The Real Turretin on: The Absurdities of Universal Atonement

Moses Cho at No Mo' Condemnation has a nice quotation from the real Francis Turretin on the absurdities of any doctrine of universal atonement (link). Turretin addresses not only the errors of Arminianism, but also those Amyraldianism with this short identification of four absurdities.

Machina, Ora Pro Nobis?

If this "worked," which (of course) it doesn't, it would be simony (link). It's yet another example of life being stranger than fiction.

-TurretinFan

Archbishop Raymond Burke and Priorities

This article (link) suggests that Archbishop Raymond Burke knows where his priorities lie.

Previously, according to the article: "In his remarks, Burke told Terry that American parishioners should press U.S. bishops to withhold the sacrament. 'It is weakening the faith of everyone,' Burke said."

Now, according to the article, "'If I had known what the true purpose of the interview was, I would never have agreed to participate in it,' said Burke, the former St. Louis archbishop."

He continued, "I am deeply sorry for the confusion and hurt which the wrong use of the videotape has caused to anyone, particularly to my brother bishops."

Before my critics say it, I'll say it. Randall Terry is something of a firebrand, and his single issue is the abortion issue. He feels, and seems to be justified in this, that the American bishops are not doing what their church law says they should. He's ticked, he wants blood, and he's (as the Americans would say) "loaded for bear." He had hoped to get Archbishop Burke on his side (against the American bishops) on this issue, presumably in view of Burke's high rank within the ecclesiastical hierarchy.

I am puzzled as to how Burke could not have known of Terry's purpose in the interview: even this blog knew what the purpose of this interview was, and reported it out on March 12, 2008 (link).

-TurretinFan

Frank Turk on Apologetics with Romanism

Apparently Frank Turk, aka Centuri0n, thinks that engaging in apologetics with those of the Roman Catholic Church is a waste of time (link) and (thinks he) he's got the statistical data to prove it.

With all due respect to the wise Turk, I'm not persuaded by his argument from web traffic. I'll keep on giving an answer for the hope that is within me, trusting in God to bring the increase.

-TurretinFan

Dealing with Jehovah's Witnesses

It's not quite a "how to" but the first half of the Dividing Line program for March 24, 2009, provides a good introduction to how we can speak with Jehovah's Witnesses in a productive manner (link).

Enjoy!

-TurretinFan

Albrecht vs. Augustine on the Bodily Presence - Further Rebuttal

William Albrecht has responded to a short video (technically it is just audio plus a slideshow) series I did demonstrating the obvious fact that Augustine did not believe that Jesus is bodily present with us today, although the divine presence of Jesus is with us (clip 1 / clip 2)(Albrecht's Response - part 1a, 1b, 2a, and 2b).

In this case, I've done a double-whammy - I've posted a video, which I'm embedding below, and I've posted a written response that provides more detail.



As I draw out in my clips, Augustine enunciates essentially the same view as the Reformed churches on the issue of Christ being bodily present in Heaven, but spiritually present here. What is Albrecht's response?

- He argues that the text is not addressing the Eucharist. Of course that is so. As I noted, the only reason he'd address the Eucharist is if there had been people around at the time that held to transubstantiation. Since there were not, it is no surprise he doesn't mention the Eucharist in the passage.

- He argues that all Augustine is saying is that Christ's presence here is "not exactly the same." That's misleading. He says that Christ deprived us of his bodily presence. He says it plain and simple.

- He differentiates between "Christ the person" and "the Eucharistic presence." But the Catechism of the Catholic Church declares:

1374 The mode of Christ's presence under the Eucharistic species is unique. It raises the Eucharist above all the sacraments as "the perfection of the spiritual life and the end to which all the sacraments tend." In the most blessed sacrament of the Eucharist "the body and blood, together with the soul and divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, and substantially contained." "This presence is called 'real' - by which is not intended to exclude the other types of presence as if they could not be 'real' too, but because it is presence in the fullest sense: that is to say, it is a substantial presence by which Christ, God and man, makes himself wholly and entirely present."

Thus, it appears that Mr. Albrecht's distinction is invalid within his own church's current theology.

- He argues that the spiritual presence of Christ is (in Augustine) not merely symbolic or figurative. Of course, that's right. As well, the Reformed churches teach that Christ's spiritual presence is real and divine and not merely symbolic and figurative. Apparently, Mr. Albrecht is just unaware of what we believe, even going so far as to claim that I had said that spiritual = symbolic (which, of course, I did not).

- He argues (if I am hearing him right) that the Latin word "spiritalem" is never used by Augustine in his later works to refer to something symbolic. This argument is presumably based on his previous blunder of imagining that I was arguing that Augustine was saying "spiritual" (spiritalem) but meaning "symbolic." Of course, I was not. A bigger problem for Mr. Albrecht is that "spiritalem" (spiritual) presence is the opposite of bodily presence. But - because he is chasing an irrelevant rabbit trail, Mr. Albrecht misses this important point.

- He argues, quite confusedly, that I show my ignorance of the Fathers by asserting that none of them taught transubstantiation. Then he admits that this is not a point of contention. Thus, by his own admission, my knowledge (not my ignorance) of the Fathers is clear.

- He calls pointing out that none of the fathers believed what Trent now requires followers of Rome to believe a "debating tactic." Actually, what it is, is simply an inconvenient fact that apologists for Rome have to dismiss or ignore in order to get people to look away from it, using debating tactics.

- He argues that Augustine believed in a substantial change of the bread and wine by quoting a passage where Augustine says that the bread is Christ's body and the wine is Christ's blood, after the consecration. I had to laugh - this is the same thing one might here from a Reformed minister. It is not a statement of transubstantiation in the least.

I think Mr. Albrecht would be surprised and shocked to discover that the Westminster Confession of Faith teaches, almost exactly as Augustine does:

VII. Worthy receivers, outwardly partaking of the visible elements in this sacrament, do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually, receive and feed upon Christ crucified, and all benefits of his death: the body and blood of Christ being then not corporally or carnally in, with, or under the bread and wine; yet as really, but spiritually, present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.

and the 1689 London Baptist Confession of Faith says practically the same thing too:

Paragraph 7. Worthy receivers, outwardly partaking of the visible elements in this ordinance, do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually receive, and feed upon Christ crucified, and all the benefits of his death; the body and blood of Christ being then not corporally or carnally, but spiritually present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.

Of course, that's nothing remotely like what Rome's catechism (already quoted above) says, but (of course) Augustine also says nothing like what Rome's catechism says.

- Mr. Albrecht tries to argue that Augustine doesn't have to say "transformed" to mean "transformed" in the Latin. Of course, Mr. Albrecht's argument isn't based on anything. I realize that folks who don't know Latin might be confused by the fact that he's throwing it out there, but really he's got nothing. The Latin says just what the English says: after the consecration, the bread is the body and the wine is the blood. There's no unique or even special rules of Latin grammar that are implicated by the sentences, and there is no reason to think that a substantial change is intended when Augustine says it, just as there is no reason to think that a substantial change is intended when a Reformed pastor says it.

- It is mildly amusing to hear Mr. Albrecht emphasizing the word "the" in the phrase "THE word of God," since - assuming Mr. Albrecht knows Latin - Mr. Albrecht should know that the word "the" has no corresponding word in the Latin original. But perhaps this was simply an accidental emphasis on Mr. Albrecht's part.

- Mr. Albrecht then turns to another place where it is said that only the bread that receives the blessing "becomes Christ's body." Again, the Latin examination doesn't show anything that the English doesn't show. There are no unique or special Latin grammatical issues involved, and there is nothing in the sermon to make us conclude that Augustine meant that "becoming" was a change of substance instead of simply a designation.

- In short, in both cases, Augustine's words (whether in English or in Latin) would be perfectly consistent with not only the Reformed view of spiritual presence, but even the more radical view of bare symbolism.

- Mr. Albrecht makes a comment about Augustine being "a Catholic" and those of us who do not follow Rome not being able to "make [Augustine] a Protestant." Mr. Albrecht - again - is missing the point. Augustine was an Early Church Father, not a Protestant or a Roman Catholic. Augustine taught many good things, but he also had errors in his theology. Unlike Roman Catholicism, however, we are under no obligation to make Augustine fit our mold. We don't have to try to make him a "Protestant" but Mr. Albrecht does feel compelled to make him "a Catholic" as he puts it.

- All in all, I feel sorry for Mr. Albrecht. He spent loads of time preparing videos in which he addressed something other than the position I had presented. In his third video he even mentions (around 35 seconds into the video) that we don't say that he means "symbolic" by "spiritual" but then goes on to say that we "pretty much indicate that in their writings." His evidence actually disproves his point - for he provides an example (around 5:45 in the 3rd video) where the term "spiritual" is used specifically as opposed to "corporeal" - i.e. as distinguishing between spirit and body. Similar examples can be found in Mr. Albrecht's 4th video as well.

-TurretinFan

Groves / Sarna to be Cut Down

In a ridiculous mess, pagans in India are complaining about the fact that the Bible commands believers to destroy the places of false worship (link). The errors in the article and in the pagan reaction are legion:

1. The article notes that the translation is "Protestant" and claims that the translation is faulty.

This is not the case. The translation is accurate. It conveys the intended meaning of commanding the destruction of worship groves.

2. The pagans have reacted to the Bible's comments by burning a Roman Catholic cardinal in effigy.

This is inappropriate both because the cardinal isn't responsible for the translation and because the cardinal doesn't represent the religion of the Bible.

3. The Bible society has apologized for the translation.

This is sad. The truth of Scripture must not be compromised. If and when it offends the native religions, that's a good thing.

4. It took the tribes 8 years to notice this issue.

This is also sad. I cannot complain too much, though, because I have done nothing to preach the gospel to those tribes. Nevertheless, their false religion should have been brought to their attention years ago, if possible.

All in all, it is sad sight to see. Yes, the pagan religions of India, both the major religions and the tribal religions are false religions. Their groves ought to be cut down, their idols smashed, and their hearts turned to the unseen God.

May God's Kingdom Come!

-TurretinFan

Virtuosity - Nikolai Rimsky-Korsakov - Yuja Wang

I was amazed at the skill exhibited in this very short performance of the "Flight of the Bumblebee" arranged for the piano. Yuja Wang is the pianist.



The musical gifts that God has given to some people are simply amazing. Honestly, I am not 100% sure whether the video is edited or not, the pianist's fingers are moving so quickly and yet accurately. Either way, whether as a feat of musical or video-editing skill, this piece illustrates one of the good gifts God has given us: music.

Although we would expect that Adam could sing, instrumental music was developed in the sixth generation of mankind, around 3500 B.C. or so, by Jubal. Scripture tells us:

Genesis 4:21 And his brother's name was Jubal: he was the father of all such as handle the harp and organ.

Jubal was the son of Lamech by Adah. Lamech was the son of Enoch: not the Enoch who was translated, but Enoch the son of Cain and Cain's unnamed wife. As you doubtless recall, Cain was Adam's firstborn son.

This musical gift was handed down beyond the flood and became incorporated into the temple worship. You will recall that David and all of Israel played before the Lord with such instruments. As well, this can be found in Psalm 33:

Psalm 33:2 Praise the LORD with harp: sing unto him with the psaltery and an instrument of ten strings.

May we glorify Him with this gift!

-TurretinFan

UPDATE: As you can see from the URL of this post, I initially ascribed this tune to the wrong composer. That has been fixed, thanks o an attentive reader who chose to remain anonymous.

Cochlaeus Work On-Line

Further to my last post about the BSB digitization project, one may recall an informal debate that I conducted with Dave Armstrong last January on the issue of a spurious quotation attributed to Luther. The full work of that slanderer Cochlaeus, from which the quotation originated, has been digitized and is available freely on-line, though one will have to navigate some German menus to download it (link).

-TurretinFan

Good News for Lutherophiles

At least, I think it is good news. Todd at Historical Theoblogy has a report on a digitization project that aims to digitize 100,000 volumes: all the extant volumes that were published in Germany (well, in the German-speaking lands) in the 16th century (link to report). Obviously, a significant percentage of these works will be German or Latin. Nevertheless, it represents a treasure trove, especially for those interested in things related to Martin Luther.

Enjoy!

-TurretinFan

John Martignoni Demonstrating Sola Ecclesia

In this clip, I discuss an instance where John Martignoni demonstrates the error of sola ecclesia. As a caveat, I'm sure not everyone within Roman Catholicism holds to these sort of extreme views, so perhaps this discussion is limited in its value, since it does not address those that do not go as far as Marignoni. Nevertheless, his position is not a rare one.



Enjoy!

-TurretinFan

Vatican Editing & a Clear Conscience

I found an article complaining that the Vatican edited the remarks of the pope that were given during his recent visit to Africa (link). I was immediately reminded of this amusing clip (link). No doubt the remarks were edited for the perfectly innocent reason of reflecting "a version which represents the [pope's] views as he would, on reflection, have liked them to be."

-TurretinFan

UPDATE: In fairness, it looks like the American's White House is run by the same folks who work at the Vatican (link). Did they know there was a video? (one wonders)

Determined Choices

Paul Manata at Triablogue has a fascinating post on Determined Choices (link). He provides a reasonably concise explanation of how God's declaration that he decides when we die (John 14:5) and the fact that people sometimes choose to kill themselves are compatible, not contradictory. Thus, he reasonably concludes that the nature of free will is at it is described in Calvinism.

-TurretinFan

The Concept of Executive Pastors

Dennis McFadden at His Barking Dog talks about the concept of an "Executive Pastor" in an interesting article at his blog (link). I found particularly apt his comments that:

Generally you can determine the statistical probability of a church having an Executive Pastor based on whether the senior pastor has more books by Francis Turretin or George Barna in his personal library. Turretin is a dead giveaway that this is NOT a place where you will find an Executive Pastor.

How true that is! And one could swap in John Owen, Thomas Boston, or Thomas Manton as well.

-TurretinFan

Knox on the Idolatry of the Mass

One occasionally hears from us, Reformed apologists, reference to the fact that the mass is idolatry. Perhaps this seems like pure polemic, unsupported by argument. Frankly, often it is simply thrown out there without supporting argument. So, I'd like to provide for your consideration, an explanation of the issue provided by John Knox (link).

Here's how it begins, to whet your appetite:

This day I do appear in your presence, honourable audience, to give a reason why so constantly I do affirm the Mass to be, and at all times to have been, idolatry and abomination before God. And because men of great erudition in your audience affirmed the contrary, most gladly would I that they were present here, either in person, or else by their learned men, to ponder and weigh the causes moving me thereto. For unless I evidently prove my intent by God's holy scriptures, I will recant it as wicked doctrine, and confess myself most worthy of grievous punishment.

Knox goes on to substantiate his claims, all the while carefully adhering to the standard of the Holy Scriptures.

-TurretinFan

Fathers of the Church Series - Index Page

This is an index page for the patristic series, Fathers of the Church: A New Translation, editorial board founded by Ludwig Schopp. The first part of this index was assisted by the index at an orthodox web site (link). The second part of the list is taken from (and links one to) the publisher's web site.

Volume 1 The Apostolic Fathers, Translated by Francis X. Glimm, Joseph M. F. Marique, S.J. & Gerald G. Walsh, S.J. (1947)
Volume 2 Saint Augustine: Christian Instruction; Admonition and Grace; The Christian Combat; Faith, Hope, and Charity (Writings of Saint Augustine Volume 4), Translated respectively by John G. Gavigan, O.S.A., John Courtney Murray, S.J., Robert P. Russell, O.S.A. & Bernard M. Peebles (1947)
Volume 3 (Apparently not yet in Archive) (1947)
Volume 4 Saint Augustine: The Immortality Of The Soul, The Magnitude of the Soul, On Music, The Advantage of Believing, On Faith in Things Unseen (Writings of Saint Augustine Volume 2), Translated respectively by Ludwig Schopp, John J. McMahon, S.J., Robert Catesby Taliaferro, Luanne Meagher, O.S.B., Roy J. Deferrari & Mary Francis McDonald (1947)
Volume 5 Saint Augustine: The Happy Life, Answer to Skeptics, Divine Providence and the Problem of Evil, Soliloquies(Writings of Saint Augustine Volume 1), Translated respectively by Ludwig Schopp, Denis J. Kavanaugh, O.S.A., Robert P. Russel, O.S.A. & Thomas F. Gilligan, O.S.A. (1948)
Volume 6 (Apparently not yet in Archive) (1948 or 1949)
Volume 7 Niceta of Remesiana (Writings), Sulpicius Severus (Writings), Vincent of Lerins (Commonitories), Prosper of Aquitaine (Grace and Free Will), Translated respectively by Gerald G. Walsh, S.J., Bernard M. Peebles, Rudolph E. Morris, J. Reginald O'Donnell, C.S.B. (1949)
Volume 8 Saint Augustine: The City Of God, Books I-VII (Writings of Saint Augustine, Volume 6), Translated by Demetrius R. Zema & Gerald G. Walsh (1950)
Volume 9 Saint Basil: Ascetical Works, Translated by M. Monica Wagner, C.S.C. (1950)
Volume 10 (Apparently not yet in Archive) (1950 or 1951)
Volume 11 Saint Augustine: Commentary On The Lord's Sermon On The Mount With Seventeen Related Sermons (Writings of Saint Augustine Volume 4), Translated by Denis J. Kavanaugh, O.S.A. (1951)
Volume 12 (Apparently not yet in Archive) (1951)
Volume 13 Saint Basil: Letters, Translated by Agnes Clare Way, C.D.P. with notes by Roy J. Deferrari (1951)
Volume 14 (Apparently not yet in Archive) (1951, 1952, or 1953)
Volume 15 (Apparently not yet in Archive) (1951, 1952, or 1953)
Volume 16 (Apparently not yet in Archive) (1951, 1952, or 1953)
Volume 17 Saint Peter Chrysologus: Selected Sermons And Saint Valerian: Homilies, Translated by George E. Ganss, S.J. (1953)
Volume 18 Augustine: Letters Volume II (Letters 83-130)(Writings of Saint Augustine Volume 10) Translated by Wilfrid Parsons, S.N.D. (1953)
Volume 19 Eusebius Pamphili: Ecclesiastical History (Books 1-5), Translated by Roy J. Deferrari (1953)
Volume 20 Saint Augustine: Letters Volume III (Letters 131-164)(Writings of Saint Augustine Volume 10) Translated by Wilfrid Parsons, S.N.D. (1953)
Volume 21 (Apparently not yet in Archive) (1953)
Volume 22 Funeral Orations by Saint Gregory Nazianzen and Saint Ambrose, Translated by Leo P. McCauley, S.J., John J. Sullivan, C.S.Sp., Martin R.P. McGuire & Roy Joseph Deferrari (1953)
Volume 23 Clement Of Alexandria: Christ The Educator, Translated by Simon P. Wood, C.P. (1954)
Volume 24 (Apparently not yet in Archive) (1954)
Volume 25 (Apparently not yet in Archive) (1954)
Volume 26 Saint Ambrose: Letters, Translated by Mary Melchior Beyenka, O.P. (1954)
Volume 27 Saint Augustine: Treatises on Marriage and Other Subjects, The Good of Marriage, Adulterous Marriage, Holy Virginity, Faith and Works, The Creed, Faith and the Creed, The Care to be Taken for the Dead, In answer to the Jews, The Divination of Demons (Writings of Saint Augustine Volume 15), Translated by Charles T. Wilcox, M.M., Charles T. Huegelmeyer, John McQuade, S.M., Mary Ligouri, I.H.M., Robert P. Russell, O.S.A., John A. Lacy & Ruth Wentworth Brown (1955)
Volume 28 (Apparently not yet in Archive) (1955)
Volume 29 (Apparently not yet in Archive) (1955)
Volume 30 Saint Augustine: Letters Volume IV (Letters 165-203)(Writings of Saint Augustine Volume 12), Translated by Wilfrid Parsons, S.N.D. (1955)
Volume 31 Saint Caesarius Of Arles: Sermons Volume I (Sermons 1-80), Translated by Mary Magdalene Mueller, O.S.F. (1956)
Volume 32 Saint Augustine: Letters Volume V (Letters 204-270)(Writings of Saint Augustine Volume 13) Translated by Wilfrid Parsons, S.N.D. (1956)
Volume 33 (Apparently not yet in Archive) (1956 or 1957)
Volume 34 (Apparently not yet in Archive) (1956 or 1957)
Volume 35 Saint Augustine: Against Julian (Writings of Saint Augustine Volume 16), Translated by Matthew A. Schumacher, C.S.C. (1957)
Volume 36 Saint Cyprian: Treatises, Translated by Roy J. Deferrari (With the Dress of Virgins translated by Angela Elizabeth Keenan, S.N.D.; Mortality translated by Mary Hannan Mahoney; and The Good of Patience translated by Ms. George Edward Conway, S.S.J.) (1958)
Volume 37 Saint John of Damascus: Writings, Translated by Frederic H. Chase, Jr. (1958)
Volume 38 Saint Augustine: Sermons on the Liturgical Seasons (Writings of Saint Augustine Volume 16), Translated by Mary Sarah Muldowney, R.S.M. (1959)
Volume 39 Saint Gregory the Great: Dialogs, Translated by Odo John Zimmerman, O.S.B. (1959)
Volume 40 Tertullian: Disciplinary, Moral, and Ascetical Works, Translated by Rudolph Arbesmann, O.S.A., Emily Joseph Daly, C.S.J. & Edwin A. Quain, S.J. (1959)
Volume 41 Saint John Chrysostom: Commentary on Saint John the Apostle and Evangelist (Homilies 48-88), Translated by Ms. Thomas Aquinas Goggin, S.C.H. (1960)
Volume 42 Saint Ambrose: Hexameron, Paradise, and Cain and Abel, Translated by John J. Savage (1961)
Volume 43 The Poems of Prudentius, Translated by Ms. M. Clement Eagan, C.C.V.I. (1962)
Volume 44 Saint Ambrose: Theological And Dogmatic Works (The Mysteries, The Holy Spirit, The Sacrament of the Incarnation of Our Lord, The Sacraments), Translated by Roy J. Deferrari (1963)
Volume 45 Saint Augustine: The Trinity, Translated by Stephen McKenna, C.SS.R. (1963)
Volume 46 Saint Basil: Exegetic Homilies, Translated by Agnes Clare Way, C.D.P. (1963) (Second Archive Copy)
47. ... This and the remaining volumes are apparently not available freely on-line, presumably because the publisher wishes to continue to collect revenues for them.

**** Alphabetical List obtained from the Publisher *****

Apostolic Fathers, The Apostolic Fathers

Saint Ambrose, Theological and Dogmatic Works

Saint Ambrose, Hexameron, Paradise, Cain and Abel

Saint Ambrose, Letters, 1-91

Saint Ambrose , Seven Exegetical Works

Saint Augustine, The City of God, Books XVIII-XXII

Saint Augustine, Confessions

Saint Augustine, The Catholic and Manichaean Ways of Life

Saint Augustine, The Happy Life; Answer to Sceptics; Divine Providence and the Problem of Evil, Soliloquies

Saint Augustine, The City of God, Books I-VII

Saint Augustine, Letters, Volume 6 (1*-29*)

Saint Augustine, Tractates on the Gospel of John 55-111

Saint Augustine, Treatises on Marriage and Other Subjects

Saint Augustine, Tractates on the Gospel of John, 11-27

Saint Augustine, Commentary on the Lord's Sermon on the Mount with Seventeen Related Sermons

Saint Augustine, The Immortality of the Soul; The Magnitude of the Soul; On Music; The Advantage of Believing; On Faith in Things Unseen

Saint Augustine, Letters, Volume 2 (83-130)

Saint Augustine, Letters, Volume 3 (131-164)

Saint Augustine, Letters, Volume 4 (165-203)

Saint Augustine, Letters, Volume 5 (204-270)

Saint Augustine, The Retractations

Saint Augustine, The Teacher; The Free Choice of the Will; Grace and Free Will

Saint Augustine, Treatises on Various Subjects

Saint Augustine, The City of God, Books VIII-XVI

Saint Augustine, Against Julian

Saint Augustine, Christian Instruction; Admonition and Grace; The Christian Combat; Faith, Hope and Charity

Saint Augustine, Letters, Volume 1 (1-82)

Saint Augustine, Sermons on the Liturgical Seasons

Saint Augustine, Eighty-three Different Questions

Saint Augustine, Tractates on the Gospel of John 1-10

Saint Augustine, Tractates on the Gospel of John 28-54

Saint Augustine, Tractates on the Gospel of John 112-124; Tractates on the First Epistle of John

Saint Augustine, On Genesis

Saint Augustine, Four Anti-Pelagian Writings

Saint Augustine, The Trinity

Barsanuphius and John, Letters, Volume 1

Barsanuphius and John, Letters, Volume 2

Saint Basil, Letters, Volume 2 (186-368)

Saint Basil, Exegetic Homilies

Saint Basil, Letters, Volume 1 (1-185)

Saint Basil, Ascetical Works

Braulio of Saragossa et al, Iberian Fathers, Volume 2

Saint Caesarius, Sermons, Volume 1 (1-80)

Saint Caesarius, Sermons, Volume 2 (81-186)

Saint Caesarius, Sermons, Volume 3 (187-238)

Clement of Alexandria, Christ the Educator

Clement of Alexandria, Stromateis, Books 1-3

Saint Cyprian, Letters (1-81)

Saint Cyprian, Treatises

Saint Cyril, Letters 1-50

Saint Cyril, Letters 51-110

Cyril of Alexandria, Festal Letters 1-12

Cyril of Alexandria, Commentary on the Twelve Prophets, Volume 1

Cyril of Alexandria, Commentary on the Twelve Prophets, Volume 2

Saint Cyril of Jerusalem, The Works of Saint Cyril of Jerusalem, Volume 1

Saint Cyril of Jerusalem, The Works of Saint Cyril of Jerusalem, Volume 2

Didymus the Blind, Commentary On Zechariah

Ephrem the Syrian, Selected Prose Works

Eugippius, The Life of St. Severin

Eusebius Pamphili, Ecclesiastical History, Books 6-10

Eusebius Pamphili, Ecclesiastical History, Books 1-5

Fulgentius, Selected Works

Saint Gregory of Nazianzus, Three Poems

Saint Gregory of Nazianzus, Funeral Orations

Saint Gregory of Nazianzus, Select Orations

Saint Gregory of Nyssa, Ascetical Works

Saint Gregory Thaumaturgus, Life and Works

Saint Gregory the Great, Dialogues

Hilary of Poitiers, The Trinity

Saint Jerome, On Illustrious Men

Saint Jerome, Dogmatic and Polemical Works

Saint Jerome, Homilies, Volume 1 (1-59 on the Psalms)

Saint Jerome, Commentary on Matthew

Saint Jerome, Homilies, Volume 2 (Homilies 60-96)

Saint John Chrysostom, Homilies on Genesis 18-45

Saint John Chrysostom, Homilies on Genesis 46-67

Saint John Chrysostom, Homilies on Genesis 1-17

Saint John Chrysostom, On Repentance and Almsgiving

Saint John Chrysostom, On the Incomprehensible Nature of God

Saint John Chrysostom, Discourses Against Judaizing Christians

Saint John Chrysostom, Commentary on Saint John the Apostle and Evangelist

Saint John Chrysostom, Commentary on Saint John the Apostle and Evangelist

Saint John Chrysostom, Apologist

Saint John of Damascus, Writings

Justin Martyr, The First Apology, The Second Apology, Dialogue with Trypho, Exhortation to the Greeks, Discourse to the Greeks, The Monarchy of the Rule of God

Lactantius, The Minor Works

Lactantius, The Divine Institutes, Books I-VII

Pope Leo I, Sermons / St. Leo the Great

Pope Leo I, Letters / St. Leo the Great

Martin of Braga, Iberian Fathers, Volume 1

Nicetas, Writings; Writings; Commonitories; Grace and Free Will

Novatian, The Trinity, The Spectacles, Jewish Foods, In Praise of Purity, Letters

Oecumenius, Commentary on the Apocalypse

Origen, Homilies on Genesis and Exodus

Origen, Homilies on Joshua

Origen, Commentary on the Epistle to the Romans, Books 6-10

Origen, Commentary on the Gospel According to John, Books 13-32

Origen, Homilies on Jeremiah and I Kings 28

Origen, Homilies on Leviticus 1-16

Origen, Homilies on Luke

Origen, Commentary on the Epistle to the Romans, Books 1-5

Origen, Commentary on the Gospel According to John, Books 1-10

Paulus Orosius, The Seven Books of History Against the Pagans

Pacian of Barcelona, Iberian Fathers, Volume 3

Saint Peter Chrysologus, Selected Sermons, Volume 2

Saint Peter Chrysologus, Selected Sermons, Volume 3

Saint Peter Chrysologus and Saint Valerian, Selected Sermons; Homilies

Pontius et al, Early Christian Biographies

Prudentius, Poems, Volume 2

Prudentius, Poems, Volume 1

Salvian, The Writings of Salvian, the Presbyter

Tertullian, Disciplinary, Moral, and Ascetical Works

Tertullian; Minucius Felix, Apologetical Works; Octavius

Theodore of Mopsuestia, Commentary on the Twelve Prophets

Theodoret of Cyrus, Eranistes

Theodoret of Cyrus, Commentary on the Psalms, 73-150

Theodoret of Cyrus, Commentary on the Psalms, 1-72

Marius Victorinus, Theological Treatises on the Trinity

Enjoy!

-TurretinFan

The Greatness of Jesus compared to John the Baptist - A Response to a Heckler

In response to my earlier Question for My Muslim Readers, one heckler (he was anonymous, so I do not wish to accuse of Islam of being associated with him) tried to provide a counter-argument:

In Luke 7:28 Jesus say "For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he."

So, either John is greater than Jesus or Jesus wasn't born of a woman. See, two can play at this game.

(all errors in original)

This kind of comment would be very puzzling for a Muslim to raise. After all, is there any doubt that, within Islam, Jesus is a greater prophet than John the Baptist? If so, why even raise this verse? Is it just to try to make Christians uncomfortable? I cannot see how it would be raised by a Muslim who was seeking the truth.

So, perhaps our anonymous heckler was not a Muslim.

What then, within a Christian understanding, did Jesus mean by His claim? Well, the most obvious understanding is that Jesus means that John held the role of greatest honor among the prophets because he was the immediate forerunner of Christ. While Christ did prophesy, Jesus Christ is not viewed as being one of the prophets.

This, of course, is a difference between Christianity and Islam. The Bible presents Jesus, not as a mere prophet, but as the Son of God. Thus, it is natural for Jesus not to include Himself in a list of the prophets, since they were the messengers of God, but He was God in the flesh.

Likewise, the second half of the verse clarifies that Jesus is speaking of those within the kingdom of heaven, but Jesus Himself is the king of that kingdom. So, naturally, He is not within the group of those who are of the kingdom of heaven.

Finally, when Jesus spoke of "the prophets," Jesus generally referred to those who came before Him. Thus, for this additional reason, it would be natural for Jesus

But Jesus did speak to his own excellence:

Jesus is Greater than the Temple
Matthew 12:6 But I say unto you, That in this place is one greater than the temple.

Jesus is Greater than the Prophet Jonah
Matthew 12:41 (and Luke 11:32) The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.

Jesus is Greater than King Solomon
Matthew 12:42 (and Luke 11:31) The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.

Jesus is Greater than the patriarch Jacob
John 4:11-14
11 The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? 12 Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? 13 Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: 14 But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.

Jesus is Greater than Abraham
John 8:49-58
49 Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me. 50 And I seek not mine own glory: there is one that seeketh and judgeth. 51 Verily, verily, I say unto you, If a man keep my saying, he shall never see death.
52 Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death. 53 Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself?
54 Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God: 55 Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying. 56 Your father Abraham rejoiced to see my day: and he saw it, and was glad.
57 Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham?
58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.

And Jesus did make a comparison between himself and John the Baptist:

John 5:33-36
33 Ye sent unto John, and he bare witness unto the truth. 34 But I receive not testimony from man: but these things I say, that ye might be saved. 35 He was a burning and a shining light: and ye were willing for a season to rejoice in his light. 36 But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.

How could the witness of Jesus be greater than the witness of any prophet? How could Jesus be greater than King Solomon, the greatest earthly King that was? How could Jesus be a greater prophet than Jonah, who converted the gentile city of Ninevah? How could Jesus be greater than the patriarch Jacob, who fathered all of Israel? How could Jesus be greater than Abraham and be before Abraham?

The answer is simple: Jesus was not a mere prophet, He was God incarnate. This is the teaching of Jesus, and to be a follower of Jesus and a follower of God, once must accept this. This is no game, for if you reject the Son of God, on the day of judgment that you know is coming, He will reject you.

Think about it.

-TurretinFan

The Latest Excuse - International Law

Usually when the subject of why there is a palace full of priceless art while there are people starving is broached, the excuse is usually a comparison to the alabaster box that was broken open to annoint Christ. Now there is a new excuse, international law! (No, seriously.)

Augustine the Inerrantist (and Justin too)

Nick Norelli at Rightly Dividing the Word of Truth has an interesting post on Justin Martyr and his view of inerrancy (link). I would, however, respectfully disagree that Justin's is the strongest statement of inerrancy we see in the early church. I find similarly strong statements in other church fathers, such as in Augustine who affirmed both inerrancy and Sola Scriptura, even while affirming the fallibility of Peter and recognizing that the New Testament was consciously written as Scripture:

5. But he answers, "What did Paul find to criticize in Peter?" What else but what he said himself, what he wrote himself? He himself composed a letter as a record, he left it to posterity to be read in the Church. What can I safely believe in the divine books, if I don't believe what is written in that letter? It's an apostolic letter, it's a canonical letter. It's a letter from Paul, who labored more than them all; not he, though, but the grace of God with him (1 Cor 15:10). So it's a letter from the grace of God. And if we recall who was speaking in him, it's a letter from Christ. Or do you wish, he says, to have experience of the one who is speaking in me, Christ? (2 Cor 13:3). Listen, and fear. He said "experience," not a pretense. But if you don't think that's enough, listen to his own public assertion, in which he even calls God to witness. This is how he started the tale of what he was going to point out, as though foreseeing that there would be some people who queried the truth of it: But what I am writing to you, he said, see before God that I am not lying (Gal. 1:20). So then, when he calls God to witness like that, is he lying, seeing that without any calling of God to witness the mouth that lies, it says, will kill, not the body, but the soul (Wis 1:11)? I beg you, don't let Paul be killed in the soul for Peter's sake; they were both killed together in the flesh for Christ's sake.

Augustine, Sermon 162C, Section 5 (The Works of Augustine, Sermons III/11, New City Press, 1997, p. 169)

I realize that a few people are going to read everything Augustine said in that section and home in on the allusion to Wisdom 1:11, losing track of everything else that was said. I hope that if you're one of those people you'll think about re-reading the paragraph, setting that issue aside. Although Augustine does seem to allude to (or even quote from) a verse from the Book of Wisdom, he doesn't identify that book as the canonical Scriptures here. Instead, the canonical Scriptures being discussed here are Paul's own epistle to the Galatians.

-TurretinFan

Ancient Christian Writers Series - Index Page

Ancient Christian Writers: The Works Of The Fathers In Translation, Edited by Johannes Quasten and Joseph C. Plumpe. These may be obtained from the publisher (link). Where I know the information, I've added the year of the book and a link to a free on-line source.

1. The Epistles of St. Clement of Rome and St. Ignatius of Antioch (translated and annotated by James A. Kleist, SJ)

2. St. Augustine: The First Catechetical Instruction (translated and annotated by Joseph P. Christopher)

3. St. Augustine: Faith, Hope and Charity (translated and annotated by Louis A. Arand, SS)

4. Julianus Pomerius: The Contemplative Life (translated and annotated by Mary Josephine Suelzer) (1947) (Archive Link)

5. St. Augustine: The Lord's Sermon on the Mount (translated by John J. Epson, SS) (Archive Link)

6. The Didache, The Epistle of Barnabas, The Epistles and the Martyrdom of St. Polycarp, The Fragments of Papias, The Epistle to Diognetus (translated and annotated by James A. Kleist, SJ)

7. Arnobius of Sicca: The Case Against the Pagans, Vol. 1, Introduction and Books 1-3 (translated and annotated by George E. McCracken) (1949) (Archive Link)

8. Arnobius of Sicca: The Case Against the Pagans, Vol. 2 (translated and annotated by George E. McCracken)

9. St. Augustine: The Greatness of the Soul, The Teacher (translated and annotated by Joseph M. Colleran, CSsR)

10. St. Athanasius: The Life of St. Antony (translated and annotated by Robert T. Meyer) (1950) (Archive Link)

11. St. Gregory the Great, Pastoral Care (translated and annotated by Henry Davis, SJ) (1950) (Archive Link)

12. St. Augustine: Against the Academics (translated and annotated by John J. O’Meara) (1950) (Archive Link)

13. Tertullian: Treatises on Marriage and Remarriage: To His Wife, An Exhortation to Chastity, Monogamy (translated and annotated by William P. Le Saint, SJ)

14. St. Prosper of Aquitaine: The Call of All Nations (translated and annotated by P. De Letter, SJ) (1952) (Archive Link)

15. St. Augustine: Sermons for Christmas and Epiphany (translated and annotated by Thomas Comerford Lawler) (1952) (Archive Link)

16. St. Irenaeus: Proof of the Apostolic Preaching (translated and annotated by Joseph P. Smith, SJ)

17. Works of St. Patrick, St. Secundinus, The: Hymn on St. Patrick (translated and annotated by Ludwig Bieler)

18. St. Gregory of Nyssa: The Lord's Prayer, The Beatitudes (translated and annotated by Hilda C. Graef)

19. Origen: Prayer, Exhortation to Martyrdom (translated and annotated by John J. O’Meara)

20. Rufinus: A Commentary on the Apostles' Creed (translated and annotated by J.N.D. Kelly)

21. St. Maximus the Confessor: The Ascetic Life, The Four Centuries on Charity (translated and annotated by Polycarp Sherwood, OSB)

22. St. Augustine: The Problem of Free Choice (translated and annotated by Dom Mark Pontifex) (1953) (Archive Link)

23. Athenagoras: Embassy for the Christians, The Resurrection of the Dead (translated and annotated by Joseph Hugh Crehan, SJ)

24. Tertullian: The Treatise against Hermogenes (translated and annotated by J.H. Waszink)

25. St. Cyprian: The Lapsed, The Unity of the Catholic Church (translated and annotated by Maurice Bévenot, SJ)

26. Origen: The Song of Songs, Commentary and Homilies (translated and annotated by R.P. Lawson)

27. St. Methodius: The Symposium: A Treatise on Chastity (translated and annotated by Herbert Musurillo, SJ)

28. Tertullian: Treatises on Penance: On Penitence and On Purity (translated and annotated by William P. Le Saint, SJ)

29. St. Augustine on the Psalms, Vol. 1 (translated and annotated by Dame Scholastica Hebgin and Dame Felicitas Corrigan)

30. St. Augustine on the Psalms, Vol. 2 (translated and annotated by Dame Scholastica Hebgin and Dame Felicitas Corrigan)

31. St. John Chrysostom: Baptismal Instruction (translated and annotated by Paul W. Harkins)

32. St. Prosper of Aquitaine: Defense of St. Augustine (translated and annotated by P. De Letter, SJ)

34. Palladius: The Lausiac History (translated and annotated by Robert T. Meyer)

35. Letters of St. Paulinus of Nola, Vol. 1 (translated and annotated by P.G. Walsh)

36. Letters of St. Paulinus of Nola, Vol. 2 (translated and annotated by P.G. Walsh)

37. Firmicus Maternus: The Error of the Pagan Religions (translated and annotated by Clarence A. Forbes)

38. Egeria: Diary of a Pilgrimage (translated and annotated by George E. Gingras)

39. The Octavius of Marcus Minucius Felix (translated and annotated by G. W. Clarke)

40. The Poems of St. Paulinus of Nola (translated and annotated by P.G. Walsh)

41. St. Augustine: The Literal Meaning of Genesis, Vol. 1 (translated and annotated by John Hammond Taylor, SJ)

42. St. Augustine, The Literal Meaning of Genesis, Vol. 2 (translated and annotated by John Hammond Taylor, SJ)

43. The Letters of St. Cyprian of Carthage, Vol. 1 (translated and annotated by G.W. Clarke)

44. The Letters of St. Cyprian of Carthage, Vol. 2 (translated and annotated by G.W. Clarke)

45. Palladius: Dialogue on the Life of St. John Chrysostom (translated and annotated by Robert T. Meyer)

46. The Letters of St. Cyprian of Carthage, Vol. 3 (translated and annotated by G.W. Clarke)

47. The Letters of St. Cyprian of Carthage, Vol. 4 (translated and annotated by G.W. Clarke)

48. St. Augustine on Faith and Works (translated and annotated by Gregory J. Lombardo, CSC)

49. Theodoret of Cyrus: On Divine Providence (translated and annotated by Thomas Halton)

50. Sermons of St. Maximus of Turin (translated and annotated by Boniface Ramsey, OP)

51. Cassiodorus: Explanation of the Psalms, Vol. 1 (translated and annotated by P.G. Walsh)

52. Cassiodorus: Explanation of the Psalms, Vol. 2 (translated and annotated by P.G. Walsh)

53. Cassiodorus: Explanation of the Psalms, Vol. 3 (translated and annotated by P.G. Walsh)

54. Origen: Treatise on the Passover and Dialogue with Heraclides (translated and edited by Robert J. Daly, SJ)

55. St. Irenaeus of Lyons: Against the Heresies (translated and annotated by Dominic J. Unger, OFM Cap)

56. St. Justin Martyr: The First and Second Apologies (translated with introduction and notes by Leslie William Barnard)

57. John Cassian: The Conferences (translated and annotated by Boniface Ramsey, OP)

58. John Cassian: The Institutes (translated and annotated by Boniface Ramsey, OP)

59. Evagrius Ponticus: Ad Monachos (translation and commentary by Jeremy Driscoll)

60. Quodvultdeus of Carthage: The Creedal Homilies (translation and commentary by Thomas Macy Finn)

61. Isidore of Seville: De Ecclesiasticis Officiis (Thomas L. Knoebel)

I'm sorry so few have archival links, but these are mostly fairly recent translations from which, one presumes, the publishers still hope to get some royalties.

Enjoy!

-TurretinFan