From Archbishop Parker's Psalter, set to music by Thomas Tallis.
![]() | Thomas Tallis - Third Mode Melody | ![]() |
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![]() | Thomas Tallis - Third Mode Melody | ![]() |
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Some key points of the design and construction: 

Before considering his view of the Supper, it will be helpful to grasp his theology of the sacraments generally. For Calvin, sacraments arean aid to our faith related to the preaching of the gospel…an outward sign by which the Lord seals on our consciences the promises of his goodwill toward us in order to sustain the weakness of our faith; and we in turn attest our piety towards him in the presence of the Lord and of his angels and before men.[30]
Three things are noteworthy. Firstly, sacraments are related to the preaching of the gospel: ‘a sacrament is never without a preceding promise but is joined to it as a sort of appendix.’[31] But, when joined to the Word, they ‘have the same office as the Word of God: to offer and set forth Christ to us, and in him the treasures of heavenly grace.’[32] Their primary direction is therefore God to us, not us to God, in contrast to the Roman Mass. Secondly, as an outward sign and seal the sacraments assure us that God’s promises are reliable. It is not that the Word is insufficient; nevertheless we are weak, and so God in his grace provides seals, like those on government documents, to assure us of the truth of his promises.[33]
The sacraments do what the Word does, but better, because they also contain a visible component:[34] ‘The sacraments bring the clearest promises; and they have this characteristic over and above the word because they represent them for us as painted in a picture from life.’[35] Thus, they make the Word ‘more vivid and sure.’[36] Thirdly, sacraments do not, contra Rome, work ex opere operato. They must be received by faith: this is the God-ward movement as, in response to his promises, we attest our piety.[37] However, even this God-ward movement is dependent on God’s prior, gracious activity. The Spirit must work through the sacraments to confirm our faith. They
properly fulfil their office only when the Spirit…comes to them, by whose power alone hearts are penetrated and affections moved and our soul opened for the sacraments to enter in.[38]
Within this context, Calvin views the Supper as a banquet, whereby we feed on Christ.[39] Christ himself is ‘the only true food of our soul,’[40] but God gives ‘visible signs best adapted to our small capacity.’[41] The Supper is thus a covenant sign and seal, annexed to God’s Word.[42] Hence, Calvin agrees with Luther and Zwingli, against Rome, that the Word of God is indispensable to right administration.
"Jesus Loves Me, This I Think"
Now let us cast ourselves down before the majesty of our good God, conscious of our faults, praying that he may not only forgive us but may daily cleanse us of them. May he remove them far from us. so that we are no longer captive and imprisoned by them. Rather, led and controlled by his Holy Spirit, may we walk in such holiness of life that we may seek above all to yield to his will. And since we know ourselves to be such weak and feeble creatures, may he support us in all our imperfections, until he has rid us of them and fully clothes us with his righteousness.
And so we trace him preaching on Sundays with one hundred and eighty-nine sermons on the Acts between 1549 and 1554, a shorter series on some of the Pauline letters between 1554 and 1558, and the sixty-five on the Harmony of the Gospels between 1559 and 1564. During this time the weekdays saw series on Jeremiah and Lamentations (up to 1550), on the Minor Prophets and Daniel (1550-2), the one hundred and seventy-four on Ezekiel (1552-4), the one hundred and fifty-nine on Job (1554-5), the two hundred on Deuteronomy (1555-6), the three hundred and forty-two on Isaiah (1556-9), then one hundred twenty-three on Genesis (1559-61), a short set on Judges (1561), one hundred and seven on 1 Samuel and eighty-seven on 2 Samuel (1561-3) and a set on 1 Kings (1563-4).
Before he smiles at such unusual activity of the pulpit, the reader would do well to ask himself whether he would prefer to listen to the second-hand views on a religion of social ethics, or the ill-digested piety, delivered in slipshod English, that he will hear today in most churches of whatever denomination he may enter, or three hundred and forty-two sermons on the Book of the Prophet Isaiah, sermons born of an infinite passion of faith and a burning sincerity, sermons luminous with theological sense, lively with wit and imagery, showing depths of compassion and the unquenchable joyousness of hope. Those in Geneva who listened Sunday after Sunday, day after day, and did not shut their ears, but were “instructed, admonished, exhorted, and censured,” received a training in Christianity such as had been given to few congregations in Europe since the days of the fathers. (92)
Thank you, John Calvin, for believing in the majesty of the word and for demonstrating by your life the glory of preaching the Bible.
And for making it look easy!
In these postmodern times, tolerance is the supreme virtue of the public square. Tolerant people can be broad thinkers, open-minded, and charitable to every worldview—every worldview, that is, except biblical Christianity. The authoritative demands of Jesus Christ are beyond the threshold of postmodern tolerance.
In this postmodern era, one virtue is esteemed above all others: tolerance. As a matter of fact, tolerance may soon be the only virtue secular society will embrace. Many traditional virtues (including humility, self-control, and chastity) have already fallen out of public favor and in some quarters are openly scorned or even regarded as transgressions.
Instead, with the beatification of tolerance, what was once forbidden is now encouraged. What was once universally deemed immoral is now celebrated. Marital infidelity and divorce have been normalized. Profanity is commonplace. Abortion, homosexuality, and moral perversions of all kinds are championed by large advocacy groups and tacitly encouraged by the popular media. The modern notion of “tolerance” is systematically turning morality on its head.
Just about the only remaining taboo is the naive and politically incorrect notion that another person’s “alternative lifestyle,” religion, or different perspective is wrong.
One major exception to that rule stands out starkly: it is OK to be intolerant of biblical Christianity. In fact, those who fancy themselves the leading advocates of religious tolerance today are often the most outspoken opponents of evangelical Christianity. A classic example of this is the Web site at religioustolerance.org. Page after page at that Web site lambastes Bible-based Christianity. It is one of the most bitterly anti-Christian sites on the World Wide Web.
Why is that? Why does authentic biblical Christianity find such ferocious opposition among today’s self-styled champions of “religious tolerance”?
It is because Christianity is diametrically opposed to the postmodern ideas that have made this an age of “tolerance.” Here are six key concepts that set Christianity in opposition to the very spirit of our age:
1. Objectivity
True Christianity starts from the premise that there is a source of truth outside of us. God’s Word is truth (Psalm 119:160; John 17:17). It is objectively true—meaning it is true whether it speaks subjectively to any given individual or not; it is true regardless of how anyone feels about it; it is true in an absolute sense.
Of course this existential generation finds such a view utterly distasteful. People prefer to seek truth inside themselves. If they contemplate the meaning of Scripture at all, it is usually only in terms of “what this verse means to me”—as if the message of Scripture were unique to every individual.
But authentic Christianity regards Scripture as the objective revelation of God’s truth. It is God’s Word to humanity, and its true meaning is determined by God; it is not something that can be shaped according to the preferences of individual hearers.
2. Rationality
Biblical Christianity is also based on the conviction that the objective revelation of Scripture is rational. The Bible makes good sense. It contains no contradictions, no errors, and no unsound principles. Anything that does contradict Scripture is untrue.
That sort of rationality is antithetical to the whole gist of postmodern thought. People today are taught to glorify contradiction, embrace that which is absurd, prefer that which is subjective, and let feelings (rather than intellect) determine what they believe. But such irrationality is nothing less than an overt rejection of the very concept of truth.
As Christians, we know that God cannot lie (Titus 1:2). He does not contradict Himself. His truth is perfectly self-consistent. That sort of black-and-white rationality is one of the main reasons biblical Christianity is intolerable in a generation that rejects reason.
3. Veracity
Authentic Christianity is based on the conviction that God’s objective revelation (the Bible) approached rationally yields divine truth in perfectly sufficient measure. Everything we need to know for life and godliness is there for us in Scripture. We don’t need to seek principles for godly or successful living through any other source. Scripture is not only wholly truth; it is also the highest standard of all truth—the rule by which all truth-claims must be measured.
Such a conviction is the very antithesis of the postmodern notion of “tolerance.” And that is another major reason why Christianity has been targeted by the proponents of postmodern “tolerance.”
4. Authority
Because Christians believe Scripture is true, they teach its precepts with authority and without apology.
The Bible makes bold claims, and faithful Christians affirm it boldly and without compromise. That, too, is a profound threat to the “tolerance” of a society that loves its sin and thinks of compromise as a good thing.
5. Incompatibility
Scripture says, “No lie is of the truth” (1 John 2:21). As Christians, we know that whatever contradicts truth is by definition false. In other words, truth is incompatible with error.
Jesus Himself affirmed the utter exclusivity of Christianity. He said, “I am the way, the truth, and the life. No one comes to the Father except through Me” (John 14:6). “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12). That sort of exclusivity is utterly incompatible with postmodern notions of “tolerance.”
Moreover, as Christians we understand that whatever opposes God’s Word or departs from it in any way is a danger to the very cause of truth. Genuine Christians therefore eschew passivity toward known error—and that too has set the postmodern defenders of “tolerance” against us.
6. Integrity
Since all of the above is true, genuine Christianity sees integrity as an essential virtue and hypocrisy as a horrible vice. Such a mind-set is virtually the antithesis of postmodern “tolerance,” and it is yet another reason our society despises our faith.
Unfortunately, the church in our generation is drifting from these fundamental convictions and has already begun to embrace postmodern ideas uncritically. Evangelicalism is quickly losing its footing, and the church is becoming more and more like the world. Fewer and fewer Christians are willing to stand against the trends, and the effects have been disastrous. Subjectivity, irrationality, worldliness, uncertainty, compromise, and hypocrisy have already become commonplace among churches and organizations that once constituted the evangelical mainstream.
The only cure, I am convinced, is a conscious, wholesale rejection of postmodern values and a return to these six distinctives of biblical Christianity. We must be faithful to guard the treasure of truth that has been entrusted to us (2 Timothy 1:14). If we do not, who will?
WHEREAS, the Tenth Amendment to the Constitution of the United States reads as follows: “The powers not delegated to the United States by the Constitution, nor prohibited by it to the States, are reserved to the States respectively, or to the people”; and
WHEREAS, the Tenth Amendment defines the total scope of federal power as being that specifically granted by the Constitution of the United States and no more; and
WHEREAS, the scope of power defined by the Tenth Amendment means that the federal government was created by the states specifically to be an agent of the states; and
WHEREAS, today, in 2009, the states are demonstrably treated as agents of the federal government; and
WHEREAS, the United States Supreme Court has ruled in New York v. United States, 112 S. Ct. 2408 (1992), that Congress may not simply commandeer the legislative and regulatory processes of the states; now, therefore,
BE IT RESOLVED BY THE HOUSE OF REPRESENTATIVES OF THE ONE HUNDRED SIXTH GENERAL ASSEMBLY OF THE STATE OF TENNESSEE, THE SENATE
CONCURRING, that we hereby affirm Tennessee’s sovereignty under the Tenth Amendment to the Constitution of the United States over all powers not otherwise enumerated and granted to the federal government by the Constitution of the United States.
BE IT FURTHER RESOLVED, that a committee of conference and correspondence be appointed by the Speaker of the House and of the Senate, which shall have as its charge to communicate the preceding resolution to the legislatures of the several states, to assure them that this State continues in the same esteem of their friendship and to call for a joint working group between the states to enumerate the abuses of authority by the federal government and to seek repeal of the assumption of powers and the imposed mandates.
BE IT FURTHER RESOLVED, that a certified copy of this resolution be transmitted to the President of the United States, the President of the United States Senate, the Speaker and the Clerk of the United States House of Representatives, and to each member of Tennessee’s Congressional delegation.




h/t Naked Pastor for graphic
Cruel Logic – short film from Brian Godawa on Vimeo.
I'm friends with several of the library staff at SBTS. One of them let me know about a small fire there this morning. (Smoke damage, but thanks to God and two fire engines, not much else.)
From the "folks, you just can't make this stuff up" department:A local couple arrested on domestic assault charges Sunday had an unusual choice of alleged weaponry -- Cheetos™.That must be why they advertise them as "dangerously cheesy." (Could that apply to my blog?)
Warrants filed by Cpl. Kevin Roddy, of the Bedford County Sheriff's Department, stated he responded to a call at a home on Pass Road, where 40-year-old James Earl Taylor and Mary S. Childers, 44, were allegedly involved in an argument.You can tell that they're a classy couple, too. If the use of a name-brand faux-cheeze puffed corn treat (Cheetos™) wasn't enough to convince you, surely the fact that she's retained her maiden name will attest to her refined character and generally being a forward-thinking, liberated lady. OR, maybe they're just common-law combatants.
According to Roddy's report, the pair became "involved in a verbal altercation" with each other "at which time Cheetos potato chips were used in the assault."I've worked with enough police officers to know that this last line was written specifically to make a desk captains completely lose his composure while going over the night's reports. But it presents a challenge to the state's case. As I said, Cheeetos™ are a puffed corn treat.
"There was evidence of the assault," the report read, "however no physical marks on either party and the primary aggressor was unable to be determined."We asked Chester Cheetah™, but he plead the fifth.
Fortunately, Cheetos has offered to salve their marriage with yet another of their winning products.
The fresco, which dates back to the 4th Century AD, was discovered during restoration work at the Catacomb of Saint Thekla but was kept secret for ten days.
During that time experts carefully removed centuries of grime from the fresco with a laser, before the news was officially announced through the Vatican's official newspaper L'Osservatore Romano.
At the same time, tests on bones long venerated as those of St. Paul himself have been dated to the first century, lending credence to the tradition of 1900 years that they are indeed his mortal remains.
According to tradition, St. Paul, also known as the apostle of the Gentiles, was beheaded in Rome in the 1st century during the persecution of early Christians by Roman emperors. Popular belief holds that bone fragments from his head are in another Rome basilica, St. John Lateran, with his other remains inside the sarcophagus.
The pope said that when archaeologists opened the sarcophagus, they discovered alongside the bone fragments some grains of incense, a "precious" piece of purple linen with gold sequins and a blue fabric with linen filaments.
This comes at a propitious time as Roman Catholics around the world are celebrating the year of St. Paul.
St Paul wrote 14 letters to Churches which he founded or visited and tell Christians what they should believe and how they should live but do not say much about Jesus' life and teachings.
He was executed for his beliefs around AD 65 and is thought to have been beheaded, rather than crucified, because he was a Roman citizen.
According to Christian tradition, his body was buried in a vineyard by a Roman woman and a shrine grew up there before Emperor Constantine consecrated a basilica in 324 which is now St Paul Outside the Walls.
St Paul's Outside the Walls is located about two miles outside the ancient walls of Rome and is the largest church in the city after St Peter's.
Today is, of course, the Feast of Ss. Peter & PaulPsalm 87
Ezekiel 34:11-16
2 Timothy 4:1-8
John 21:15-19
Alan Begner, an adult entertainment attorney who represents the five women, labeled it a right-to-work case. He said his clients have the right to vote, to sue, to serve in the military; but suddenly were stripped of the right to strip.Oh...I can think of some reasons why nobody is going to regard these girls as “first-class.”
“They are adults and there's no good reason to deny them a right to work, a right to be first-class citizens,” he said.

The incredible irony here is that he would have to serve them Hebrew National™ hot dogs in order to both honor and violate their religious convictions. You'd wonder what's next on his diplomatic dhimmitude:Inviting North Korean officials to share cake at a celebration commemorating the Non-Proliferation Treaty? Perhaps inviting the Taliban to a festival celebrating International Women's Day? Maybe we can even invite Zimbabwe to party with the Department of Agriculture, or have Libyan diplomats as guests of honor at a commemoration of human rights? h/t Michael Rubin
Article 27 [Freedom of Assembly]Public gatherings and marches may be freely held, provided arms are not carried and that they are not detrimental to the fundamental principles of Islam.
Article 151 [Military Training]
In accordance with the noble Koranic verse: "Prepare against them whatever force you are able to muster, and horses ready for battle, striking fear into God's enemy and your enemy, and others beyond them unknown to you but known to God..."possession of arms, however, requires the granting of permission by the competent authorities.
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Just how zealous for justice ought Christians be? I admit that I’m always just a bit put off when folks describe the prime mission of Christians as pursuing justice in the world. Let’s not forget that the foundational Christian reality is forgiving love on the basis of the divine justice manifested on the cross.
Or as Luther puts it in his commentary on Romans (emphasis added),
This is the reason (if I may speak of myself) why even hearing the word “justice” nauseates me to the point that if someone robbed me, he would not bring me such grief. And yet the word is always sounding in the mouths of the lawyers. There is no race of men upon the earth who are more ignorant about this matter than the lawyers and the good-intentioners and the intellectuals. For I in myself and with many others have had the experience that when we were righteous, God laughed at us in our righteousness. And yet I have heard men who dared to say: “I know that I have righteousness, but God does not notice it.” That is true, but it is a righteousness only in one particular; but for this God cares nothing. Therefore the only complete righteousness is humility, which subjects everyone to everyone else and thus gives everything to everyone, as Christ says to John: “Thus it is fitting for us to fulfill all righteousness” (Matt. 3:15).
Thus in Dan. 3 Azariah confesses that he and his friends are at one and the same time suffering justly and yet are afflicted with evil, namely, at the hands of the wicked king. For even though he who acts does so unjustly, yet he does not do so to the person who suffers; for that person suffers justly. For by what legal right does the devil possess men? Or by what legal right does an evil hangman hang a thief? Certainly not in his own right, but by that of the judge. Thus men who glory in their own righteousness are unwilling to listen to the supreme Judge, but only to their own judgment, and because in respect to their victim they are innocent, they think that they really are innocent in every way.
Therefore since before God no one is righteous, absolutely no injustice can be done to a person by any other creature, even though he may have justice on his side. Thus all cause for contention is taken away from men. Therefore, to whomsoever an injury is done or an evil comes in return for his good actions, let him turn away his eyes from this evil and remember how great his own evil is in other respects, and then he will see how good the will of God is even in this evil which has come upon him; for this is what it means to be renewed in one’s mind and to be changed into another state of mind and to be wise in the things of God. Thus it is definite that Peter would not have glorified God if he had girded himself and gone where he wanted to go, even though he would not have walked a wicked path, but the highest road of righteousness. But after this road of his own righteousness was prohibited and he went where he did not want to go but where another wanted, then he glorified God. So also we cannot glorify God unless we do what we do not wish, even in the case of our own works of righteousness, indeed, particularly in the case of our own righteousness, our own counsels, or our own strength. And thus to hate our own life and to will against our own will, to be wise in opposition to our own wisdom, to confess sin in the face of our own righteousness, to heed foolishness spoken against our own wisdom, this is “to take our cross” (Matt. 10:38), “to be His disciples” (Luke 14:27), and “to be transformed by the renewal of your mind.”
Don’t get me wrong. I acknowledge that the ethical norm in social ethics is “justice.” But out of sheer humility let’s not be too zealous for justice, at least not without consciously, intentionally, and systematically connecting it to divine love.
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