- Prayer for “Baptism of the Lord” Sunday
- The Sanctifying Effect of Jesus’ Baptism
- O Come Let us Adore Him … at His Baptism
- The Baptism of the Suffering Servant
- Righteousness and Baptism in Matthew
- Matthew’s Baptism Inclusio and the Holy Spirit
- The Baptism of Jesus in Mark
- Baptism and the Christian Life
- Baptism and the Beginning of the Gospel
- The Second Joshua
- Why Was Jesus Baptized?
- Looking to the Skies – The astrology of the Magi
- Magi from the East – On Matthew 2:1-12
- On Gold and Frankincense – The gift of the Magi
- The Diplomatic Setting of the Magi’s Journey – The politics of the Magi
- If the Lord had Not Revealed His Glory – Good news for Gentiles
- Jesus Came So I Can Go to Church – More on the Gentiles
- An Epiphany Blessing in Chalk – 20+M+C+B+19 – Happy New Year
Jonathan Leeman at TGC: Not Two Kingdoms, But Two Ages.
For centuries Christians have considered different ways of relating the church and the world, particularly with respect to the God-established authorities in each domain. Well-known proposals include Augustine’s “two cities,” Gelasius’s “two swords,” Luther’s “two kingdoms,” and Kuyper’s ideas about sphere sovereignty, which operate inside of what might be called a “one-kingdom” framework.
I would like to offer an alternative that learns from each of these, but that also draws on the last half-century of New Testament theology. In a nutshell, I would propose that the Spirit-given power of the new covenant requires a doctrine of two ages. A doctrine of two ages or inaugurated eschatology is a popular way among New Testament theologians for characterizing how creation history and redemptive history bifurcated when Christ’s kingdom was inaugurated but not consummated through the giving of the new covenant. The history of new creation began even while the history of the old creation continued.
I think Leeman offers a helpful perspective. Read the whole thing.
catholicity and covenant has three really nice posts on the sacramentalism of Paul’s letter to the Galatians with quotes from Thomas Aquinas and Chrysostom.
What is Galatians about? The denial that Baptism bestows saving grace.
Related: Freedom from the Law in Galatians
Andrew Dragos at Seedbed offers some great observations in Lent is Not Counter-Cultural.
We live in a popular culture that currently takes pride, however ironic, in describing itself as counter-cultural. . . . Yet the followers of Jesus, those who take up their cross, who follow Jesus around, should not be defined by the culture. At its root, to be counter-cultural is to be determined by the culture. It’s to be counter to something, and therefore at a basic level to defined by it. Some church splits are like this. Groups emerge as the antithesis of the other group, defined by that which they supposedly dislike. . . .
Lent is the Church’s refusal to be defined by anything except the story of Jesus.