Ligonier Ministries Blog

1. Endurance in the Christian Life

   It appears that many Christians have a bit of prosperity gospel philosophy within them. It is easy to assume that because we are now Christians, life will be one of ease. It comes as a major shock to their system that this is never promised in Scripture. Indeed, quite the opposite is true. In John 15:18, Jesus tells His disciples, “If the world hates you, know that it has hated me before it hated you.” The immediate reference is to hostility and persecution from people who reject Christ. But this human enmity is only one strand of a wider truth Scripture teaches: Since the fall (Gen. 3; Rom. 8:20–22), the whole created order is under the curse of sin and death. Christians face not only persecution but also sickness, poverty, and the ordinary miseries of life in a broken world. I have been a Christian and a pastor for over fifty years. During that time, I have seen many godly Christians suffer greatly. I think of one dear lady who, at thirty-three years of age, developed stage 4 colon cancer. She was a wife and a mother of three young boys. She suffered immensely for four years before the Lord took her home. During that time, her faith was her strength. She kept her eyes firmly focused upon the Lord Jesus Christ. In addition, I’ve known pastors who have been falsely accused and treated unfairly. It would have been easy for them to just throw up their hands and cry out, “Why me, Lord?” but instead they persevered. Something in their life kept them focused on finishing the race well. I think that it was a strong belief in the power, sovereignty, and providence of the God we serve. I’ve often heard people say, “I don’t know how someone faces an issue like this without the Lord.” I would go a step further and say that I don’t know how anybody can face certain situations in life without the assurance of God’s sovereignty and power. I remember hearing R.C. Sproul say something years ago and reading it in several of his writings: > If there is one single molecule in this universe running around loose, totally free of God’s sovereignty, then we have no guarantee that a single promise of God will ever be fulfilled. Perhaps that one maverick molecule will lay waste all the grand and glorious plans that God has made and promised to us. This has been a source of encouragement to me over the years, whether I was going through something personally or ministering to someone who was suffering and struggling. The truth is that God is sovereign and He is in control no matter how difficult the circumstances may seem. Scripture affirms this truth over and over. Our problem sometimes is that we focus on the circumstances and merely glance toward God, when we should be focusing on God and glancing at the circumstances. In Ephesians 1:11, Paul says that everything unfolds “according to the purpose of him who works all things according to the counsel of his will.” To know that God has a purpose and a will that He is actively working out in the world should bring comfort for persevering in the Christian life. God is eternal and omniscient, and He loves those who are His. David declares in Psalm 37:25, > I have been young, and now am old, > yet I have not seen the righteous forsaken. Our Father is ever caring for His children—those who are righteous not of their own doing but because they are standing in the righteousness of Christ by God’s grace. In Philippians 3:9, Paul describes righteousness as that which is “not . . . from the law, but that which comes through faith in Christ, the righteousness from God.” But of course, perhaps the greatest encouragement to persevere is found in Paul’s unshakable conviction in Romans 8:28: “And we know that for those who love God all things work together for good, for those who are called according to His purpose.” The Puritan minister Thomas Watson, in his exposition of this verse, emphasizes “we know.” He states: > It is not a matter wavering or doubtful. The apostle does not say, We hope, or conjecture, but it is like an article in our creed, We know that all things work for good. Hence observe that the truths of the gospel are evident and infallible. The reality is, in this life we will suffer, struggle, question, and even doubt at times. But we have the assurance that our God is at work to sanctify us and make us more like Christ through all we encounter on this earth. We stand in the assurance of the psalmist when he proclaims, “The Lord reigns; he is robed in majesty . . . Your decrees are very trustworthy” (Ps. 93:1, 5). God will care for and protect those who are His. And as Jesus said, “This is the will of him who sent me, that I should lose nothing of all that he has given me” (John 6:39). : R.C. Sproul, Chosen by God (Tyndale House Publishers, 1986), 26. : Thomas Watson, A Divine Cordial (Baker Book House,1981, originally 1663), 7.

2. How to Find a Church in College

   The close of summer can be exciting with the transition back to school. For many, it is a return to rhythm, goal setting, and friendships. Those heading to college may be excited about a new adventure, which will bring with it new questions: Who will my roommates be? What will I be involved in? When will I study? For Christians, the question to begin with is, Where will I go to church? Foundational Questions There is much to say about why students should go to church in college. Suffice it to say, God’s call on all Christians is to actively live within the church. The local church is vital to the Christian life, so the question that needs to be asked is, How do I find a church? As simple as the question sounds, in some ways it has become increasingly difficult to answer. We no longer live in a time (if we ever did) in which one can assume things about a church from the outside. One cannot necessarily assume that because the church is in the “Bible Belt” it means one thing, nor can one assume that because its name includes key Christian words that it means another. Many false teachings, for example, use familiar language that can delay the impulse to ask foundational questions. Instead of assuming, begin by asking two vital questions when looking for a church away from home. The first question is of utmost importance: Does this church believe on the Lord Jesus Christ as the true Son of God, sent to save sinners who repent and believe in Him alone for salvation? The second question is closely connected: Does this church believe the Bible to be inerrant, infallible, inspired, and therefore the authoritative and sufficient Word of God? In other words, is the Bible the central truth that is communicated and the standard by which everything is measured? If the answer to either of these questions is no, then it is not a true church. Believing that Jesus is the Son of God and the only way of salvation, and that the Bible is the rule of faith and practice, is necessary. If the answer to both questions is yes, we can proceed with investigating a few other areas. Believing that Jesus is the Son of God, the only way of salvation, and that the Bible is the rule of faith and practice is necessary. What to Look For Often there are secondary areas that require observation and discernment. Living in a social-media-crazed age, it is important that popularity or various forms of celebrity do not become the leading reason we choose a church. Big churches and big names may have big platforms that can be attractive to college students. Programs can be useful, but there must be more to a church than its programs. Because church is vital to the life of a Christian, the leaders of the church will be held accountable to speaking the truth and living the truth (see James 3). The church is always to be about the Man, Jesus Christ, and not a man. Jesus must be central in the teaching and living of the leadership of any true church. For many college students, excitement can be joined with confusion. Questions can arise in regard to fellow students’ beliefs or lifestyles, the teachings of professors, the judgments of the administration, and making major life decisions. Additionally, college students are inundated with all sorts of advertisements and recruiting mechanisms, making them vulnerable. The church should be clear on the truth, aware of the threats against truth, and willing and able to answer questions when they arise. The church should preach the truth and not shy away from the truth while welcoming and thoughtfully answering questions about the truth. Doctrine is important. Convictions about doctrine are important. Seeking out a church’s confessional standards or statement of faith will clarify what kind of doctrine the church professes. Additionally, the church’s disposition is important. We see the practical outworking of doctrine in how the people of the church live. College students should seek to meet church members of all generations and backgrounds, then ask themselves: Does the church come off as prideful or speak unkindly about others, or are they gentle and compassionate? The church should display the truth it teaches. One of the chief things that recruits college students is community. To be sure, the college campus will provide all kinds of communities, some that are good and some that are not. There will likely be a host of campus ministries offering the same. None of those, however helpful they may be, can replace the church. Yet the church can be mindful of college students in their area and be intentional about involving them in the life of the church. Students must prioritize Lord’s Day worship. Corporate worship—as well as Sunday school, prayer meetings, and opportunities to serve—offers a full picture of community rather than being influenced only by one’s own “age and stage.” While Lord’s Day worship should be prioritized, there is more to being involved in a church than just corporate worship. Ask the following questions: Does the church pray and fellowship together? Are there other opportunities that allow you to serve and to use your gifts? The church should have avenues to pursue multi-generational Christian fellowship. Conclusion These qualities, however simple they might sound, are often hard to discern in just one visit on a Sunday morning. Perhaps you have looked at the church online and still aren’t sure. God’s Word shows us what we should be looking for—it is the ordinary church and the ordinary means of grace. Look for devotion to the Apostles’ teaching. That is where the Apostolic church began (Acts 2:42). As you look for a church, ask these questions: Are they preaching through the Bible? Do you see the centrality of the Bible in other areas outside of the sermon? Are they praying the Bible, confessing the Bible, singing the truths of the Bible? Does the church show its dependency upon God in prayer? Do they pray for the people of the church, their community, and the work of the gospel in the world? College students should approach this question of how to find a church in college with discernment and not simply as consumers. The church should be a home away from home. For many college students who hear the gospel for the first time in college, their involvement in church is a life-changing experience. The local church is the greatest place for Christian growth and discipleship. It is the vehicle through which God extends His glory throughout creation. So, as simple as the question may sound, it carries with it great significance. Finding a church might be the most important decision you make while in college. It is why we visit, pray for discernment, and ask questions. The goal is not to find a perfect church—that exists only in glory—but a faithful church, standing solely on the Word of God and focused on the worship of God.

3. Who Was John Newton?

   Amazing grace, how sweet the sound, > That saved a wretch like me! > I once was lost, but now am found; > Was blind, but now I see. “Amazing Grace” is perhaps the most well-known and best-beloved hymn in the history of the Christian church. But the remarkable story of its author, John Newton, is not so well-known. Who was the man behind the most famous hymn in church history? John Newton (1725–1807) was born in London. His father, John Newton Sr., was a sea captain and a hard man who, though he loved his son, struggled to express affection. Newton’s mother, Elizabeth, was an extraordinary woman of deep spiritual devotion. She sought to teach her son the Scriptures, the Westminster Shorter Catechism, and the theology of the Puritans. Sadly, she died when he was only six years old, but many years later God would bring fruit from the seeds she sowed in her son’s young heart. As Newton entered his teenage years, he became increasingly wayward. By the time he was eighteen years old, he had become an altogether immoral, dissolute, and debased young man. Around this time, Newton was press-ganged into service, which officially commenced his naval career at sea. As a midshipman in the Royal Navy, Newton continued his moral decline into all forms of sin, especially drunkenness, blasphemy, and sexual immorality. He became so sinful that even his naval colleagues grew weary of him. Eventually, Newton was transferred to a slave ship bound for West Africa. He would make a living in the slave trade for the next decade, eventually captaining several slave ships. On various ships, Newton participated in and witnessed extreme cruelties toward African slaves. While aboard one slave ship, Newton became known for such flagrant expressions of lewdness, blasphemy, and immorality that, once again, many of his fellow sailors felt scandalized. Newton was so disliked among the crew of his ship that he was eventually abandoned on the west coast of Africa and forced into slavery under an African princess who treated him cruelly. He was abused, starved, and often forced to engage in degrading activities with other slaves. In 1747, after nearly two years in Africa, Newton was rescued by a ship whose captain had been asked to look for him at the request of Newton’s father. It was on the voyage back to England in 1748 that Newton was converted. The ship and crew were caught in a violent storm that threatened to sink the ship. Newton woke in the middle of the night to find his room rapidly filling with water. In the midst of this panicked scene, he cried out to God for the first time in years, asking the Lord to be merciful to him. He remembered many of the texts his mother had taught him when he was a small boy and then pleaded them before God. For the rest of his life, Newton marked that day, March 21, 1748, as the beginning of his conversion to Christianity. Though greatly damaged, the ship survived the storm and the crew returned safely to England. In the years after his conversion, Newton became zealous and matured through studying the Scriptures and taking in sermons from leading evangelical preachers of the day. He was especially taken with George Whitefield, who became an informal mentor to Newton and profoundly influenced Newton’s own aspirations to pastor and preach. Within a few years of his conversion, Newton married his childhood sweetheart Mary Catlett, left the slave trade, and settled in Liverpool. By 1764, he published a popular account of his conversion story under the title An Authentic Narrative, which was an immediate best seller and did much to establish him as a transatlantic evangelical celebrity. In that same year, Newton took his first pastorate in the market town of Olney, located about sixty miles north of London. He would carry on a faithful pastorate there for over fifteen years. During those years he developed a significant reputation as a great letter writer, publishing collections of his letters to edify and encourage believers. He also collaborated with the poet and hymn writer William Cowper to produce one of the leading hymnals of the evangelical movement titled Olney Hymns. This hymnal included many of Newton’s hymns that are now regarded as classics, such as “Amazing Grace,” “Glorious Things of Thee Are Spoken,” and “How Sweet the Name of Jesus Sounds.” In 1780, Newton moved to London to pastor St. Mary Woolnoth. He would minister there until his death in 1807. These were remarkably fruitful years for Newton as a pastor. Yet the most notable contribution he made during this period was to befriend and mentor a young evangelical member of Parliament named William Wilberforce. Wilberforce had been thinking of leaving politics and pursuing pastoral ministry. However, Newton convinced him to stay in Parliament in order to promote the cause of Christ in the public sphere and specifically to bring about an end to the slave trade. Wilberforce would ultimately be successful in his campaign to end the British slave trade, relying heavily on Newton not only for wise counsel but also to provide expert testimony before Parliament that contributed to the defeat of the slave trade. In the waning days of Newton’s life, he reflected, “My memory is nearly gone, but I remember two things: that I am a great sinner and Christ is a great Savior.” This summarized the theme of Newton’s life and ministry. He was a man amazed by the surpassing grace of God toward needy sinners—grace that not only saved a wretch like him, but grace that finally led him home. : John Newton, “Amazing Grace,” in Trinity Hymnal, rev. ed. (Great Commission Publications, 1990), no. 460.

4. Grow App: Trusted Bible Teaching from Ligonier Ministries

   Discover the joy of knowing God with the free Grow app from Ligonier Ministries, available on Apple and Android devices. Whether you’re a new Christian or have been one for years, find trusted Bible teaching to read, watch, or listen to each day and grow in your faith. When You Download the App, You Can: Explore R.C. Sproul’s 170 free teaching series and other daily teaching videos. Listen to Renewing Your Mind, Ligonier’s podcast library, and sermons from Dr. Sproul Read or listen to the Bible directly within the app Search thousands of free articles, devotionals, conference messages, and more Sign in to access your purchased teaching series and ebooks in your Learning Library Download your favorite messages for offline playback Cast messages to a connected device Special Features for Ministry Partners: Get answers to your theological questions with the new Ask Ligonier intelligent assistant Access the study notes and commentary from the Reformation Study Bible Stream the Message of the Month and all of Ligonier’s teaching series There’s always something new to study in the app, and we regularly add biblical and theological resources to help you grow in your knowledge of God. Make sure you enable notifications so you can keep up with the latest teaching and ministry updates from Ligonier. The free Ligonier app is available in the App Store for iPhone or iPad as well as on Google Play for your phone or tablet. Just search for “Ligonier” or “Grow” in your app store to get started.

5. Is Scripture the Ultimate Authority?

   Is the ultimate, unquestionable authority for the church found in the Apostolic words of sacred Scripture or in the body of teachers who currently serve as overseers of God’s flock? That was the issue debated in the sixteenth century, at which time the Reformers determined that Scripture alone is the ultimate, authoritative revelation of God; the church does not have authority on an equal footing with Scripture. However, when the Roman Catholic Church convened at the Council of Trent in the middle of the sixteenth century to respond to the Reformation, the fourth session of that council addressed the relationship of the authority of the church and the authority of Scripture. In that session, the church professed confidence in the inspiration and authority of the Bible while also claiming that God reveals Himself through the tradition of the church. We can find the truth of God in places besides the Bible. We can find it in sound books on theology, insofar as they are sound, but they are not the original source of that special revelation. However, the Roman Catholic Church holds to a “dual-source theory” in which there are two sources of special revelation, one of which is Scripture and the other of which is the tradition of the church. This theory has the effect of placing the church on an equal footing with the Bible itself in terms of authority. The fourth session of the Council of Trent was dismissed abruptly when war broke out on the Continent, so some of the records of what actually occurred at the council are unclear. In the original draft of the fourth session, the decree read that “the truths . . . are contained partly [partim] in Scripture and partly [partim] in the unwritten traditions.” But at a decisive point in the council’s deliberations, two priests rose in protest against the “partim . . . partim” formula. They protested on the grounds that this view would destroy the uniqueness and sufficiency of Scripture. All we know from that point on is that the words “partly . . . partly” were removed from the text and replaced by the word “and” (et). Did this mean that the council responded to the protest and perhaps left the relationship between Scripture and tradition purposely ambiguous? Was the change stylistic, meaning that the council still maintained two distinct sources of revelation? We do not know the answer to those questions strictly from the records of the Council of Trent, but we do know the answer from subsequent decrees and decisions of the church, most recently in the papal encyclical Humani Generis (1950), in which Pope Pius XII put forth with no ambiguity that the church embraces two distinct sources of special revelation. So, the Roman Catholic Church appeals to both the tradition of the church and the Bible for its doctrine, which is what makes ecumenical dialogue very difficult. When a particular doctrine falls under scrutiny, Protestants want to establish their position strictly on the authority of the Bible, whereas Rome wants to include the renderings of church councils or papal encyclicals. We see this with issues such as the immaculate conception of Mary. Although no such doctrine is found anywhere in the Scriptures, Roman Catholics establish the doctrine on the basis of tradition. In response to those who uphold sola Scriptura, the Roman Catholic Church argues that since it was by the church’s decision that certain books were formally included in the canon, the authority of the Bible is subject to the authority of the church and, in a very real sense, the Bible derives its abiding authority from the even greater authority of the church itself. Protestants reject that for biblical, theological, and historical reasons. The Reformers restricted binding authority to the Scriptures because they were convinced that the Scriptures are the Word of God, and that God alone can bind the conscience and has absolute authority. The Roman Catholic Church does claim that God alone is the ultimate authority, but it argues that He has delegated that authority to the church, which is what they believe happened when Jesus said to Peter, “You are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it” (Matt. 16:18). The authority of Peter and the Apostles then passed to their successors in what is called “Apostolic succession.” The Roman Catholic formulation of this belief asserts that the bishop of Rome, the pope, sits in Peter’s place as his successor and so exercises the authority of Peter as Christ’s representative on earth. Whether the Bible clearly affirms Apostolic succession is open to dispute, and controversy continues as to exactly what Jesus meant at Caesarea Philippi when He said that He would build His church on the rock. We do know that there was a delegation process. Christ is the delegated Apostle par excellence, as was shown when He said, “I have not spoken on my own authority, but the Father who sent me has himself given me a commandment—what to say and what to speak” (John 12:49). Christ claimed to speak with nothing less than the authority of God, so when the church embraces Christ as Lord, it is recognizing that Christ has authority as the head of the church and is therefore superior to any other part of the church. In saying that it had “received” Scripture, the church recognized that the books of the canon have binding authority over all. The church was not so arrogant as to claim that it was creating the canon or that the canon received its authority from the church. If God were to appear before me today and I were to ask Him to verify His identity as God, and if He were to do so in such a way that I could not help but bow before His authority, my acquiescence to His authority would not bestow on Him any authority that He did not already have. I would merely be recognizing the authority that is already there and bowing before it. That is exactly what the church did during the early centuries when it was involved in the process of formally recognizing the canon of Scripture. The church is always subordinate to the authority of the Bible. This does not mean that the church has no authority. Governments and parents have authority, but those authorities have been delegated by God. They do not have the absolute authority that goes with God’s own Word. So any authority held by the church is subordinate to the authority of Scripture.