in war—which was really conspiracy to murder. That’s serious business. Even though we see the serious level of repentance to which David was brought as a result of the words of the prophet Nathan to him, the point is that David fell, and he fell seriously.

The apostle Paul warns us against having a puffed-up view of our own spiritual strength. He says, “Therefore let anyone who thinks that he stands take heed lest he fall” (1 Cor. 10:12). We do fall into very serious activities. The Apostle Peter, even after being forewarned, rejected Christ, swearing that he never knew Him—a public betrayal of Jesus. He committed treason against His Lord. When he was being warned of this eventuality, Peter said it would never happen. Jesus said, “Simon, Simon, Satan would have you and sift you like wheat, but I have prayed for you, so that when you turn, strengthen the brothers” (Luke 22:31).Peter fell, but he returned. He was restored. His fall was for a season. That’s why we say that true Christians can have radical and serious falls but never total and final falls from grace.

I think this little catchphrase, perseverance of the saints, is dangerously misleading. It suggests that the perseverance is something that we do, perhaps in and of ourselves. I believe that saints do persevere in faith, and that those who have been effectually called by God and have been reborn by the power of the Holy Spirit endure to the end. However, they persevere not because they are so diligent in making use of the mercies of God. The only reason we can give why any of us continue on in the faith is because we have been preserved. So I prefer the term the preservation of the saints, because the process by which we are kept in a state of grace is something that is accomplished by God. My confidence in my preservation is not in my ability to persevere. My confidence rests in the power of Christ to sustain me with His grace and by the power of His intercession. He is going to bring us safely home.

Scriptures for further study: Matthew 24:13; Romans 8:31–36; 2 Corinthians 4:7–16; Hebrews 6:9–12; 10:35–39

Tulip Part 4

TULIP and Reformed Theology: Irresistible Grace

FROM R.C. Sproul Nov 28, 2012 Category: Articles

In historic Reformation thought, the notion is this: regeneration precedes faith. We also believe that regeneration is monergistic. Now that’s a three-dollar word. It means essentially that the divine operation called rebirth or regeneration is the work of God alone. An erg is a unit of labor, a unit of work. The word energy comes from that idea. The prefix mono- means “one.” So monergism means “one working.” It means that the work of regeneration in the human heart is something that God does by His power alone—not by 50 percent His power and 50 percent man’s power, or even 99 percent His power and 1 percent man’s power. It is 100 percent the work of God. He, and He alone, has the power to change the disposition of the soul and the human heart to bring us to faith.

In addition, when He exercises this grace in the soul, He brings about the effect that He intends to bring about. When God created you, He brought you into existence. You didn’t help Him. It was His sovereign work that brought you to life biologically. Likewise, it is His work, and His alone, that brings you into the state of rebirth and of renewed creation. Hence, we call this irresistible grace. It’s grace that works. It’s grace that brings about what God wants it to bring about. If, indeed, we are dead in sins and trespasses, if, indeed, our wills are held captive by the lusts of our flesh and we need to be liberated from our flesh in order to be saved, then in the final analysis, salvation must be something that God does in us and for us, not something that we in any way do for ourselves.

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GOD’S GRACE IS SO POWERFUL THAT IT HAS THE CAPACITY TO OVERCOME OUR NATURAL RESISTANCE TO IT. —R.C. SPROUL

However, the idea of irresistibility conjures up the idea that one cannot possibly offer any resistance to the grace of God. However, the history of the human race is the history of relentless resistance to the sweetness of the grace of God. Irresistible grace does not mean that God’s grace is incapable of being resisted. Indeed, we are capable of resisting God’s grace, and we do resist it. The idea is that God’s grace is so powerful that it has the capacity to overcome our natural resistance to it. It is not that the Holy Spirit drags people kicking and screaming to Christ against their wills. The Holy Spirit changes the inclination and disposition of our wills, so that whereas we were previously unwilling to embrace Christ, now we are willing, and more than willing. Indeed, we aren’t dragged to Christ, we run to Christ, and we embrace Him joyfully because the Spirit has changed our hearts. They are no longer hearts of stone that are impervious to the commands of God and to the invitations of the gospel. God melts the hardness of our hearts when He makes us new creatures. The Holy Spirit resurrects us from spiritual death, so that we come to Christ because we want to come to Christ. The reason we want to come to Christ is because God has already done a work of grace in our souls. Without that work, we would never have any desire to come to Christ. That’s why we say that regeneration precedes faith.

I have a little bit of a problem using the term irresistible grace, not because I don’t believe this classical doctrine, but because it is misleading to many people. Therefore, I prefer the term effectual grace, because the irresistible grace of God effects what God intends it to effect.

Scriptures for further study: John 10:3, 4; 11:38–46; Galatians 1:15; Revelation 22:17

Tulip Part 3

TULIP and Reformed Theology: Limited Atonement

FROM R.C. Sproul Nov 19, 2012 Category: Articles

I think that of all the five points of Calvinism, limited atonement is the most controversial, and the one that engenders perhaps the most confusion and consternation. This doctrine is chiefly concerned about the original purpose, plan, or design of God in sending Christ into the world to die on the cross. Was it the Father’s intent to send His Son to die on the cross to make salvation possible for everyone, but with the possibility that His death would be effective for no one? That is, did God simply send Christ to the cross to make salvation possible, or did God, from all eternity, have a plan of salvation by which, according to the riches of His grace and His eternal election, He designed the atonement to ensure the salvation of His people? Was the atonement limited in its original design?

I prefer not to use the term limited atonement because it is misleading. I rather speak of definite redemption or definite atonement, which communicates that God the Father designed the work of redemption specifically with a view to providing salvation for the elect, and that Christ died for His sheep and laid down His life for those the Father had given to Him.

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THE REDEMPTION OF SPECIFIC SINNERS WAS AN ETERNAL PLAN OF GOD…ACCOMPLISHED BY THE ATONING WORK OF CHRIST. —R.C. SPROUL

One of the texts that we often hear used as an objection against the idea of a definite atonement is 2 Peter 3:8–9: “But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.” The immediate antecedent of the word any in this passage is the word us, and I think it’s perfectly clear that Peter is saying that God is not willing that any of us should perish, but that all of us should come to salvation. He’s not speaking of all mankind indiscriminately; the us is a reference to the believing people to whom Peter is speaking. I don’t think we want to believe in a God who sends Christ to die on the cross and then crosses His fingers, hoping that someone will take advantage of that atoning death. Our view of God is different. Our view is that the redemption of specific sinners was an eternal plan of God, and this plan and design was perfectly conceived and perfectly executed so that the will of God to save His people is accomplished by the atoning work of Christ.

This does not mean that a limit is placed on the value or the merit of the atonement of Jesus Christ. It’s traditional to say that the atoning work of Christ is sufficient for all. That is, its meritorious value is sufficient to cover the sins of all people, and certainly anyone who puts his or her trust in Jesus Christ will receive the full measure of the benefits of that atonement. It is also important to understand that the gospel is to be preached universally. This is another controversial point, because on the one hand the gospel is offered universally to all who are within earshot of the preaching of it, but it’s not universally offered in the sense that it’s offered to anyone without any conditions. It’s offered to anyone who believes. It’s offered to anyone who repents. Obviously the merit of the atonement of Christ is given to all who believe and to all who repent of their sins.

Scriptures for further study: John 6:37–39; 17:6–12; Romans 5:8–10; 1 John 4:9, 10; Revelation 5:9, 10

Tulip Part 2

TULIP and Reformed Theology: Unconditional Election

FROM R.C. Sproul Nov 14, 2012 Category: Articles

The Reformed view of election, known as unconditional election, means that God does not foresee an action or condition on our part that induces Him to save us. Rather, election rests on God’s sovereign decision to save whomever He is pleased to save.

In the book of Romans, we find a discussion of this difficult concept. Romans 9:10–13 reads: “And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac, though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls—she was told, ‘The older will serve the younger.’ As it is written, ‘Jacob I loved, but Esau I hated.’” Here the Apostle Paul is giving his exposition of the doctrine of election. He deals with it significantly in Romans 8, but here he illustrates his teaching of the doctrine of election by going back into the past of the Jewish people and looking at the circumstances surrounding the birth of twins—Jacob and Esau. In the ancient world, it was customary for the firstborn son to receive the inheritance or the patriarchal blessing. However, in the case of these twins, God reversed the process and gave the blessing not to the elder but to the younger. The point that the Apostle labors here is that God not only makes this decision prior to the twins’ births, He does it without a view to anything they would do, either good or evil, so that the purposes of God might stand. Therefore, our salvation does not rest on us; it rests solely on the gracious, sovereign decision of God.

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GOD DOES NOT FORESEE AN ACTION OR CONDITION ON OUR PART THAT INDUCES HIM TO SAVE US. —R.C. SPROUL

This doesn’t mean that God will save people whether they come to faith or not. There are conditions that God decrees for salvation, not the least of which is putting one’s personal trust in Christ. However, that is a condition for justification, and the doctrine of election is something else. When we’re talking about unconditional election, we’re talking in a very narrow confine of the doctrine of election itself.

So, then, on what basis does God elect to save certain people? Is it on the basis of some foreseen reaction, response, or activity of the elect? Many people who have a doctrine of election or predestination look at it this way. They believe that in eternity past God looked down through the corridors of time and He knew in advance who would say yes to the offer of the gospel and who would say no. On the basis of this prior knowledge of those who will meet the condition for salvation—that is, expressing faith or belief in Christ—He elects to save them. This is conditional election, which means that God distributes His electing grace on the basis of some foreseen condition that human beings meet themselves.

Unconditional election is another term that I think can be a bit misleading, so I prefer to use the term sovereign election. If God chooses sovereignly to bestow His grace on some sinners and withhold His grace from other sinners, is there any violation of justice in this? Do those who do not receive this gift receive something they do not deserve? Of course not. If God allows these sinners to perish, is He treating them unjustly? Of course not. One group receives grace; the other receives justice. No one receives injustice. Paul anticipates this protest: “Is there injustice on God’s part?” (Rom. 9:14a). He answers it with the most emphatic response he can muster. I prefer the translation, “God forbid” (v. 14b). Then he goes on to amplify this response: “For he says to Moses, ‘I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion’” (v. 15). Here the Apostle is reminding his reader of what Moses declared centuries before; namely, that it is God’s divine right to execute clemency when and where He desires. He says from the beginning, “I will have mercy on whom I will have mercy.” It is not on those who meet some conditions, but on those whom He is pleased to bestow the benefit.

Scriptures for further study: Romans 8:28–39; Ephesians 1:3–14; 2:8; 2 Timothy 1:9, 10

Tulip Part 1

TULIP and Reformed Theology: Total Depravity

FROM R.C. Sproul Nov 07, 2012 Category: Articles

The doctrine of total depravity reflects the Reformed viewpoint of original sin. That term—original sin—is often misunderstood in the popular arena. Some people assume that the term original sin must refer to the first sin—the original transgression that we’ve all copied in many different ways in our own lives, that is, the first sin of Adam and Eve. But that’s not what original sinhas referred to historically in the church. Rather, the doctrine of original sin defines the consequences to the human race because of that first sin.

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WE ARE NOT SINNERS BECAUSE WE SIN. WE SIN BECAUSE WE ARE SINNERS. —R.C. SPROUL

Virtually every church historically that has a creed or a confession has agreed that something very serious happened to the human race as a result of the first sin—that first sin resulted in original sin. That is, as a result of the sin of Adam and Eve, the entire human race fell, and our nature as human beings since the fall has been influenced by the power of evil. As David declared in the Old Testament, “Oh, God, I was born in sin, and in sin did my mother conceive me” (Ps. 51:5). He was not saying that it was sinful for his mother to have borne children; neither was he saying that he had done something evil by being born. Rather, he was acknowledging the human condition of fallenness—that condition that was part of the experience of his parents, a condition that he himself brought into this world. Therefore, original sin has to do with the fallen nature of mankind. The idea is that we are not sinners because we sin, but that we sin because we are sinners.

In the Reformed tradition, total depravity does not mean utter depravity. We often use the term total as a synonym for utter or for completely, so the notion of total depravity conjures up the idea that every human being is as bad as that person could possibly be. You might think of an archfiend of history such as Adolf Hitler and say there was absolutely no redeeming virtue in the man, but I suspect that he had some affection for his mother. As wicked as Hitler was, we can still conceive of ways in which he could have been even more wicked than he actually was. So the idea of totalin total depravity doesn’t mean that all human beings are as wicked as they can possibly be. It means that the fall was so serious that it affects the whole person. The fallenness that captures and grips our human nature affects our bodies; that’s why we become ill and die. It affects our minds and our thinking; we still have the capacity to think, but the Bible says the mind has become darkened and weakened. The will of man is no longer in its pristine state of moral power. The will, according to the New Testament, is now in bondage. We are enslaved to the evil impulses and desires of our hearts. The body, the mind, the will, the spirit—indeed, the whole person—have been infected by the power of sin.

I like to replace the term total depravity with my favorite designation, which is radical corruption. Ironically, the word radical has its roots in the Latin word for “root,” which is radix, and it can be translated root or core. The term radical has to do with something that permeates to the core of a thing. It’s not something that is tangential or superficial, lying on the surface. The Reformed view is that the effects of the fall extend or penetrate to the core of our being. Even the English word core actually comes from the Latin word cor, which means “heart.” That is, our sin is something that comes from our hearts. In biblical terms, that means it’s from the core or very center of our existence.

So what is required for us to be conformed to the image of Christ is not simply some small adjustments or behavioral modifications, but nothing less than renovation from the inside. We need to be regenerated, to be made over again, to be quickened by the power of the Spirit. The only way in which a person can escape this radical situation is by the Holy Spirit’s changing the core, the heart. However, even that change does not instantly vanquish sin. The complete elimination of sin awaits our glorification in heaven.

Scriptures for further study: Jeremiah 17:9; Romans 1:18–25; 3:9–23; 7:18; 1 John 1:8–10

TULIPS

For me in college, during my first Bible class with Steve Whiten, I remember being introduced to this new acronym called TULIP. I was very intrigued and as I began to continue my education journey I was constantly confronted with these five doctrines over and over again. I slowly began to understand the importance they had in my understanding of the Bible and all that surrounded as was a part of the Gospel. There are countless sermons and massive volumes written about what these five letters stand for. While I have been studying these doctrines for four years, and as I continue to study them today and will keep on till my last day, the truth that is discovered never really ends. Whether this is your first time hearing about these doctrines, or whether you have already begun studying the flowing blog posts will be a series of a total of 6 where we will briefly look at each one. R.C. Sproul, one of my favorite theologians and teachers has done such a series of mini posts where he discusses each doctrine and gives explanation, and scriptures to support each of them. Hope you enjoy them as much as I do, and learn even more. May the Spirit enlighten, reveal, empower your heart and mind to understand these blessed truths. 

TULIP and Reformed Theology: An Introduction

FROM R.C. Sproul Oct 31, 2012 Category: Articles

Just a few years before the Pilgrims landed on the shores of New England in the Mayflower, a controversy erupted in the Netherlands and spread throughout Europe and then around the world. It began within the theological faculty of a Dutch institution that was committed to Calvinistic teaching. Some of the professors there began to have second thoughts about issues relating to the doctrines of election and predestination. As this theological controversy spread across the country, it upset the church and theologians of the day. Finally, a synod was convened. Issues were squared away and the views of certain people were rejected, including those of a man by the name of Jacobus Arminius.

The group that led the movement against orthodox Reformed theology was called the Remonstrants. They were called the Remonstrants because they were remonstrating or protesting against certain doctrines within their own theological heritage. There were basically five doctrines that were the core of the controversy. As a result of this debate, these five core theological issues became known in subsequent generations as the “five points of Calvinism.” They are now known through the very popular acrostic TULIP, which is a clever way to sum up the five articles that were in dispute. The five points, as they are stated in order to form the acrostic TULIP, are: total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints.

I mention this historical event because it would be a serious mistake to understand the essence of Reformed theology simply in light of these five doctrines—the Reformed faith involves many other elements of theological and ecclesiastical confession. However, these are the five controversial points of Reformed theology, and they are the ones that are popularly seen as distinctive to this particular confession. Over the next five posts, we are going to spend some time looking at these five points of Calvinism as they are spelled out in the acrostic TULIP.

Certainty In The Midst Of Uncertainty

The verses and promises that have been my rock lately!! In a world, and time of life filled with such uncertainty so thankful for the hope I have in a God who never changes!


For I know the plans I have for you, declares the LORD, plans for welfare and not for evil, to give you a future and a hope. Jeremiah 29:11

I will instruct you and teach you in the way you should go; I will counsel you with my eye upon you. Psalm 32:8

Mark the blameless and behold the upright, for there is a future for the man of peace. Psalm 37:37

He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Romans 8:32

Let not your heart envy sinners, but continue in the fear of the LORD all the day.  Surely there is a future, and your hope will not be cut off. Proverbs 23:17-18 

My son, eat honey, for it is good, and the drippings of the honeycomb are sweet to your taste.  Know that wisdom is such to your soul; if you find it, there will be a future, and your hope will not be cut off. Proverbs 24:13-14

Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’  For the Gentiles seek after all these things, and your heavenly Father knows that you need them all.  But seek first the kingdom of God and his righteousness, and all these things will be added to you. Matthew 6: 31-33

For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. Ephesians 2:10

My sheep hear my voice, and I know them, and they follow me.  I give them eternal life, and they will never perish, and no one will snatch them out of my hand.  My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand. John 10:27-29

Keep your life free from love of money, and be content with what you have, for he has said, “I will never leave you nor forsake you.”  Hebrews 13:5

When you pass through the waters, I will be with you; and through the rivers, they shall not overwhelm you; when you walk through fire you shall not be burned, and the flame shall not consume you. Isaiah 43:2

You keep him in perfect peace whose mind is stayed on you, because he trusts in you. Isaiah 26:3

I have been young, and now am old, yet I have not seen the righteous forsaken or his children begging for bread.  Psalm 37:25