Category Archives: Providence

Augustine, City of God, Providence, Rome, Suicide

A Roman Empire State of Mind

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Are you proud of your home city? What about your capital city or country? As someone who was born in Bradford and lived all my life in the UK, its hard to imagine what true patriotism feels like. The closest I get is my feelings for my homeland of Yorkshire, (but unfortunately, rumours of a referendum on independence are completely unfounded!). So it’s hard for me not to be cynical when you see others being effusive about their home city. I love the uplifting sentiments and soaring chorus line of Alicia Keys’ Empire State of Mind – a song about her beloved New York. But I can’t help feeling this is the exception in the cynical and apathetic world we live in.

So I ask myself:

  • What would it be like to be so passionate about your national identify that you were as devoted to it as much as we are our football clubs or celebrities?
  • What if you loved your home city so much it was the dominant element in your identity?
  • What if the values that had shaped the formation of your nation also united the nation’s people?
  • What if those same values had driven the conquest of all other nations and had brought great wealth and glory to your nation?

Well, then you would have a tiny inkling of what it was like to be a Roman citizen.

For those of us in the West I think it is almost impossible to imagine what it is like to admire and even idolise your capital city and nation. We are so full of cynicism that its hard to imagine people ever being so naive. But this was the wonder and beauty of Rome – that although it had its fair share of problems, it was loved, really loved, by its people. More than a logistical head of an empire – Rome was a dream.

But then what would happen if that dream was shattered? How strong would be the emotional outpouring when it was finally crushed and the city was sacked? Well this is exactly what happened in 410AD. As the Romans were looking around for explanations for this disaster, some pointed the finger of blame at the Christians. It was in response to this criticism that Augustine wrote the City of God and in Book 1 he attacks these criticisms head on. 

Augustine helpfully summarises the focus of Book 1 at the start of Book 2 “the first duty that presented itself was to reply to those who hold the Christian religion responsible for the wars with which the whole world is tormented, and in particular the recent sack of Rome by the Barbarians.” He goes on to say that his opponents ascribe the defeat to the Christian’s prohibition of “the offering of abominable sacrifices to demons”. 

He begins his defence by looking at the remarkable restraint that the Barbarians demonstrated in sparing many of those who took refuge in the tombs of the Christian martyrs. He seeks to highlight the ungratefulness of those that were saved from death by their momentary association with the protection offered by the name of Christ, who moments later were vocal opponents of the very faith that had rescued them. This all happened while many Christians were tortured and killed. In response to these injustices, he asks the questions: “why did these divine blessings extend also to the godless and the ungrateful? And why did the hardships inflicted by the enemy fall alike on the godless and godly?”

Thus, the start of Book 1 seeks to understand the cause and effect relationship between religious worship and temporal blessings. If it is true that gods are to be worshiped for blessings in this life only and there is a causative connection between the two, then there could be some ground for complaint. However, as Augustine demonstrates, Rome’s pagan gods had been unable to prevent past defeats when they had been worshiped as the national religion. He then explains, that although there is no direct connection between the two, there is an indirect undercurrent at work. He explains that there is a purpose in suffering – both for the righteous and the wicked. For the righteous God uses suffering to purify their desires and refine their character, while for the wicked he uses it to judge their behaviour. He explains it with the analogy of fire: “the fire which makes the gold shine makes chaff smoke” (1.8).

Augustine then address some of the practical pastoral issues that such suffering produces – what about Christians who were not buried? What about Christian women who were raped? What about those who committed suicide because of the shame of their assault? These were pressing issues of his day and he seeks to answer the issues they raise. Regarding the issues of burial, he says that based on Matthew 10.28  those who cannot kill the soul can do nothing with a dead body that can threaten the resurrection.

With regard to rape, Augustine seeks to comfort those who have suffered under this terrible violation with the thought that chastity and purity is something that cannot be taken away without our consent. He uses the example from popular culture of Lucretia’s suicide to illustrate that the Romans believed it was possible to remain innocent and yet be violated in this way. However, he cannot agree with her suicide as the right response for he sees this as an unnecessary reaction to perceived immortality. He quotes a saying of the time that “there were two people involved and only one committed adultery” (1.19). Hence, he sees this as murdering an innocent person – themselves! For if the person really is innocent of immorality then what right have they to murder themselves and commit such a sin.

He then asks if suicide can ever be a noble act of self-sacrifice to avoid being defiled. Augustine argues that one sin should not be avoided by committing another – particularly if committing an actual sin to avoid a potential sin. He takes this to its logical extreme and says that if we really wanted to avoid all potential sin we should commit suicide straight after being saved. For at this point we can avoid all future sin and ensure that we have been cleansed of all sin. By using this extreme example he shows how absurd this train of thinking is. True greatness, he argues, is a “spirit that has the strength to endure a life of misery instead of running away from it” (1.22). He does add the caveat that in some exceptional circumstances (e.g. Samson’s suicide) God may directly proscribe a particular act that in normal circumstances would be disallowed.

In the final few chapters he returns to the issue that he began with and says that the real reason the anti-Christians complain is because they want to return to their indulgent and indolent past. He paints a vivid picture of pagan hedonism that was mediated through the plays and actors of ancient Rome. Actors that were, apparently, producing degraded plays at the request of these pagan gods. He concludes that a further use of temporal judgements is to curb our lusts by fear of punishment. He rebukes their inconsistency when “you refuse to be held responsible for the evil that you do, while you hold the Christian era responsible for the evil which you suffer” (1.33).

Response

This is a wide-ranging and thought-provoking first book from Augustine. I agree with his basic argument about the difficulty of attributing cause and effect between temporal events and the worship of false gods or even the true God. For it is only when God speaks into his creation (either in prophecy or interpretation) to explain the purpose of a particular event that we can be certain of his intention. It would be difficult to argue for the truthfulness of Israel’s God if military victories were the only criteria we had to go on. Many times Israel was routed before its enemies – most often because of their unfaithfulness. But to an outside observer, such as the Assyrians attacking Judah in 2 Kings 18.31-35, it seemed that Israel was like any other nation. Only the interpretation of the prophets provides the context for the various judgements on the nation.

However, I found his view of rape to be too influenced by Greek thought, who regarded the body (flesh) as evil and the spirit (soul) pure. Hence he thinks that what happens to one can be isolated from the other – the body can be defiled while mind and spirit remains pure. I struggle to share this view as I see the body inextricable connected to spirit so that what defiles one defiles the other. Finally, I didn’t share all his comments on suicide. However, it did remind me of the current debate on assisted suicide in the UK and his encouragement to take the nobler path of enduring difficulties rather than taking the drastic but immediate way out is a timely reminder of the virtue of perseverance.

Father, help me to see you are guiding the current of my life, but not need an explanation for every breaking wave. I seek you and know that you are shaping my life, through the good and hard times. Help me to be content with knowing the destination, without questionning the purpose of each trial that leads me to you. I trust in you Lord, grant me perserverance to endure to the end, Amen

Children's talks, Creator, Elijah, Providence

The helpful ravens

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In last Sunday’s children’s talk I continued the “guess the animal” theme with the following slides. After they had guessed which animal it was I asked the kids: “Who knows where this is? Whose been to London? We were there last September to see my brother. They say if they leave the tower it will fall down! Not sure about that, but they have been there for many years. Very famous place visited by tourists.

Jesus speaks about ravens in Luke 12.24. The ravens don’t have jobs – they don’t get up early like Mummy & Daddy to go to work and earn money. They don’t have a piggy bank or savings in the bank to pay for food. And yet God feeds them everyday – if that is what he does for them what will he do for his children, so don’t worry.

Also read in the book of Kings that the ravens fed Elijah! God could have fed Elijah himself, like the manna he sent to the Israelites – but he chose to use the ravens as his messengers, why?. So we can learn that God feeds the ravens and the ravens then feed Elijah – see the hand of God guiding his animals to provide for his child. A lesson for all of life.

Reminds us of God’s care for his children – says in the book of James that “every good and perfect gift is from above” – from God. Even our food, which we think comes from the supermarket in a plastic bag and then goes in the fridge came from God:

  • He gave your mummy and daddy the ability to earn money
  • He gave you parents that care about you and want the best for you
  • He gave us a good climate with lots of rain (!) & blessed the harvest to produce food
  • He gave us peace in our land so that companies can sell food in safety
  • We can buy it without fear of robbery and that our money will be accepted by the company we pay

All this is from God and its why we thank him before we eat the food. So the next time you say Grace, remember the ravens and the unseen hand of God behind everything we enjoy. And remember that even gifts from heaven are sometimes wrapped in ordinary boxes – but they are very precious from God our father.

Apologetics, Election and predestination, Faith, Free will, John's Gospel, Justification by faith, Knowledge of God, Knowledge of ourselves, Providence

You asked: how can I know I am elect?

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Reader Question: From a Reformed perspective (I am relatively new to this thinking in many ways), assuming the Doctrine of Election is true (I believe this to be true myself), what is the role of parenting? Knowing that there is no way to know whether or not your children are “elect”, how can a loving parent subject his children to Biblical teaching – assuming that teaching could some day be held against them on judgement day? (wouldn’t it be better for Sodom and Gomorrah than those who know the Gospel and don’t respond?). If they are elect anyway, perhaps telling them once and seeing how they respond is better than consistent training?

Again, I am not being facetious or devious- but really struggling through this. I grew up in a church and always assumed I was a Christian. Lately, I have doubted that as I have not seen the Spirit’s activity in my life, nor fully reflect the fruit of the Spirit, nor am I sure that I have fully repented from my sin. You may say to just repent and believe, but I am finding it more difficult than that and wondering whether or not I could possibly not be “elect”. Having sat through countless sermons and podcasts and books, am I more accountable?

Then, I take that to my children and wonder if I teach them the Gospel and they don’t respond, are they destined for a much more difficult eternity? Wouldn’t love for them wish for them to find Christ, yet not subject them to countless hours of instruction knowing that they may not choose that?

I am really confused, discouraged and honestly disheartened. I feel like my efforts to find God or grow closer to Christ or even to repent are “works” of my own and can’t any longer separate the true work of the Spirit from my own efforts.

I guess I am not looking for a counselling session, rather perhaps a perspective on what my responsibility is as a parent from the Reformed perspective. Thanks for your time and consideration on this (you can pray for me as well if you desire- I would not pass on that!).

Dear reader,

Many thanks for your questions, these are real heart-felt issues that we all sometimes struggle with as we seek to work out our salvation with fear and trembling. I will try and provide some help on the issue of election before then turning to how this impacts our parenting.

As an opening comment I would say that election can be a very controversial subject and, not rightly handled, thinking deeply about it over a prolonged time can get us tied in knots. In some ways I would compare it to a person’s life assurance policy – it needs to be understood and applied, but then put in the back drawer and not obsessed over. Similarly with election, if not rightly understood and applied, rather than confirming and assuring our faith, it can actually have the opposite effect and undermine and make us doubt our faith. But once, in God’s mercy, we are granted a true understanding of the doctrine, we should allow it to support our devotion and growth, without being the test of it.

It might help to think of election as God’s side of the salvation story. Our side is the call to repent and believe and live a life of obedience in thankful response. From God’s side there are the eternal decrees determining each day of his children’s lives, from our side it is the moment by moment experience of living in this world and responding to his word. From God’s side there is ultimate and supreme sovereignty and freedom of will, from our side there is the wrestling with the sinful nature and the secret work of the Spirit in the inner life. No one can understand both sides of these things. We can see our side, and God has revealed some of his side through the scriptures. But much remains hidden and we must eventually reach a place of trust and submission if we would ever achieve assurance of our faith and peace of conscience.

It’s also important to realise that an assurance of our own faith is something that must be nurtured. Like a flower that will eventually bloom under the right conditions of soil, water and sun, so too our faith will be confirmed if we nurture the means to grow that faith. We will come to hear his Spirit confirming with our spirit that we are the children of God (Romans 8.16). At the moment of first confession we may have been told that we are saved, and some may feel assurance based on this their entire lives, but most of us will question it at some point in our lives. You certainly are at the moment, and this is a healthy thing if done for a season.

I’m sure you have heard and read many sermons and books on assurance of faith, so I’ll not go into that in detail. I just want to outline a few practical thoughts that I have found helpful:

1. The danger of relying on our feelings (and ignoring them completely) – do we feel elect when times are good and doubt our election when times are hard and we sin? The question we need to ask is what do we really believe to be true? Do we really truly believe that Jesus died for my sin – and if we do believe have we honestly asked him to forgive us. If so then we have planted the seed of the word in our hearts – we must then examine ourselves to see if the word is bearing fruit. But what is the fruit that we look for? If we seek perfection then we will be disappointed, if we seek love, joy, peace etc, then we will only see partial fruit, for we all are a pale reflection when it comes to these attributes. Perhaps a better indicator is how our desires, motivations, even feelings are being renewed. Do we grieve for sin when once we could have sinned without a second thought? Do we wish we were a better disciple and become frustrated when we fail? Good – so we should, for our desires are sometimes a better indicators than our characters, for character takes years to cultivate and while desires come and go, the fact that they do come sometimes should encourage us that God is at work.

2. The danger of self-deception – the false disciples of Matthew 7 thought they knew Christ when they only knew about him. Many people in churches will realise on the last day that this is true of them. The key question here is – have I personally appropriated the salvation which is freely given? I preached on this topic last year (click here).

3. The danger of despair – we should recognise that our minds are not infallible and are a battle ground for spiritual warfare – the helmet of salvation as Paul describes it, protects our minds. We should guard against entertaining every doubt, and emulate David in preaching God’s truth to ourselves. Don’t let our insecurities trump the truths of God’s word – for example, God has said “Never will I leave you never will I forsake you” – if we have addressed the first two items above then even though we might not feel in our experience the presence of the Lord, if doesn’t mean it is not true. The same can be said about forgiveness of sin – 1 John 1.9 promises complete and utter forgiveness of confessed sin – even if we don’t feel guiltless, or like we have been forgiven.

4. Sin, doubt or fear does not mean you are unelect – each of us face periods of failure and darkness, but like a life jacket that is pressed under the water, we are inevitably brought back to the surface again by the inner workings of the Spirit. The time to worry is when this no longer happens are we are content to wallow in our sin – then we are in danger of having our consciences seared and proving our profession to be false. If we have (as honestly as we are consciously able to) repented of our sins and confessed Jesus as our Lord, then it comes down to trusting in the promises that God has made to us – not the other way around. The promise is clear – “if you repent in your heart and confess with your mouth that Jesus is Lord, you will be saved” (Romans 10.10). If we do this and then doubt it, it doesn’t render the promise void – “for if we are faith-less, God will remain faithful” (2 Timothy 2.13).

5. The doctrine of election does not necessarily lead to complacency – unfortunately some who have misunderstood election have thought that this gives them a carte blanche to behave how they want. Like those objectors in Romans 6.1 who, after hearing that where sin abounds, grace abounds more said “well lets keep on sinning so that God’s forgiveness looks even better.” Election should be viewed holistically – not just in relation to salvation, but also sanctification and glorification (Romans 8.30). God has elected that we will be those who not only begin the Christian walk, but finish it and we will surely finish it more like Christ than when we began. Moreover, he has elected us to one day be glorified in his presence. God has not only ordained (or elected) the end (Christ-likeness in his presence), but also the means (life by the Spirit through our active obediance Galatians 5.16ff).

6. Works are not all bad – at one point Jesus was asked “what are the works that God requires” and he answered “to believe in the one he has sent” (John 6.28-29). So we see belief is a work of God. Not all works are to be despised, spiritual disciplines are works that can greatly help us in our daily obedience. The works that are condemned are the reliance on these things for acceptance with God. We should, we must, be a people of (godly) works – abundant in our labour of love, but these are in response to the mercy and grace of God, not a way to gain that favour, or even as a means to confirm our election.

Consider this illustration – election is like the engines of a plane, in the same way that the engines power the uplift and flight of the plane and enable it to make progress towards its destination, so our election is the secret working that enables us to believe, preserve and overcome. But if during the flight the pilot decided to stop the engines while he inspected whether they were really working as efficiently as possible, or if they were needing a service, the result would be disastrous. So too with election – our object and goal in life should be a close walk with the Lord Jesus, filled with His Spirit and obeying his commands, not always scrutinising the reality of our faith.

Once we get diverted off this focus, we risk becoming introspective and our focus shifts to ourselves rather than away from ourselves. Yes, there is a time for examination and personal reflection, but constant examination and persistent introspection is more likely to lead to you coming to a complete stop. The Spirit will guide you as you seek God’s face what is required of you at this point in your spiritual journey.

Finally, all this plays itself out in our parenting. In the same way that we cannot fully see God’s side of the salvation story for ourselves, so we cannot see it for our children. We must allow only God to know his ultimate decrees for their lives. We do not have any guarantees for them. Rather we must see that we are seeking to follow our side of the story – doing the things that we have been commanded by God to do – instruct them in the fear and knowledge of the Lord (Deut 6.7-9, Proverbs 22.6, Matthew 19.4). We must use the means God has given us, if we would have the ends that we desire for them. Again I say that I cannot see any guarantee that God has given Christian parents, and as a father of three beautiful, precious children this scares me. But I believe that God is a good God and that as he used the means of Grace in my life to save my at 9 years old, so he is able to bring my children to himself.

But we must seek to move beyond simply indoctrinating them with abstract truths, to demonstrating the reality of our own faith in the life that we live. We must open our hearts to them that they would see our vulnerability and honest struggles. They must see that it is more than a tradition or a culture for us – that it is our lifeblood. We must exhibit the graces and character that we want them to grow towards, to make room for their questions and doubts, to have spontaneous times of prayer and thanksgiving. Oh that God would grant us the immeasurable blessing of believing children and the grace to love them (and him) no matter what happens.

I hope this is of some help for you in your struggles. I pray that the God of all compassion would make himself known to you in such a powerful and real way that your faith is confirmed, your hope renewed and love deepened. In His name, Martyn

PS You can read my four posts on Calvin’s chapters on election and predestination here:

Augustine, Book I, Calvin's Institutes, God, Institutes of Religion, John Calvin, Knowing God, Knowledge of God, Providence

A straight line with a crooked stick

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Book I Chapter XVIII Section 1-4

If God controls all things and directs them according to His plan and purpose, including even the actions of Satan himself, then how can He also be free from all blame as well? This is the most common objection to the doctrine of providence and it is to this that Calvin applies himself in this chapter. He  tries to understand the issue by laying out some proposed solutions:

1. God permits evil but does not will it. This is the idea that God sits back and does nothing when evil occurs, He allows it to happen but does not want it to. The question here is if God “permits” things to happen does He do so willingly or unwillingly? Does He turn a blind eye as a passive spectator or does He in some sense will these things to happen? We know that God cannot be completely in control of all creation, and yet not also be completely in control of evil events occurring in that creation. God Himself testifies in His word that He is in control of events, whether good or evil (e.g. Isaiah 45.7, Amos 3.6). So if we agree that in some sense He is willing, or controlling, these events, that are against His declared will written in the law, does that mean He has two wills?…

2. There are two contrary wills in God. This tries to address the question of how God can decree by a “secret counsel” what He openly prohibits in His law. In Himself His will “is one and undivided, to us it appears manifold, because from the feebleness of our intellect, we cannot comprehend how, though after a different manner, He wills and wills not the very same thing”.

Calvin uses the example of the death of Christ as an event which was against the precept of God (“thou shalt not murder”) but at the same time it was willed by God to happen (Acts 4.28). Augustine puts it this way when speaking of that which is done contrary to His law “nor does He permit it unwillingly, but willingly; nor would He who is good permit evil to be done, were He not omnipotent to bring good out of evil”. Or as Luther put it, “God can use a crooked stick to draw a straight line” or as Dr David Calhoun says in lecture 6 of his lectures on the Institutes: “we do not know how God wills to take place what He forbids to be done”.

3. God is the author of sin. If we agree that God uses the agency of the wicked but also governs their “counsels and affections” for His own purposes then are not the wicked unjustly punished for only doing what He wanted? Is He not complicit in their crimes? But Calvin argues we are confusing God’s will with His precept. for while evil men “act against the will of God, His will is accomplished in them”. He argues that these men are following the evil desires of their hearts and that “they are not excusable as if they were obeying His precepts, which of set purpose they violate according to their lust”. Each is responsible for his own sin, irrespective of how God overrules the outcome.

Response

Confused? That’s probably a good sign, my head hurts. Well does Calvin say “the feebleness of our intellect” in understanding such deep truth. This is a hard teaching and at this point its important not to react by throwing our hands up in the air and saying its impossible to understand any of this so why bother. Calvin recognises this danger and warns against discarding a truth revealed in scripture just because it exceeds our capability to understand it!

He also reminds us that if these truths were not useful to be known God would never have ordered his prophets and apostles to teach them. Even though we cannot understand how God accomplishes His will through evil instruments we cannot deny that this is what the scriptures teach. How should we deal with these hard truths? “Our true wisdom is to embrace with meek docility, and without reservation, whatever the Holy Scriptures have delivered”.

“I form the light and create darkness, I bring prosperity and create disaster; I, the Lord, do all these things.” Isaiah 45.7

Father, once again we have reached the end of human wisdom. Help us to trust in Your wisdom and gracious loving care. As a child trusts their father to do right, we trust you even when we can’t understand you. We are the creatures, you are the Creator. You are infinite, we are finite. Bring us all to the place of clearly understanding what the scriptures teach, and there may we stop and gaze, lost in wonder and adoration at Your infinite wisdom. Amen.

Book I, Calvin's Institutes, Institutes of Religion, John Calvin, Knowing God, Providence

A truth for all seasons

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Book I Chapter XVII Section 1-14

Following our contemplation of the doctrine of providence in Chapter 16, Calvin now seeks to explain the practical use of this truth. Calvin begins by considering the purpose of the Providence of God, namely “to train his people in patience, correct their depraved affections, tame their wantonness, inure them to self-denial, and arouse them from torpor (apathy); or on the other hand, to cast down the proud, defeat the craftiness of the ungodly, and frustrate their schemes.”

Calvin also points out that although the exact purposes of God in His providential acts are usually secret, they are always just. He also stresses that in ordering all things providence  works “at one time with means, at another without means and at another time against means”. What does this mean? Well, if we use the proclamation of the gospel as an illustration of one of God’s providential objectives – sometimes God uses the desire of men to accomplish His ends (e.g. the apostle Paul’s missionary journeys), at another time he will bypass men altogether (e.g. appearing to Paul on the road to Damascus), at another time against means (e.g. the arrest of Paul by the Jews actually had the opposite effect to what they desired – the furthering his message (Philippians 1.12)).

Calvin then moves on to consider how the doctrine of the Providence of God, as explained in Chapter 16, effects how we deal with:

The future. Someone will say “If our future is decreed by God then surely this makes our choices irrelevant?”. Calvin sees no contradiction between human deliberation and divine providence when it comes to future actions. Why? Because “He who has fixed the boundaries of our life, has at the same time entrusted us with the care of it”. God has committed to us the means and resources to live our lives for Him. We know how we should live and he has given us the mental capacity to care for our lives as best we can. Part of His providence includes us using our means – our intellect and reasoning – to provide for ourselves as we walk into the future.

The past. Another will ask “If God controls everything then how can we punish those who committed crimes in the past, surely they were just serving the will of God?”. Here Calvin asserts that they were not willingly serving the will of God at all. In fact they were seeking to act in rebellion to God’s rule by their evil actions. The fact that God overules the outcome of these actions to serve His ends does not mean He shares the guilt in the motive of such deeds. Calvin explores this topic in more detail in the final chapter of Book I, Chapter 18. One not to be missed!

Prosperity. Knowing that God is overruling everything in creation for their good, the believer is filled with an immense gratitude for the blessings received. Whether the Christian has experienced these blessings via a human agent or not, they will ascribe them all to God as the source of all blessing. However, this will not lead the believer to overlook and take for granted the ministers of these blessings, but rather pay them due honour as those to whom he is under obligation.

Affliction. When anything adverse occurs then the believer will remember that God has made it clear that He desires to teach us patience through suffering, and will see these trials as an opportunity to grow deeper in their Christian character. Consider the patience and graciousness of Job and Joseph, respectively, and ask if they could have become such men of deep character by any other means.

Response

Its a long piece today and much to ponder. Trying to understand the Providence of God in the details of life is futile, its too big. Far better to understand providence’s big picture – its ultimate goal is to make lost souls children of God and then make immature children into Christ-like heirs. I’ll leave you with a final quote that seemed to sum it all up to me. When speaking of the place of human aid in the security of the believer, Calvin states “his confidence in external aid will not be such, that the presence of it will make him feel secure, the absence of it fill him with dismay, as if he were destitute. His mind will always be fixed on the Providence of God alone, and no consideration of present circumstances will be allowed to withdraw him from the steady contemplation of it”.

“We know that in all things God works for the good of those who love Him, who have been called according to His purpose. For those God foreknew He also predestined to be conformed to the likeness of His Son”. Romans 8.28+29

Father, this is what it’s all about – forgive us that we become hypnotised by the tinsel of this world into striving to make our lives pain-free and our future comfort iron-clad. We submit to Your guiding hand, it’s our character, not our careers or bank account, or status, or achievements, or comfort that count. So be it Lord, begin the work in us, Amen.

Augustine, Book I, Calvin's Institutes, Creator, Institutes of Religion, John Calvin, Knowing God, Providence, Science & Nature

The secret impulse of God

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Book I Chapter XVI Section 1-9

How involved is God in His creation? Did He set up the laws of nature then step back to observe the outcome? Does He intervene only at certain times in order to fashion His desired outcomes? Does He control every motion within the universe moment by moment? Where do we put God’s involvement on the spectrum from blind watchmaker to micro-manager? This is the issue Calvin addresses in Chapter 16.

Calvin begins by refuting the notions of chance and fortune. He reasons that while inanimate objects are subject to innate properties, yet they “exert their force only in so far as directed by the immediate hand of God”.  They are merely instruments which “God constantly infuses with energy” and uses for His purpose. Calvin then illustrates this point using the example of the sun (and earth). He points to the occasions in the bible when at the prayer of Joshua and Hezekiah the shadow of the sun was stopped or moved back, respectively. Thus, although the earth appears bound by natural laws which govern its motion, it in reality it is governed by God.

So, God is able to overrule natural law when He so chooses, but isn’t this just a special case? Not so argues Calvin. By referring to many passages speaking of the intimate governance of God, Calvin argues that “not a drop of rain falls without the express command of God”. Here Calvin agrees with Augustine, who taught that “if anything is left to fortune, the world moves at random”. What seems to others as chance, “faith will recognise as the secret impulse of God”.

Response:

If we really believe that not one sparrow falls to the ground without His will (Matthew 10. 29, along with many other passages of similar teaching) then it is logical to believe that God is intimately involved in every single action within creation. While it may be logical, its hard to get our head around. How can all the seemingly random acts of creation – including animals, humans and the cosmos – at all times, in all places, over all history, be controlled and guided by a divine hand?

As finite creatures limited by time and space this is a hard concept to grasp. Much easier to say that God is in charge in some abstract disconnected way and that he occasionally steps in for the odd miracle or two. But He has not left this option open to us. This teaching gives us some insight into what omnipotent and omniscient really mean. How big is our God?

This doctrine immediately leads onto two key questions: if absolutely everything that happens is governed and directed by God, then how can we understand the occurrence of evil in the world and what role do our decisions and actions take in God’s providence? It is these questions that Calvin addresses in the next chapter. I’m looking forward to it already!!

“Are not two sparrows sold for a penny? Yet not one of them will fall to the ground apart from the will of your Father…So don’t be afraid; you are worth more than many sparrows.” Matthew 10.29+31

Father, we see something of Your amazing power and care as we meditate on these truths. Help us resist the temptation to try explain how You do it, but rather help us to become lost in wonder and adoration at Your intimate involment in our world. Thank you for Your loving and personal care, Amen.

Calvin's Institutes, God, Institutes of Religion, John Calvin, Knowing God, Providence

The mystery of providence

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rain-on-a-window2Calvin’s Institutes (Book I Chapter V Section 7-15)

It has been a long time since I read John Flavel’s book The Mystery of Providence, but I can still remember how piercing and comprehensive his thoughts, how many and varied his arguments, that God rules everything in this world according to his sovereign or providential will. That God guides all the events in the lives of his children, all the tribulations of the church, all the affairs of governments and nations for the good of his people and the final revelation of his justice.

It is to this topic that Calvin turns in the latter part of Chapter 5. Having highlighted the wonder of God’s work in the design of the natural world and the human body, Calvin moves onto consider the evidence for God’s providential hand in all of life. Although he sees evidence for “so many proofs of divine providence” and fatherly love, it should not surprise us by now to realise that mankind does not recognise this, being “lost in a flood of error”.

Calvin recognises that the divine providence is only partially outplayed in this life; as Augustine says “were all sin now visited with open punishment, it might be thought that nothing was reserved for the final judgement; and on the other hand, were no sin now openly punished, it might be supposed there was no divine punishment”. Thus, from our vantage point we can only see glimpses, the complete and perfect picture will only be displayed at the final judgement.

Response:

Although the evidence is all around us, it is only with the eye of faith that the believer can see the wonder and tenderness of his care towards us. Only once we come to a place of complete dependence on God do we look back at our lives and realise how gently and persistently he has wooed us.  Only with the trust of child can we look forward and anticipate a day when the final chapter will be declared and all will make sense. Until that day we walk by faith.

“All the days ordained for me were written in your book before one of them came to be. How precious to me are your thoughts O God.” Psalm 139 16+17

Father, how many are your thoughts toward us and how tender your care. We see, as if through a muddy window, your deeds and know that they are good, we look forward to the day when the pane will be clear and we will understand fully. Give us the eye of faith to understand your works in our lives, Amen.