Having established what genuine repentance is and is not (chapters 1–4), The Doctrine of Repentance spends chapters 5–8 on the all-important why—“Why are we to repent?” Or “What are the proper motives for repentance?” The first motive that Watson offers in chapter . . . Continue reading →
My favorite question and answer in the Westminster Shorter Catechism (WSC) is hands down number 87: “What is repentance unto life? Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his sin, and apprehension of . . . Continue reading →
The content of Nancy Pearcy’s The Toxic War on Masculinity is as thought-provoking as the title of the book itself. The fact that I had to train myself to stop saying, “The War on Toxic Masculinity” proves Pearcy’s point—whether a person agrees . . . Continue reading →
If you were to survey your average Reformed churchgoer on the extent of their knowledge of church history, my guess is that their knowledge would extend as far back as the sixteenth century and the Protestant Reformation. They know the story of . . . Continue reading →
In the previous post, we considered how Psalm 8 highlights the greatness of God’s being in order to highlight the greatness of His grace and how a greater conception of grace inspires greater gratitude in the hearts and minds of God’s people. . . . Continue reading →
Mindfulness is everywhere. Recently, as I was waiting in the grocery store checkout line, my eyes happened upon a special edition of TIME magazine titled, “Mindfulness: Your Path to Health & Happiness.” On the cover sat a young woman in a yoga . . . Continue reading →
The first question of the Westminster Shorter Catechism asks, “What is man’s chief end?” The answer, “Man’s chief end is to glorify God and to enjoy him forever.” I know, you know the answer already. You have heard it innumerable times. But . . . Continue reading →
With his characteristic clarity and story-telling ability, R. C. Sproul’s Luther and the Reformation: How a Monk Discovered the Gospel reveals the lines of connection between the personal crises of Martin Luther’s life and the development of his theological thought. As the . . . Continue reading →
Until recently the doctrine of concupiscence received little attention in Reformed circles. Perhaps it was mentioned in passing during a systematics class in seminary, but until the first Revoice conference in 2018 few knew how to pronounce, much less define concupiscence. Since . . . Continue reading →
It seems like a slam dunk in Johnson’s favor—yet another sad example of heterosexual Christians excusing their unbridled, “polyamorous” lusts for members of the opposite sex and choosing instead to fixate upon the homosexual sins of another. But, something key is missing. Continue reading →