It is the habit of some of our Particular Baptist friends to imply, suggest, or even to say plainly that the great English Reformed theologian John Owen (1616–1683) was practically Baptist in his covenant theology.1 He is arguably one of the greatest theologians . . . Continue reading →
K isimli bir okuyucumuz bana yazarak şu soruyu sordu: “Eğer Tanrı’nın Sözü kadınların öğretmesini ve yetki kullanmasını yasaklıyorsa, devlet neden aynı ilkeyi izlemesin?” Bu güzel ve ilginç bir soru. Elçi’nin 1 Timoteos 2:11-13’te kadın-erkek ilişkilerine dair öğretisini 613 emir (mitzvoth) yerine yaratılışa . . . Continue reading →
Great crowds, international fame, best-selling books, intense media attention, sniping critics, and simmering concerns among orthodox pastors all swirling around the arrival and work of a great and famous traveling preacher—these phenomena are well-known to us today, but they also marked the . . . Continue reading →
Continuing on article XIV: More important, however, than the Statement’s confusion about general equity is what the authors want to do with it, and what assumptions they bring when applying the moral law to civil life in 2023. The Statement says the . . . Continue reading →
En la época moderna, especialmente en el siglo XX, muchos reformados se sintieron incómodos con el lenguaje reformado tradicional relativo a la «ley natural». Como alguien que empezó a entrar en el mundo reformado alrededor de 1980, la mayoría de los reformados . . . Continue reading →
Only someone in an isolation chamber could imagine that this world is not fallen. Even the most fact-resistant naturalist (who cannot begin to explain why there is something rather than nothing) concedes that the evolutionary process in which he places so much . . . Continue reading →
Sometime back, Howard wrote to ask, “How and when did Arminianism become the predominate view?” That is a good question. First, we should distinguish between Jacob Arminius (James Harmenszoon, 1560–1609) and the Arminians (or the Remonstrants). Relative to the conclusions Arminian/Remonstrant theology later . . . Continue reading →
The theocratic impulse is truly ancient. All the pagan nations of the Ancient Near East had state religions. The Israelites, Egyptians, and Canaanites all had state religions, as did the Greeks and the Romans. The latter were particularly vicious in enforcing the . . . Continue reading →
Throughout this series, however it might seem to devoted fans of John MacArthur, I have endeavored to be honest and fair—both of which require me to acknowledge, as I have before, that chapters 14 and 15 are quite edifying. The beginning of . . . Continue reading →
Un cititor al blogului, pe nume David, ne-a contactat recent cu o întrebare pe care i-a adresat-o cineva: „Ce cred părinții bisericii dinaintea lui Augustin despre liberul arbitru? Mi s-a spus că toți părinții bisericii dinainte de Augustin au susținut o poziție . . . Continue reading →
There is a popular view of church history that tells a story in which there was a pure, believing church during the apostolic age and then, for all intents and purposes, there was not a church (except for the Waldensians who alone . . . Continue reading →
Previously, we looked at the office of Ruling Elder (RE) in P&R churches. Today, we continue that conversation. Truing The Spokes When a bloc of REs, however, becomes less a counter-weight to progressive tendencies and more an anchor to prevent Reformation according . . . Continue reading →
In his epistle (3:1) to the Trallians (c. AD 114), written to one of the congregations that visited him on the way to Rome to be martyred, Ignatius, the senior pastor (ἐπίσκοπος) of Antioch mentioned three offices in the church: Similarly, let . . . Continue reading →
Hace algunos años publiqué la reseña de un libro en las páginas de la revista Modern Reformation. Algunos respondieron con una carta al editor quejándose de que yo había distinguido entre las iglesias reformadas y las iglesias bautistas. Mi respuesta revisada figura . . . Continue reading →
My interest here is not so much paraphrastic Bible translations—though these may not be good for ecclesiastical use (e.g., worship) or close study, like a commentary, a paraphrase can put light on a passage or otherwise edify. My concern here is the . . . Continue reading →
As I was driving to Bakersfield last week, it occurred to me that it was thirty years ago this year that I began my academic career as a teacher. In 1993 I was serving as the pastor of what was then Walnut . . . Continue reading →
Dispensationalism is as much a theory of the church as it is of dispensations. Or rather, dispensationalism divides humanity into three distinct groups: Israel, the church, and the nations. The first two are in covenant with God. Israel has the starring role . . . Continue reading →
Geçenlerde duyduğum bir şey, üç büyük Batı dini hakkında sıkça dile getirilen bir iddiayı düşünmeme neden oldu: Yahudilik, Hristiyanlık ve İslam. Hepimizin sık sık “kitap ehli” ve aynı sıklıkta da “İbrahim’in çocukları” olduğumuz söylenir. Bazen bu iki ortak noktaya dayanarak, birbirimizi ortak . . . Continue reading →
By definition, hyper-Calvinism is that doctrine which goes beyond (hyper) Calvin. Often, however, it is used incorrectly by critics of predestination to describe anyone who believes in reprobation. If teaching reprobation makes one hyper-Calvinist, then Calvin would be one himself, and that . . . Continue reading →