Understood in his own context, as he saw himself, John Calvin (1509–64) was before anything else an interpreter of texts. This is the task for which his humanist education prepared him. Thus, his first published work was a 1532 commentary on Seneca’s . . . Continue reading →
One of themes I have pursued here is the churchlessness of the evangelical movement.1 I have challenged those evangelicals who say they believe the Reformed faith to stop being Nicodemites.2 When other folk see for themselves what is happening and they begin . . . Continue reading →
So far, the case has not been terribly difficult or painful. However many evangelicals may be wandering in the churchless wilderness without any congregation whatsoever, there are few responsible evangelical theologians who, however much they may not wish to talk about the . . . Continue reading →
If I have heard it once, I have heard it countless times: “I’m not a member of any local congregation. I’m a member of the invisible church.” When one hears this, one is tempted to agree with John Murray that it would . . . Continue reading →
Fix writes to ask about prayer as a means of grace. I’ve thought quite a bit lately, about the question of prayer as a means of grace. Question 1: When the Westminster Divines spoke of prayer as a means of grace, were . . . Continue reading →
Just today on social media, I ran across a marvelous quote attributed to Augustine: “If you believe what you like in the Gospel, and reject what you don’t like, it is not the Gospel you believe, but yourself.” Before I did anything . . . Continue reading →
I was once a churchless evangelical. As a young Christian I attended a medium-sized (three-hundred member) Southern Baptist congregation for a few years without joining. It was not really a problem. Of course they would like to have seen me baptized (as . . . Continue reading →
I continue to learn theology at one of our local malls. Last fall I learned about True Religion. More recently I was at Eddie Bauer. Upon putting away the store receipt, I happened to notice a little blurb on the back titled, . . . Continue reading →
As noted previously, Featley’s volume, Καταβαπτιστοι καταπυστοι, which he politely translated as Dippers Dipt, was subtitled, The Anabaptists Duck’d and Plung’d over Head and Ears, at a Disputation at Southwark.1 This record of the event went through two editions in 1645 and I . . . Continue reading →
Ayer, alguien comentó en una de las plataformas de las Grandes Redes Sociales que la serie de el Heidelcast, “Seré un Dios para ti y para tus hijos”, les ayudó a entender y aceptar el bautismo de infantes (paidobautismo) como la posición . . . Continue reading →
Researchers at Kansas State University created a map of the prevalence of the seven deadly sins (envy, gluttony, greed, lust, pride, sloth, and wrath) across the USA through statistical analysis.1 I initially examined “wrath” simply because of the apparent (assuming the validity of . . . Continue reading →
In considering the origins of idolatry, Calvin considers some theories by some pagan writers (profanos scriptores—unhappily translated in the Battles edition as “secular writers”) and the pervasiveness of idolatry even among the covenant people under the types and shadows and he concludes, “hence we may gather that human nature is a perpetual workshop of idols.” Continue reading →
Several years ago, I had the privilege of contributing an article to 9Marks. The point of my post there (and here) was not to argue the specifics of the paedobaptist (infant baptizing) case, but nevertheless, in response to that contribution, a correspondent . . . Continue reading →
Peter knew that his pilgrimage was coming to a close. He says so in verse 14 in our passage: “I know that the removal (ἀπόθεσις) of my tent (σκηνώματός) is soon.” Continue reading →
Presently there is open disagreement within Reformed and Presbyterian churches over the most basic elements of the doctrine of justification. Some are arguing (implicitly and explicitly) that the doctrine of justification contained in the Reformed confessions and catechisms (i.e., symbols) is either inadequate or incorrect. Continue reading →
Elijah was gone, taken directly to heaven (2 Kgs 2:1). The kingdom of Israel was a corrupt mess. Ahaziah had instructed his people to inquire of Baal-zebub, god of Ekron, to see if he would recover. This was a fatal decision (2 Kgs 1:2–4, 16). Continue reading →
Today, under the influence of the Marxists, we would call William Kiffen a working-class guy who became successful. His opponent in the 1642 debate featured in Dippers Dipt, Daniel Featley (1582–1645), was also a working-class fellow.1 He was born in Oxford, but we . . . Continue reading →
James Grant, at In the Light of the Gospel, wrote an article on how to introduce congregations to older hymns.1 In it he gives some excellent strategies for teaching old songs to new congregations. In an age when “Shine, Jesus Shine!” is now . . . Continue reading →
This has been a strange week in Lake Wobegon. No sooner had the news emerged that an evangelical megachurch, James River Church (Springfield, MO) hired a male stripper/sword swallower—who, according to Julie Roys, “moonlights as a pole-dancing striptease artist at gay nightclubs”—to . . . Continue reading →
In this installment, we focus on the major Baptist figure present at the debate, William Kiffin (1616–1701). He is worthy of attention, first because he was a central figure in the debate between Featley and the Baptists, but also because he was, as a nineteenth-century Baptist historian wrote, “FATHER OF THE PARTICULAR BAPTISTS. He played a “significant role” in the drafting of the London Confession of Faith (1644) and was the second signatory to the Second London Baptist Confession (1677) in 1689. A nineteenth-century historian called Kiffin an “extraordinary” person in the Particular Baptist tradition. One anonymous writer called him the “ordained Mufti of all heretics and sectaries. Continue reading →
