AI and Sermon Prep - How Far is too Far?

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So the GPT transcript is proofread in its entirety against the original before you go on to listen to a TTS version? Or listening to TTS is your proofing process? If the first, then isn't listening redundant? If the second, then I haven't misunderstood you at all and there are big issues with the approach.
 
So the GPT transcript is proofread in its entirety against the original before you go on to listen to a TTS version? Or listening to TTS is your proofing process? If the first, then isn't listening redundant? If the second, then I haven't misunderstood you at all and there are big issues with the approach.
No, it is the second. And, if you consider there are issues with the process, it is probably better that you do not use it.
 
A friend of mine encouraged me to try using AI to aid in research for a paper in seminary. I uploaded the pdf of Dabney's Christ Our Penal Substitute and had it outline the book, highlighting the main arguments for each chapter. I refined the outline a few times to get more details. Since I read the book twice, I felt I had a good handle on where I was going when interacting with the book in review. However, the outline AI produced ended up being completely useless. I ended up reading the book a third time and writing my paper as I went. It made up Scripture proofs and brought out secondary or tertiary arguments as opposed to the main thrust of a chapter. Not only that, it made up arguments that Dabney didn't even make in the book.
 
A friend of mine encouraged me to try using AI to aid in research for a paper in seminary. I uploaded the pdf of Dabney's Christ Our Penal Substitute and had it outline the book, highlighting the main arguments for each chapter. I refined the outline a few times to get more details. Since I read the book twice, I felt I had a good handle on where I was going when interacting with the book in review. However, the outline AI produced ended up being completely useless. I ended up reading the book a third time and writing my paper as I went. It made up Scripture proofs and brought out secondary or tertiary arguments as opposed to the main thrust of a chapter. Not only that, it made up arguments that Dabney didn't even make in the book.
This is really interesting. I've used it to write outlines on lectures, based on the transcripts, and it does an incredible job most of the time. I use Poe and the latest Gemeni bot at 2M token level. If you have a ChatGPT Pro account, though, I'd encourage you to also try it using the new model that dropped yesterday. It's pretty amazing.
 
I know this is contrary, but I think most clearly with a pencil in my teeth and the text, Greek or Hebrew, in front of me, a few English translations on the side. I use tech, like Bibleworks and electronic books for resources, but the outline is by hand.

If my hands get tired, and I’m on a roll, a switch to an Olympia manual typewriter lets me write faster. Yes, I can and do use a word processor, but the tactile banging or scribbling sets up a rhythm that works best for my old brain.
 
Out of curiosity, I had it give me an outline for Owen’s Mortification.

It did terrible. It gave it 8 chapters.
It did the same for me, but AI at least for now, works best with narrow tasks. I asked for and in-depth study of chapter 1 and this is what it gave me:

### In-Depth Study of *The Mortification of Sin* by John Owen: **Chapter 1 - The Necessity of Mortification in Every Believer**

#### **Overview of Chapter 1**
In this chapter, John Owen lays the theological foundation for the necessity of mortifying sin in the life of every believer. He begins by explaining why mortification is crucial for those who are in Christ, drawing from Scripture, particularly Romans 8:13: "If you live according to the flesh, you will die; but if by the Spirit you put to death the deeds of the body, you will live." Owen emphasizes that every Christian is called to engage in a life-long battle against sin. This chapter establishes the need for continual effort, dependence on the Holy Spirit, and the consequences of neglecting this duty.

#### **Key Points from Chapter 1**

1. **The Scriptural Foundation: Romans 8:13**
- Owen begins by establishing the biblical basis for mortification. Romans 8:13 serves as the primary verse, underscoring that mortification is not an option but a command. It is a duty for all who are led by the Spirit, and neglecting this duty results in spiritual death.
- Owen stresses that the verse contains both a promise and a warning: living according to the flesh brings death, but putting sin to death brings life. The promise of life is conditional on the act of mortification by the Spirit.

2. **Who Must Mortify Sin?**
- Owen makes it clear that the call to mortify sin applies to all Christians, regardless of their level of maturity in the faith. Whether young or old in the faith, each believer must actively engage in this spiritual discipline.
- He emphasizes that there is no exception to this command. Every believer must be involved in this process because the indwelling sin remains in every Christian, even after they are regenerated and justified by faith.

3. **Mortification is a Continuous Duty**
- Owen stresses that mortification is not a one-time act but a continuous, lifelong process. Sin does not die easily, and therefore the believer must remain vigilant throughout their entire life. He highlights the need for perseverance in this fight, arguing that sin will continually attempt to reassert its control.
- He compares the act of mortification to the maintenance of physical health: just as one must continually care for their body to prevent illness, one must also continuously tend to their spiritual condition to guard against sin.

4. **Mortification Must Be Done by the Spirit**
- Owen is emphatic that mortification cannot be accomplished by human effort alone. The work of mortifying sin is only possible through the power of the Holy Spirit. He argues that any attempt to mortify sin by mere human strength will result in failure, leading to legalism, pride, or despair.
- The believer's role, therefore, is to actively depend on the Holy Spirit, to seek His help in overcoming sin, and to cooperate with His sanctifying work.

5. **The Consequences of Neglecting Mortification**
- Owen presents a stark warning: failing to mortify sin will lead to spiritual death. Sin, if left unchecked, will grow and eventually dominate the believer’s life, leading to separation from God and spiritual ruin.
- He emphasizes that the Christian life is a battleground, and neglecting to fight sin leads to inevitable spiritual defeat. Owen argues that unaddressed sin weakens the soul, diminishes spiritual vitality, and undermines one's communion with God.

#### **Key Themes in Chapter 1**

1. **The Universality of Sin in the Believer's Life**
- Owen is deeply aware of the ongoing presence of sin in the life of every Christian. While believers are justified through Christ, they still carry the remnants of sin in their nature. These remnants of sin constantly work to undermine their spiritual life, and mortification is the only way to prevent sin from regaining control.

2. **The Role of the Holy Spirit**
- Central to Owen’s argument is the role of the Holy Spirit in mortification. He teaches that without the Spirit’s power, mortification is impossible. The Spirit convicts believers of sin, enables them to see the seriousness of their sin, and empowers them to resist it.
- Owen warns against the dangers of attempting to mortify sin through human willpower or ascetic practices. Such attempts lead only to legalism or self-righteousness. Only the Holy Spirit can effectively mortify sin because He alone can change the heart and weaken the root of sinful desires.

3. **Spiritual Vigilance**
- Owen stresses the need for constant vigilance. Sin is not a passive enemy; it is active and always seeking opportunities to corrupt and dominate the believer. He likens the Christian life to a war zone where sin is always attacking, and the believer must be constantly on guard.
- Mortification requires daily attention, self-examination, prayer, and reliance on God’s grace. It is a continuous struggle, but one that is essential for spiritual growth and communion with God.

4. **The Danger of Complacency**
- Complacency in the fight against sin is dangerous. Owen cautions believers against becoming spiritually lazy or indifferent to the presence of sin. He emphasizes that mortification is not optional but essential for maintaining spiritual life and health.
- Owen views sin as a deadly disease that, if not treated, will spread and destroy the soul. He compares unchecked sin to an enemy that will inevitably kill if it is not attacked and subdued.

#### **Practical Implications**

1. **Self-Examination**:
- Owen encourages believers to regularly examine their hearts to identify areas where sin is active. This involves looking for sinful habits, tendencies, or desires that need to be mortified. Without self-examination, believers may be unaware of the sins that are weakening their spiritual life.

2. **Reliance on the Spirit**:
- Mortification is not a self-improvement project. Owen insists that believers must actively rely on the Holy Spirit in their fight against sin. This reliance is cultivated through prayer, meditation on Scripture, and seeking God’s grace.

3. **Perseverance**:
- Owen calls for perseverance. The fight against sin is not easy, and setbacks are inevitable. However, believers must continue in this battle, trusting that the Holy Spirit will strengthen and sustain them. Victory over sin is possible, but it requires sustained effort and reliance on God’s power.

#### **Conclusion**

Chapter 1 of *The Mortification of Sin* establishes the theological necessity of mortification for every believer. Owen's arguments are based firmly in Scripture, particularly Romans 8:13, and he emphasizes that every Christian must engage in the daily battle against sin, relying on the power of the Holy Spirit. Failure to mortify sin, according to Owen, will lead to spiritual death, while active mortification leads to spiritual life and peace.

This chapter sets the stage for the rest of the book, where Owen will delve deeper into the nature of sin, the process of mortification, and the practical steps believers must take to effectively combat sin in their lives.
 
I asked to elaborate of the reliance on the Spirit, narrowing it down further:

John Owen's understanding of **“reliance on the Spirit”** in *The Mortification of Sin* is central to his theology of sanctification and mortification. He firmly believes that the process of overcoming sin cannot be accomplished by human strength alone, and must instead be done through the power and work of the Holy Spirit. Below is an in-depth exploration of Owen's teaching on this theme:

### **1. The Spirit as the Source of Power for Mortification**

Owen’s most fundamental assertion is that mortification is impossible without the Holy Spirit. He argues that sin is too deeply embedded in human nature to be defeated by mere human effort, self-discipline, or willpower. The remnants of original sin persist even in believers, and these cannot be subdued or rooted out without divine assistance.

- **Human Effort is Insufficient**: Owen stresses that believers cannot rely on their own strength to mortify sin. He dismisses any notion that ascetic practices, legalistic behavior, or self-imposed regulations can bring about true mortification. He views human attempts to mortify sin as ineffective at best and spiritually dangerous at worst. Such efforts may produce external conformity, but they do not address the inner, heart-level issues that drive sinful behavior.
- **The Spirit’s Role**: Only the Holy Spirit can bring about true mortification because only He has the power to penetrate and transform the innermost desires of the heart. The Spirit works by changing the believer’s nature, renewing their desires, and empowering them to resist sin.

Owen uses biblical passages to support this view, particularly Romans 8:13, which says, "if by the Spirit you put to death the deeds of the body, you will live." This verse forms the foundation for his understanding that mortification is a work that must be carried out "by the Spirit."

### **2. The Spirit’s Conviction of Sin**

- **Conviction of Sin**: The Holy Spirit not only empowers believers to fight sin, but He also convicts them of sin in the first place. Owen stresses that without the Spirit’s work in bringing conviction, believers might not even be aware of the seriousness of the sins they harbor in their hearts.
- **Illumination**: The Spirit illuminates the minds of believers to see the full weight and danger of sin. He shows them how sin affects their relationship with God and others, making them aware of the areas in which they need to repent and change. This is essential for mortification because, without this deep awareness, believers might focus on external behaviors while ignoring the deeper roots of sin.

Owen highlights the deceptive nature of sin, which can blind believers to its presence and seriousness. Only the Spirit can pierce through this deception, bringing clarity and urgency to the task of mortification.

### **3. The Spirit’s Empowering Presence**

- **The Holy Spirit and Grace**: Owen emphasizes that mortification is a work of grace, not human merit or effort. The Holy Spirit, through His indwelling presence, supplies the believer with grace that enables them to resist sinful temptations and desires. Without the Spirit, believers would lack the spiritual vitality and power to fight sin effectively.
- **Transformation, Not Just Suppression**: One of the key distinctions Owen makes is between the mere suppression of sinful behavior and the actual mortification of sin. Suppression happens when a person, often through sheer willpower, keeps sinful desires in check. However, Owen argues that this is not true mortification. Mortification, by contrast, involves the transformation of the heart and desires so that sin loses its power and appeal.

- **Sanctifying Power of the Spirit**: The Spirit doesn't merely help believers suppress sinful actions but works to change their affections and desires. Through this process of sanctification, the believer’s heart is increasingly conformed to the image of Christ, and their love for sin diminishes. The Spirit renews the mind and heart, reorienting the believer’s desires toward God and away from sinful inclinations.

### **4. Active Participation with the Spirit**

- **The Believer’s Cooperation**: While Owen stresses the absolute necessity of the Spirit’s work in mortification, he does not suggest that believers are passive in the process. Mortification is a joint effort between the believer and the Spirit. Believers must actively engage in the battle against sin by seeking the Spirit’s help, praying for strength, and obeying the Spirit’s promptings.

- **Means of Grace**: Owen identifies several practical ways in which believers cooperate with the Spirit in the work of mortification:
- **Prayer**: Prayer is a key way in which believers express their reliance on the Spirit. Owen exhorts believers to pray for the Spirit’s help in overcoming specific sins and temptations. Prayer also cultivates a posture of dependence on God, reminding the believer that they are powerless to mortify sin on their own.
- **Meditation on Scripture**: The Spirit often works through the Word of God, using Scripture to convict, strengthen, and guide the believer. Owen encourages believers to meditate on Scripture as a means of receiving the Spirit’s power and grace for mortification.
- **Watchfulness and Self-Examination**: Believers must be vigilant in examining their hearts and lives, identifying areas where sin is taking root. Owen stresses that this process of self-examination is guided by the Spirit, who helps the believer see sin as it truly is.

- **Walking by the Spirit**: Owen references Paul’s teaching in Galatians 5:16, where he says, “walk by the Spirit, and you will not gratify the desires of the flesh.” Walking by the Spirit means living in daily dependence on the Spirit’s guidance and power. It involves a continual relationship of communion with the Spirit, where the believer seeks His direction and strength in every area of life.

### **5. The Spirit’s Role in Assurance and Comfort**

- **Assurance of Salvation**: Owen also teaches that the Spirit provides believers with assurance in their battle against sin. The struggle with sin can sometimes lead believers to doubt their salvation or feel discouraged. The Spirit, however, assures believers of their standing in Christ, reminding them that despite their ongoing struggle with sin, they are secure in God’s grace.
- **Comfort in the Struggle**: The Spirit comforts believers by reminding them that their fight against sin is not in vain. He assures them of the ultimate victory over sin, both in this life and in the life to come. The Spirit strengthens and encourages believers to persevere, even when progress seems slow or difficult.

### **6. The Spirit as the Agent of Ultimate Victory Over Sin**

- **The Spirit's Role in Final Sanctification**: Owen emphasizes that while mortification is an ongoing battle in this life, the believer’s ultimate victory over sin will come through the Spirit’s work in their final glorification. When Christ returns, or when the believer is taken into the presence of God, the Holy Spirit will complete the work of sanctification. At that point, sin will be fully and finally eradicated from the believer’s life.
- **The Hope of Future Victory**: Owen encourages believers to press on in the fight against sin, knowing that the Spirit guarantees their future victory. This hope of future glory strengthens the believer to persevere in the present struggle.

### **Conclusion: Total Dependence on the Spirit**

For Owen, **reliance on the Spirit** is not an abstract theological concept but a daily, practical reality. Mortification is a work that only the Spirit can accomplish, but it requires the active participation of the believer. Through prayer, meditation on Scripture, self-examination, and watchfulness, believers depend on the Spirit’s power to weaken sin’s hold on their lives. Moreover, the Spirit provides both conviction and comfort, helping believers recognize their sin while assuring them of God’s grace and the hope of ultimate victory. Thus, the mortification of sin is not a legalistic effort to earn favor with God but a Spirit-empowered process of becoming more like Christ.
 
My disdain for AI has been stated elsewhere.

I am fine with utilizing technology in the research phase - using software to pull together resources enabling *me* to do my exegetical work with greater speed and efficiency.

But never use it in the compositional phase. Having done the research, I believe the actual composition of the message should come from the preacher’s own mind and heart.
 
Hello all. Was on a discussion on Facebook in a Logos forum on a post of someone who was promoting using AI to formulate Sermon Outlines and Sermon Composition. I opposed this by the opinion that Sermon Preparation should be wholly Spirit led and done by the Pastor. Surprisingly getting some push-back, and after seeing some videos, it actually seems Logos itself is pushing pretty hard for Pastors to embrace AI in sermon prep. As Pastors (which I am not) where is the use of AI going too far, if it is; and if not, what are some of the arguments for its involvement in the creation of Sermons? Will probably not be personally responding much to this, but reading and observing from those who actually do the work of Sermon Prep. Below is a video of the current and former CEO's of Logos discussing AI in Sermon Prep.

It definitely depends on what you mean by formulating sermon outlines. If one does the work of putting together a manuscript but wants to preach from an outline, you can paste your manuscript into an LLM (Gemini, Claude, etc) and it will reduce it to an outline. I'm not sure how you would argue against such use of technology.

As for producing an outline or sermon from scratch, that seems like a pretty egregious offense. Even if the content is sound, it's an 8th commandment violation if presented as your own material.
 
Here's a sample of AI's outlining capabilities. I fed it The Doctrine of the Covenant in Reformed Theology by Vos and told it to give me an analytical outline (this is unedited by me, from Claude 3.5):
  • Introduction: The Covenant as a Distinctly Reformed Doctrine
    • The covenant doctrine emerged and developed primarily within Reformed theology
      • Quote: "At present there is general agreement that the doctrine of the covenants is a peculiarly Reformed doctrine."
    • While some Lutherans later adopted it, it remained foreign to genuine Lutheran thought
      • Quote: "It is true that towards the end of the seventeenth century this doctrine was taken over by several Lutheran theologians, but this apparently took place by way of imitation, the doctrine being unknown within the genuine Lutheran framework."
    • The covenant concept became central to Reformed theological thinking
      • Quote: "With full force it lays hold of theological thinking, which in many cases it bends in a distinctive direction."
  • II. Historical Development of Covenant Theology
    • Early development in Switzerland in response to Anabaptists
      • Zwingli first used the covenant concept in 1525
      • Leo Judae's catechisms from 1534 onward incorporated covenant ideas
      • Bullinger's Decades (1549-1551) structured entirely around the covenant idea
        • Quote: "The Decades, a series of sermons by Bullinger, saw the light of day between 1549 and 1551, and in 1558 they appeared in German translation under the modified title, The Housebook. This work is structured entirely by the covenant idea."
    • Calvin's use of covenant concepts
      • Frequent mention of covenants, but not as a dominant principle
      • His theology built on the Trinity rather than covenant
        • Quote: "In Calvin, too, mention is frequently made of the covenants. However, his theology was built on the basis of the Trinity, and therefore the covenant concept could not arise as a dominant principle in his case."
    • Spread and development in other regions
      • German Reformed theologians like Olevianus and Ursinus
      • Swiss theologians like Musculus and Wollebius
      • Development in the Netherlands with Cloppenburg and Cocceius
        • Quote: "From that time on federalism did not recede from the Reformed system. It appears in Switzerland with Musculus (1599, Loci Communes), Polanus (Syntagma, 1609), and Wollebius (Compendium, 1625); in Hungary with Szegedin (1585); in Germany with Pierius (1595), Sohnius (Methodus Theologiae), Eglin (1609), and Martinius."
    • Independent development in British theology
      • Not derived from Dutch theology, but parallel development
      • Westminster Confession as the first Reformed confession to foreground covenant theology
        • Quote: "The Westminster Confession is the first Reformed confession in which the doctrine of the covenant is not merely brought in from the side, but is placed in the foreground and has been able to permeate at almost every point."
  • III. Theological Significance of the Covenant in Reformed Thought
    • The covenant concept reflects core Reformed principles
      • The preeminence of God's glory
      • All of man's work rests on God's antecedent work
      • Man is to reflect God's image and reveal God's virtues
      • This revelation should be conscious and active
        • Quote: "God does not exist because of man, but man because of God. This is what is written at the entrance of the temple of Reformed theology."
    • The covenant of works
      • Distinguishes Reformed view from Lutheran and Pelagian views of man's original state
      • Presents man's destiny as something to be attained, not immediately given
      • Incorporates natural relationship with God into a higher purpose
        • Quote: "According to the Reformed view the natural relationship was made to serve a positive purpose. It is not set aside, but incorporated into something higher."
    • The covenant of redemption
      • Demonstrates that even redemption is executed in a covenantal way
      • Places the center of gravity in God's work, not man's
      • Provides the basis for the application of salvation to the elect
        • Quote: "The covenant of redemption is nothing other than proof for the fact that even the work of redemption, though it springs from God's sovereign will, finds its execution in free deeds performed in a covenantal way."
    • The covenant of grace
      • Reflects the comprehensive nature of God's salvific work
      • Intimately connected with the doctrine of election
      • Shapes Reformed understanding of faith, good works, and the church's continuity
        • Quote: "The covenant is neither a hypothetical relationship, nor a conditional position; rather it is the fresh, living fellowship in which the power of grace is operative."
  • IV. Practical Implications of Covenant Theology
    • Influences Reformed view of sacraments
      • Prevents too narrow a view of sacraments
      • Sacraments seen as seals of the whole covenant, not just particular graces
        • Quote: "Viewed as seals of the covenant, the sacraments possess just as universal and comprehensive significance as the covenant itself."
    • Shapes understanding of children in the covenant
      • Provides basis for infant baptism
      • Informs expectations about children's spiritual development
        • Quote: "This expectation is based on the promise of God to believers that He desires to be their God and the God of their seed and that He also desires to continue His covenant in their seed and to make it a living reality."
    • Impacts Reformed approach to Christian life and mission
      • Encourages active obedience and good works
      • Motivates comprehensive cultural engagement and missions
        • Quote: "For the Reformed believer Christianity, by virtue of its covenantal character, is a restless, recreating principle which never withdraws itself from the world, but seeks to conquer it for Christ."
  • V. Conclusion: The Covenant as a Unifying Concept in Reformed Theology
    • The covenant idea integrates various aspects of Reformed doctrine
    • It provides a distinctive Reformed perspective on salvation history and the Christian life
    • Despite variations in its development, the core of covenant theology remains firmly grounded in Reformed principles
      • Quote: "If the consciousness of the covenant reflects like a mirror the glory of God, then all the separate rays come together in the sacraments, as a focal point, to one glory."
 
Here's a sample of AI's outlining capabilities. I fed it The Doctrine of the Covenant in Reformed Theology by Vos and told it to give me an analytical outline (this is unedited by me, from Claude 3.5):
  • Introduction: The Covenant as a Distinctly Reformed Doctrine
    • The covenant doctrine emerged and developed primarily within Reformed theology
      • Quote: "At present there is general agreement that the doctrine of the covenants is a peculiarly Reformed doctrine."
    • While some Lutherans later adopted it, it remained foreign to genuine Lutheran thought
      • Quote: "It is true that towards the end of the seventeenth century this doctrine was taken over by several Lutheran theologians, but this apparently took place by way of imitation, the doctrine being unknown within the genuine Lutheran framework."
    • The covenant concept became central to Reformed theological thinking
      • Quote: "With full force it lays hold of theological thinking, which in many cases it bends in a distinctive direction."
  • II. Historical Development of Covenant Theology
    • Early development in Switzerland in response to Anabaptists
      • Zwingli first used the covenant concept in 1525
      • Leo Judae's catechisms from 1534 onward incorporated covenant ideas
      • Bullinger's Decades (1549-1551) structured entirely around the covenant idea
        • Quote: "The Decades, a series of sermons by Bullinger, saw the light of day between 1549 and 1551, and in 1558 they appeared in German translation under the modified title, The Housebook. This work is structured entirely by the covenant idea."
    • Calvin's use of covenant concepts
      • Frequent mention of covenants, but not as a dominant principle
      • His theology built on the Trinity rather than covenant
        • Quote: "In Calvin, too, mention is frequently made of the covenants. However, his theology was built on the basis of the Trinity, and therefore the covenant concept could not arise as a dominant principle in his case."
    • Spread and development in other regions
      • German Reformed theologians like Olevianus and Ursinus
      • Swiss theologians like Musculus and Wollebius
      • Development in the Netherlands with Cloppenburg and Cocceius
        • Quote: "From that time on federalism did not recede from the Reformed system. It appears in Switzerland with Musculus (1599, Loci Communes), Polanus (Syntagma, 1609), and Wollebius (Compendium, 1625); in Hungary with Szegedin (1585); in Germany with Pierius (1595), Sohnius (Methodus Theologiae), Eglin (1609), and Martinius."
    • Independent development in British theology
      • Not derived from Dutch theology, but parallel development
      • Westminster Confession as the first Reformed confession to foreground covenant theology
        • Quote: "The Westminster Confession is the first Reformed confession in which the doctrine of the covenant is not merely brought in from the side, but is placed in the foreground and has been able to permeate at almost every point."
  • III. Theological Significance of the Covenant in Reformed Thought
    • The covenant concept reflects core Reformed principles
      • The preeminence of God's glory
      • All of man's work rests on God's antecedent work
      • Man is to reflect God's image and reveal God's virtues
      • This revelation should be conscious and active
        • Quote: "God does not exist because of man, but man because of God. This is what is written at the entrance of the temple of Reformed theology."
    • The covenant of works
      • Distinguishes Reformed view from Lutheran and Pelagian views of man's original state
      • Presents man's destiny as something to be attained, not immediately given
      • Incorporates natural relationship with God into a higher purpose
        • Quote: "According to the Reformed view the natural relationship was made to serve a positive purpose. It is not set aside, but incorporated into something higher."
    • The covenant of redemption
      • Demonstrates that even redemption is executed in a covenantal way
      • Places the center of gravity in God's work, not man's
      • Provides the basis for the application of salvation to the elect
        • Quote: "The covenant of redemption is nothing other than proof for the fact that even the work of redemption, though it springs from God's sovereign will, finds its execution in free deeds performed in a covenantal way."
    • The covenant of grace
      • Reflects the comprehensive nature of God's salvific work
      • Intimately connected with the doctrine of election
      • Shapes Reformed understanding of faith, good works, and the church's continuity
        • Quote: "The covenant is neither a hypothetical relationship, nor a conditional position; rather it is the fresh, living fellowship in which the power of grace is operative."
  • IV. Practical Implications of Covenant Theology
    • Influences Reformed view of sacraments
      • Prevents too narrow a view of sacraments
      • Sacraments seen as seals of the whole covenant, not just particular graces
        • Quote: "Viewed as seals of the covenant, the sacraments possess just as universal and comprehensive significance as the covenant itself."
    • Shapes understanding of children in the covenant
      • Provides basis for infant baptism
      • Informs expectations about children's spiritual development
        • Quote: "This expectation is based on the promise of God to believers that He desires to be their God and the God of their seed and that He also desires to continue His covenant in their seed and to make it a living reality."
    • Impacts Reformed approach to Christian life and mission
      • Encourages active obedience and good works
      • Motivates comprehensive cultural engagement and missions
        • Quote: "For the Reformed believer Christianity, by virtue of its covenantal character, is a restless, recreating principle which never withdraws itself from the world, but seeks to conquer it for Christ."
  • V. Conclusion: The Covenant as a Unifying Concept in Reformed Theology
    • The covenant idea integrates various aspects of Reformed doctrine
    • It provides a distinctive Reformed perspective on salvation history and the Christian life
    • Despite variations in its development, the core of covenant theology remains firmly grounded in Reformed principles
      • Quote: "If the consciousness of the covenant reflects like a mirror the glory of God, then all the separate rays come together in the sacraments, as a focal point, to one glory."
What were your thoughts on the outline? It looks thorough, and solid in terms of communicating the highlights and sub-points.
 
Quick take- AI can be used in sermon prep but not to prepare a sermon (like downloading one from someone else and preaching it as yours) with the same responsibilities that go with using commentaries, dictionaries, other sermons and so on.
 
I sometimes spend more time fact checking ChatGPT than profiting from it. One must treat it as a bald faced liar. It has invented quotes and given me incorrect citations all the time. Terrible.

So if you want to use it for research with that mindset (verify EVERYTHING it says), then go for it.

But if a man uses it to write his sermons he should be deposed.
 
I only used ChatGPT for the first time a couple of weeks ago (had used other search engine AI’s for random things). I asked who is Pastor Rob McCurley. It answered that he is an RPCNA minister, along with some other wrong details. I checked Beers- the same. So I corrected it and received a thank you. It seems to now have all our ministers straight. But I thought it was an interesting example of how close but meaningfully wrong it can be.
 
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