The Mark Of Manhood

When does a boy become a man? The answer to this must go far beyond biology and chronological age. As defined in the Bible, manhood is a functional reality, demonstrated in a man’s fulfillment of responsibility and leadership. With this in mind, let me suggest thirteen marks of biblical manhood. The achievement of these vital qualities marks the emergence of a man who will demonstrate true biblical masculinity.

1. SPIRITUAL MATURITY SUFFICIENT TO LEAD A WIFE AND CHILDREN.
The Bible is clear about a man’s responsibility to exercise spiritual maturity and spiritual leadership. Of course, this spiritual maturity takes time to develop, and it is a gift of the Holy Spirit working within the life of the believer. The disciplines of the Christian life, including prayer and serious Bible study, are among the means God uses to mold a boy into a man and to bring spiritual maturity into the life of one who is charged to lead a wife and family. This spiritual leadership is central to the Christian vision of marriage and family life.
A man’s spiritual leadership is not a matter of dictatorial power, but of firm and credible spiritual leadership and influence. A man must be ready to lead his wife and his children in a way that will honor God, demonstrate godliness, inculcate Christian character and lead his family to desire Christ and to seek God’s glory. Spiritual maturity is a mark of true Christian manhood, and a spiritually immature man is, in at least this crucial sense, spiritually just a boy.

2. PERSONAL MATURITY SUFFICIENT TO BE A RESPONSIBLEHUSBAND AND FATHER.
True masculinity is not a matter of exhibiting supposedly masculine characteristics devoid of the context of responsibility. In the Bible, a man is called to fulfill his role as husband and father. Unless granted the gift of celibacy for gospel service, the Christian boy is to aim for marriage and fatherhood. This is assuredly a counter-cultural assertion, but the role of husband and father is central to manhood. Marriage is unparalleled in its effect on men, as it channels their energies and directs their responsibilities to the devoted covenant of marriage and the grace-filled civilization of the family. They must aspire to be the kind of man a Christian woman would gladly marry and children will trust, respect, and obey.

3. ECONOMIC MATURITY SUFFICIENT TO HOLD AN ADULT JOBAND HANDLE MONEY.
Advertisers and marketers know where to aim their messages — directly at adolescent boys and young men. This particular segment of the population is inordinately attracted to material goods, popular entertainment, sporting events and other consumer options. The portrait of young manhood made popular in the media and presented as normal through entertainment is characterized by economic carelessness, self-centeredness and laziness.
A real man knows how to hold a job, handle money with responsibility and take care of the needs of his wife and family. A failure to develop economic maturity means that young men often float from job to job, and take years to “find themselves” in terms of career and vocation. Once again, an extended adolescence marks a huge segment of today’s young male population. Slothfulness, laziness and economic carelessness are marks of immaturity. A real man knows how to earn, manage and respect money. A Christian man understands the danger that comes from the love of money, and fulfills his responsibility as a Christian steward.

4. PHYSICAL MATURITY SUFFICIENT TO WORK AND PROTECT A FAMILY.
Unless afflicted by injury or illness, a boy should develop the physical maturity that, by stature and strength, marks recognizable manhood. Of course, men come in many sizes and demonstrate different levels of physical strength, but common to all men is a maturity, through which a man demonstrates his masculinity by movement, confidence and strength. A man must be ready to put his physical strength on the line to protect his wife and children and to fulfill his God-assigned tasks. A boy must be taught to channel his developing strength and emerging size into a self-consciousness of responsibility, recognizing that adult strength is to be combined with adult responsibility and true maturity.

5. SEXUAL MATURITY SUFFICIENT TO MARRY ANDFULFILL GOD’S PURPOSES.
Even as the society celebrates sex in every form and at every age, the true Christian man practices sexual integrity, avoiding pornography, fornication, all forms of sexual promiscuity and corruption. He understands the danger of lust, but rejoices in the sexual capacity and reproductive power God has put within him, committing himself to find a wife, and to earn her love, trust and admiration — and eventually to win her hand in marriage. It’s critical that men respect this incredible gift, and to protect this gift until, within the context of holy marriage, they are able to fulfill this gift, love their wives, and look to God’s gift of children. Male sexuality separated from the context and integrity of marriage is an explosive and dangerous reality. The boy must understand, even as he travels through the road of puberty and an awakened sexuality, that he is accountable to God for his stewardship of this great gift.

6. MORAL MATURITY SUFFICIENT TO LEAD AS ANEXAMPLE OF RIGHTEOUSNESS.
Stereotypical behavior on the part of young males is, in the main, marked by recklessness, irresponsibility and worse. As a boy grows into manhood, he must develop moral maturity as he aspires to righteousness, learning to think like a Christian, act like a Christian and show others how to do the same. The Christian man is to be an example to others, teaching by both precept and example. Of course, this requires the exercise of responsible moral reasoning. True moral education begins with a clear understanding of moral standards, but must move to the higher level of moral reasoning by which a young man learns how biblical principles are translated into godly living and how the moral challenges of his day must be met with the truths revealed in God’s inerrant and infallible word.

7. ETHICAL MATURITY SUFFICIENT TO MAKE RESPONSIBLE DECISIONS.
To be a man is to make decisions. One of the most fundamental tasks of leadership is decision-making. The indecisiveness of so many contemporary males is evidence of a stunted manhood. Of course, a man does not rush to a decision without thought, consideration or care, but a man does put himself on the line in making a decision — and making it stick. This requires an extension of moral responsibility into mature ethical decision-making that brings glory to God, is faithful to God’s word and is open to moral scrutiny. A real man knows how to make a decision and live with its consequences — even if that means that he must later acknowledge that he has learned by making a bad decision, and then by making the appropriate correction.

8. WORLDVIEW MATURITY SUFFICIENT TO UNDERSTANDWHAT IS REALLY IMPORTANT.
An inversion of values marks our postmodern age, and the predicament of modern manhood is made all the more perplexing by the fact that many men lack the capacity of consistent worldview thinking. For the Christian, this is doubly tragic, for our Christian discipleship must be demonstrated in the development of a Christian mind. The Christian man must understand how to interpret and evaluate issues across the spectrum of politics, economics, morality, entertainment, education and a seemingly endless list of other fields. The absence of consistent biblical worldview thinking is a key mark of spiritual immaturity. A boy must learn how to translate Christian truth into genuine Christian thinking. He must learn how to defend biblical truth before his peers and in the public square, and he must acquire the ability to extend Christian thinking, based on biblical principles, to every arena of life.

9. RELATIONAL MATURITY SUFFICIENT TO UNDERSTANDAND RESPECT OTHERS.
Psychologists now talk of “emotional intelligence,” or EQ, as a major factor in personal development. While the world has given much attention to IQ, EQ is just as important. Individuals who lack the ability to relate to others are destined to fail at some of life’s most significant challenges and will not fulfill some of their most important responsibilities and roles.
By nature, many boys are inwardly directed. While girls learn how to read emotional signals and connect, many boys lack the capacity to do so, and seemingly fail to understand the absence of these skills. While a man is to demonstrate emotional strength, constancy and steadfastness, he must be able to relate to his wife, his children, his peers, his colleagues and a host of others in a way that demonstrates respect, understanding and appropriate empathy. This will not be learned by playing video games and by entering into the privatized world experienced by many male adolescents.

10. SOCIAL MATURITY SUFFICIENT TO MAKE ACONTRIBUTION TO SOCIETY.
While the arena of the home is an essential and inescapable focus of a man’s responsibility, he is also called out of the home into the workplace and the larger world as a witness, and as one who will make a contribution to the common good. God has created human beings as social creatures, and even though our ultimate citizenship is in heaven, we must also fulfill our citizenship on earth. A boy must learn to fulfill a political responsibility as a citizen, and a moral responsibility as a member of a human community. The Christian man bears a civilizational responsibility, and boys must be taught to see themselves as shapers of the society even as the church is identified by our Lord as both salt and light. Similarly, a Christian man must learn how to relate to unbelievers, both as witness and as fellow citizens of an earthly kingdom.

11. VERBAL MATURITY SUFFICIENT TO COMMUNICATE ANDARTICULATE AS A MAN.
A man must be able to speak, to be understood and to communicate in a way that will honor God and convey God’s truth to others. Beyond the context of conversation, a boy must learn how to speak before larger groups, overcoming the natural intimidation and fear that comes from looking at a crowd, opening one’s mouth, and projecting words. Though not all men will become public speakers, every man should have the ability to take his ground, frame his words, and make his case when truth is under fire and when belief and conviction must be translated into argument.

12. CHARACTER MATURITY SUFFICIENT TO DEMONSTRATECOURAGE UNDER FIRE.
The literature of manhood is replete with stories of courage, bravery and audacity. At least, that’s the way it used to be. Now, with manhood both minimalized and marginalized by cultural elites, ideological subversion and media confusion, we must recapture a commitment to courage that is translated into the real-life challenges faced by the Christian man.
At times, this quality of courage is demonstrated when a man risks his own life in defense of others, especially his wife and children, but also anyone who is in need of rescue. More often, this courage is demonstrated in taking a stand under hostile fire, refusing to succumb to the temptation of silence and standing as a model and example to others, who will then be encouraged to stand their own ground. In these days, biblical manhood requires great courage. The prevailing ideologies and worldviews of this age are inherently hostile to Christian truth and are corrosive to Christian faithfulness. It takes great courage for a boy to commit himself to sexual purity and for a man to devote himself unreservedly to his wife. It takes great courage to say no to what this culture insists are the rightful pleasures and delights of the flesh. It takes courage to serve as a godly husband and father, to raise children in the nurture and admonition of the Lord. It takes courage to maintain personal integrity in a world that devalues the truth, disparages God’s word, and promises self-fulfillment and happiness only through the assertion of undiluted personal autonomy. A man’s true confidence is rooted in the wells of courage, and courage is evidence of character. In the end, a man’s character is revealed in the crucible of everyday challenges. For most men, life will also bring moments when extraordinary courage will be required, if he is to remain faithful and true.

13. BIBLICAL MATURITY SUFFICIENT TO LEAD AT SOMELEVEL IN THE CHURCH.
A close look at many churches will reveal that a central problem is the lack of biblical maturity among the men of the congregation and a lack of biblical knowledge that leaves men ill equipped and completely unprepared to exercise spiritual leadership. Boys must know their way around the biblical text, and feel at home in the study of God’s Word. They must stand ready to take their place as leaders in the local church. While God has appointed specific officers for his church–men who are specially gifted and publicly called — every man should fulfill some leadership responsibility within the life of the congregation. For some men, this may mean a less public role of leadership than is the case with others. In any event, a man should be able to teach someone, and to lead in some ministry, translating his personal discipleship into the fulfillment of a godly call. There is a role of leadership for every man in every church, whether that role is public or private, large or small, official or unofficial. A man should know how to pray before others, to present the Gospel, and to stand in the gap where a leadership need is apparent.

To respond to this article, send your thoughts and comments to mail@albertmohler.com.Copyright © 2005 Dr. Albert Mohler. All rights reserved. International copyright secured.

What is Calvinism and is it Biblical? What are the five points of Calvinism?"

The five points of Calvinism can be summarized by the acronym TULIP.

T stands for total depravity, U for unconditional election, L for limited atonement, I for irresistible grace, and P for perseverance of the saints.

Here are the definitions and Scripture references Calvinists use to defend their beliefs:

Total Depravity - As a result of Adam’s fall, the entire human race is affected; all humanity is dead in trespasses and sins. Man is unable to save himself (Genesis 6:5; Jeremiah 17:9; Romans 3:10-18).

Unconditional Election - Because man is dead in sin, he is unable to initiate response to God; therefore, in eternity past God elected certain people to salvation. Election and predestination are unconditional; they are not based on man’s response (Romans 8:29-30; 9:11; Ephesians 1:4-6,11-12) because man is unable to respond, nor does he want to.

Limited Atonement - Because God determined that certain ones should be saved as a result of God’s unconditional election, He determined that Christ should die for the elect alone. All whom God has elected and Christ died for will be saved (Matthew 1:21; John 10:11; 17:9; Acts 20:28; Romans 8:32; Ephesians 5:25).

Irresistible Grace - Those whom God elected and Christ died for, God draws to Himself through irresistible grace. God makes man willing to come to Him. When God calls, man responds (John 6:37,44; 10:16).

Perseverance of the Saints - The precise ones God has elected and drawn to Himself through the Holy Spirit will persevere in faith. None whom God has elected will be lost; they are eternally secure (John 10:27-29; Romans 8:29-30; Ephesians 1:3-14).While all these doctrines have a biblical basis, many people reject all or some of them. So-called “four-point Calvinists” accept

Total Depravity, Unconditional Election, Irresistible Grace, and Perseverance of the Saints as biblical doctrines. Man is definitely sinful and incapable of believing in God on his own. God elects people based on His will alone – it is not based on any merit in the person chosen. All those whom God has chosen will come to faith. All those who are truly born-again will persevere in their faith. As for Limited Atonement, however, four-point Calvinists believe that atonement in unlimited, arguing that Jesus died for the sins of the whole world, not just for the sins of the elect. “And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:2). Other verses in opposition to limited atonement are John 1:29; 3:16; 1 Timothy 2:6; 2 Peter 2:1.The five-point Calvinists, however, see problems with four-point Calvinism. First, they argue, if Total Depravity is true, then Unlimited Atonement cannot possibly be true because if Jesus died for the sins of every person, then whether or not His death is applicable to an individual depends on whether or not that person “accepts” Christ. But as we have seen from the above description of Total Depravity, man in his natural state has no capacity whatsoever to choose God, nor does he want to. In addition, if Unlimited Atonement is true, then hell is full of people for whom Christ died and He shed His blood in vain for them. To the five-point Calvinist, this is unthinkable. Please note - this article is only a brief summary of the five points of Calvinism. For a more in in-depth look, please visit the following pages:

What We Believe About the Five Points of Calvinism by John Piper

One Holy Catholic Church

The Universal Church also known as the Church Militant. This is the "one holy catholic church" referred to in the Apostles' Creed and Nicene Creed. Some people feel this church has not existed since the Great Schism of 1054.

The Apostles' Creed is an early statement of Christian belief, possibly from the first or second century, but in its current form more likely post-Nicene Creed in the early 4th Century AD. The theological specifics of the creed appear to be a refutation of the early heresy of Gnosticism. The Apostles' Creed is widely used by a number of Christian denominations for both liturgical and catechetical purposes, most visibly by liturgical churches of western tradition, including Lutheran churches, Anglican and Episcopalian churches and Roman Catholic churches.

I believe in God, the Father Almighty,

the Creator of heaven and earth,

and in Jesus Christ, His only Son, our Lord:
Who was conceived of the Holy Spirit,

born of the Virgin Mary,

suffered under Pontius Pilate,

was crucified, died, and was buried.

He descended into hell.

The third day He arose again from the dead.
He ascended into heaven

and sits at the right hand of God the Father Almighty,

whence He shall come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic church,

the communion of saints, the forgiveness of sins,

the resurrection of the body, and life everlasting.
Amen.

The Nicene Creed is a Christian statement of faith accepted by the Roman Catholic, Eastern Orthodox, Anglican, and most Protestant churches. It gets its name from the First Council of Nicaea (325 A.D.), where it was initially adopted, and from the First Council of Constantinople (381 A.D.), where a revised version was accepted. Thus it may be referred to specifically as the Niceno-Constantinopolitan Creed to distinguish it from the original 325 A.D. version.
The original Nicene Creed adopted in 325 ended just after the words, "We believe in the Holy Spirit..." Content was added at the First Ecumenical Council of Constantinople in 381 A.D.; hence the name "Niceno-Constantinopolitan Creed", which refers to the modified or updated creed. The Third Ecumenical Council in Ephesus (431 A.D.) reaffirmed the creed in this form and explicitly forbade making additional revisions to it.
There have been other subsequent creeds formulated to guard against perceived heresy, but this one, as revised in 381 A.D., was the last time both Catholic and Orthodox communions were in united agreement on a Credo. This creed is not to be confused with the later Athanasian Creed.

We believe in one God, the Father,
the Almighty, maker of heaven and
earth, of all that is seen and unseen.
We believe in one Lord, Jesus Christ,
the only Son of God, eternally
begotten of the Father, God from
God, light from light, true God from
true God, begotten, not made, one in
Being with the Father.
For us and for our salvation he came
down from heaven, by the power of
the Holy Spirit he was born of the
Virgin Mary and became truly human.
For our sake he was crucified under
Pontius Pilate; he suffered, died and
was buried.
On the third day he rose again in
fulfillment of the Scriptures; he
ascended into heaven and is seated at
the right hand of the Father. He will
come again in glory to judge the
living and the dead, and his kingdom
will have no end.
We believe in the Holy Spirit, the
Lord, the giver of life, who proceeds
from the Father and the Son.
Who with the Father and the Son is
worshiped and glorified.
Who has spoken through the prophets.
We believe in one holy catholic and
apostolic Church. We acknowledge one
baptism for the forgiveness of
sins. We look for the resurrection of
the dead, and the life of the world to
come. Amen.

The the Great Schism, also known as the East-West Schism, was the event that divided "Chalcedonian" Christianity into Western (Roman) Catholicism and Eastern Orthodoxy. Though normally dated to 1054, when Pope Leo IX and Patriarch Michael I excommunicated each other, the East-West Schism was actually the result of an extended period of estrangement between the two bodies of churches. The primary causes of the Schism were disputes over papal authority -- the Roman Pope claimed he held authority over the four Eastern patriarchs, while the four eastern patriarchs claimed that the primacy of the Patriarch of Rome was only honorary, and thus he had authority only over Western Christians -- and over the insertion of the filioque clause into the Nicene Creed. There were other, less significant catalysts for the Schism, including variance over liturgical practices and conflicting claims of jurisdiction.
The Church split along doctrinal, theological, linguistic, political, and geographic lines, and the fundamental breach has never been healed. It might be alleged that the two churches actually reunited in 1274 (by the Second Council of Lyons) and in 1439 (by the Council of Basel), but in each case the councils were repudiated by the Orthodox as a whole, given that the hierarchs had overstepped their authority in consenting to these so-called "unions". Further attempts to reconcile the two bodies have failed; however, several ecclesiastical communities that originally sided with the East changed their loyalties, and are now called Eastern Rite Catholic Churches. For the most part, however, the Western and the Eastern Churches are separate. Each takes the view that it is the "One Holy Catholic and Apostolic Church", implying that the other group left the true church during the Schism.

95 Theses by Dr. Martin Luther

Out of love and concern for the truth, and with the object of eliciting it, the following heads will be the subject of a public discussion at Wittenberg under the presidency of the reverend father, Martin Luther, Augustinian, Master of Arts and Sacred Theology, and duly appointed Lecturer on these subjects in that place. He requests that whoever cannot be present personally to debate the matter orally will do so in absence in writing.

1. When our Lord and Master, Jesus Christ, said "Repent", He called for the entire life of believers to be one of repentance.


2. The word cannot be properly understood as referring to the sacrament of penance, i.e. confession and satisfaction, as administered by the clergy.


3. Yet its meaning is not restricted to repentance in one's heart; for such repentance is null unless it produces outward signs in various mortifications of the flesh.


4. As long as hatred of self abides (i.e. true inward repentance) the penalty of sin abides, viz., until we enter the kingdom of heaven.


5. The pope has neither the will nor the power to remit any penalties beyond those imposed either at his own discretion or by canon law.


6. The pope himself cannot remit guilt, but only declare and confirm that it has been remitted by God; or, at most, he can remit it in cases reserved to his discretion. Except for these cases, the guilt remains untouched.


7. God never remits guilt to anyone without, at the same time, making him humbly submissive to the priest, His representative.


8. The penitential canons apply only to men who are still alive, and, according to the canons themselves, none applies to the dead.


9. Accordingly, the Holy Spirit, acting in the person of the pope, manifests grace to us, by the fact that the papal regulations always cease to apply at death, or in any hard case.


10. It is a wrongful act, due to ignorance, when priests retain the canonical penalties on the dead in purgatory.


11. When canonical penalties were changed and made to apply to purgatory, surely it would seem that tares were sown while the bishops were asleep.


12. In former days, the canonical penalties were imposed, not after, but before absolution was pronounced; and were intended to be tests of true contrition.


13. Death puts an end to all the claims of the Church; even the dying are already dead to the canon laws, and are no longer bound by them.


14. Defective piety or love in a dying person is necessarily accompanied by great fear, which is greatest where the piety or love is least.


15. This fear or horror is sufficient in itself, whatever else might be said, to constitute the pain of purgatory, since it approaches very closely to the horror of despair.


16. There seems to be the same difference between hell, purgatory, and heaven as between despair, uncertainty, and assurance.


17. Of a truth, the pains of souls in purgatory ought to be abated, and charity ought to be proportionately increased.


18. Moreover, it does not seem proved, on any grounds of reason or Scripture, that these souls are outside the state of merit, or unable to grow in grace.


19. Nor does it seem proved to be always the case that they are certain and assured of salvation, even if we are very certain ourselves.


20. Therefore the pope, in speaking of the plenary remission of all penalties, does not mean "all" in the strict sense, but only those imposed by himself.


21. Hence those who preach indulgences are in error when they say that a man is absolved and saved from every penalty by the pope's indulgences.


22. Indeed, he cannot remit to souls in purgatory any penalty which canon law declares should be suffered in the present life.


23. If plenary remission could be granted to anyone at all, it would be only in the cases of the most perfect, i.e. to very few.


24. It must therefore be the case that the major part of the people are deceived by that indiscriminate and high-sounding promise of relief from penalty.


25. The same power as the pope exercises in general over purgatory is exercised in particular by every single bishop in his bishopric and priest in his parish.


26. The pope does excellently when he grants remission to the souls in purgatory on account of intercessions made on their behalf, and not by the power of the keys (which he cannot exercise for them).


27. There is no divine authority for preaching that the soul flies out of the purgatory immediately the money clinks in the bottom of the chest.


28. It is certainly possible that when the money clinks in the bottom of the chest avarice and greed increase; but when the church offers intercession, all depends in the will of God.


29. Who knows whether all souls in purgatory wish to be redeemed in view of what is said of St. Severinus and St. Pascal? (Note: Paschal I, pope 817-24. The legend is that he and Severinus were willing to endure the pains of purgatory for the benefit of the faithful).


30. No one is sure of the reality of his own contrition, much less of receiving plenary forgiveness.


31. One who bona fide buys indulgence is a rare as a bona fide penitent man, i.e. very rare indeed.


32. All those who believe themselves certain of their own salvation by means of letters of indulgence, will be eternally damned, together with their teachers.


33. We should be most carefully on our guard against those who say that the papal indulgences are an inestimable divine gift, and that a man is reconciled to God by them.


34. For the grace conveyed by these indulgences relates simply to the penalties of the sacramental "satisfactions" decreed merely by man.


35. It is not in accordance with Christian doctrines to preach and teach that those who buy off souls, or purchase confessional licenses, have no need to repent of their own sins.


36. Any Christian whatsoever, who is truly repentant, enjoys plenary remission from penalty and guilt, and this is given him without letters of indulgence.


37. Any true Christian whatsoever, living or dead, participates in all the benefits of Christ and the Church; and this participation is granted to him by God without letters of indulgence.


38. Yet the pope's remission and dispensation are in no way to be despised, for, as already said, they proclaim the divine remission.


39. It is very difficult, even for the most learned theologians, to extol to the people the great bounty contained in the indulgences, while, at the same time, praising contrition as a virtue.


40. A truly contrite sinner seeks out, and loves to pay, the penalties of his sins; whereas the very multitude of indulgences dulls men's consciences, and tends to make them hate the penalties.


41. Papal indulgences should only be preached with caution, lest people gain a wrong understanding, and think that they are preferable to other good works: those of love.


42. Christians should be taught that the pope does not at all intend that the purchase of indulgences should be understood as at all comparable with the works of mercy.


43. Christians should be taught that one who gives to the poor, or lends to the needy, does a better action than if he purchases indulgences.


44. Because, by works of love, love grows and a man becomes a better man; whereas, by indulgences, he does not become a better man, but only escapes certain penalties.


45. Christians should be taught that he who sees a needy person, but passes him by although he gives money for indulgences, gains no benefit from the pope's pardon, but only incurs the wrath of God.


46. Christians should be taught that, unless they have more than they need, they are bound to retain what is only necessary for the upkeep of their home, and should in no way squander it on indulgences.


47. Christians should be taught that they purchase indulgences voluntarily, and are not under obligation to do so.


48. Christians should be taught that, in granting indulgences, the pope has more need, and more desire, for devout prayer on his own behalf than for ready money.


49. Christians should be taught that the pope's indulgences are useful only if one does not rely on them, but most harmful if one loses the fear of God through them.


50. Christians should be taught that, if the pope knew the exactions of the indulgence-preachers, he would rather the church of St. Peter were reduced to ashes than be built with the skin, flesh, and bones of the sheep.


51. Christians should be taught that the pope would be willing, as he ought if necessity should arise, to sell the church of St. Peter, and give, too, his own money to many of those from whom the pardon-merchants conjure money.


52. It is vain to rely on salvation by letters of indulgence, even if the commissary, or indeed the pope himself, were to pledge his own soul for their validity.


53. Those are enemies of Christ and the pope who forbid the word of God to be preached at all in some churches, in order that indulgences may be preached in others.


54. The word of God suffers injury if, in the same sermon, an equal or longer time is devoted to indulgences than to that word.


55. The pope cannot help taking the view that if indulgences (very small matters) are celebrated by one bell, one pageant, or one ceremony, the gospel (a very great matter) should be preached to the accompaniment of a hundred bells, a hundred processions, a hundred ceremonies.


56. The treasures of the church, out of which the pope dispenses indulgences, are not sufficiently spoken of or known among the people of Christ.


57. That these treasures are not temporal are clear from the fact that many of the merchants do not grant them freely, but only collect them.


58. Nor are they the merits of Christ and the saints, because, even apart from the pope, these merits are always working grace in the inner man, and working the cross, death, and hell in the outer man.


59. St. Laurence said that the poor were the treasures of the church, but he used the term in accordance with the custom of his own time.


60. We do not speak rashly in saying that the treasures of the church are the keys of the church, and are bestowed by the merits of Christ.


61. For it is clear that the power of the pope suffices, by itself, for the remission of penalties and reserved cases.


62. The true treasure of the church is the Holy gospel of the glory and the grace of God.


63. It is right to regard this treasure as most odious, for it makes the first to be the last.


64. On the other hand, the treasure of indulgences is most acceptable, for it makes the last to be the first.


65. Therefore the treasures of the gospel are nets which, in former times, they used to fish for men of wealth.


66. The treasures of the indulgences are the nets to-day which they use to fish for men of wealth.


67. The indulgences, which the merchants extol as the greatest of favours, are seen to be, in fact, a favourite means for money-getting.


68. Nevertheless, they are not to be compared with the grace of God and the compassion shown in the Cross.


69. Bishops and curates, in duty bound, must receive the commissaries of the papal indulgences with all reverence.


70. But they are under a much greater obligation to watch closely and attend carefully lest these men preach their own fancies instead of what the pope commissioned.


71. Let him be anathema and accursed who denies the apostolic character of the indulgences.


72. On the other hand, let him be blessed who is on his guard against the wantonness and license of the pardon-merchant's words.


73. In the same way, the pope rightly excommunicates those who make any plans to the detriment of the trade in indulgences.


74. It is much more in keeping with his views to excommunicate those who use the pretext of indulgences to plot anything to the detriment of holy love and truth.


75. It is foolish to think that papal indulgences have so much power that they can absolve a man even if he has done the impossible and violated the mother of God.


76. We assert the contrary, and say that the pope's pardons are not able to remove the least venial of sins as far as their guilt is concerned.


77. When it is said that not even St. Peter, if he were now pope, could grant a greater grace, it is blasphemy against St. Peter and the pope.


78. We assert the contrary, and say that he, and any pope whatever, possesses greater graces, viz., the gospel, spiritual powers, gifts of healing, etc., as is declared in I Corinthians 12 [:28].


79. It is blasphemy to say that the insignia of the cross with the papal arms are of equal value to the cross on which Christ died.


80. The bishops, curates, and theologians, who permit assertions of that kind to be made to the people without let or hindrance, will have to answer for it.


81. This unbridled preaching of indulgences makes it difficult for learned men to guard the respect due to the pope against false accusations, or at least from the keen criticisms of the laity.


82. They ask, e.g.: Why does not the pope liberate everyone from purgatory for the sake of love (a most holy thing) and because of the supreme necessity of their souls? This would be morally the best of all reasons. Meanwhile he redeems innumerable souls for money, a most perishable thing, with which to build St. Peter's church, a very minor purpose.


83. Again: Why should funeral and anniversary masses for the dead continue to be said? And why does not the pope repay, or permit to be repaid, the benefactions instituted for these purposes, since it is wrong to pray for those souls who are now redeemed?


84. Again: Surely this is a new sort of compassion, on the part of God and the pope, when an impious man, an enemy of God, is allowed to pay money to redeem a devout soul, a friend of God; while yet that devout and beloved soul is not allowed to be redeemed without payment, for love's sake, and just because of its need of redemption.


85. Again: Why are the penitential canon laws, which in fact, if not in practice, have long been obsolete and dead in themselves,—why are they, to-day, still used in imposing fines in money, through the granting of indulgences, as if all the penitential canons were fully operative?


86. Again: since the pope's income to-day is larger than that of the wealthiest of wealthy men, why does he not build this one church of St. Peter with his own money, rather than with the money of indigent believers?


87. Again: What does the pope remit or dispense to people who, by their perfect repentance, have a right to plenary remission or dispensation?


88. Again: Surely a greater good could be done to the church if the pope were to bestow these remissions and dispensations, not once, as now, but a hundred times a day, for the benefit of any believer whatever.


89. What the pope seeks by indulgences is not money, but rather the salvation of souls; why then does he suspend the letters and indulgences formerly conceded, and still as efficacious as ever?


90. These questions are serious matters of conscience to the laity. To suppress them by force alone, and not to refute them by giving reasons, is to expose the church and the pope to the ridicule of their enemies, and to make Christian people unhappy.


91. If therefore, indulgences were preached in accordance with the spirit and mind of the pope, all these difficulties would be easily overcome, and indeed, cease to exist.


92. Away, then, with those prophets who say to Christ's people, "Peace, peace," where in there is no peace.


93. Hail, hail to all those prophets who say to Christ's people, "The cross, the cross," where there is no cross.


94. Christians should be exhorted to be zealous to follow Christ, their Head, through penalties, deaths, and hells.


95. And let them thus be more confident of entering heaven through many tribulations rather than through a false assurance of peace.

HC -- Question # 2: How many things are necessary for thee to know, that thou, enjoying this comfort, mayest live and die happily?

Matthew 11:28-30 28 Come to me, all who labor and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. 30 For my yoke is easy, and my burden is light.” Luke 24:46-48 46 and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, 47 and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. 48 You are witnesses of these things. 1 Corinthians 6:11 11 And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. Titus 3:3-7 3 For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. 4 But when the goodness and loving kindness of God our Savior appeared, 5 he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, 6 whom he poured out on us richly through Jesus Christ our Savior, 7 so that being justified by his grace we might become heirs according to the hope of eternal life.
John 9:41 41 Jesus said to them, “If you were blind, you would have no guilt; but now that you say, ‘We see,’ your guilt remains. John 15:22 22 If I had not come and spoken to them, they would not have been guilty of sin, but now they have no excuse for their sin. John 17:3 3 And this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent. Acts 4:12 12 And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.” Acts 10:43 43 To him all the prophets bear witness that everyone who believes in him receives forgiveness of sins through his name.” Ephesians 5:8-11 8 for at one time you were darkness, but now you are light in the Lord. Walk as children of light 9 (for the fruit of light is found in all that is good and right and true), 10 and try to discern what is pleasing to the Lord. 11 Take no part in the unfruitful works of darkness, but instead expose them. 1 Peter 2:9-10 9 But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. 10 Once you were not a people, but now you are God's people; once you had not received mercy, but now you have received mercy. Romans 6:1-2 Dead to Sin, Alive to God 6:1 What shall we say then? Are we to continue in sin that grace may abound? 2 By no means! How can we who died to sin still live in it? Romans 6:12-13 12 Let not sin therefore reign in your mortal body, to make you obey its passions. 13 Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness.

HC -- Question 1: What is the only comfort in life and death?

Romans 14:7-8 7 For none of us lives to himself, and none of us dies to himself. 8 For if we live, we live to the Lord, and if we die, we die to the Lord. So then, whether we live or whether we die, we are the Lord's. 1 Corinthians 6:19 19 Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, 1 Corinthians 3:23 23 and you are Christ's, and Christ is God's. Titus 2:14 14 who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works. 1 Peter 1:18-19 18 knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, 19 but with the precious blood of Christ, like that of a lamb without blemish or spot. 1 John 1:7 7 But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. 1 John 2:2 2 He is the propitiation for our sins, and not for ours only but also for the sins of the whole world. 1 John 2:12 12 I am writing to you, little children,because your sins are forgiven for his name's sake. Hebrews 2:14 14 Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, 1 John 3:8 8 Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil. John 8:34-36 34 Jesus answered them, “Truly, truly, I say to you, everyone who commits sin is a slave to sin. 35 The slave does not remain in the house forever; the son remains forever. 36 So if the Son sets you free, you will be free indeed. John 6:39 39 And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. John 10:28 28 I give them eternal life, and they will never perish, and no one will snatch them out of my hand. 2 Thessalonians 3:3 3 But the Lord is faithful. He will establish you and guard you against the evil one. 1 Peter 1:5 5 who by God's power are being guarded through faith for a salvation ready to be revealed in the last time. Matthew 10:29-31 29 Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father. 30 But even the hairs of your head are all numbered. 31 Fear not, therefore; you are of more value than many sparrows. Luke 21:18 18 But not a hair of your head will perish. Romans 8:28 28 And we know that for those who love God all tings work together for good, for those who are called according to his purpose. 2 Corinthians 1:20-22 20 For all the promises of God find their Yes in him. That is why it is through him that we utter our Amen to God for his glory. 21 And it is God who establishes us with you in Christ, and has anointed us, 22 and who has also put his seal on us and given us his Spirit in our hearts as a guarantee. 2 Corinthians 5:5 5 He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee.

The Heidelberg Catechism

For next few months, I will be going through the "Heidelberg Catechism". Here is a brief history of how the Catechism was established:

History. — Soon after the introduction of Protestantism into the Palatinate in 1546, the controversy between Lutherans and Calvinists broke out, and for years, especially under the elector Otto Heinrich (1556-59), it raged with great violence in Heidelberg. Frederick III, who came into power in 1559, adopted the Calvinistic view on the Lord's Supper, and favored that side with all his princely power. He reorganized the Sapienz College (founded by his predecessor) as a theological school, and put at its head (1562) Zacharias Ursinus, a pupil and friend of Melancthon, who had adopted the Reformed opinions. In order to put an end to religious disputes in his dominions, he determined to put forth a Catechism, or Confession of Faith, and laid the duty of preparing it upon Zacharias Ursinus (just named) and Caspar Olevianus, for a time professor in the University of Heidelberg, then court preacher to Frederick III. They made use, of course, of the existing catechetical literature, especially of the catechisms of Calvin and of John Lasco. Each prepared sketches or drafts, and "the final preparation was a the work of both theologians, with the constant co-operation of Frederick III. Ursinus has always been regarded as the principal author, as he was afterwards the chief defender and interpreter of the Catechism; still, it would appear that the nervous German style, the division into three parts (as distinguished from the five parts in the Catechism of Calvin and the previous draft of Ursinus), and the genial warmth and unction of the whole work, are chiefly due to Olevianus." (Schaff, in. Am. Presb. Rev. July 1863, p. 379).

When the Catechism was completed, Frederick laid it before a synod of the superintendents of the Palatinate (December, 1562). After careful examination it was approved. The first edition, whose full title is given above, appeared in 1563. The preface is dated January 19 of that year, and runs in the name of the elector Frederick, who probably wrote it. A Latin version appeared in the same year, translated by Johannes Lagus and Lambertus Pithopeus. The German version is the authentic standard. Two other editions of the German version appeared in 1563. What is now the eightieth question (What difference is there between the Lord's Supper and the Roman Mass?) is not to be found an the first edition; part of it appears in the second edition; and in the third, of 1563 — it is given in full as follows: "What difference is there between the Lord's Supper and the Popish Mass? The Lord's Supper testifies to us that we have full forgiveness of all our sins by the one sacrifice of Jesus Christ, which he himself has once accomplished on the cross; and that by the Holy Ghost we are engrafted into Christ, who with his true body is now in heaven at the right hand of the Father, and is to be there worshipped. But the Mass teaches that the living and the dead have not forgiveness of sins through the sufferings of Christ, unless Christ is still daily offered for them by the priest; and that Christ is bodily under the form of bread and wine, and is therefore to be worshipped in them. (And thus the Mass at bottom is nothing else than a denial of the one sacrifice and passion of Christ, and an accursed idolatry.)" The occasion for the introduction of this eightieth question appears to have been the decree of the Council of Trent "touching the sacrifice of the Mass," Sept. 17, 1562. This declaration, and the anathemas pronounced at Trent against the Protestant doctrine of the sacraments, had not time to produce their effect before the issue of the first edition of the Catechism. But the elector soon saw the necessity for a strong and clear declaration on the Protestant side, and such a declaration is furnished in this eightieth question, which was added to the Catechism in 1563. The first edition of 1563 was for a long time lost; that given by Niemeyer (Collectio Confessionum, p. 390) is the third of that year. But in 1864 pastor Wolters found a copy and reprinted it, with a history of the text (Der Heidelb. Katechismus in seiner ursprüzglichen Gestalt, Bonn, 1864, sm. 8vo), which cleared up all doubt as to the various editions of 1563. In 1866 professor Schaff published a very valuable edition, revised after the first edition of 1563, with an excellent history of the Catechism (Der Heidelb. Kat. nach d. ersten Ausgabe von 1563 revidirt, Philad. 18mo). — Other editions appeared in 1571 and 1573, and in this last the questions are divided, as now, into lessons for fifty-two Sundays, and the questions are numbered. An abstract of the Catechism appeared in 1585. The larger Catechism has since been republished by millions; no book, perhaps, has gone through more editions, except the Bible, Bunyan's Pilgrim, and Kempis. It has been translated into nearly every spoken language. It was, of course, at once used throughout the Palatinate by command of the elector. But it soon spread abroad wherever the Reformed Church had found footing, especially in North Germany and parts of Switzerland. It was early received in the Netherlands, and formally adopted at the Synod of Dort, 1618. Long and bitter controversies with Roman Catholics and Lutherans on the Catechism only endeared it the more to the Reformed. It is to this day an authoritative confession for the Reformed churches (German and Dutch). The (Dutch) Reformed Church directs all her ministers to explain the Catechism regularly before the congregations on the Sabbath day.

II. Contents. — The Catechism, in its present form, consists of 129 questions and answers. It is divided into three parts:

1. Of the misery of man.

2. Of the redemption of man.

3. Of the gratitude due from man (duties, etc.).

The arrangement of the matter is admirable, looking not simply to logical order, but also to practical edification. The book is not simply dogmatic, but devotional. It assumes that all who use it are Christians, and is thus not adapted for missionary work. As to the theology taught by the book, it is, in the main, that of pure evangelical Protestantism. On the doctrine of predestination it is so reticent that it was opposed, on the one hand, by the Synod of Dort, the most extreme Calvinistic body perhaps ever assembled, and, on the other (though not without qualification), by James Arminius, the greatest of all the opponents of Calvinism. On the nature of the sacraments the Catechism is Calvinistic, as opposed to the Lutheran doctrine. Dr. Heppe (deutscher Protestantismus, 1, 443 sq.) goes too far in asserting that the Catechism is thoroughly Melancthonian, and in no sense Calvinistic. Sudhoff answers this in his article in Herzog's Real- Encyklopadie, 5, 658 sq.; but he himself goes too far, on the other side, in finding that the Calvinistic theory of predestination, though not expressly stated, is implied and involved in the view of Sin and grace set forth in the Catechism (see Gerhart's article in the Tercentenary Monument, p. 387 sq., and also his statement in this Cyclopaedia, 3, 827). Olevianus, it will be remembered, was educated under the influence of Calvin; Ursinus under that of Melancthon. Dr. Schaff remarks judiciously that "the Catechism is a true expression of the convictions of its authors; but it communicates only so much of these as is in harmony with the public faith of the Church, and observes a certain reticence or reservation and moderation on such doctrines (as the twofold predestination), which belong rather to scientific theology and private conviction than to a public Church confession and the instruction of youth" (American Presb. Review, July, 1863, p. 371).

The Times We've Been Given -- Margeret Manning

In one of the climactic scenes of The Lord of the Rings, the young hobbit, Frodo, laments the world he sees around him with all the tragedy and darkness that has befallen him. Looking at the difficulty in continuing on the path laid out before him, Frodo mourns, “I wish it need not have happened in my time.” Gandalf the Grey, ever his wise mentor, consoles him with these words: “So do all who live to see such times, but that is not for them to decide. All we have to decide is what to do with the time that is given to us. There are other forces at work in this world, Frodo, besides the will of evil. Bilbo was meant to find the Ring, in which case you were also meant to have it. And that is an encouraging thought.”(1)

All we have to decide is what to do with the time that is given to us. I have often thought of this scene and these words as I look out onto our world. There are always crises of one sort or another that might make even the strongest among us pine for different times, crises that make us wish our journey would be a different and far more pleasant trip. The recent economic panic gives us one such contemporary example. The clamor for money belies our desire for some sense of security in a world that is far beyond our control. We long for a calmer time, when growth continued its steady increase and made the future look bright. But such is not the time that is given to us.

While our longing for something more, something different and something better, speaks to us of what should be, we often allow our longings to lead us beyond our present moment. We make ourselves impotent to the possibility of decision to make the best of the time that is given to us. Instead, we must resist the tendency to avoid our present circumstances by wishful thinking, and allow hope for something better to motivate us into action here and now with the time that is given to us.

When Jesus prayed what would be one of his last prayers prior to his crucifixion, he prayed for his disciples as he knew he would leave them to a task far greater and more difficult than they could possibly imagine. Did he pray that God would rescue them from the times they would face? Peter and others in this fellowship would soon be martyred as a result of their mission. Yet, Jesus doesn’t pray that they would be saved from the world in which they were living. Jesus prayed, “I do not ask You to take them out of the world, but to keep them from evil.... As You did send Me into the world, I also have sent them into the world” (John 17:15-18).

Of course, as a direct result of their witness, a long line of faithful followers of Jesus would arise. Those who would also bear witness to the faith, hope, and love found in the Kingdom Jesus inaugurated in his life and ministry. Jesus provided his disciples with what they would need to make the best of the times they had been given. On the one hand, he encouraged them to find their peace and security in his life and ministry. “These things I have spoken to you, that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world” (John 16:33). On the other hand, Jesus empowers his disciples by calling them to mission--to witness to him in the world, regardless of the tribulation they would find there. He called them to purposeful action, here and now, to share the good news to the world in desperate times.

Like Frodo and the other members of the Fellowship of the Ring, we can so easily look around us and see the peril of the journey in this world. Our desire to avoid difficulty and pain, and our longing for another kind of world often distracts us from doing God’s work in God’s world, regardless of the times at hand. Yet, our longings for what is good, beautiful, and right for our world do not have to lead us to flights of fantasy, or to wishful thinking. Rather, our longing for a better world should compel us to action as witnesses to the gospel as the force of good for our world. Indeed, our longings can lead us to decide what we can do to make the best of the times we’ve been given.

Harmless Petty Sins? -- JM Njoroge

A familiar fable tells of the hunter who lost his life to the leopard he himself had saved as a pet for his children when the leopard was just a cub. The moral of the story can be deduced easily from the title, Little Leopards Become Big Leopards, meaning that sin is easier to deal with before it becomes a habitual practice that eventually defines our lives.(1) Though the story as it stands is a beautiful illustration of a profound truth, there is a deeper lesson regarding the nature of sin that is easily concealed by this line of thinking and which, I believe, lies at the very essence of our call to Christ-likeness. The problem is that the parallel between little harmless leopard cubs and little harmless sins can be dangerously deceptive.

Whereas leopard cubs are indeed harmless, there is no stage of development at which sin can be said to be harmless, for individual acts of sin are merely the symptoms of the true condition of our hearts. It is not accidental that the call to Christian growth in the Scriptures repeatedly zeros-in on such seemingly benign “human shortcomings” as bitterness, rage, anger, harsh words, slander, and malicious behavior (Ephesians 4:31). In his watershed address, The Sermon on the Mount, Jesus placed a great deal of emphasis on lust, anger, and contempt; behaviors and attitudes that would probably not rank high on our lists of problems in need of urgent resolution. Armed with firm and sometimes unconscious categories of serious versus tolerable sins, we gloss over lists of vices in the Scriptures because they seem to be of little consequence to life as we experience it.

But when we fail to grasp the subtleties of sin, we run the risk of rendering much of biblical wisdom irrelevant to our daily life and practice. While we appreciate the uniqueness and necessity of the sacrificial death of Jesus on our behalf, his specific teachings can at times appear to be farfetched and the emphasis misplaced. Does it not seem incredible that the God who made this world would visit it in its brokenness, dwell among us for over thirty years, and then leave behind the command that we must be nice to each other? Can the problems of the world really be solved by having people “turn the other cheek” and “get rid of anger and malice”? To quote a close friend, “Hello!”

Unfortunately, those “little” sins are not only the mere symptoms of a much bigger problem; they are also effective means of alienating us from God and other human beings. How many careers have been ruined only because of jealousy? How many people have been deprived of genuine help as a result of the seemingly side-comment of someone who secretly despised them? How many relationships have been destroyed by bitterness? How many churches have split up because of selfish ambitions couched in pietistic terms? How much evil has resulted from misinformation, a little coloring around the edges of truth? And have you noticed how much we can control other people just through our body language? From the political arena to the basic family unit, the worst enemy of human harmony is not spectacular wickedness but those seemingly harmless petty sins routinely assumed to be part of what it means to be human.

According to a NASA scientist, a two-degree miscalculation when launching a spacecraft to the moon would send the spacecraft 11,121 miles away from the moon: all one has to do is take time and distance into account.(2) How perceptive then was George MacDonald when he uttered these chilling words, “A man may sink by such slow degrees that, long after he is a devil, he may go on being a good churchman or a good dissenter, and thinking himself a good Christian”!(3) Similarly, C.S. Lewis warned that cards are a welcome substitute for murder if the former will set the believer on a path away from God. “Indeed,” he wrote, “the safest road to Hell is the gradual one--the gentle slope, soft underfoot, without sudden turnings, without milestones, without signposts.”(4)

Now the decisive path out of this quandary is not just a greater resolve to be obedient to God. Such a response is usually motivated by guilt, and the duration of our effort will be directly proportional to the amount of guilt we feel: we will be right back where we started from when the guilt is no longer as strong. The appropriate response must begin with a greater appreciation of the holiness of God and a clear vision of life in Him. It is only along the path of Christ-likeness that the true nature of sin is revealed and its appeal blunted. Yes, brazen sinfulness is appallingly evil and destructive, but it only makes a louder growl in a forest populated by stealthier, deadly hunters masquerading as little leopards. It is no idle, perfunctory pastime to pray with King David:

Search me, O God, and know my heart;

Test me and know my thoughts.

Point out anything in me that offends you,

And lead me along the path of everlasting life (Psalm 139:23-24).

Reformer of the Month of October

C.J. MAHANEY

" I never want to lose sight of Calvary as the matter of first importance (1 Cor 2:2). I hope my life and leadership are Cross centered. I'm passionate about the local church in a day when eccelesiology is so often neglected. I am a complementarian who appreciates and celebrates complementarity (I'm married to a godly, gifted and beautiful woman!). I am Reformed with a passion to see the free offer of the gospel proclaimed far and wide. "

C.J. Mahaney leads Sovereign Grace Ministries in its mission to establish and support local churches. After 27 years of pastoring Covenant Life Church in Gaithersburg, Maryland, C.J. handed the senior pastor role to Joshua Harris on September 18, 2004, allowing C.J. to devote his full attention to Sovereign Grace. He serves on the Council of the Alliance of Confessing Evangelicals (ACE), and on the boards of The Council on Biblical Manhood and Womanhood (CBMW) and the Christian Counseling and Educational Foundation (CCEF). He is author of The Cross Centered Life; Christ Our Mediator; Sex, Romance, and the Glory of God: What Every Christian Husband Needs to Know; and Humility: True Greatness. He also contributed to Dear Timothy: Letters on Pastoral Ministry, and to two additional volumes in the Foundations for the Family Series (Crossway). He has also edited or co-authored four books in the Pursuit of Godliness book series, published by Sovereign Grace Ministries: Why Small Groups?, This Great Salvation, How Can I Change?, and Disciplines for Life.

C.J. and his wife Carolyn have three married daughters and one son. They make their home in Gaithersburg, Maryland

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