Dr Paul Allen

Moses with the tablets of the Ten Commandments, painting by Rembrandt (1659) (Photo credit: Wikipedia ) One of the most enduring elements of the Bible and the Judaeo-Christian worldview within Western culture is the Decalogue, the Ten Commandments. Even if one can’t recite them all, most people have seen the fiery finger of God etch the commandments into two stone tablets as Moses—for many of us, Charlton Heston—watches in awe. It seems to go without saying that the list of the Ten Commandments is something that Judaism and Christianity have always agreed upon. Well, that is not exactly true. Historically speaking, Jews and Christians—and even denominations within Christianity—have disagreed on exactly how the Ten Commandments should be listed and expressed. In fact, how to precisely spell out the commandments was an issue of considerable importance during the Protestant Reformation . The difference concerns how many commands are to be found in the first six verses and last two

Nothing escapes God's notice; nothing oversteps the boundaries of His power. God is authoritative in all things. If I thought even for one moment that a single molecule were running loose in the universe outside the control and domain of almighty God , I wouldn't sleep tonight. My confidence in the future rests in my confidence in the God who controls history. But how does God exercise that control and manifest that authority? How does God bring to pass the things He sovereignly decrees? Augustine said that nothing happens in this universe apart from the will of God and that, in a certain sense, God ordains everything that happens. Augustine was not attempting to absolve men of responsibility for their actions, but his teaching raises a question: If God is sovereign over the actions and intents of men, why pray at all? A secondary concern revolves around the question, "Does prayer really change anything?""Let me answer the first question by stating that the s

Reviewed version of Eastern Orthodoxy in Europe (Photo credit: Wikipedia ) The author, Daniel Clendenin, writes to introduce Western Christians to the mysterious world of Eastern Orthodoxy . He describes his approach as “not uncritical, but … nonpolemical.” Translation? He takes a rather friendly view of Eastern Orthodoxy, lumping it together with Protestantism and Roman Catholicism as “three siblings of the same family.” Given that foundational caution, however, the book can be a helpful introduction to Eastern Orthodoxy. The first two chapters list reasons why Western Christians ought to study the Eastern church and provide a brief sketch of Eastern church history. The next four chapters are the heart of the book, each one focusing on a main area of Eastern theology and tradition that Western Christians often find to be strange. The first is the apophatic approach to knowing God , which derides logic and rational analysis and exalts unknowable mystery. The second is icons,

St James the Greater Roman Catholic Church, Coatbridge, Scotland. (Photo credit: Wikipedia ) By spring of 1558 the Roman Catholic Church in Scotland was fighting a losing battle. Protestantism had begun making inroads into the country in the 1520s, and had been progressively picking up steam since then, powered principally by the importation of English bibles (which were accessible at least to Scots speakers of the Lowlands) and reforming literature from the continent. Efforts to counter the spread of Protestantism by killing its chief advocates, beginning in 1528 (with the execution of Patrick Hamilton) and peaking in 1539 (with the execution of at least eight various Protestant agitators), had backfired, creating martyrs whose message merely intrigued, rather than repulsed, the people. Internal efforts to address, in a series of provincial church councils, the most obvious shortcomings of the Scottish Kirk 's clergy—namely, sexual immorality and theological ignorance—and

John Piper (theologian) (Photo credit: Wikipedia ) Cage-stage Calvinists are identifiable by their insistence on turning every discussion into an argument for limited atonement or for making it their personal mission to ensure everyone they know hears—often quite loudly—the truths of divine election . Now, having a zeal for the truth is always commendable. But a zeal for the truth that manifests itself in obnoxiousness won't convince anyone of the biblical truth of Reformed theology. As many of us can attest from personal experience, it will actually push them away. Roger Nicole , the late Swiss Reformed theologian once remarked that all human beings are by nature semi-Pelagian , believing that they are not born as slaves to sin. In this country, particularly, we have been indoctrinated into a humanistic understanding of anthropology, especially with respect to our understanding of human freedom. We don't want to believe that we are burdened by negative inclinations an

The dark night of the soul . This phenomenon describes a malady that the greatest of Christians have suffered from time to time. It was the malady that provoked David to soak his pillow with tears. It was the malady that earned for Jeremiah the sobriquet, "The Weeping Prophet." It was the malady that so afflicted Martin Luther that his melancholy threatened to destroy him. This is no ordinary fit of depression, but it is a depression that is linked to a crisis of faith, a crisis that comes when one senses the absence of God or gives rise to a feeling of abandonment by Him. Spiritual depression is real and can be acute. We ask how a person of faith could experience such spiritual lows, but whatever provokes it does not take away from its reality. Our faith is not a constant action. It is mobile. It vacillates. We move from faith to faith, and in between we may have periods of doubt when we cry, "Lord, I believe, help Thou my unbelief." We may also think that the

Titlepage of the New Testament section of a German Luther Bible, printed in 1769. (Photo credit: Wikipedia ) Sin is the great spoiler. It spoils our relation to God, each other, ourselves, and our environment. Not only is sin the great spoiler but also we need to know how to understand sin biblically and to face the temptation that comes with it. Without this dark backdrop, the coming and cross of Christ make little sense.  Sin is serious.  But in our postmodern society where there are no absolutes, and in an effort not to offend anyone concerning the issue of sin, we sometimes use other language: ‘done wrong,’ ‘erred,’ or ‘made a mistake.’ But the Bible encourages us not to be afraid to talk, preach, or teach concerning the Bible’s understanding of sin and its effects both personally and societally. The Puritans were right—it is only when we have first grasped the depravity of the human heart that can we ever fully appreciate the greatness of the love of God in salvation.

Factors that make a church “more pure” include: 1. Biblical doctrine (or right preaching of the Word) 2. Proper use of the sacraments (or ordinances) 3. Right use of church discipline 4. Genuine worship 5. Effective prayer 6. Effective witness 7. Effective fellowship 8. Biblical church government 9. Spiritual power in ministry 10. Personal holiness of life among members 11. Care for the poor 12. Love for Christ There may be other signs than these, but at least these can be mentioned as factors that increase a church’s conformity to God’s purposes. Of course, churches can be more pure in some areas and less pure in others—a church may have excellent doctrine and sound preaching, for example, yet be a dismal failure in witness to others or in meaningful worship. Or a church may have a dynamic witness and very God-honoring times of worship but be weak in doctrinal understanding and Bible teaching. Most churches will tend to t

In view of the question posed during the Reformation , what about the Roman Catholic Church today? Is it a true church? Here it seems that we cannot simply make a decision regarding the Roman Catholic Church as a whole, because it is far too diverse.  To ask whether the Roman Catholic Church is a true church or a false church today is somewhat similar to asking whether Protestant churches are true or false today—there is great variety among them. Some Roman Catholic parishes certainly lack both marks: there is no pure preaching of the Word and the gospel message of salvation by faith in Christ alone is not known or received by people in the parish. Participation in the sacraments is seen as a “work” that can earn merit with God.  Such a group of people is not a true Christian church . On the other hand, there are many Roman Catholic parishes in various parts of the world today where the local priest has a genuine saving knowledge of Christ and a vital personal relationship