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One in mind and soul, we do not hesitate to share our earthly goods with one another. All things are common among us but our wives. —Tertullian, “The Apology,” cap. 39 in Latin Christianity: Its Founder, Tertullian, ed. Alexander Roberts, James Donaldson, . . . Continue reading →
Recently I watched a film about the extension of the telegraph from Omaha to California. It was the original Twitter. Telegrams were short, stylized forms of communication but they were immensely powerful. Like the extension of the railroads, the telegraph helped to . . . Continue reading →
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To me there appears no doubt that, by antithesis, there is a comparison here made between the doctrine openly set forth in the Law, and the hidden and incomprehensible counsel of God, concerning which it is not lawful to inquire…. It is . . . Continue reading →
I grew up on the Plains. It is not easy for Plainsmen to ask for help. The Plains are the home of rugged individualism, which was a very useful trait for settlers who turned over ground for the first time. Farms were . . . Continue reading →
Articulus I: De Natura DeiCorde credimus, et ore confitemur omnes, unicam esse et simplicem essentiam spiritualem, quam Deum vocamus; eumque aeternum, incomprehensibilem, invisibilem, immutabilem, infinitum, omnipotentem, summe sapientem, iustum, et bonorum, omniumque nonorum fontem uberrimum. Articulus II: De Cognitione DeiDuobus autem modis . . . Continue reading →
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There be some which divide the holy Scriptures into four parts, and describe some books as well of the Old Testament as of the New to laws, some to histories, some to prophecies, and other some again to wisdom. But it is . . . Continue reading →
Source (HT: YaYa University)
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…But lay all that aside for now. I introduce the case because it forces us to focus on the logical implications of abolishing the conjugal understanding of marriage in our law and replacing it with the revisionist idea of marriage as sexual-romantic . . . Continue reading →
There are few places in religion where subjectivism dominates more clearly than in the matter of prayer. Just try to tell someone that their prayers are not proper and see what happens. One will be met with “who are you to tell me?” and the like. Continue reading →
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The earliest reason given for celebrating Sunday is that it is the day of the resurrection (Ep. of Barnabas, 15.9), but in the Jewish understanding of the week the first day commemorated creation and this idea was taken over even by Gentile . . . Continue reading →
No act is more basic to the Christian life, to Christian worship, to piety, and to growth and yet prayer is also uniquely and strangely difficult. Continue reading →
Podcast
In 1572 the French Reformed Church was nearly destroyed within the space of a week in an orgy of murder. This massacre was the result of some cold-blooded political and religious calculations and a growing distrust of and hatred toward French Reformed Christians . . . Continue reading →
In the well-researched and written volume, Calvin Meets Voltaire: The Clergy of Geneva during the Age of Enlightenment, 1685-1798, Eighteenth-Century Studies Series (Ashgate: 2014), Jennifer Powell McNutt argued that there was more continuity, than has sometimes been thought, between 18th-century Genevan theology, . . . Continue reading →
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The government of the Scottish Church was thus completely subverted in its external aspect. The crown was now determined to see whether with equal ease it was possible to introduce the ceremonies of the English Church. James ordered repairs to be made . . . Continue reading →
The roots of Reformed covenant theology are as deep as the Christian revelation and tradition is old. Its importance to the Reformed faith cannot be overstated. The great Princeton theologian, B. B. Warfield called federal (covenant) theology, “architectonic principle” of the Westminster . . . Continue reading →
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…much of what is commonly written on the history and development of the western liturgy is dependent upon reconstructions…. —D. M. Hope, “Liturgical Books” in Cheslyn Jones, Geoffrey Wainwright, and Edward Yarnold, ed. The Study of Liturgy (NY: OUP, 1978), 66.
In the ancient world a teacher (a pedagogue) was not your friend nor your therapist. He almost a legal figure whose job it was to see that you had done your lessons properly, that you made memorized your vocabulary and paradigms and . . . Continue reading →
Paul was not a Gnostic, a Valentinian, an Anabaptist, a Familist, nor an Antinomian. He was a sinner saved and justified freely through faith alone, a Christian living in union and communion with Christ, seeking to bring his life into conformity to all of God’s holy moral law. Continue reading →
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The conversion of Constantine marks a watershed in the patristic period. In the second and third centuries the Church was a relatively private community, suffering from time to time the threats and the actuality of imperial persecution and looking for the end . . . Continue reading →
