Adriel Sanchez

Turned in revisions for my book on worship with @ivpress. The latest title is, "Why We Worship." Just under 60k words, it's 10 chapters and covers everything from 20th C. liturgical developments, the different elements of a worship service and their significance, and how worship/liturgy informs life and mission. The book is a journey through the liturgy into heaven, and my prayer is that it helps Christians from various traditions recover a more biblical and catholic view of Sunday's significance. There's also an appendix on the theology of welcoming children in worship. Excited to share with you, I think pub. is just under a year out.

False teachers reject authority structures that they don't control.

I'm trying to understand what you are saying about the relationship between the covenant of works and the covenant of grace. The mosaic covenant bears a resemblance to the covenant of works, so I'm curious about the implications of that for your view. In what sense are the covenant of works and the covenant of grace not the same? Did you agree with the quotes from pvm and Turretin?

@AdrielTweets In TLNF and in this clip from Sola Media, monocovenantal is used to refer to the view that the MC is the CG, same obedience required in the AC, MC and NC. That is what I am referring to. I am definitely not saying the CW and CG are the same.

“Understanding the proper meaning of the Reformed formula helps us to see that the modern notion of what is now called “administrative republication” is incoherent.” reformation21.org/what-does-same…

I thought this section from Turretin was also interesting wrt this question: The old covenant is taken in two ways: either for the covenant of works or the legal covenant strictly understood, made with our first parents before their fall and afterwards renewed in the desert; or for the second covenant, of grace, made with our first parents after the fall and confirmed in the Mosaic economy. The new is taken either in general for the covenant of grace or for the covenant of grace illustrated in the New Testament. Hence a double opposition of the Old and New covenants must be accurately distinguished: the one by reason of substance, if they are taken in the first sense; the other as to the accidents or the accidental mode of dispensation, if taken with the second meaning. For although as to the shell of the letter, the Mosaic covenant would seem to be legal because only under the condition of one's own obedience (and that too perfect, without any forbearance (epieikeia) did it promise life, still as to the intention of the lawgiver and as to the end of the law again promulgated, it led to the coming Messiah-and so it is rightly said to belong to the covenant of grace. In this sense, the old covenant is called "antiquated" only as to the mode of administration, not as to the thing administered; as to the accidents of the covenant, not as to its substance; as to the external observance of the additions annexed to the covenant, not as to the internal form of the covenant itself.

PVM section: It is asked, fifth, whether the covenant of grace stipulates from men any good works of their own. The papists, in favor of their own condign merits, state that the covenant of grace stipulates good works as meritorious causes. The Socinians, so that they may obtain that man is justified not on account of the righteousness of the satisfaction and merits of Christ, but on account of their own works, certainly not of the law, but of the gospel, that is, of the Mosaic law insofar as through Christ it has been corrected and augmented, and on account of those works not from merit but from the grace of God, state that the covenant of grace stipulates those good works. The Remonstrants, so that they may avoid the idea that man is justified on account of Christ's imputed righteousness alone, state that the covenant of grace stipulates faith, and that certainly alone, but insofar as it is effective through good works, or insofar as faith, through divine acceptilation, is in place of total obedience of the law. The opinion of the Reformed with their reasons: The Reformed, although they admit that the covenant of grace stipulates the work of faith (John 6:29) with its ingredients-knowledge, assent, trust, and special application— yet they think of this faith, not insofar as it is some work, or works, but insofar as it is this specific work, namely, the apprehension of Christ; otherwise, they state that the covenant of grace does not at all stipulate good works, because: (1) by this, even from its very denomination, as if by its species, the covenant of grace, which is promulgated in the gospel, is distinguished from the covenant of works, which is manifested in the law, because the former has the doctrine of things to be believed, the latter of things to be done (Rom. 10:5, 8-11); indeed also, from this form they are opposed to each other as contraries, in such a way that, from the affirmation of the one, the negation of the other is inferred, and vice versa (Rom. 3:27-28; Gal. 2:16, 21; Phil, 3:9; 2 Tim. 1:9-10). (2) The benefits of the covenant of grace, in the perpetual tenor of Scripture, are suspended upon faith alone (John 3:16ff; Mark 16:16; Eph. 2:8; Rom. 3:28; Gal. 2:16). Thus (3) the law, from the covenant of works, is called the ministry of death, whereas the gospel is called the ministry of the Spirit and life (2 Cor. 3:7-8). Finally, (4) only the covenant of works in the law attributes a reward from works, whereas the covenant of grace in the gospel promises one without works (Rom. 4:4-6), from pure grace (Rom. 6:23). Now what they oppose to these-namely that in the New Testament (1) a doctrine of works is taught, (2) laws properly speaking are taught Matt. 5-7), (3) threats are added against the willfully disobedient, (4) promises are suspended upon the obedience of works (Luke 17:10; Rom. 8:13; and so forth) —can be dispatched with no trouble, when their first-order falsehood has been observed and demonstrated, in which they do not distinguish the doctrine of the New Testament from the covenant of grace, and from the gospel, by which that covenant is promulgated.

You're preaching through the Gospel of John, and you come to the notorious pericope adulterae (7:53-8:11). Do you:

Following Jesus will cost you everything, but what you gain is greater than what you lose. Through the cross, we get the Christ, who for our salvation bore it before we did. —Adriel Sanchez (@AdrielTweets) ligm.in/4rqP7Hc

From the article: “If I had life to live all over again now,” he says, he would be “a much more serious Sabbatarian.” He quotes Psalm 46:10: “Be still, and know that I am God.” Mr. Sasse and his wife, Melissa, have been married 31 years. Their three homeschooled children are 24, 22 and 14. “When we’re at dinner, I don’t want to have projects about work flitting through my head, and I used to do that way too much,” he says. He has become “more reflective about the stupidity of some of the idol factories I used to create in my head around work projects.” He kicks himself now for his distractedness but feels “gratitude to be able to say I was wrong. Because I get to tell my kids the truth, and that feels joyful. And as a Christian, I get to take all my failings to Jesus, so that is relief.” A Public Servant Faces a Public Death: Tunku Varadarajan interviews @BenSasse wsj.com/opinion/a-publ… via @WSJopinion

@RevJeffreyChoi @PolityMatters Looking forward to watching!

Had a great time with @PolityMatters . Hoping for more fruitful conversations about this matter!

@tankersley_bob Our producer was saying he wanted to do a modern rendition... stay tuned! 😆

@AdrielTweets Episode 2 features Osteen, Furtick, Duplantis, etc ? 😉. Always great teaching brother 🔥

In the full video, I highlight the false teachings of Simon Magus, Marcion, Montanus, Sabellius, Arius, Donatus, Apollinaris, Nestorius, and Pelagius. I also talk a little bit about gnosticism and patripassianism.

20 min crash course on 9 of history's top heretics and what they taught:

Sola Media and Core Christianity have republished my little book on the Devil and Spiritual Warfare under a new and better title, "The War We Can't See," and it's only $6. Here's the link. Donate to their excellent ministry if you can. @AdrielTweets store.solamedia.org/products/the-w…

Calvin chiming in on paedocommunion in his commentary on John 6: "The ancients fell into a gross error by supposing that little children were deprived of eternal life, if they did not dispense to them the eucharist, that is, the Lord's Supper; for this discourse does not relate to the Lord's Supper, but to the uninterrupted communication of the flesh of Christ, which we obtain apart from the use of the Lord's Supper. Nor were the Bohemians in the right, when they adduced this passage to prove that all without exception ought to be admitted to the use of the cup. With respect to young children, the ordinance of Christ forbids them to partake of the Lord's Supper; because they are not yet able to know or to celebrate the remembrance of the death of Christ."

Twice Jesus called the "Holy one of God" in the Gospels (both times in Capernaum). Once by a demon (Mk 1:24) and then by Peter (Jn 6:69). A dead-faith profession is demonic. "You believe that God is one; you do well. Even the demons believe—and shudder!" (Js 2:19 cf. Mt. 7:21)

We're growing. Sola is hiring a full-time Marketing Manager to lead strategy and execution across our marketing. This role oversees multi-channel campaigns supporting our podcasts, articles, books, and events. Learn more and apply: solamedia.org/careers/market…

Protestant Divine William Whitaker said that the greatest issue between Protestants and Catholics had to do with the authority of the Bible. He wrote, “The subject is difficult and perplexed; nor do I know whether there is any other controversy between us of greater importance." This is a 16 minute video interacting with Trent Horn's recent challenge to Sola Scriptura.

Does the biblical call to holiness and purity need to be disentangled from 'purity culture'? @AdrielTweets responds to Mary Skinner‘s story and her experience in the church.

The public things we do matter far less than our private lives. You can be a public saint and a secret sinner. The inside of the cup needs to be clean, not just the part that people see. Strive for integrity, and keep a short account with sin so that it doesn't accrue interest.