July 19, 2017
Devotions: Timeline of the Reformation: Jacobus Arminius, Synod of Dort, 1619

Jacobus Arminius was a Dutch Reformed theologian and professor of theology at the University of Leiden, Leiden Netherlands. Arminius was born Jacob Hermansen at Oudewater, Utrecht, on October 10, 1560. Taking a Latinized form of one’s name was a custom of the time for theology students, and so he changed his name. His father died while Jacob was an infant, leaving his mother a widow with small children. A priest, Theodorus Aemilius, adopted Jacob and sent him to school at Utrecht. His mother was slain during the Spanish massacre of Oudewater in 1575. About that year Arminius was sent to study theology at the University of Leiden.

Through his studies, Arminius would develop a theology that would compete with the theology of John Calvin. He would study under the tutelage of Theodore Beza in Geneva, and would be ordained in 1588. As stated previously, Arminius is best known for founding an “Anti-Calvanistic” school and theology that is named for him – Arminianism. The theology of Arminianism was not fully developed during Arminius’ time, but was systematized after his death and formalized in what is known as the “Five Articles of Remonstrance” in 1610. The works of Arminius were published in Latin at Leiden in 1629, and at Frankfort in 1631 and 1635. After his death, at the Synod of Dort (1618-1619), his teaching was condemned by the State church. Later, however, Arminianism received official “toleration” by the State and has since continued in various forms within Protestantism.

Here are the Five Articles of Remonstrance:

Article 1 That God, by an eternal and unchangeable purpose in Jesus Christ his Son, before the foundation of the world, hath determined, out of the fallen, sinful race of men, to save in Christ, for Christ’s sake, and through Christ, those who, through the grace of the Holy Ghost, shall believe on this his son Jesus

Article 2 That agreeably thereunto, Jesus Christ the Savior of the world, died for all men and for every man, so that he has obtained for them all, by his death on the cross, redemption and the forgiveness of sins; yet that no one actually enjoys this forgiveness of sins except the believer, according to the word of the Gospel of John 3:16, “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.”

Article 3 That man has not saving grace of himself, nor of the energy of his free will, inasmuch as he, in the state of apostasy and sin, can of and by himself neither think, will, nor do any thing that is truly good (such as saving faith eminently is); but that it is needful that he be born again of God in Christ, through his Holy Spirit, and renewed in understanding, inclination, or will, and all his powers, in order that he may rightly understand, think, will, and effect what is truly good, according to the Word of Christ

Article 4 That this grace of God is the beginning, continuance, and accomplishment of all good, even to this extent, that the regenerate man himself, without prevenient or assisting, awakening, following and cooperative grace, can neither think, will, nor do good, nor withstand any temptations to evil; so that all good deeds or movements, that can be conceived, must be ascribed to the grace of God in Christ.

Article 5 That those who are incorporated into Christ by true faith, and have thereby become partakers of his life-giving Spirit, have thereby full power to strive against Satan, sin, the world, and their own flesh, and to win the victory; it being well understood that it is ever through the assisting grace of the Holy Ghost; and that Jesus Christ assists them through his Spirit in all temptations, extends to them his hand, and if only they are ready for the conflict, and desire his help, and are not inactive, keeps them from falling, so that they, by no craft or power of Satan, can be misled nor plucked out of Christ’s hands, according to the Word of Christ, John 10:28: (theopedia.com, Five Articles of Remanstrance, Jacobus Arminius)

I invite you to read the fourth article listed above and then read Luther’s explanation to the third article of the Apostle’s creed – note the similarities and the differences – the similarity being the work of the Holy Spirit in our lives and in our faith lives.

Pastor Dave

Please collect packs of toilet paper and rolls of paper towels for Trinity’s Table.

July 18, 2017
Devotions: Timeline of the Reformation: The King James Bible 1611

The King James Bible was named for the “mighty Prince James”. Who was this Mighty Prince? He was the son of Mary Queen of Scots, who was executed by her half-sister, England’s Queen Elizabeth I. When Elizabeth died she did not have a child, and so James was the next male in the royal line. At the time he was already the king in Scotland, and so he traveled to London to be crowned the king of England as well. History knows him as King James I of England, and King James the VI of Scotland. It is nice to be known as two separate kings, I guess, other than King Labron James of basketball fame.

Under Queen Elizabeth, the Church of England was an Episcopal form of Protestantism. But many of the Puritans felt Elizabeth had created a “compromise” church that wasn’t Protestant enough. These “Puritans” were a group of English Reformed Protestants who believed the Church of England under Elizabeth did not “Purify” itself enough of the Catholic practices. They wanted to see the Church of England completely separate from the Catholic faith. Before James had reached London, the Puritans presented him with the “Millenary Petition” (so called because it contained one thousand signatures) asking for moderate changes. However, James liked the Episcopal structure and the title he assumed as “Defender of the Faith” as the supreme head of the church. James agreed to a conference, which met in January 1604 at Hampton Court. Here, however, James warned the Puritans that if they did not conform, he would “harry them out of the land.” The conference was a failure for the Puritans, except on one point: James gave his approval to the making of a new translation of the Bible – which we know today as the King James Bible.

King James I of England, being a pretentious sort, wanted something to replace the popular Geneva Bible. This version, completed in 1560 (see July 13 devotion) and published by John Calvin, John Knox, Miles Coverdale, John Foxe, & other English refugees in Geneva was perceived by King James to have a Calvinistic slant. James wanted to give England one version that churches and individuals, and the Church of England and the Puritans, could read with benefit. In 1607, James appointed nearly fifty scholars and divided them into six companies. For two years and nine months they worked individually and in conference. Once they each had completed their work, the whole text was reviewed by a committee of twelve. It did use the original Hebrew and Greek in some cases, but primarily it closely followed previous translations, like the Geneva Bible and “The Great Bible” by Miles Coverdale of 1539 (July 7 devotion). Therefore it probably is inappropriate to call the King James Version a translation, for, as the “Preface of the Translators” explains, it is more accurately a revision of earlier versions. For example, the work of William Tyndale (1525), the first major English translator, is evident in many passages. The KJV has been called the “Authorized Version,” although, oddly, no proof has survived that James formally approved it. Officially, the new version was “appointed to be read in churches,” replacing the Bishops’ Bible. But it was a long time before it replaced the Geneva Bible as the Bible of the individual reader. (christianitytoday.com, 1611 Publication of the King James Bible)

To me, as a pastor, to hear so many churches use the King James Version of the bible claiming it as the only authoritative translation and version of scripture is confusing. Not only is it not a translation from the original languages, it is only a translation of a translation of a translation from manuscripts of which we have older and more authoritative copies. And, actually, as long as we are reading and studying scripture from all kinds of translations, we will be the better for it as we will see how different translators make decisions trying to give an accurate accounting of the words and thoughts and teachings of the original authors.

Pastor Dave

Please collect packs of toilet paper and rolls of paper towels for Trinity’s Table.