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 →
A reader named David recently wrote to the Heidelblog to pass along a question that someone else asked of him: “What do the church fathers prior to Augustine believe about free will? I was told that all of the church fathers prior . . . Continue reading →
And thus beauty, which is indeed God’s handiwork, but only a temporal, carnal, and lower kind of good, is not fitly loved in preference to God, the eternal, spiritual, and unchangeable good. When the miser prefers his gold to justice, it is . . . Continue reading →
Turretin took his ministry seriously, refusing an appointment to the Chair of Philosophy at the Academy, since his pastorate was taking all of his time. In 1652, however, the church in Lyon repeated their request. To convince Turretin to answer their call, . . . Continue reading →
The value of church history is not always immediately obvious to everyone. In particular, Americans seem generally allergic to history. This is true of American Christians who are influenced by the American prejudice against history. Look at the History Channel (but only . . . Continue reading →
The problem is most apparent in Oliphint’s highly selective use of Aquinas’ commentary on John 1:9, which leaves out the portions that undermine his argument. Aquinas indicates that human beings are enlightened by “the light of natural knowledge,” which insofar as it . . . Continue reading →
Aquinas did not view truths of reason and truths of revelation as incompatible or in need of synthesis. Underlying the theological project of Aquinas’ two Summas is the assumption that what is true is true whatever its immediate source, given that all . . . Continue reading →
Richard Muller’s lost lecture on Jonathan Edwards’ doctrine of free choice. Continue reading →
4. And therefore does the Scripture say, “These words the Lord spake to all the assembly of the children of Israel in the mount, and He added no more;” for, as I have already observed, He stood in need of nothing from . . . Continue reading →
It is good to see evangelicals rediscovering the Great Christian Tradition, i.e., the broad stream of ecumenical (universal) Christian truth represented by the ecumenical creeds. The confessional Reformed churches, however, have always, from the beginning of the Reformation, been aware of and . . . Continue reading →
In terms of the relationship between Church and State the policies so far mentioned and the reactions to them may be classified between two extremes. There was the ‘totalitarian’ view set forth by Eusebius, caricatured by Athanasius picture of Constantius shouting ‘Let . . . Continue reading →
In other words, if we want to know why there are so many Reformed theological giants in the sixteenth and seventeenth centuries and comparatively few afterwards, a large part of it has to do with the later theologians adopting various forms of . . . Continue reading →
We are interrupting our series on prayer, Our Father, to air to a talk I gave yesterday to the Escondido URC Adult Sunday School class. We also got an interesting question on the Heideltext line about the nature of the presence of . . . Continue reading →
On June 9, 1886, a funeral was held in a church in Lancaster, Pennsylvania. The deceased, John Williamson Nevin (1803–86), was a pastor, professor, and theologian in the German Reformed Church. Friends and family were in attendance as well as several theologians and professors of differing fame and reputation. None of this was unusual for a theologian’s funeral in nineteenth-century America. There was, however, at least one irregularity: A. A. Hodge (1823–16) gave one of the eulogies.1 Hodge’s late father, Charles Hodge (1797–1878), and Nevin were involved in one of the most prominent sacramental controversies in nineteenth-century America, yet the younger Hodge eulogized the very man who contested with his father decades before. Even now, the controversy and the theologies that gave rise to it live on long after the death of the major figures. Continue reading →
Now if we loudly preach all this, and testify to all this, namely that Christ is the power of God and the wisdom of God, always changeless, always imperishable, though He comes in the changeable and the perishable; never stained Himself, but . . . Continue reading →
Where do we begin in our theology? The answer may seem obvious: We begin with God. Theology, after all, is talking about God; that’s literally what the word means. But things get a little more complicated when we get around to developing . . . Continue reading →
Contrary to what some Dispensational writers have claimed the Christian church, in the post-apostolic period, has always taught covenant theology. The Epistle of Barnabas (c. AD 120) wrote a fairly mature covenantal explanation of the history of redemption, the unity of the . . . Continue reading →
Cards on the table: I am a little concerned by a trend that developing among evangelicals.
Jonathan Edwards (1703–58) is America’s most famous theologian and perhaps its most famous philosopher too. He is an important and influential figure and worth seeking to understand for those reasons alone. We should think about Edwards for other reasons, however, He is . . . Continue reading →