Heidelcasts responding to these comments: Heidelcast episode #2: A Gentle Rebuke to Brother John (pt 1) Heidelcast episode #3: A Gentle Rebuke to Brother John (pt 2)
This morning my friend Kevin DeYoung (listen to the Office Hours interview with Kevin here) makes some arguments in defense of a broader definition of the adjective Reformed. This question is at the heart of why the HB exists and and why I wrote . . . Continue reading →
From the time he entered the pastoral ministry, James Arminius (c. 1559–1609) was a controversial figure but he was also a minister in good standing in the Reformed Churches. Despite the intense controversy that his views and teaching generated, views that fractured . . . Continue reading →
In this and moments like it, I find myself wishing I prized politeness less and had the interior freedom to kick out my friend and his mistress—or in some way to give the moral truth that has been jammed into a far . . . Continue reading →
In part 1 I began to sketch the outline of Heidelberg Catechism Q. 21 on true faith by looking at the three aspects of true faith: knowledge, assent, and trust. In this post I want to consider the second aspect of true . . . Continue reading →
Presbiteriano Reformado La Necessidad de Reforma la Iglesia Literatura Reformada Fundacion Editorial de Literatura Reformada Recursos de Mateo Leighton Confraternidad Latinoamericanade Iglesias Reformadas Reformando la Educación Cristiana para el Tercer Milenio Documentos y Declaraciones Confraternidad Latinoamericanade Iglesias Reformadas Reformando la Educación Cristiana . . . Continue reading →
In the dust raised by the current renewed appreciation of the Reformed doctrine of the two kingdoms, through the work of David Van Drunen and others, it is sometimes asked, in adopting the doctrine of the two kingdoms, what becomes of the . . . Continue reading →
This past summer Yale University Press released Darryl Hart’s Calvinism: A History. Darryl is Adjunct Professor of Church History at WSC, where he served as Academic Dean from 2000–03. He is Visiting Professor of History at Hillsdale College. This is a significant . . . Continue reading →
Besides this evangelical character which unquestionably belongs to the Mosaic covenant, it is presented in two other aspects in the Word of God. First, it was a national covenant with the Hebrew people. In this view the parties were God and the . . . Continue reading →
The covenant of God generally is a promise under some one certain condition. And it is twofold; the first is the covenant of works; the second is the covenant of grace. Paul ( Gal. iv. 24) expressly sets down two covenants, which . . . Continue reading →
On today’s Heidelcast, part 2 of our discussion about conditions in the covenant of grace. In episode 46 I tried to establish a distinction between two kinds of conditions in the covenant of grace: antecedent and consequent. An antecedent condition is a work, . . . Continue reading →
There are six years of resources on the HB and several ways to access those resources. One is the categories. Another is to use the search function (or google site search—site:heidelblog.net search term). Another way to use the HB is to access the archives, which shows the HB by years, months, and categories. Thanks for your support.
I’ve added a way to follow the Twitter feed. It’s on the bottom right of the HB home page. Why? Because you have nothing else to do? I don’t know. Because it’s there. I do post links there that appear on the . . . Continue reading →
At Sinai the covenant became a truly national covenant. The civil life of Israel was linked up with the covenant in such a say that the two could not be separated. In a large measure Church and Sate became one. To be . . . Continue reading →
The Law-Giving Of The Covenant; Its Twofold χεσις In the covenant that God made with the people of Israel from Mount Sinai, God stipulated the law from the people, first immediately in the ten words promulgated (Ex. 20:1–8), then mediately, from the . . . Continue reading →
The good folk at Escondido URC invited me to speak for their Reformation Day celebration. Since it’s the 450th anniversary of the Heidelberg Catechism (this is the Heidelblog, after all) I spoke on the some of the personalities behind the catechism and . . . Continue reading →
Part 2. On 18 April 1521 Martin Luther stood before civil and ecclesiastical authorities at the Diet (Riechstag) of Worms. Heiko Oberman translated Luther’s famous speech thus: “Unless I am convinced by the testimony of the Holy Scriptures or by evident reason—for I . . . Continue reading →
Part 1. Many of us have spent time in forms of Christianity that are very strong on rules and slavery and very weak on grace and freedom. By “rules and slavery” I refer to the imposition of man-made rules by which sanctity . . . Continue reading →
There is a great lot of talk in the evangelical and Reformed world(s) about sola Scriptura but one has the growing sense that not only is the Reformation scripture principle not well understood (e.g., it is often misconstrued as an endorsement of . . . Continue reading →