“Now what?” It is the question we would rather not ask. We still find ourselves asking it in different contexts, of course. Sometimes we have acquired knowledge but do not know how to put it into practice, or we have finally obtained . . . Continue reading →
We live in an age that has lost the plot. In this case it is not the world at large, but rather the broadly Protestant/evangelical world in the West—many things taken almost for granted by previous generations of Christians are met with . . . Continue reading →
No one can deny that we are living in strange times for Reformed theology. For example, we are hard-pressed to find enough professing Christians theologically astute enough to be actual Arminians. What is a Reformed person to do when there are not . . . Continue reading →
If what we saw in part 1 is what the ecumenical creeds and Reformed confessions teach, and if this is where the biblical data point, then what do we do with all of this? Continue reading
I will never forget that Sunday. I was about thirteen years old—or maybe a little younger. Continue reading
On June 9, 1886, a funeral was held in a church in Lancaster, Pennsylvania. The deceased, John Williamson Nevin (1803–86), was a pastor, professor, and theologian in the German Reformed Church. Friends and family were in attendance as well as several theologians and professors of differing fame and reputation. None of this was unusual for a theologian’s funeral in nineteenth-century America. There was, however, at least one irregularity: A. A. Hodge (1823–16) gave one of the eulogies.1 Hodge’s late father, Charles Hodge (1797–1878), and Nevin were involved in one of the most prominent sacramental controversies in nineteenth-century America, yet the younger Hodge eulogized the very man who contested with his father decades before. Even now, the controversy and theologies that gave rise to it live on long after the death of the major figures. Continue reading →