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“It is the will of the Lord of lights to teach the ignorant, to strengthen the feeble, to illumine the blind, and to make His truth to reign” by John Calvin

“O you who call yourselves bishops and pastors of the poor people, see to it that the sheep of Jesus Christ are not deprived of their proper pasture; and that it is not prohibited and forbidden to any Christian freely and in his own language to read, handle, and hear this holy gospel, seeing that such is the will of God, and Jesus Christ commands it.

For it is for this cause that he has sent His apostles and servants throughout the whole world; giving them the power to speak in all tongues, so that they may in every language preach to every creature; and he has made them debtors to the Greeks and the barbarians, to the wise and the simple, in order that none might be excluded from their teaching.

Surely, if you are truly their vicars, successors, and imitators, it is your office to do the same, watching over the flock and seeking every possible means to have everyone instructed in the faith of Jesus Christ, by the pure Word of God. Otherwise, the sentence is already proclaimed and put down in writing, that God will demand their souls at your hands.

It is the will of the Lord of lights by His Holy Spirit, by means of this holy and saving gospel, to teach the ignorant, to strengthen the feeble, to illumine the blind, and to make His truth to reign among all peoples and nations, to the end that the whole world may know but one God and one Savior, Jesus Christ; one faith, and one gospel.

So be it.”

–John Calvin, “Preface to Olivetan’s New Testament,” Calvin: Commentaries, Ed. Joseph Haroutunian (Philadelphia: Westminster Press, 1958), 72-73.

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“His only purpose in speaking to Moses was so that He might call everyone to Christ” by John Calvin

“God did not speak through Moses and the Prophets for nothing.

His only purpose in speaking to Moses was so that He might call everyone to Christ.

Therefore, it is clear that those who repudiate Christ are no disciples of Moses.”

–John Calvin, Calvin: Commentaries, Ed. Joseph Haroutunian (Philadelphia: Westminster Press, 1958), 104. Commenting on John 5:38.

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“This is what we should seek in the whole of Scripture” by John Calvin

“This is what we should in short seek in the whole of Scripture: truly to know Jesus Christ, and the infinite riches that are comprised in Him and are offered to us by Him from God the Father.

If one were to sift thoroughly the Law and the Prophets, he would not find a single word which would not draw and bring us to Him.

And for a fact, since all the treasures of wisdom and understanding are hidden in Him, there is not the least question of having, or turning toward, another goal; not unless we would deliberately turn aside from the light of truth, to lose ourselves in the darkness of lies.

Therefore, rightly does Saint Paul say in another passage that he would know nothing except Jesus Christ, and Him crucified. And such knowledge although mean and contemptible to the mind of the flesh is nevertheless sufficient to occupy us all our lives. And we shall not waste our time if we employ all our study and apply all our understanding to profit from it.

What more would we ask for, as spiritual doctrine for our souls, than to know God, to be converted to Him, and to have His glorious image imprinted in us, so that we may partake of His righteousness, to become heirs of His Kingdom and to possess it in the end in full?

But the truth is that from the beginning God has given Himself, and at present gives Himself more fully, that we may contemplate Him in the face of his Christ. It is therefore not lawful that we turn away and become diverted even in the smallest degree by this or that.

On the contrary, our minds ought to come to a halt at the point where we learn in Scripture to know Jesus Christ and Him alone, so that we may be directly led by Him to the Father who contains in Himself all perfection.”

–John Calvin, “Preface to Olivetan’s New Testament,” Calvin: Commentaries, Ed. Joseph Haroutunian (Philadelphia: Westminster Press, 1958), 70.

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“If we would know Christ, we must seek Him in the Scriptures” by John Calvin

“This passage teaches us that if we would know Christ, we must seek Him in the Scriptures. Anyone who imagines Christ as he will, gets nothing but a mere blur.

So, we must first hold that Christ is known rightly nowhere but in Scripture. If this be so, our chief purpose in reading the Scriptures must be to arrive at a right knowledge of Christ.

Whoever turns aside from this aim, even though he wear himself out with learning all his life, will never arrive at truth; for what wisdom can we attain apart from the wisdom of God?

Moreover, since we are commanded to seek Christ in the Scriptures, He declares that our zeal in this matter shall not be in vain; for the Father Himself testifies that in them He shall certainly reveal His Son to us.

Many are deprived of this blessing, because they neglect reading the Scriptures, or do it cursorily and superficially. But it deserves utmost attention that Christ Himself commands us to probe deeply into this hidden treasure.

It was sheer apathy that led the Jews, who had the law in their very hands, to abhor Christ. The glory of God shone brightly in Moses, but they put up a veil and darkened it.

In this place, Scripture means obviously the Old Testament. It is not true that Christ appears first in the gospel.

It is rather that after the witness of the Law and the Prophets, He appeared in the gospel for everyone to see.”

–John Calvin, Calvin: Commentaries, Ed. Joseph Haroutunian (Philadelphia: Westminster Press, 1958), 105. Commenting on John 5:39.

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“Understanding Romans” by John Calvin

“There are commentaries on this epistle by many ancient and many modern writers. Indeed they could not have labored at a better task; because when anyone understands this epistle, the way is open before him to an understanding of the whole of Scripture.”

–John Calvin, “Epistle To Simon Grynaeus On The Commentary On Romans,” Calvin: Commentaries, Ed. Joseph Haroutunian (Philadelphia: Westminster Press, 1958), 74.

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“We need to carve out space for ourselves in which we can daily attend to God’s Word” by David Wells

“The age in which believers live is already ‘the age to come.’ It is totally different from the culture in which they also live.

All believers live in both of these worlds. They cannot escape the one to live in the other. That is the miscalculation that both mystics and monks have made.

Nor yet can believers simply curse the darkness in this world, for they can still see all the marks of its divine creation. They must live in this world and light a fire for it because it is cold and dark.

They live in the midst of their culture but, to change the image, they live by the beat of a different Drummer. They must hear the sounds of a different time, an eternal time, listening for the music from a different place.

For that world is theirs. It is Christ’s world. It is the ‘age to come.’ They have been received into this world.

It penetrates their existence even now. They live in their own culture in order to be the outposts of this other world.

In the one world, they are but sojourners and pilgrims. In the other, they are permanent residents.

But how are we to do this? How are we going to hear this music? How are we going to hear the divine Drummer whose beat gets lost in all of the noise of our modern world?

We are constantly distracted, always under pressure, constantly bombarded by e-mails. We have unwanted telephone calls.

We are alerted to the arrival of text messages. Families have music lessons and football games, and there are hikes to be organized.

Parents have demanding jobs; some have endless traveling to do. And we are all besieged by the world into which we are wired.

It has become a great temptation even as it is a great fascination to us. Indeed, in 2013, almost half of the American adults surveyed acknowledged this.

Like everything in the modernized world, our information technology has two sides to it. It blesses with one hand and then takes away with the other. And, most importantly here, what it takes away is our capacity to have a functioning worldview.

Without that, our doctrine of God becomes emasculated. An emasculated view of God will never be able to sustain the life of sanctification to which we have been called.

Information and entertainment technologies have annihilated distance, enlarging the circle of our knowledge and, indeed, of our presence. Or, would it be truer to say that the entire world with all of its events, movies, and music has entered our homes?

Once we had to be where the events were happening, where the music was being made, to know about it. Now, all that is needed is a camera and it is splashed across the whole world.

This instant access to information worldwide, to all of its sights, sounds, and happenings is an extraordinary benefit. It has made us citizens of the entire world with an ability to communicate with any other citizen in this world instantaneously.

It has the capacity to lift us beyond our naturally parochial boundaries. At the same time, though, as our knowledge of the world grows— indeed, at an exponential rate— our capacity to have a worldview becomes much diminished and our ability to pay attention to God and His truth is often undermined.

God, we need to remind ourselves, is not just an experience or an idea. The saving knowledge of God comes within a framework which God Himself has disclosed. It is a framework of ideas that corresponds to what is there in the world, in reality, in God Himself.

If this worldview breaks down under the bombardment of news, e-mails, videos, blogs, and music, then what is lost is also what is at its center. It is God Himself, or I should say, it is our understanding, our ability to make sense of who God is that breaks down. And that is where our sanctification breaks down, too.

Technology greatly expands and enlarges our abilities and it mightily expands what we can know. But this is a two-way street.

If it enables us to be everywhere, it is also the case that the whole world– at least its sounds and sights— can enter our minds, too and, once in, it can then enter our souls.

This potentially imperils any functioning worldview. Why is this so?

It is partly because of the sheer volume of what is coming in. It overwhelms us. Since 1960, the amount of data and information individuals are absorbing, because of all of our new technology, has tripled.

If this technology expands our capacity to know things, it also multiples the things that are thrown at us to know. When all of this was just taking shape, Neil Postman warned about ‘information glut,’ and a little later David Shenk spoke of ‘data smog.’

They were right. That is what we now have. Our minds are choked with too much to know. And things are only intensifying.

What allowed all of this to happen only keeps expanding. The iPad and iPhone now massively increase our capacity to access media while we are on the run. The iPod and MP3 massively increase the amount of music we can consume.

With the ability to multitask, American teenagers are now packing in an additional two hours of media consumption per day, bringing their total to more than ten hours.

In addition to the sheer volume is the rapidity with which the whole of the media-filtered, technology-delivered world is changing.

It never stands still long enough for us to take our bearings on it. What is important and what is not, what is weighty and what is ephemeral, what is tragic and what is trivial, meet us with about the same intensity.

It becomes hard, sometimes, to tell which is which. Our world blurs amid the rapid flow of facts, factoids, images, voices, laughter, entertainment, and vapid commentary.

We slowly lose the capacity see the connections between things. Life seems to have no shape.

It looks like a sequence of fast-moving but random experiences with no center and little meaning. Not only does a Christian worldview disappear; the very capacity for such a thing becomes tenuous.

How, then, will we hear this other music from another place? How will we hear that Drummer’s beat above the sounds of this world?

I will say only this. There are no easy answers and there are no painless ones. But, at the same time, it is not impossible.

It is not impossible for us, if it is important to us, to choose what we are going to do and then to focus on doing it. The real question is how deep—or how shallow— is our desire to know God?

We need to begin by asking what is at stake. What might we be in danger of losing amid the noise and frenzy of our modernized societies here in the West?

We are in danger of being squeezed into the mold of the modernized world with its low horizons of knowing, its relativism, and its superficiality.

This threatens our identities as knowers of God, those for whom he is the center, for whom his holy-love defines what moral reality is, and before whom we stand.

It threatens how we see life and how we live in the world. It threatens all of that.

Recognizing this danger, we need to carve out space for ourselves in which we can daily attend to God’s Word, to study it, mark it, learn it, and inwardly digest its truth.

This truth must shape our whole understanding of life as we recognize from whom this truth comes and why God has thus given it to us. This must take precedence.

It must take precedence even at the cost of phones, e-mails, the Internet, texts, TV, Facebook, music, and all of the other ways that our technology wires us into a major competitor for our time and attention.

Innocent though these things may be, they stand in the way of our knowing God if they steal from us the time that we need for that pursuit. And we do need time.

This kind of daily discipline used to be an undisputed part of Christian practice. But it appears to have fallen on hard times. And the result will be, once again, that we will be in danger of ‘forgetting’ God.

In the Old Testament, as we have seen, this had to do with the disobedience of not paying attention to God and His truth. And today, we are in danger of reaching the same end, though by a different route.

Now, we are simply too preoccupied, too frenzied, living simultaneously on too many fronts, so that we just do not have time. We are not able to find this central space in our lives.

When David spoke of the ‘Meditation of my heart’ (Ps. 19:14; 49:3 cf. Ps. 119:15, 23, 99), he was speaking of being in God’s presence, reflecting on His truth, learning how to walk with God, being before the face of God.

This Word he stored up in his heart ‘that I might not sin against you’ (Ps. 119:11). That is what we need to do and where we need to be every day.

This will happen only if we are deliberate about it and are willing to give up whatever stands in our way to this end.

Let us make no mistake about this. If we do not do this aright, if we are not daily seeking God’s face, if we are not pondering the truth he has given us in his Word, if we are not daily being nourished in our souls by it, and if we are not daily repenting of our sin where we need to, our faith will wither and our walk with God will disappear.

If, however, we carve out this center for our lives, we will be in the place where Paul’s prayer for the Thessalonians can be realized in us despite our very modern lives:

‘May the Lord direct your hearts to the love of God,’ he wrote, ‘and to the steadfastness of Christ’ (2 Thess 3:5). That is what God, the Holy Spirit, will do.”

–David F. Wells, God in the Whirlwind (Wheaton, IL: Crossway, 2014), 182-186.

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“The neglect of Scripture by spiritual leaders is one of the greatest evils in the world” by Martin Luther

To the venerable lord, Fredrick, Abbot of Saint Giles of Nuremberg, my gracious lord and patron. Grace and peace in Christ, our Lord and Savior!

My venerable and dear lord and patron:

While I should like to show my gratitude to you for your love and favor to me, I am, by earthly standards, a beggar. Besides, even if I had much, there is nothing special I could do for you in your position.

And so I turned to my wealth, which I treasure so much, and took up my beloved Psalm, the beautiful Confitemini (i.e. Psalm 118), putting down on paper the thoughts which came to me.

I am quite idle here in the wilderness. And yet, in order to spare my head, I need to pause and rest occasionally in the hard work that I hope to complete soon, the translation of the Old Testament prophets into German.

These thoughts of mine I decided to send you as a gift. I have nothing better. Though some may consider this a lot of useless drivel, I know it contains nothing evil or unchristian.

This is my own beloved Psalm. Although the entire Psalter and all of Holy Scripture are dear to me as my only comfort and source of life, I fell in love with this psalm especially.

Therefore I call it my own. When emperors and kings, the wise and the learned, and even saints could not aid me, this Psalm proved a friend and helped me out of many great troubles.

As a result, it is dearer to me than all the wealth, honor, and power of the Pope, the Turk, and the emperor. I would be most unwilling to trade this Psalm for all of it.

But lest anyone, knowing that this Psalm belongs to the whole world, raise his eyebrow at my claim that this Psalm is mine, may he be assured that no one is being robbed. After all, Christ is mine, and yet He belongs to all believers.

I will not be jealous but will gladly share what is mine. Would to God all the world would claim this Psalm for its own, as I do! Peace and love could not compare with such a friendly quarrel.

Sad to say, there are few, even among those who should do better, who honestly say even once in their lifetime to Scripture or to one of the Psalms: ‘You are my beloved Book! You must be my very own Psalm!’

The neglect of Scripture, even by spiritual leaders, is one of the greatest evils in the world. Everything else, arts or literature, is pursued and practiced day and night, and there is no end of labor and effort.

But Holy Scripture is neglected as though there were no need of it. Those who condescend to read it want to absorb everything at once.

There has never been an art or a book on earth that everyone has so quickly mastered as the Holy Scriptures!? But its words are not, as some think, mere literature. They are words of life, intended not for speculation and fantasy but for life and action.

But why complain? No one pays any attention to our lament.

May Christ our Lord help us by His Spirit to love and honor His holy Word with all our hearts. Amen.

I commit myself to your prayer.

Out of the desert,
July 1, 1530
Martin Luther”

–Martin Luther, Luther’s Works, Vol. 14: Selected Psalms III (ed. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann; vol. 14; Saint Louis: Concordia Publishing House, 1999), 45–46. This passage is from the preface to Luther’s exposition of Psalm 118, his “beloved Psalm.”

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