R.C. Sproul's Blog, page 49

Mine the Riches of God’s Word

You and I share something very important: we both want to see the Word of God proclaimed in truth and in power to more and more people around the world. This month, to thank you for your help in proclaiming God’s Word, we’ll send you Dr. R.C. Sproul’s new commentary on Luke when you give a gift of any amount.

One of my greatest joys in serving at Ligonier Ministries is knowing that ministry friends such as you are committed to the Scriptures. Dr. R.C. Sproul and the other Ligonier teachers are first and foremost Bible teachers—those committed to God’s inerrant Word. By God’s grace, throughout his decades of ministry, Dr. Sproul remained a student of God’s Word and a lover of God’s Word. You could hear the delight in his voice as he shared with others the truths he was studying.

Our foundation is the Bible. We proclaim the Bible. We teach the Bible. We defend the Bible. Unashamedly.

In God’s providence, Dr. Sproul’s massive collection of teaching continues to edify God’s people worldwide. We see this being a blessing to the church for generations. But Dr. Sproul also had the foresight to ensure that Ligonier was well prepared by gathering faithful teachers who would stand on God’s Word to carry the mission forward after he went home to be with the Lord.

There’s an urgent, deep, and growing need for this teaching. Church leaders in many countries lack adequate study libraries to help them feed their flocks, and we are seeking to help them. We’ve just released the Reformation Study Bible, itself a one-volume storehouse of Bible study resources, in Spanish, and your support is enabling the release of the Portuguese edition soon. Work on French and Arabic versions continues steadily. We are also expanding our international teaching efforts by adding new, online, multilingual events, developing partnerships with like-minded ministries in other countries, and seeking to efficiently and effectively distribute more and more Ligonier resources.

But even here in the United States, the need for Ligonier’s unique work is great. This year’s State of Theology survey suggests that 30 percent of U.S. evangelicals believe Jesus was a great teacher but is not God. In a nation where nearly one in three “Bible-believing Christians” embraces outright heresy, it is chillingly evident that biblical illiteracy is running rampant in the church.

Happily, you can help us meet this great need. Under the Lord’s blessing, the teaching you enable through your sustaining prayers and financial support is being used by the Lord to transform hearts and minds in many places at home and abroad. I wish I could share with you all that we’re hearing about your impact. Allow me to share just two recent testimonies.

Ram, from Iran, says about our Farsi website,

“As long as I remember, we never had any website like this to provide solid and Reformed teaching in Farsi. We love R.C. Sproul because of his simplicity of explaining hard theological concepts. He is our favorite teacher. I am using the website’s content in my teaching and ask our underground churches to study through it.”

And Bill and Cindy, from Virginia, write,

“We give thanks to our chief Shepherd for providing your wonderful team of theologians and teaching fellows who faithfully share God's Word so that it will dwell in us richly and nourish our souls.”

Your support allows people such as Ram, Bill, and Cindy to be reached with the life-changing truth of Scripture, which is why we want to thank you by sending you Dr. Sproul’s commentary on Luke when you give a gift of any amount. This completes his commentary on all four Gospels. Not only will your support help others know God’s Word more deeply, but you’ll also receive a resource to help you grow or to give to a friend or family member.

Ligonier stands with you to proclaim, teach, and defend God’s Word worldwide. Your vital support makes all this possible. Thank you for your generosity.

How Do I Know If I Am Saved?

How do you know whether you are saved? From one of our Ask Ligonier events, Sinclair Ferguson illustrates how the evidences of salvation manifest themselves in the lives of God’s children.

Do you have another biblical or theological question? Ask Ligonier is your place for answers.

Read the Transcript

Is the Reformation Over?

There have been several observations rendered on this subject by those I would call "erstwhile evangelicals." One of them wrote, "Luther was right in the sixteenth century, but the question of justification is not an issue now." A second self-confessed evangelical made a comment in a press conference I attended that "the sixteenth-century Reformation debate over justification by faith alone was a tempest in a teapot." Still another noted European theologian has argued in print that the doctrine of justification by faith alone is no longer a significant issue in the church. We are faced with a host of people who are defined as Protestants but who have evidently forgotten altogether what it is they are protesting.

Contrary to some of these contemporary assessments of the importance of the doctrine of justification by faith alone, we recall a different perspective by the sixteenth-century magisterial Reformers. Luther made his famous comment that the doctrine of justification by faith alone is the article upon which the church stands or falls. John Calvin added a different metaphor, saying that justification is the hinge upon which everything turns. In the twentieth century, J.I. Packer used a metaphor indicating that justification by faith alone is the "Atlas upon whose shoulder every other doctrine stands." Later Packer moved away from that strong metaphor and retreated to a much weaker one, saying that justification by faith alone is "the fine print of the gospel."

The question we have to face in light of these discussions is, what has changed since the sixteenth century? Well, there is good news and there is bad news. The good news is that people have become much more civil and tolerant in theological disputes. We don't see people being burned at the stake or tortured on the rack over doctrinal differences. We've also seen in the past years that the Roman communion has remained solidly steadfast on other key issues of Christian orthodoxy, such as the deity of Christ, His substitutionary atonement, and the inspiration of the Bible, while many Protestant liberals have abandoned these particular doctrines wholesale. We also see that Rome has remained steadfast on critical moral issues such as abortion and ethical relativism. In the nineteenth century at Vatican Council I, Rome referred to Protestants as "heretics and schismatics." In the twentieth century at Vatican II, Protestants were referred to as "separated brethren." We see a marked contrast in the tone of the different councils. The bad news, however, is that many doctrines that divided orthodox Protestants from Roman Catholics centuries ago have been declared dogma since the sixteenth century. Virtually all of the significant Mariology decrees have been declared in the last 150 years. The doctrine of papal infallibility, though it de facto functioned long before its formal definition, was nevertheless formally defined and declared de fide (necessary to believe for salvation) in 1870 at Vatican Council I. We also see that in recent years the Roman communion has published a new Catholic catechism, which unequivocally reaffirms the doctrines of the Council of Trent, including Trent's definition of the doctrine of justification (and thus affirms that council's anathemas against the Reformation doctrine of justification by faith alone). Along with the reaffirmations of Trent have come a clear reaffirmation of the Roman doctrine of purgatory, indulgences, and the treasury of merits.

At a discussion among leading theologians over the issue of the continued relevance of the doctrine of justification by faith alone, Michael Horton asked the question: "What is it in the last decades that has made the first-century gospel unimportant?" The dispute over justification was not over a technical point of theology that could be consigned to the fringes of the depository of biblical truth. Nor could it be seen simply as a tempest in a teapot. This tempest extended far beyond the tiny volume of a single teacup. The question, "what must I do to be saved?" is still a critical question for any person who is exposed to the wrath of God.

Even more critical than the question is the answer, because the answer touches the very heart of gospel truth. In the final analysis, the Roman Catholic Church affirmed at Trent and continues to affirm now that the basis by which God will declare a person just or unjust is found in one's "inherent righteousness." If righteousness does not inhere in the person, that person at worst goes to hell and at best (if any impurities remain in his life) goes to purgatory for a time that may extend to millions of years. In bold contrast to that, the biblical and Protestant view of justification is that the sole grounds of our justification is the righteousness of Christ, which righteousness is imputed to the believer, so that the moment a person has authentic faith in Christ, all that is necessary for salvation becomes theirs by virtue of the imputation of Christ's righteousness. The fundamental issue is this: is the basis by which I am justified a righteousness that is my own? Or is it a righteousness that is, as Luther said, "an alien righteousness," a righteousness that is extra nos, apart from us—the righteousness of another, namely, the righteousness of Christ? From the sixteenth century to the present, Rome has always taught that justification is based upon faith, on Christ, and on grace. The difference, however, is that Rome continues to deny that justification is based on Christ alone, received by faith alone, and given by grace alone. The difference between these two positions is the difference between salvation and its opposite. There is no greater issue facing a person who is alienated from a righteous God.

At the moment the Roman Catholic Church condemned the biblical doctrine of justification by faith alone, she denied the gospel and ceased to be a legitimate church, regardless of all the rest of her affirmations of Christian orthodoxy. To embrace her as an authentic church while she continues to repudiate the biblical doctrine of salvation is a fatal attribution. We're living in a time where theological conflict is considered politically incorrect, but to declare peace when there is no peace is to betray the heart and soul of the gospel.

This post was originally published in Tabletalk magazine.

Will You Pray for Awakening? Download Your Free Prayer Guide

We live in a world that needs awakening. Millions of people do not know Jesus Christ. The church itself needs renewed zeal for the truth, for spiritual growth, and for missions. Scripture reveals how this awakening comes about: by a powerful movement of the Spirit of God. It also tells us that when just two men—Paul and Silas—prayed, the earth itself shook (Acts 16:25–26). So we are dedicating the entire year of 2020 to pray for awakening, and we hope you will, too.

To help as many people as possible, we produced this free prayer guide. Download it today at PrayForAwakening.com, find it in the PrayerMate app, or order the prayer booklet in packs of ten to share with your loved ones.

To use the guide, find the prayer that corresponds to the current week. Each week of the month focuses on a different group to pray for, starting with you and your family and expanding to the world and the global church. You can also share your desire to #PrayForAwakening on social media.

NOVEMBER PRAYER FOCUS:

Week 1: Pray that you and your family will trust in the Lord and not in your understanding so that you will walk the straight path of faithful discipleship. “Trust in the LORD with all your heart, and do not lean on your own understanding. In all your ways acknowledge him, and he will make straight your paths.” (Prov. 3:5–6)
Week 2: Pray that God will bless your church with sound teachers who equip people well to minister to others in their neighborhoods and workplaces. “He gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ.” (Eph. 4:11–12)
Week 3: Pray that the leaders of your city and nation will not be antagonistic toward the church but will allow us to freely live godly, peaceful, dignified lives that bear witness to Christ. “I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way.” (1 Tim. 2:1–2)
Week 4: Pray that God will raise up missionaries to every tribe and tongue throughout the world. “I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands.” (Rev. 7:9)

We hope this prayer guide encourages you this year and in future years. Join us in praying fervently for a mighty movement of God’s Spirit today, thankful that He has graciously promised to hear us, and confident that He will answer our prayers according to His will.

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Seeking the Lost

Jesus went into the highways and byways seeking those in need of the gospel. In this brief clip, R.C. Sproul examines Christ’s parable of the lost sheep.

Transcript:

And so we read, “So He spoke this parable to them, saying: ‘What man of you, having a hundred sheep, if he loses one of them, does not leave the ninety-nine in the wilderness and go after the one which is lost until he finds it? And when he finds it, he lays it on his shoulders, rejoicing. And when he comes home, he calls together his friends and neighbors, saying to them, “Rejoice with me, for I have found my sheep which was lost!” For I say to you that there will be more joy in heaven over the sinner who repents than over ninety-nine just persons who need no repentance.’” There’s been a great hymn written on the basis of this short parable called “The Ninety and Nine.” You know the hymn: “The ninety and nine who safely lay in the shelter of the fold, but there was one lost sheep on that hill far away, far off from the streets of gold.” And it tells the story of the pursuit of God to seek out that which is lost.

I once heard my friend John Guest involved in an evangelistic crusade speak about the change in the mentality of the church today from previous times when the church understood its mission to join with Christ to seek and to save the lost, and that’s important. Jesus didn’t say, “I simply came to save the lost,” but “I came to seek them.” He didn’t just hang a sign up in front of His church and say, “Everybody’s welcome to come and hear Me preach.” But He went out into the highways and byways and sought out the people who were the people in need and ministered to them. That was characteristic of Jesus’ method of operation. Well, John Guest, when he was speaking about this, said that we have replaced the hymn, “The Ninety and Nine,” with a different hymn, because we don’t really even believe in evangelism anymore, because we don’t believe that anybody’s lost. And even if we do believe that they’re lost, we think that it’s politically incorrect to go after them and search for them. And he said, “The theme song for today comes not so much from the pages of Scripture as it does from Mother Goose.” Because now the anthem of the church is, “Leave them alone and they’ll come home, wagging their tails behind them.” And I don’t think I’ll ever forget the significance of what John said there, that we forget that our Lord was profoundly concerned to go out and find the lost.

The Greatest Issue We Face

The doctrine of justification is the most controversial issue in the history of Christendom. It was the material cause of the Protestant Reformation, the issue that led to the most serious fragmentation of the Christian church in its history. The debates it raised in the sixteenth century were not over minor details of theology. Both the Roman Catholic Church and the Protestant Reformers understood that what was at stake in the controversy was nothing less than the gospel itself. When, at the Council of Trent in the middle of the sixteenth century, the leaders of the Roman Catholic Church condemned the Reformed doctrine of justification by faith alone and placed their anathema upon it, it was not their intention to place an anathema on the gospel. But if the Reformers were right, then that is exactly what they did, and they thereby anathematized themselves.

Luther declared in the sixteenth century that the doctrine of justification by faith alone is the article upon which the church stands or falls. Calvin used a different metaphor; he said it is the hinge upon which everything turns. At one point, when Luther was engaged in debate with Desiderius Erasmus of Rotterdam, Erasmus turned on Luther and attacked his position. Luther thanked Erasmus for not attacking him on trivial matters and expressed his appreciation that the debate in which they were engaged touched the very heart of the church itself. If Luther’s assessment is true, and justification is the article upon which the church stands or falls, then it follows that justification is the article upon which we stand or fall as individuals. Justification has to do with the justice and righteousness of God. God is just. Biblically, justice is always defined in connection with righteousness. To say that one is just is at the same time to say that one is righteous.

God is the absolute standard of all righteousness. As our Creator, He is also the supreme, sovereign judge of heaven and earth. The Bible clearly indicates that the One who is the judge of all is Himself perfectly just and righteous.

In one sense, that is very good news for us. To live in a world governed by an unjust being would be a dreadful thing to contemplate. We would have no hope for the ultimate triumph of justice in such a world. So it is good news for us that the ruler and judge of all things is Himself good and righteous.

In another sense, that is very bad news for us, because we are not just. The Scriptures make it clear that this just and righteous God has appointed a day in which He will judge the world, including all of us who are not just and righteous.

People today hardly get exercised about the doctrine of justification, which was a matter for which our forefathers were willing to die, and many did die. In Oxford, England, in the sixteenth century, Nicholas Ridley and Hugh Latimer were burned at the stake for their confessed faith in the Reformation doctrines, including the doctrine of justification by faith alone. On a particular street in Oxford, a tiny sign marks the spot where they were executed. I watched people cross the street paying no attention to the mark or to the commemorative plaque. Although people today do not get exercised about a doctrine like justification, it was the issue that changed the whole Western world in the sixteenth century.

Part of the reason for this modern disinterest may be our concept of the last judgment. The idea of a final judgment to which all people will be subjected has all but disappeared from our thinking, and even from the preaching in most of today’s pulpits—despite Jesus’ repeated warning that we all will stand before God, and that every idle word that we speak will be judged.

Here is the dilemma. If God judges people according to His perfect standard of righteousness, then those who are unjust will be in serious trouble. The psalmist asks, “If you, O Lord, should mark iniquities, O Lord, who could stand?” (Ps.130:3).The obvious answer is that no one could stand. We are all guilty of violating the commandments of our Creator, and at some point, we will be called on to stand before His judgment seat.

Even people who believe that there will be a judgment often believe that God is so kind and merciful that He will overlook our sins and grant unilateral pardon and forgiveness, so there is nothing to fear. That idea is foreign to the New Testament. The sober warning of Christ and of the Apostles is that God, in His perfect judgment of us, will judge all men according to their works and will reward the righteous and punish the unrighteous. We can look forward to receiving a reward that corresponds to our merit or punishment for our demerit. That may seem fine until we realize that we have no merit of our own, and that all we will have to offer God on the day of judgment will be our demerits.

The psalmist declares, “Where shall I go from your Spirit? Or where shall I flee from your presence? If I ascend to heaven, you are there! If I make my bed in Sheol, you are there!” (Ps.139:7–8).“You know when I sit down and when I rise up; you discern my thoughts from afar....Even before a word is on my tongue, behold, O Lord, you know it altogether” (vv.2, 4). The Scriptures reveal a God who is omniscient, so He does not need someone to give Him a list of what we have done. He knows everything about our lives.

We must not flee to the popular understanding that when God forgives our sins, He also forgets our sins. When the Scriptures tell us that He remembers our sins no more when He forgives them, the point is not that He has a sudden lapse in His divine memory. Rather, the point is that He does not hold what we have done against us ever again.

God’s forgiveness is not automatic and universal, but it is part of justification. When a person is guilty before a righteous God, there is nothing more important than to understand how that guilt can be removed and how God’s forgiveness can be attained. How can an unforgiven person become forgiven? How can an unjust person be justified or be considered just in the sight of God? There are not many issues in theology more serious than that. The controversy of the sixteenth century boiled down to this: How can we be saved? How can we, as unjust people, possibly be reconciled to a holy and righteous God? This is the greatest issue we face in our entire lives—the question of our personal redemption.

This excerpt is adapted from Truths We Confess by R.C. Sproul. In Truths We Confess, now thoroughly revised and available in a single, accessible volume, Dr. Sproul introduces readers to this remarkable confession, explaining its insights and applying them to modern life. Order the hardcover book today.

Does the Incarnation Mean That God Changed? If Not, Why?

Since Christ took on a human nature in His incarnation, does that mean that God has changed? From one of our live events, R.C. Sproul and Derek Thomas help us think carefully about the two natures of Jesus.

If you have a biblical or theological question, just visit ask.Ligonier.org to ask your question live online.

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Always Abusing Semper Reformanda

The Reformation churches have some wonderful slogans that are chock full of important truths. Sometimes, however, these slogans can be misconstrued, misreported, and misunderstood. With the possible exception of sola Scriptura (by Scripture alone), none of these slogans has been mangled more often toward greater mischief than ecclesia reformata, semper reformanda (the church reformed, always reforming). According to historian Michael Bush, much of what we think we know about this slogan is probably wrong. The phrase is not from the sixteenth century. I have searched hundreds of documents in a variety of languages from the sixteenth and seventeenth centuries, and the phrase ecclesia reformata, semper reformanda does not occur in them. Neither does the phrase semper reformanda (always reforming). Certainly, the Reformed writers spoke of a "Reformed church" and of the necessity of reformation. But men such as Calvin, who published a treatise on the need for reformation in 1543, did not use the phrase. The Dutch Reformed minister Jodocus van Lodenstein (1620-77) first used something like it in 1674 when he juxtaposed "reformed" with "reforming," but he did not say, "always."

The Dutch Reformed theologian Jacobus Koelman (1632-95) expressed similar ideas and attributed them to his teacher Johannes Hoornbeek (1617-66), who himself was a student of the great Gijsbertus Voetius (1589-1676). None of them added the phrase secundum verbum Dei (according to the Word of God). The source of that phrase is almost certainly the twentieth-century Princeton Seminary professor Edward Dowey (1918-2003).

Van Lodenstein and the others were part of a school of thought in the Netherlands that was closely connected to the English Reformed theology, piety, and practice represented by such writers such as William Perkins (1558-1602) and William Ames (1576-1633). They identified themselves as part of a "Further Reformation" (Nadere Reformatie). Like Perkins, Ames, the divines of the Westminster Assembly (1643- 48) in the British Isles, and the great international Synod of Dort (1618-19), this school of thought was concerned that the church not lapse back into error and darkness. It wanted the church to continue to pursue purity of doctrine, piety, and worship.

The full phrase ecclesia reformata, semper reformanda secundum verbum Dei (the church reformed, always reforming according to the Word of God) is a post-World War II creature. It was given new impetus by the modernist Swiss Reformed theologian Karl Barth (1886-1968), who used variations of the phrase with some frequency. Mainline (liberal) Presbyterian denominations have sometimes used variations of this phrase in official ways.

In effect, the phrase is most commonly taken to mean "the church is reformed but needs to be changed in various ways." It is frequently invoked as a way of expressing dissatisfaction with Reformed theology as received and expressed by the Reformed churches in the Reformed confessions (for example, the Belgic Confession, 1561; the Heidelberg Catechism, 1563; the Westminster Standards, 1648). Thus, in 1967, the United Presbyterian Church in the USA rejected the historic Christian and Reformed understanding that Scripture is the inerrant (does not err), infallible (cannot err) Word of God written. Ironically, under the modern misunderstanding of the phrase the church reformed, always reforming, the denomination moved away from the Reformed view and adopted a view taught by the Anabaptist radical Thomas Müntzer (1489-1525) that the Reformers knew and rejected.

When Calvin and the other Reformed writers used the adjective reformed, they did not think that it was a thing that could never actually be accomplished. Late in his life, Calvin remarked to the other pastors in Geneva that things were fairly well constituted, and he exhorted them not to ruin them. He and the others thought and spoke of reformation of the church not as a goal never to be achieved in this life, but as something that either had been or could be achieved because they believed God's Word to be sufficiently clear. That is, what must be known for the life of the church can be known and, with the help of God's Spirit and by God's grace alone, changes could be made (and were being made) to bring the doctrine, piety, and practice of the church into conformity with God's will revealed in Scripture. That's why they wrote church orders and adopted confessions—because they believed that reformation was a great but finite task.

They did not imagine that the theology, piety, and practice of the church Reformed according to Scripture was inherently deficient such that it needs to be augmented by other traditions. Unlike many today who invoke these words, the Reformed did not see reform as a justification for eclecticism, borrowing a bit of this and a bit of that for a theological-ecclesiastical stew. They were not narrow, however. They were catholic (universal) in their theology, piety, and practice. They sought to reform the church according to the Scriptures, but they paid close attention to the way the early fathers read and applied Scripture, and, where those interpretations withstood scrutiny (sola Scriptura), they adopted or restored them.

Another of the more pernicious abuses of the slogan semper reformanda in recent years is its invocation by adherents of the self-described Federal Vision movement. The adjective federal in this context has nothing to do with civil politics; rather, it refers to Reformed covenant theology. The advocates of the Federal Vision adopted this name for their movement to highlight either the need to change Reformed theology or to recover an earlier version, depending upon which of them you ask. They agree, however, that every baptized person is given a temporary, conditional election, regeneration, justification, union with Christ, adoption, and so on. After baptism, it is up to the Christian to do his part to retain what was given by grace. They speak of the "objectivity of the covenant." They typically do not accept the Reformed distinction between the covenants of works and grace, between law and grace, or between law and gospel. They reject the Reformed doctrine that there are two ways of communing in the visible covenant community (the church): inwardly and outwardly. According to the Federal Vision, no one is finally regenerate, elect, or justified until the last day. They either redefine or mock the historic understanding of justification by divine favor alone (sola gratia) through faith alone (sola fide) as "easy believism." Like the modernists who would take us back to the Anabaptists on the doctrine of Scripture, advocates of the Federal Vision seek to take us back to the pre-Reformation church in the doctrine of salvation, and as they do so, they invoke the slogan ecclesia reformata, semper reformanda.

When Calvin and others in the sixteenth and seventeenth centuries wrote of the church reformed and of the necessity of reforming the church, they were expressing their consciousness that, because of sin and its effects, the church tends toward corruption. Within just a few decades of recovering the gospel of free acceptance by God through faith alone, the Protestants nearly lost that precious truth in the 1550s. Reformation can be and has been achieved in this life, but it is not easy to retain it. By the time of late-seventeenth-century Geneva, the church had enjoyed the ministry of some of the most courageous ministers and professors in the Reformation: William Farel, John Calvin, Pierre Viret, Theodore Beza, and Francis Turretin, to name but a few. By the early eighteenth century, however, the Reformation was virtually extinct in Geneva, and has not yet been fully recovered.

There is much truth in the slogan the church reformed, always reforming, but it was never intended to become a license for corrupting the Reformed faith. We should understand and use it as a reminder of our proclivity to wander from that theology, piety, and practice taught in Scripture and confessed by the church. Certainly, our confessions are reformable. We Protestants are bound to God's Word as the charter and objective rule of Christian faith and practice. Should someone discover an error in our theology, piety, or practice, we are bound by our own confessions and church orders to hear an argument from God's Word. Should that argument prevail, we must change our understanding or our practice. But we should not, under cover of this late-seventeenth-century slogan, subvert what Scripture teaches for a continuing, never-ending Reformation that leads us away from the heart and soul of what we confess.Ÿ

This post was originally published in Tabletalk magazine.

Special $5 Friday (And More) Sale: Save Up to 85% on Trusted Resources

For one day only, save up to 85% on more than 100 trustworthy Bibles, books, DVDs, CDs, study guides, digital downloads, ebooks, and Tabletalk magazines. This special Reformation Week collection includes a variety of resources for $5 each, and numerous other significantly discounted items—including resources for as little as $1.

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Registration Reopened: 2021 National Conference

Due to changes in local restrictions for large gatherings, we have reopened registration* for our 2021 National Conference, Right Now Counts Forever. For a limited time, save $120 off the regular rate when you register to join us on March 18–20 in Orlando.

In addition, we are pleased to announce that John MacArthur will join us as a speaker. Other speakers include Voddie Baucham, Sinclair Ferguson, W. Robert Godfrey, Joel Kim, Steven Lawson, Stephen Nichols, Burk Parsons, Michael Reeves, and Derek Thomas.

Marking fifty years since the founding of Ligonier Ministries, our National Conference in 2021 will consider the eternal significance of our everyday lives by equipping us today to better serve the Lord, love our neighbors, and make Christ known. With our glorious future in view, Christians do not have less of a stake in the present, but infinitely more. As Dr. R.C. Sproul so often reminded us, right now counts forever.

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A special online rate is now available through November 21. Register today and save $120 off the regular rate.

* Please note: We intend to comply with local, state, and federal guidelines for large gatherings. As a result, all registrations made as of October 29, 2020, are conditional per local restrictions that determine current capacity. We encourage you to register as soon as possible. If local authorities reinstate capacity limits prior to the event, we will begin notifying those who registered most recently and work backwards. Any impacted registrants may request a refund or convert their registration into a donation. Lord willing, we hope to see you in Orlando.

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