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Few figures in church history that died before the age of thirty have left such a lasting legacy as Robert Murray M'Cheyne (1813-43). His name is virtually synonymous with the pursuit of personal holiness. M'Cheyne was a living testimony to Scripture's command to "let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity" (1 Tim 4:12). His ardent praying, preaching, and progress in godliness continue to captivate countless Christians around the world. The model of piety found in M'Cheyne's life and ministry provides needed encouragement for properly understanding biblical spirituality. What was the main fuel of his spirituality? Love for Jesus Christ. In A Communion of Love, Jordan Stone argues that rightly understanding M'Cheyne's spirituality must begin with the fundamental issue of why he pursued the means of grace as he did, before reckoning with how he used those means. Such a reorientation reveals that loving communion with Christ was the all-consuming, driving force for M'Cheyne's vision of the Christian life.
Much of evangelicalism has forsaken a Word-based approach to Christian spirituality, so to help us recover a model of biblical piety, J. Stephen Yuille examines Thomas Manton’s sermons on Psalm 119. Following a brief account of Manton as a leading Puritan committed to the ministry of the Word, Yuille leads us on a careful investigation of Manton’s understanding of blessedness, the instrumentality of God’s Word, and the practice of spiritual duties. At the foundation stands the conviction that as we love and obey God’s Word, the blessed God communes with us by His Spirit, conveying sweet influences on our soul through His Word. Manton’s spirituality of the Word is a timely remedy for the subjective mysticism that expects God to speak through inner urgings apart from His Word. Let us learn from Manton how to listen to the Bible as if we heard God speaking to us from heaven, rejoicing like those who find “great spoil” (Ps. 119:162).
Describing Jesus as an “agent” of divine actions, or as one who possesses human “agency,” is commonplace in christological discussions. Yet these discussions often wade in a shallow understanding of the terms' meanings and the theological implications of such claims. For example, while many theologians who are committed to the definition of Chalcedon consider Jesus one agent, we might ask if this implies that the triune God comprises “three agents?” Or, if Christ possesses “singular agency,” how are his divinity and humanity operative in his actions? In response, this work draws from the theology of John Owen and advancements in philosophy of action in order to offer an account of divine and human agency in christological action from within the Reformed tradition. It provides clarity to the christological and trinitarian uses of the language of “agent/agency” in Christ and attends to the theological (esp. trinitarian) entailments therein. While at first glance there may appear to be internal inconsistencies with accounts that subscribe to classical trinitarianism and Reformed Christological agency, this book argues that Owen helps us recover an understanding of christological agency that is internally coherent and theologically prudent. As such the Reformed tradition can articulate Christological “agency” in a way that is coherent with the testimony of Scripture, the ecumenical councils, and classical trinitarianism while contributing to contemporary theological discussions. The case not only provides terminological clarity and theological coherence, but also inclines Christians to appreciate the trinitarian love of God in Christ's action and the human sympathy of Christ for his people.
Could God have saved fallen humanity in some other way than by Christ’s satisfaction? This study explores this hotly contested question among the seventeenth-century Reformed orthodox discussions by an analysis of the representative Reformed theologians, William Twisse and John Owen.