The title is Latin for “Now is superior to then.”1 It is a shorthand way of getting at an attitude that is widespread among American Christians—that whatever we think and do, now is necessarily superior to anything that was thought and done in . . . Continue reading →
According to that redoubtable source of all wisdom and truth, Wikipedia, the Kaufman-Hart Play, You Can’t Take It With You, debuted on Broadway in 1936, ran for 838 performances, and won a Pulitzer. The 1938 film, starring James Stewart and Jean Arthur, . . . Continue reading →
In this series I intend to consider what was perhaps the earliest Reformed response to the Particular Baptist movement, a treatise by the Anglican theologian and Westminster Divine, Daniel Featley (1582–1645), which recounts a disputation (think of a debate) between Featley, an . . . Continue reading →
According to John Witte Jr., Althusius did consider the question of religious liberty, whether a private person has the right to “alter amend, or even abandon” the duties prescribed under the first table (the first four commandments) of the Decalogue. Continue reading →
We seem to live in a Malthusian age—an age of increasing scarcity, or perhaps fear of scarcity, where concern over how to divide an economic (and environmental) pie of limited size (called a “zero sum game”) has replaced the idea of expanding . . . Continue reading →
In recent years there was a move to focus Reformed and evangelical piety on “the idols of the heart.” Of course, as one of those who agrees entirely with Calvin’s dictum that after the fall the “perpetual disposition” of human beings is . . . Continue reading →
Against the “fanatics”—early Anabaptists such as Thomas Müntzer, as well as spiritualists and Libertines, who claimed to receive additional revelations directly from the Spirit, apart from the Scriptures—Calvin wrote. . . Continue reading →
Let us begin with God’s Word as the Reformed in the classical period typically read and even heard it—in Latin: ergo fides ex auditu auditus autem per verbum Christi (“Therefore faith is from hearing and hearing through the Word of Christ,” Rom 10:17). Continue reading →
I do not know your opinion of Peter Lombard’s Sentences, but it is one of the texts that we read each year in our medieval seminar. He compiled and wrote them (c. 1155–58) for his theological students in Paris. They became the . . . Continue reading →
Perhaps the most fundamental problem with the Statement appears most clearly in its final article, “On ‘Neutrality’ and the Separation of Church and State.” WE AFFIRM that the Church and the state each possess their own sphere of influence. For example, church . . . Continue reading →
Over the years many things have changed at Westminster Seminary California (WSC). In the most important ways, however, the seminary has not changed. We still believe the Bible to be the inspired, infallible, inerrant Word of God. We still believe the historic . . . Continue reading →
With this installment we come to the end of the series reviewing and critiquing John MacArthur’s The Gospel According to Jesus. Remarkably, like the Old Testament prophets searching and enquiring “carefully what person or time the Spirit of Christ in them was . . . Continue reading →
While Christian Nationalists busily try to put the theocratic band back together (i.e., to restore Christianity to its privileged place in American society), the culture continues to disintegrate at an alarming rate and to an alarming degree. Christians do well to spend . . . Continue reading →
As the culture descends further into post-Christianity and even the memory of Christianity fades in the minds of most Westerners, Christians will find themselves facing many of the same questions faced by the Christians of the first and second centuries. Many of . . . Continue reading →
Chapters 22 and 23, “The Cost of Discipleship” and “The Lordship of Christ” do not add anything that MacArthur has not already said. Essentially, chapter 22 is a rejection of the Christian life of discipleship as a second blessing.273 It is interesting . . . Continue reading →
It is useful to review Augustine’s humane account of just war to refresh our memories or to introduce the reader to Augustine’s approach to war, as a background to considering the Statement on just war. In his Reply to Faustus (c. 397; . . . Continue reading →
In 1381, Archbishop William Courtenay (c. 1342–96) held a synod at the Blackfriars in London for the purpose of condemning the Oxford theologian John Wycliffe (c. 1328–84). After the condemnations had been adopted, as Synod was breaking up, there was an earthquake. . . . Continue reading →
Chapter 21 of MacArthur’s The Gospel According to Jesus is typical of this work. There is much that is true and helpful, there is not a little irony, and there are one or two significant mistakes. Again, as I have said many . . . Continue reading →
Preaching begins with Bible reading and interpretation. Before a minister can preach a given text, he must decide what it says. To interpret a passage, the preacher necessarily brings to bear his broader reading of Scripture, a system of doctrine, and the history of interpretation. Continue reading →
Prior to the modern period the predominant question in the West was, “What has God said?” There were different answers to this question. Rome pointed to the church as the source of revelation and the Protestants pointed to Scripture as read by . . . Continue reading →