(By: Eddie Goodwin)

RBAP is pleased to announce the release of Dr. W. Gary Crampton’s From Paedobaptism to Credobaptism: A Critique of the Westminster Standards on the Subjects of Baptism.  This new work can be purchased for $14.30 when using the coupon code: drcrampton during the checkout process.

From Padeobaptism to Credobaptism has recommendations from ARBCA members Drs. Fred Malone, James Renihan, Mike Renihan and Sam Waldron along with our friends Greg Nichols and Robert W. Oliver, Ph.D.

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Following the Westminster Confession’s definition of baptism, Gary Crampton presents a compelling argument for credobaptism versus paedobaptism. He examines each phrase of this definition as the outline of his work, finding that neither Scripture, the Apostolic Fathers, the Church Fathers, nor many modern paedobaptists support the definition in favor of infant baptism. His work is thorough in its research, broad in its survey, forceful in its irenic argument, and very readable for all. It betrays Dr. Crampton’s own wrestling with the Scriptures, historical theology, and his own personal convictions as a former paedobaptist to become a convinced and biblical Baptist.

I highly commend this work for those studying paedobaptism versus credobaptism. For the open heart, it should make you a Baptist. May the Lord use it to raise up more Reformed Baptist churches! 

Fred A. Malone, Ph.D.

Pastor, First Baptist Church, Clinton, LA

Author of The Baptism of Disciples Alone

(By: Eddie Goodwin)

After much labor, my good friend Richard Barcellos has completed his Ph.D. dissertation and RBAP will commence with initial public sales of The Family Tree of Reformed Biblical Theology at the 2010 ARBCA GA next week.

From the abstract: The thesis of this study is that Geerhardus Vos’ biblical-theological method should be viewed as a post-Enlightenment continuation of the pre-critical federal theology of seventeenth-century Reformed orthodoxy.  Vos wrote in the context of the liberalism of the late nineteenth and early twentieth centuries.  His biblical-theological methodology was largely a resuscitation of the federal theology of seventeenth-century Reformed orthodoxy adapted to the times in which it was written.  It will be argued, therefore, that Vos should not be viewed as a novelty and/or radical paradigm shift within the Reformed theological tradition.  John Owen will be used as a case test in comparing Vos’ methodology with that of the seventeenth-century federal theology of Reformed orthodoxy.

The Family Tree of Reformed Biblical Theology has recommendations from IRBS Professor James M. Renihan, Dr. Mike Renihan, Dr. Joel Beeke, Dr. Sinclair Ferguson, Dr. Richard Gaffin, Jr. and Dr. Richard Daniels.

Sample Recommendation: 

Geerhardus Vos has observed that Reformed theology “has from the beginning shown itself possessed of a true historic sense in the apprehension of the progressive character of the deliverance of truth.  Its doctrine of the covenants on its historical side represents the first attempt at constructing a history of revelation and may be justly considered the precursor of what is at present called biblical theology.”  This is a clear indication of the substantive continuity and harmony he saw between his own biblical-theological work and earlier Reformed theology.  In his view the orthodox Reformed confessions with the theological framework they entail, far from being hostile, are quite hospitable toward, in fact anticipate, giving greater, more methodologically self-conscious attention, as he did, to the redemptive-historical substance of Scripture.

Richard Barcellos, in a thoroughly researched, persuasively argued and clearly written manner, shows the soundness of Vos’s self-perception.  By means of a large-scale comparison of his work with that of the towering instance of 17th century Reformed orthodoxy, John Owen, Barcellos brings to light undeniable lines of affinity and the deeply rooted compatibility there is between the two.  If Vos may be said to be the father of a Reformed biblical theology, then, in the author’s words, Owen is “a grandfather (among many others) of a Reformed biblical theology.”  Those interested in Reformed theology, in particular issues of theological method, are indebted to Barcellos for this most welcome and helpful study.

 Richard B. Gaffin, Jr., Ph.D.

 Professor of Biblical and Systematic Theology, Emeritus

Westminster Theological Seminary

(By:Eddie Goodwin)

After much labor, my good friend Richard Barcellos has completed his doctoral dissertation.  RBAP will commence with initial public sales of The Family Tree of Reformed Biblical Theology next week at the 2010 ARBCA General Assembly.

From the Abstract:  The thesis of this study is that Geerhardus Vos’ biblical-theological method should be viewed as a post-Enlightenment continuation of the pre-critical federal theology of seventeenth-century Reformed orthodoxy.  Vos wrote in the context of the liberalism of the late nineteenth and early twentieth century.  His biblical-theological methodology was largely a resuscitation of the federal theology of seventeenth-century Reformed orthodoxy adapted to the times in which it was written.  It will be argued, therefore, that Vos should not be viewed as a novelty and/or radical paradigm shift within the Reformed theological tradition.  John Owen will be used as a case test in comparing Vos’ methodology with that of the seventeenth-century federal theology of Reformed orthodoxy.

The Family Tree of Reformed Biblical Theology has recommendations from IRBS Professor James M. Renihan, Dr. Mike Renihan, Dr. Joel Beeke, Dr. Sinclair Ferguson, Dr. Richard Gaffin, Jr. and Dr. Richard Daniels.

Sample Recommendation:

Geerhardus Vos has observed that Reformed theology “has from the beginning shown itself possessed of a true historic sense in the apprehension of the progressive character of the deliverance of truth.  Its doctrine of the covenants on its historical side represents the first attempt at constructing a history of revelation and may be justly considered the precursor of what is at present called biblical theology.”  This is a clear indication of the substantive continuity and harmony he saw between his own biblical-theological work and earlier Reformed theology.  In his view the orthodox Reformed confessions with the theological framework they entail, far from being hostile, are quite hospitable toward, in fact anticipate, giving greater, more methodologically self-conscious attention, as he did, to the redemptive-historical substance of Scripture.

Richard Barcellos, in a thoroughly researched, persuasively argued and clearly written manner, shows the soundness of Vos’s self-perception. By means of a large-scale comparison of his work with that of the towering instance of 17^th century Reformed orthodoxy, John Owen, Barcellos brings to light undeniable lines of affinity and the deeply rooted compatibility there is between the two.  If Vos may be said to be the father of a Reformed biblical theology, then, in the author’s words, Owen is “a grandfather (among many others) of a Reformed biblical theology.”  Those interested in Reformed theology, in particular issues of theological method, are indebted to Barcellos for this most welcome and helpful study.

Richard B. Gaffin, Jr., Ph.D.

Professor of Biblical and Systematic Theology, Emeritus

Westminster Theological Seminary

(By David Giarrizzo)

“St. Patty’s Day,” as it has come to be known by restaurants, retailers, and shamrock-toting revelers, really has nothing to do with lucky leprechauns or green-tinted beer. To understand the true significance of today’s celebration, one must have a basic understanding of church history. The origin of St. Patrick’s Day is found in the life of a Protestant missionary and his Gospel ministry on the barbarous island we now know as Ireland.

Much of what we know of about the life of Patrick comes from one of two of his own works, Confession of St. Patrick. Born in Roman-occupied Britain sometime around 490 AD, Patrick was reared in a God-fearing home, but he hardened his heart to the truths he was presented with at a young age. Later in life, after the Lord converted Patrick, he recounted his younger years in the opening paragraph of his Confession:

I, Patrick, a sinner, a most simple countryman, the least of all the faithful and most contemptible to many, had for father the deacon Calpurnius, son of the late Potitus, a priest, of the settlement of Bannavem Taburniae; he had a small villa nearby where I was taken captive. I was at that time about sixteen years of age. I did not, indeed, know the true God; and I was taken into captivity in Ireland with many thousands of people, according to our deserts, for quite drawn away from God, we did not keep his precepts, nor were we obedient to our priests who used to remind us of our salvation. And the Lord brought down on us the fury of his being and scattered us among many nations, even to the ends of the earth, where I, in my smallness, am now to be found among foreigners.

And there the Lord opened my mind to an awareness of my unbelief, in order that, even so late, I might remember my transgressions and turn with all my heart to the Lord my God, who had regard for my insignificance and pitied my youth and ignorance. And he watched over me before I knew him, and before I learned sense or even distinguished between good and evil, and he protected me, and consoled me as a father would his son.

Thus, Patrick, a Roman citizen who became a slave was saved by God, eventually released from captivity, and later compelled to take the Gospel of Jesus Christ to the same Irish people who enslaved him. The attitude of Patrick’s heart is seen in the third paragraph of his Confession:

Therefore, indeed, I cannot keep silent, nor would it be proper, so many favours and graces has the Lord deigned to bestow on me in the land of my captivity. For after chastisement from God, and recognizing him, our way to repay him is to exalt him and confess his wonders before every nation under heaven.

Through a divine calling and a heart overflowing with gratitude to his Savior, Jesus, Patrick was used of God to establish His Church in Ireland. The results of Patrick’s missionary efforts were many, but most importantly, Patrick preached a Bible-based, Christocentric, Trinitarian Gospel message that, by the power of the Holy Spirit, greatly impacted a pagan culture.

May Patrick’s true legacy live on, not through the annual consumption of green beer, but through the proclamation of the Gospel to all nations.

[Notes on St. Patrick taken from John Giarrizzo and Reid S. Monaghan. For more information about the life and ministry of Patrick, click here.]

(By: Christopher Powell) As a history buff, one of the fascinations I have is with the timeless practical lessons that can be learned by studying our forebears. I think many people are turned off of history in high school because they aren’t taught to see its essential utility in an age of geometric technological and scientific growth. However, history has much to teach us if we are willing to listen.

The catch is, we must be willing to listen. Sadly, more often than not we don’t listen. The philosopher Hegel once said: “History teaches us that history teaches us nothing…” And, there is no denying that there is a cyclical aspect to our failures as individuals and as institutions. We can see this if we just take a look at trends in contemporary evangelicalism. The modern evangelical trend towards less preaching and more entertainment-based ministry is nothing new. The church tried this in the middle ages with a focus on morality plays (entertainment) at the same time as a decrease in emphasizing public preaching. This resulted in a very dark period for the church that only emerged from this drought by the Reformation emphasis on preaching the Bible. The Reformers’ cry of “ad fontes” (back to the sources) are what fueled this emphasis. This Word-centred focus of the Reformers was not new – it was simply the historic Biblical teaching. In Romans 10 it says: “It is through the foolishness of preaching that men are saved.” Or more to the point a few verses earlier: “and how are they [the people] to hear [the Gospel] without someone preaching?” If we do pay attention to history, we can not only learn from our mistakes, we can grow faster and reach farther. I love the quote from Sir Isaac Newton (1642-1727) when he said:

“If I have seen further it is by standing on the shoulders of Giants”

I’m not sure that I would personally say that I have seen “further” than my theological forebears. I feel so inadequate in more ways than I can count. But, I do owe a tremendous debt to them. For me it begins personally with my dad. He was both my father and my pastor. He brought me up in the Word of God and he was there to shepherd me spiritually through numerous challenges in my life and I have both deep respect and love for him. At the same time he also had shoulders he stood on. His brother Christopher witnessed to him faithfully and brought him to church to hear the Gospel where he met probably the best 20th century preacher, Dr. Martyn Lloyd-Jones. In tribute to these “giants” and their influence in my father’s life, I bear both of their names (Martyn is my middle name). My father and mother met in Westminster Chapel and my father had the privilege of serving in the church and the two of them grew greatly under the Doctor’s preaching. Dad was there when Dr. Lloyd-Jones was teaching his famous series in Romans. He has some amazing stories of the Lord’s work during that time.

Though I never met “the Doctor,” it was like he was a part of our family. I distinctly remember the day, 29 years ago yesterday, when Dr. Martyn Lloyd-Jones went home to be with His Lord. As a small boy, it was the first time I saw real grief on my father’s face. My father’s approach to ministry was very influenced by Dr. Lloyd-Jones’ expository preaching and I was blessed to sit under it. I’m thankful to God for both my father and those on whose shoulders he stood. Now, with the publication of many of his sermons and writings, many have been granted similar privileges and it is all to God’s greater glory. If you’re not familiar with Martyn Lloyd-Jones – do yourself a favour and pick up one of his books. Right now I’m reading his 4th volume of sermons on Ephesians “Life in the Spirit” and loving it. If you would like more information or a basic introduction to the man, the Martyn Lloyd-Jones recording trust has just published a short 10 minute introduction to the man. (HT: Justin Taylor)

So who are the spiritual giants in your life? Feel free to share in the comments and maybe we’ll all find some new shoulders on which to stand.

(By: Christopher Powell) Martin Luther (1483-1546) remains one of my favourite (though sometimes controversial) reformers. What I most enjoy about him is his transparency about his walk with the Lord. One of my great struggles with much of Christian biography is the strong bias to produce hagiography which can be much more spiritually damaging to Christians than it is helpful. Hagiography is a type of Christian biography that is very common in Christian circles which presents the subjects of the biography in the best possible light. Specifically, although it may be unintentional, there is a sense promoted by these biographies that our forefathers in the faith never struggled except against the sin of others. This can lead modern readers of these biographies to question their own Christianity when they, supposedly unlike their heroes, face struggle with doubts or with discouragement. Instead of what people need at that point – to seek refuge in the Gospel and confess their struggles to the Lord in prayer – a key teaching opportunity is missed. Without examples of those who have struggled, there are fewer opportunities for spiritual growth.

The problem arises because biographers often omit bits of a “Christian hero’s” life; sins they committed or mistakes they made, because they want to cast the “hero” in the best possible light to encourage people to emulate him or her. While the intention is honourable (protecting the reputation of the Christian) it can also have a terrible result because it misses the whole point of the Gospel as revealed in the Bible. In the Scriptures we constantly see “heroes” like King David or King Hezekiah exposed in their shortcomings. The Gospel purpose in these exposures is to point the reader away from men to the greatness of the Saviour and Redeemer of the world, the Lord Jesus Christ. God uses struggle and failure for His glory. He delights to work redemptively in our lives (Genesis 50:20).

This is why I like Luther. Like Oliver Cromwell who told his painter to paint his portrait “warts and all”, Luther, in his own writings is transparent about his struggles with unbelief. Because he talked about it, his books and prayers can help Christians to form a more realistic and encouraging picture of the perseverance aspect of the Christian life. This particular prayer of Luther’s was sent to me by a brother pastor and I found it most authentic and edifying because it points to the fact that even the “greats” of the Reformation had spiritual struggles and a continual, desperate need and dependence on the work of the Gospel of Jesus Christ in their lives. I hope you will all find encouragement in it as I did:

Behold, Lord, an empty vessel that needs to be filled. My Lord, fill it. I am weak in the faith; strengthen me. I am cold in love; warm me and make me fervent, that my love may go out to my neighbor. I do not have a strong and firm faith; at times I doubt and am unable to trust you altogether. O Lord, help me. Strengthen my faith and trust in you. In you I have sealed the treasure of all I have. I am poor; you are rich and came to be merciful to the poor. I am a sinner; you are upright. With me, there is an abundance of sin; in you is the fullness of righteousness. Therefore I will remain with you, of whom I can receive, but to whom I may not give. Amen.

(HT: Pastor Steve Clevenger)