Theological Term of the Week

common grace
“The grace of God by which he gives people innumerable blessings that are not part of salvation”;1 “those general operations of the Holy Spirit whereby He, without renewing the heart, exercises such a moral influence on man through His general or special revelation, that sin is restrained, order is maintained in social life, and civil righteousness is promoted; or, (b) those general blessings, such as rain and sunshine, food and drink, clothing and shelter, which God imparts to all men indiscriminately where and in what measure it seems good to Him.”2

• Common grace in scripture: 
  

  But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil. Be merciful, even as your Father is merciful. (Luke 6:35-36 ESV)

  Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. For rulers are not a terror to good conduct, but to bad. Would you have no fear of the one who is in authority? Then do what is good, and you will receive his approval, for he is God’s servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God’s wrath on the wrongdoer. (Romans 13:1-4 ESV)

• From  The Three Points of Common Grace, 1924:

  Point I 

  Concerning the favorable attitude of God toward mankind in general and not only toward the elect, the Synod declares that it is certain, on the ground of Scripture and the Confession, that there is, besides the saving grace of God, shown only to those chosen unto eternal life, also a certain favor or grace of God which He shows to all His creatures….

  Point II

  Concerning the restraint of sin in the life of the individual and in society, the Synod declares that according to Scripture and Confession, there is such a restraint of sin….

  Point III

  Concerning the performance of so-called civic righteousness by the unregenerate, the Synod declares that according to Scripture and Confession the unregenerate, though incapable of any saving good (Canons of Dordt, II, IV, 3), can perform such civic good….

• From Systematic Theology by Louis Berkhof, on the means by which common grace operates: 

1. The light of God´s revelation. This is fundamental for without it all other means would be impossible, and even if possible, would fail to function properly. We have in mind here primarily the light of God´s revelation that shines in nature and lightens every man coming into the world. It is itself the fruit of common grace, but in turn becomes a means for the further manifestation of it, since it serves to guide the conscience of the natural man. Paul speaks of the Gentiles who do by nature the things of the law, “in that they show the word of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them.” ROM 2:14, 15. Calvin in commenting on this passage says that such Gentiles “prove that there is imprinted on their hearts a discrimination and judgment by which they distinguish between what is just and unjust, between what is honest and dishonest.”[15] In addition to this, however, it may be said that common grace in a more restricted sense also operates in the light of God´s special revelation, which is not itself the fruit of common, but of special, grace.

2. Governments. Of these too it may be said that they are at once the fruit and the means of common grace. According to ROM 13 governments are ordained of God, to maintain good order in society. To resist them is to resist the ordinance of God. The ruler, says Paul, “is a minister of God to thee for good.” ROM 13:4. He finds support in the conscience of man (verse 5) and for the rest “beareth not the sword in vain.” On this point the Belgic Confession says: “We believe that our gracious God, because of the depravity of mankind, hath appointed kings, princes, and magistrates, willing that the world should be governed by certain laws and policies; to the end that the dissoluteness of men might be restrained, and all things carried on among them with good order and decency.”[16]

3. Public Opinion. The natural light that shines in the hearts of men, especially when reinforced by the influence of God´s special revelation, results in the forming of a public opinion that is in external conformity with the law of God; and this has a tremendous influence on the conduct of men who are very sensitive to the judgment of public opinion. Naturally public opinion will be a means of common grace only when it is formed under the influence of God´s revelation. If it is not controlled by conscience, acting in harmony with the light of nature, or by the Word of God, it becomes a mighty influence for evil.

4. Divine punishments and rewards. The providential arrangements of God, whereby He visits the iniquity of men upon them in this life, and rewards deeds that are in outward conformity with the divine law, serve an important purpose in curbing the evil that is in the world. The punishments have a deterring effect, and the rewards serve as incentives. By these means, whatever there is of moral goodness in the world is greatly encouraged. Many shun evil and seek that which is good, not because they fear the Lord, but because they feel that good brings its own reward and best serves their interests.

Learn more:

1. Theopedia: Common grace
2. Tim Challies: Common Grace
3. Gotquestions.org: What is common grace?
4. Tim Keller: What Is Common Grace? (pdf)
5. John Murray: Common Grace
6. James Montgomery Boice: Common Grace
7. Loraine Boettner: Common Grace
8. Louis Berkhoff: Common Grace
9. S. Lewis Johnson: The Doctrine of Common Grace (mp3 and transcript)
10. Wayne Grudem: Common Grace (mp3)

Related terms:

• goodness
• grace
• external call

Filed under God’s Nature and His Work.

1From Systematic Theology by Wayne Grudem.

2From Systematic Theology by Louis Berkhof.

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Theological Term of the Week

Westminster Larger Catechism
The longer and more comprehensive of two catechisms produced by the Westminster Assembly, completed in 1648, and providing “a well-structured guide to applying the Word of God in the practical context of everyday life.1

• A few questions on Christ’s exaltation from the WLC:2

  Question 51: What was the estate of Christ’s exaltation?

  Answer: The estate of Christ’s exaltation comprehends his resurrection, ascension, sitting at the right hand of the Father, and his coming again to judge the world.

  Question 52: How was Christ exalted in his resurrection?

  Answer: Christ was exalted in his resurrection, in that, not having seen corruption in death (of which it was not possible for him to be held), and having the very same body in which he suffered, with the essential properties thereof (but without mortality, and other common infirmities belonging to this life), really united to his soul, he rose again from the dead the third day by his own power; whereby he declared himself to be the Son of God, to have satisfied divine justice, to have vanquished death, and him that had the power of it, and to be Lord of quick and dead: all which he did as a public person, the head of his church, for their justification, quickening in grace, support against enemies, and to assure them of their resurrection from the dead at the last day.

  Question 53: How was Christ exalted in his ascension?

  Answer: Christ was exalted in his ascension, in that having after his resurrection often appeared unto and conversed with his apostles, speaking to them of the things pertaining to the kingdom of God, and giving them commission to preach the gospel to all nations, forty days after his resurrection, he, in our nature, and as our head, triumphing over enemies, visibly went up into the highest heavens, there to receive gifts for men, to raise up our affections thither, and to prepare a place for us, where himself is, and shall continue till his second coming at the end of the world.

  Question 54: How is Christ exalted in his sitting at the right hand of God?

  Answer: Christ is exalted in his sitting at the right hand of God, in that as God-man he is advanced to the highest favor with God the Father, with all fulness of joy, glory, and power over all things in heaven and earth; and does gather and defend his church, and subdue their enemies; furnishes his ministers and people with gifts and graces, and makes intercession for them.

• From Reformed Confessions Harmonized by Joel Beeke and Sinclair Ferguson:

The Larger Catechism serves well as a useful guidebook for preaching on doctrinal themes. In this sense it identifies the key elements and issues that ought to be addressed in such preaching.

Following five opening questions indicating that it is from sCripture that we learn who God is, how we may know Him and what He requires, question 6—90 teach us what we are to believe about Him. Questions 91—196 spell out the duties of the Christian life. 

As is the case with the Shorter Catechism, this emphasis on the obedience of the Christian is set within a strong and full grasp of God’s grace in Christ. 

• From The Making of the Westminster Larger Catechism by Chad B. Van Dixhoorn: 

[D]oes the church really need the Larger Catechism when it has the brilliant summaries of the Shorter Catechism on the one hand, and the depth and breadth of the Confession on the other? The answer is yes, and the reasoning for this answer is simple: the Larger Catechism is not a mere summary of the Confession, nor a verbose expansion of the Shorter Catechism, but an independent summary of the Christian faith. 

At times the Larger Catechism asks unique questions. Sometimes these extra questions may not strike us as especially important, such as question sixteen, which asks about the creation of angels, or question nineteen, which inquires about God’s providence toward angels. But other times the contributions are more obviously significant. The Larger Catechism, for example, presents rules to interpret and apply the law of God, and spells out the differences between justification and sanctification. The Larger Catechism also goes into more detail about our triune God than does the Shorter Catechism, and has more to say about Jesus Christ. The Larger Catechism has multiple questions on the mediatorial role of Christ, and Christ’s humiliation and exaltation. Indeed, the Larger Catechism makes numerous contributions not covered by the Shorter Catechism, all supporting the idea that the Larger Catechism was written to give us the profound and important matters of the Word of God.

Learn more:

1. Reformed.org: Westminster Larger Catechism, Questions 1-97, Questions 98-196
2. Chad B. Van Dixhoorn: The Making of the Westminster Larger Catechism
3. Chuch Baynard: Commentary on the Westminster Larger Catechism, Volume 1 and Volume 2. 
4. Reformed Forum: Audio of the Westminster Larger Catechism

Related terms:

• catechism
• Westminster Confession of Faith
• Westminster Shorter Catechism

Filed under Creeds and Confessions.

1From Reformed Confessions by Joel Beeke and Sinclair Ferguson.

2Compare this to the section on Christ’s exaltation from the Shorter Catechism, which simply reads

Q. 28. Wherein consisteth Christ’s exaltation?
A. Christ’s exaltation consisteth in his rising again from the dead on the third day, in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the world at the last day.

Do you have a term you’d like to see featured here as a Theological Term of the Week? If you email it to me, I’ll seriously consider using it, giving you credit for the suggestion and linking back to your blog when I do.

Clicking on the Theological Term graphic at the top of this post will take you to a list of all the previous theological terms in alphabetical order.

Theological Term of the Week

Westminster Shorter Catechism
The shortest of two catechisms produced by the Westminster Assembly, completed in 1647, designed to educate lay persons in matters of doctrine and belief, and often used by parents to teach their children.

• The most well-known question and answer in the WSC: 

  1. Q. What is the chief end of man?
       A. Man’s chief end is to glorify God, and to enjoy him forever.

• From Reformed Confessions Harmonized by Joel Beeke and Sinclair Ferguson:

The most notable and famous feature of the Catechism is the brilliance of its first question and answer: “What is the chief end of man? Man’s chief end is to glorify God, and to enjoy him for ever.” But equally important, if less often recognized, is its stress that this is to be accomplished by conformity to the Word and will of God. Hence careful attention is given to the exposition of the Decalogue (questions 41-81). Far from being an indication of actual or incipient legalism, the Westminster divines themselves regarded this as an essential lesson in Christian living. For them the knowledge of God’s will lay largely in living for Christ in the power of the Spirit in order to fulfill the will of the heavenly Father revealed in Scripture.

• From Is the Shorter Chatechism Worthwhile? by Benjamin. B. Warfield: 

No doubt it requires some effort whether to teach or to learn the Shorter Catechism. It requires some effort whether to teach or to learn the grounds of any department of knowledge. Our children - some of them at least - groan over even the primary arithmetic and find sentence-analysis a burden. Even the conquest of the art of reading has proved such a task that “reading without tears” is deemed an achievement. We think, nevertheless, that the acquisition of arithmetic, grammar and reading is worth the pains it costs the teacher to teach, and the pain it costs the learner to learn them. Do we not think the acquisition of the grounds of religion worth some effort, and even, if need be, some tears?

For, the grounds of religion must be taught and learned as truly as the grounds of anything else. Let us make no mistake here. Religion does not come of itself: it is always a matter of instruction. The emotions of the heart, in which many seem to think religion too exclusively to consist, ever follow the movements of the thought. Passion for service cannot take the place of passion for truth, or safely outrun the acquisition of truth; for it is dreadfully possible to compass sea and land to make one proselyte, and when he is made, to find we have made him only a “son of hell.” This is why God establishes and extends his Church by the ordinance of preaching; it is why we have Sunday schools and Bible classes. Nay, this is why God has grounded his Church in revelation. He does not content himself with sending his Spirit into the world to turn men to him. He sends his Word into the world as well. Because, it is from knowledge of the truth, and only from the knowledge of the truth, that under the quickening influence of the Spirit true religion can be born. Is it not worth the pains of the teacher to communicate, the pain of the scholar to acquire this knowledge of the truth? How unhappy the expedient to withhold the truth - that truth under the guidance of which the religious nature must function if it is to function aright - that we may save ourselves these pains, our pupils this pain!

Learn more:

1. Wikipedia: Westminster Shorter Catechism
2. Center for Reformed Theology and Apologetics: Westminster Shorter Catechism with Scriptural Proofs
3. Matt Kirkland: Westminster Shorter Catechism (A Designer’s Exploration)
4. Bible Presbyterian Church: Westminster Shorter Catechism Project
5. Reformed Forum: Audio of the Shorter Catechism
6. B. B. Warfield: Is the Shorter Catechism Worthwhile?
7. Thomas Watson: A Body of Divinity

Related terms:

• catechism
• Westminster Confession of Faith
• Westminster Larger Catechism

Filed under Creeds and Confessions.

Do you have a term you’d like to see featured here as a Theological Term of the Week? If you email it to me, I’ll seriously consider using it, giving you credit for the suggestion and linking back to your blog when I do.

Clicking on the Theological Term graphic at the top of this post will take you to a list of all the previous theological terms in alphabetical order.