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One final note: whether you think this is a really good systematic theology or one of the most important in the last generation or two, probably depends on how much you get into tri-perspectivalism. I have friends who find Frame’s triads of . . . Continue reading →
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It also explains the politics of sexual identity. While it is true that homosexuality has been a common phenomenon in many societies throughout history, it has now achieved the novel status of defining the very essence of a person. Some Christians do . . . Continue reading →
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In the end therapeutic revolution appears to have gotten one thing terribly wrong. And that one thing is its opening premise: the reduction of the moral to therapeutic. Wilfrid McClay | “The Family That Shoulds Together,” The Hedgehog Review 15 (2013) (via . . . Continue reading →
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When you are engaged in discussing the question of justification, beware of allowing any mention to be made of love or of works, but resolutely adhere to the exclusive particle. John Calvin | Commentary on Galatians 5:6, (1548) RESOURCES Subscribe To The . . . Continue reading →
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The “New Perspective on Paul,” and the “Federal Vision,” are in conflict with the teaching of Scripture and as such they are unacceptable. The Synod of the Associate Reformed Presbyterian Church (2009) RESOURCES Subscribe To The Heidelblog! The Heidelblog Resource Page Heidelmedia . . . Continue reading →
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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 →
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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 →
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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 →
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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 →
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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 →
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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 →
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Now in order that I might conceal nothing in this matter, I will briefly mention how the church of Christians, which was established after the birth of Christ, excels. First, we are indeed better off than those who lived under the law . . . Continue reading →
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. . . b. A usus elenchticus or pedagogicus. In this capacity the law serves the purpose of bring man under conviction of sin, and of making him conscious of his inability to meet the demands of the law. In that way . . . Continue reading →
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So just when Jason and the Callers thought they had escaped the unsatisfying clutches of Protestantism, they entered a communion riven by the same kind of divisions that characterized the modernist-fundamentalist controversy. One side wants the church to continue to adapt to . . . Continue reading →
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When comparing the worship of the early church with that of the synagogue, we labour under this disadvantage, that, if the primitive church had any liturgy, it has not been handed down to us; still, as far as we can ascertain anything . . . Continue reading →
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Q. 1. Which is the law that God gave man at first to fulfill? A. The same which was afterwards written with the finger of God in two tables of stone Mount Horeb, called the Ten Commandments. John Owen | Greater Catechism . . . Continue reading →
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I do not want to pursue the individual testimonies that the stupid Sorbonnists of today have groundlessly torn from Scripture—whatever first came to hand—to fling at us. For some are so ridiculous that I could not mention them unless I wished to . . . Continue reading →
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The epistle to Diognetus is an anonymous writing of an uncertain date. …Its claim to be include among the apostolic fathers rests on custom rather than right, for it is probably later than any of the other writings in this group, and . . . Continue reading →
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The sum and whole cause of the writing of this epistle is to prove that a man is justified by faith only; which proposition whoso denieth, to him is not only this epistle and all that Paul writeth, but also the whole . . . Continue reading →
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There was also presented to the Assembly, a new Paraphrase of the Psalms in English meter, which was well liked of and commended by some of the members of the Assembly; But because we conceived that the Psalm Book in all the . . . Continue reading →
