Lord, we thank You for Your great love.

Lord, we thank You for Your great love. It is not a love that we can take for granted. We dare not say, ‘God loves us. we can do what we like.’ Your love calls for our response. It’s a love that calls to trust in the Saviour. It’s a love which calls us to receive Your forgiveness. It’s a love which calls us to begin a new life with You. Help us, Lord, to live our lives in the light of Your great love – “Loving Him who first loved me.”

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Carl Bangs, “Arminius: A Study in the Dutch Reformation”

In this post, I will draw comparisons between Arminius and Berkouwer. * Bangs points out that the historical situation in Holland was not a simple one - Calvinism coming in, Arminius nearly ruining it and the Synod of Dort restoring it: “The earliest Dutch Reformed leaders don’t seem to be Calvinists at all. They rise out of the soil, here and there, nurtured by the old Dutch biblical piety, not seized by dogmatic insights, but steadily pressing toward a purified life of faith according to Scripture” (p. 21). This emphasis is similar to Berkouwer’s insistence that election is not a special gnosis for the theological elite. Rather, it is a confession of faith, arising from the hearts of those who have come to know the grace of God ( Divine Election (DE), p. 216). * Bangs observes that Arminius’ theological method is “practical and through faith”: “For the Theology which belongs to this world, is practical and through faith: Theoretical Theology belongs to the o...

A response to a comment by G. R. Osborne on Berkouwer’s understanding of the doctrine of final perseverance

In his contribution to Clark Pinnock (editor), Grace Unlimited (1975), G. R. Osborne states that Berkouwer, in Faith and Perseverance, pp. 9-10, “speaks of the time less ness of the doctrine of final perseverance, founded on ‘the richness and abidingness of salvation” (p. 188, emphasis mine). This single-sentence comment on Berkouwer’s view hardly gives a fair indication of the type of thinking found in Chapter 1 of Berkouwer’s Faith and Perseverance - “Time li ness and Relevance” (pp. 9-14, emphasis mine). Berkouwer insists that “the living preaching of the Scriptures, which offer no metaphysical and theoretical views about … ‘permanency’ as an independent theme in itself, does nothing to encourage ‘a continuity which is … opposed in any way to the living nature of faith” (p. 13). Berkouwer stresses that “The perseverance of the saints is not primarily a theoretical problem but a confession of faith” (p. 14) and that “The perseverance of the saints is unbreakably connected wi...

Faith in Scripture as God's Word

Berkouwer criticizes "an incorrect conception of theology, a conception of theology, a conception which considers it possible to discuss Holy Scripture apart from a personal relationship of belief in it, as though that alone would constitute true 'objectivity'." (Holy Scripture, pp. 9-10). He holds that those who view Scripture in this way "wrongly ... see involvement and correlation as subjectivism" (Holy Scripture, p.10). Such a misguided fear of subjectivism lapses into a false objectivism with its suggestion that Christian truth can be considered without direct reference to the believer's personal involvement with that truth. Berkouwer maintains that there must be a proper understanding of the correlation between faith and its object. He emphasizes that "faith is decisively determined by the object of faith, namely God and His Word". He rejects the idea that "Scripture ... derives its authority from the believer's faith...

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