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CONTENTS
The Association’s Formation & Aims
Maintaining Principles & Gen. Information
Reformed Tradition
Reports
Contacts & News
NCA Tribute to John Calvin

PART TWO
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THE NATIONAL CHURCH ASSOCIATION

WAS FORMED IN 1932 FOR THE SAFEGUARDING OF THE PROTESTANT PEOPLE
AND PRESBYTERIAN FAITH, IT WAS RECOGNISED AS A SOCIETY of THE CHURCH OF SCOTLAND
BY THE GENERAL ASSEMBLY OF 1934.

WHAT ARE THE AIMS OF THE ASSOCIATION

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The Aims of the Association are to maintain the Presbyterian Polity of
The Church of Scotland
To vindicate and defend the truth of such Reformed Doctrine as are
Related to the Presbyterian Polity
To defend the role played by Presbyterianism in the history of
The Scots People
TO FURTHER THESE AIMS
The Association:
Encourages members to take part on their own behalf in discussion or

Pubic debate of matters arising which would affect the Polity and Public Worship. The membership of the Association comprises of : Ministers,

Elders and Members of the Church of Scotland in Presbyteries

In Scotland, England and Overseas

IN THE TRADITION OF THE REFORMED FAITH

The Association has regular lectures and is pleased to have prominent speakers address the meetings.

It is the Association’s privilege to  hold a Fringe Meeting

During General Assembly week in Edinburgh

In 2004 the Rev. Professor Andrew McGowan spoke on the need

To have a new Revised edition of The Reformed Book of Common Order

The existing updated version of 1977 is now in its furth impression

A new improved editon is now in progress

The association is managed by a small committee,

Who organise Lectures, Seminars and Public Meetings

Items of public interest wil be published periodically

Members are notified of meetings well in advance

New Members will be warmly welcomed.

To join th Association Please Contact:

Mr. Norman Fleming

2 Lindsaybeg Cottages

Lindsaybeg Road

Cryston

Glasgow G69 9HU

See Great Links Page Button at top

To contact NCA see ‘Contact us Page’ at top

COMMITTEE OFFICRS

PRESIDENT  DAVID BRYCE

TREASURER  NORMAN FLEMING

WEB AUTHOR  THOMAS ORR

PAST SPEAKERS
Rev. Professor Andrew McGowan
Rev. Dr. Gordon McCracken
Rev. Dr. Norman Maciver

REV. SINCLAIR HORNE

REV.DR. WAYNE PIERCE


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ARE

PROUD TO PRESENT A TRIBUTE TO
JOHN CALVIN
THE PROMINENT REFORMER
(1509-1564)
ON THE 500th ANNVERSARY
OF HIS BIRTH
The tribute will be in two Parts
Part Two His Preaching 

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HE WAS PRE-EMINENT AS THEOLOGIAN
AND RELIGIOUS STATESMAN

HIS PREACHING

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   Part Two

 

 

 

 

HIS PREACHING LIFE

What is the significance of Calvin’s legacy

For Christians today ?

 As the 10th July 2009 approaches, this will be the 5ooth anniversary of the birth of John Calvin. It will be commemorated in many parts of the world. It will also be an ideal opportunity to reflect on his legacy and to discover the relevance of his life and works on today’s generations.

These are questions that continually arise when the Reformation subject is discussed.

Calvin has always been a continual source of inspiration. Ministers of the Gospel and other theologians are looking forward to the many discussions that will take place during the commemoration meetings A great debt of gratitude is due to Calvin for his continual striving to ensure that Reformation principles are passed on from generation to generation.

 John Calvin’s preaching was unique because of his method of taking the scriptures and drawing-up his "Institutes of the Christian Religion". He being a perfectionist worked continuously and spent many hours ensuring that this work was without error.

He had many points which he wanted to ensure was made available to the general public and he produced some in a form which became known as the ‘The five points of Calvinism’

 FIVE POINTS OF CALVINISM

 Which are also called the doctrine of grace, which are point by point response to the five points of the Armenian Remonstrance.(From the history of the Calvinist-Armenian debate) and which serve as a summation of the judgments rendered by the Synod of Dort in 1619. Although Calvin himself never combated Armenianism.

 The points therefore function as a summery as the differences between Calvinism and Armenianism, but not as a complete summation of Calvin’s writings or of the theology of the Reformed churches in general. In English the points are sometimes referred to by the acronym TULIP.

The central assertions of these canons is that God is able to save every person upon whom he has mercy and that his efforts are not frustrated by the unrighteousness or the inability of humans.

TOTAL DEPRAVITY

 The doctrine of total depravity (Also called total inability) asserts as a consequence of the fall of humanity into sin, every person born into the world is enslaved to the service of sin.

People are not by nature inclined to love God with their whole heart, mind. or strength, but all are inclined to serve their own interest over those of their neighbour and to reject the rule of God. Thus all people by their own faculties are morally unable to choose to follow God and be saved because they are unable to do so out of the necessity of their own natures. (The term ’Total’ in this context refers to sin affecting every part of a person, not that every person is as evil as possible)

Jacob Arminius himself and some of his later followers, such as John Wesley. Also affirmed Total Depravity

 UNCONDITIONAL ELECTION

 The doctrine of Unconditional Election asserts God’s choice from eternity of those he will bring to himself it is not based on foreseen virtue, merit, or faith in those people. Rather it is unconditionally grounded on God’s mercy alone.

The doctrine of unconditional election is sometimes made to stand for all Reformed doctrine. Sometimes even by its adherents, as the chief article of Reformed Christianity.

However according to the doctrinal statements of these churches it is not a balanced view to single out this doctrine to stand on its own as representative of all that is taught. Unconditional election and its corollary in the doctrine of predestination are never properly taught, according to Calvinists, except as an assurance for those who seek forgiveness and salvation through Christ, that their faith is not in vain because God is able to bring to completion all whom he intends to save. Nevertheless, non-Calvinists object that these doctrines discourage the world from seeking salvation.

LIMITED  ATONEMENT

Also called "Particular Redemption" or "Definite Atonement", the doctrine of limited atonement is the teaching that Jesus’ substitutionary atonement was definite and certain in its design and accomplishment. The doctrine is driven by the concept of the sovereignty of God in salvation and the Calvinistic understanding of the nature of the atonement. Namely,

Calvinists view the atonement as a penal substitution (that is, Jesus was punished in the place of sinners), and since Calvinist argue, it would be unjust for God to pay the penalty for some people’s sins and then still condemn them for those sins,  all those whose sins were atoned for must necessarily be saved.

Moreover, since in this scheme God knows precisely who the elect are and since only the elect will be saved, there is no requirement that Christ atone for sins in general, only for those of the elect. Calvinist do not believe, however that the atonement is limited in its value or power (in other words, God could have elected everyone and used it to atone for them all). But rather that the atonement is limited in the sense that it is designed for some and not others.

 IRRESISTIBLE GRACE

 The doctrine of the irrespirable grace (also called "efficacious grace") asserts that the saving grace of God is effectually applied to whom he has determined to save (That is, the elect) and in God’s timing overcomes their resistance to obeying the call of the gospel, bringing them to a saving faith.The doctrine does not hold that every influence of God’s Holy Spirit cannot be resisted, but that the Holy Spirit is able to overcome all resistance and make his Influence irresistible and effective. Thus, when God sovereignly purposes to save someone, that individual certainly will be saved.

 PERSEVERANCE OF THE SAINTS

 Perseverance (or preservation) of the saints is also known as "eternal security". The word saints is used in the Biblical sense to refer to ,all who are set apart by God not in the technical sense one who is exceptionally holy, canonized or in heaven. The doctrine asserts that since God is Sovereign and his will can not be frustrated by humans or anything else, those whom God has called into communion with himself will continue in faith until the end. Those who apparently fall away either never had true faith to begin with or will return.

 This doctrine is slightly different from the Free Grace or "once saved, always saved" view and advocated by some Evangelicals in which, despite apostasy or unrepentant and habitual sin, the individual is truly saved if they accepted Christ at any point in the past, in traditional Calvinist teaching, apostasy by such a person may prove they were never saved.

The following items are part of the Calvinistic teaching and should be read as a fuller interpretation of Calvin’s works

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NATURE OF THE ATONEMENT

COVENANT THEOLOGY

LIFE IS RELIGION

WORSHIP REGULATED BY GOD

VARIANTS

LAPSARIANISM

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                                                         JOHN CALVIN

The National Church Association of the Church of Scotland are pleased to present this small tribute in two parts and regret that the space available prevents a fuller Cover of his Wonderful works.

( For part one His History click HOME page)

TH NATIONAL CHUARCH ASSOCIATION OF THE CHURCH OF SCOTLAND
THANK YOU FOR VISITING OUR  WEBSITE, 
 WISH YOU GOD’S BLESSING AND HOPE YOU WILL VISIT OUR WEBSITE  

FOR FUTURE PUBLICATIONS

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