R.C. Sproul: Every Christian is a theologian. We are always engaged in the activity of learning about the things of God. We are not all theologians in the professional sense, academic sense, but theologians we are, for better or worse. The ‘for worse’ is no small matter. Second Peter warns that heresies are destructive to the people of God and are blasphemies committed against God. They are destructive because theology touches every dimension of our lives. The Bible declares that as a man thinks in his heart, so is he…Those ideas that do grasp us in our innermost parts, are the ideas that shape our lives. We are what we think. When our thoughts are corrupted, our lives follow suit. All know that people can recite the creeds flawlessly and make A’s in theology courses while living godless lives. We can affirm a sound theology and live an unsound life. Sound theology is not enough to live a godly life.
R.C. Sproul: The central theme of Romans 1 concerns the general revelation that God makes of himself to the whole world. Paul labors the fact that the revelation of the gospel is to a world that is already under indictment for its universal rejection of God the Father. Christ came into a world that was populated by sinners. The most basic sin found in the world is that of idolatry. Man is a fabricum idolarum. So wrote John Calvin in an attempt to capture the essence of human fallenness. In Germany, a fabrik is a factory. It is a place where products are mass-produced. Calvin’s phrase simply means “maker of idols.” In cultured civilizations, we tend to assume that idolatry is not a problem. We may complain about the use of statues and focus on certain ecclesiastical settings but where they are absent, we feel relieved from concern about primitive forms of idolatry. In a broader sense, however, any distortion from the true
R.C. Sproul on the Difference Between Teaching and Preaching: Like prose and poetry, these two terms are better understood as opposite ends of a spectrum, rather than raw opposites. When we write prose we are given to sundry poetic devices, word-plays, metaphors, etc. and when we write poetry we are communicating information. In like manner it is rather difficult if not impossible to teach without preaching to some degree, or to preach without some level of teaching. One way to illustrate the distinction however is to note the difference between the indicative and the imperative. The former tells us what is, the latter tells us what we’re supposed to do. Teaching, obviously, tends toward the indicative while preaching tends toward the imperative. But what if we made the distinction absolute? Would not any teaching utterly bereft of any imperative cause us to yawn, to reply, “So what?” In like manner, were we to drain preaching of all indicative, and be left
However the terms are refined, the main tenets of Calvinism are structured around the five-petaled acronym TULIP. But too often missing in this structure is the “sap of delight,” as Pastor John [Piper] calls it in his biography of Augustine. In the following excerpt from that biography, Pastor John explains why we need a delight-drenched theology like that of Augustine: R. C. Sproul says, “We need an Augustine or a Luther to speak to us anew lest the light of God’s grace be not only overshadowed but be obliterated in our time.” Yes, we do. But we also need tens of thousands of ordinary pastors, who are ravished with the extraordinary sovereignty of joy that belongs to and comes from God alone. And we need to rediscover Augustine’s peculiar slant — a very biblical slant — on grace as the free gift of sovereign joy in God that frees us from the bondage of sin. We need to rethink our Reformed view