Inspirational Quotes by Sinclair B. Ferguson

“Bob Kauflin Kauflin argues that Christians tend to fall into one of three categories when it comes to the relationship between music and words: (1) music supersedes the word; (2) music undermines the word; (3) music serves the word. Arguing for this third paradigm, Kauflin suggests three implications:”

“(1) Singing can help us remember words, which means that we should use melodies that are effective, sing words that God wants us to remember,”

“(3) Singing can help us use words to demonstrate and express our unity, which means singing songs that unite us instead of divide us, recognizing that musical creativity in the church has functional limits and that it is ultimately the gospel, not music, that unites us in Christ.”

“Bob Kauflin Kauflin argues that Christians tend to fall into one of three categories when it comes to the relationship between music and words: (1) music supersedes the word; (2) music undermines the word; (3) music serves the word. Arguing for this third paradigm, Kauflin suggests three implications: (1) Singing can help us remember words, which means that we should use melodies that are effective, sing words that God wants us to remember, and seek to memorize songs. (2) Singing can help us engage emotionally with words, which means that we need a broader emotional range in the songs we sing, and that singing them should be an emotional event. (3) Singing can help us use words to demonstrate and express our unity, which means singing songs that unite us instead of divide us, recognizing that musical creativity in the church has functional limits and that it is ultimately the gospel, not music, that unites us in Christ.”

“No man can give the impression that he himself is clever and that Christ is mighty to save.” Self-exaltation and Christ-exaltation can’t go together.”

“If music is meant to help us engage emotionally with words, then most churches need a broader emotional range in the songs they sing. We need songs of reverence, awe, repentance, and grief as well as songs of joy, celebration, freedom, and confidence. The holiness of God cannot be adequately expressed in a two-minute up-tempo pop song. The jubilant triumph of Christ’s victory over sin can’t be fully communicated in a slow a cappella hymn. There are varied traditions of song throughout history as well as very different hymn-writers: Puritans, psalm singers, pietists, charismatics, modern worship songs. Why do we need to pit them against one another? As long as the lyrics are edifying and faithful to Scripture, why can’t we draw from each tradition to enable a broader range of emotional responses in corporate worship?”

“Emotionalism can also assume that heightened feelings are the infallible sign that God is present. They’re not. The emotions that singing is meant to evoke are responses to the truths we’re singing about God—his glory, his greatness, and his goodness.”

“We foolishly assume that our real struggles with sin are in the areas where we are “weak.” We do not well understand the depth of sin until we realize that it has made its home far more subtly where we are “strong,” and in our gifts rather than in our weaknesses and inadequacies. It is in the very giftedness God has given that sin has been at its most perverse and subtle! But when we are brought to see this, stripped bare of our layers of self-deceit, and led to repentance, then God may make something of us.”

“In this essay I reflect upon this topic of Christian culture in its relation to the church founded by our Lord Jesus Christ and to the heritage and future of the Reformed Christianity so energetically championed by Calvin and Kuyper. Contrary to much contemporary Reformed wisdom--though consistent, I believe, with the spirit of what I learned from Bob Godfrey--I suggest that we have good biblical reason to speak of "Christian culture" with respect to the church and to reassert boldly the preeminence of the church for our understanding of Christian piety. A consideration of Calvin and Kuyper compels us to ponder whether we are seeking a Christianity that is primarily of our own extrapolation (in our cultural endeavors of commerce, art, science, etc.) or that is primarily of Christ's own giving (in the life, ministry, and worship of the church). The better answer, I argue, is the latter.”

“...I begin with three features of Calvin's thought that highlight the preeminence of the church in his theology. First, Calvin asserted the right of the church to regulate its own discipline and government...Second, Calvin had a high view of the ministry of word and sacrament in the church...Third, Calvin in accord with his doctrine of the two kingdoms, identified the church alone with the spiritual kingdom of Christ”

“Such rich features of Calvin's ecclesiology highlight how his work of reform was in large respect a reform of ecclesiastical culture. One can only imagine how differently the citizen of Geneva must have experienced the church before and after its reformation. Under Calvin's vision, as implemented in Geneva, Christianity now entailed a very different kind of worship, a very different place of word and sacraments, a very different idea of ecclesiastical discipline, and a very different conception of ecclesiastical government. This was a reformed Christianity, and a reformed Christianity meant a reformed church.”

“Though Kuyper's views on special and common grace and sphere sovereignty are a source of difficult questions about the broader "Christian culture" issue, it is important to note that they also underline important aspects of his ecclesiology. Kuyper believed that common grace, under the lordship of the eternal Son of God, preserved this world with its natural activities and institutions. Special grace, on the other hand, under the lordship of the incarnate Son of God, bestowed saving blessing and thereby ushered in something new. The ministry of the saving grace belong particularly to the institutional church and its means of grace. The idea of sphere sovereignty, for Kuyper, indicated that the authority and activity of the church has a monopoly , as it were, over its distinctive work of ministering special , saving, recreating grace to god's people through its word, sacraments, government, and discipline. Kuyper's terms and categories may have been innovative, bu the larger idea of the church's preeminence in the outworking of Christ's redemptive work should have been familiar to those nurtured in the Reformed tradition.”

“In my view, it is inappropriate for us to refer to our confession as the Reformed Faith. The reformed churches did not (and do not) believe that they were confessing the Reformed Faith, but that they were confessing the "undoubted Christian Faith" in their confession and catechisms. There is a reason that this wing of the reformation called itself "Reformed." Unlike the Anabaptists, Reformed churches understood themselves as a continuing branch of the catholic church. At the same time, the Reformed wanted to reform everything "according to the Word of God." Not only our doctrine, but our worship and life must be determined by Scripture and not by human whim or creativity.”

“This notion of the centrality of the church...could hardly be more pertinent to the perennial question of "Christian culture" and our evaluation of the great figures such as Calvin and Kuyper. Hearing the words "Christian culture" may evoke visions of godly emperors, medieval Madonnas, or Bach cantatas. None of which are really about the church. Or perhaps the phrase "Christian culture" resonates with contemporary Reformed buzzwords like "world and life view," "transformation," and "kingdom vision"---all of which, I fear, are often enlisted in the service of convincing Reformed youth that it is a mistake to think of the church as central to the Christian life.”

“Calvinism versus Arminianism” simply lobotomizes history.”

“For you, little child, Jesus Christ has come, he has fought, he has suffered. For you he entered the shadow of Gethsemane and the horror of Calvary. For you he uttered the cry, “It is finished!” For you he rose from the dead and ascended into heaven and there he intercedes—for you, little child, even though you do not know it. But in this way the word of the Gospel becomes true. “We love him, because he first loved us.” —French Reformed Baptismal Liturgy”

“For Paul, it is inconceivable for God to accomplish redemption for people and not bring that accomplished redemption to its consummated end in glorification.”

“The New England divine Cotton Mather puts it this way: "Exhibit as much as you can of a glorious Christ. Yea, let the motto upon your whole ministry be: Christ is all. Let others develop the pulpit fads that come and go. Let us specialize in preaching our Lord Jesus Christ.”

“Christ is a pattern of holiness for us in His holy humility (Phil. 2:5-13), holy compassion (Mark 1:41), holy forgiveness (Col. 3:13), holy unselfishness (Rom. 15:3), holy indignation against sin (Matt. 23), and holy prayer (Heb. 5:7). Holiness that resembles God and is patterned after Christ saves us from hypocrisy and resorting to a "Sunday only" Christianity. It gives vitality, purpose, meaning, direction, and contentment to daily living. "The holy person is the only contented man in the world," Gurnall writes.49”

“listen to these words of Ann Griffiths, a humble Welsh Calvinistic Methodist who was a farmer's wife and who died in 1805 at the age of 29 when giving birth to her first child: Gladly”