XIII. Third, as to place, the question can be understood in two ways. It may be understood definitely concerning the certain and constant seat of the church (such as Rome is) and in that continued series of bishops or pastors which the . . . Continue reading →
Historical Theology
Where Was Our Church Before Luther And Zwingli? (4)
VIII. Fifth, the injustice of the demand appears also clearly in this—that they treacherously corrupt the writings of the fathers and endeavor to destroy whatever of candor remains and extinguish all memory of antiquity as far as they are able (most base . . . Continue reading →
Arminius’ Claims About The Belgic Confession And Heidelberg Catechism On Predestination
V. This Doctrine Of Predestination Is Not In Harmony With The Confessions Of The Reformed Churches With a minimum of contention or even trivial objection, it may be appropriately doubted whether this doctrine agrees with either the Belgic confession or the Heidelberg . . . Continue reading →
The Arminius Paradigm
For some time the Federal Visionists have been arguing that no one should criticize the Federal Vision until the church courts ruled on it. This is a strange argument since, on that basis Luther couldn’t have replied to Erasmus (the Augsburg wouldn’t . . . Continue reading →
New In Print: Companion to Reformed Orthodoxy
Willem van Asselt, Irena Backus, John Witte Jr, Carl Trueman and others (including John Fesko and myself) are among those contributing to A Companion to Reformed Orthodoxy by Brill. If you’re interested in the academic study of the history of Reformed theology . . . Continue reading →
The “Calvin As Tyrant Meme”
For a fellow who has been dead since 1564 and for a movement that, socially considered, is little more than a demographic blip (about 500,000 people in North America) Calvin and Calvinism continue to receive a remarkable amount of attention in the . . . Continue reading →
Where Was Our Church Before Zwingli And Luther?
I. Although from what has been said in the preceding question concerning the obscurity of the church, it is easy to answer the proposed question (for if the church can sometimes be so obscured and concealed as to the nowhere conspicuous on . . . Continue reading →
Reason Is Not The Principium But Instrument Of Faith
The question is not whether reason is the instrument by which or the medium through which we can be drawn to faith. For we acknowledge that reason can be both: the former indeed always and everywhere; the later with regard to presupposed . . . Continue reading →
Mosheim On Romanist Missions In The Early 17th Century
4. From these colleges and societies issues those swarms of missionaries who travelled over the whole world so far as it is yet discovered, and from among the most ferocious nations gathered congregations which were, if not in reality, yet in name . . . Continue reading →
Luther On Papacy, Priesthood, And The Crucifixion
We should learn here that no one should place his trust in men, even if he is in an estate ordained by God. But if we are not to believe nor put our trust in Annas and Caiaphas, how are we to . . . Continue reading →
Robert Shaw On Republication In The Westminster Confession
It may be remarked that the law of the ten commandments was promulgated to Israel from Sinai in the form of a covenant of works. Not that it was the design of God to renew a covenant of works with Israel or . . . Continue reading →
Muller on Calvin’s Doctrine of Union with Christ Through Faith
“Calvin’s understanding of union with Christ, as accomplished by the work of the Spirit through faith, was foundational to his soteriological expression from the time of the second edition of his Institutes and the initial publication of his Romans commentary. Given, moreover, . . . Continue reading →
Guy De Bres On Reformed Agreement With The Lutherans
This document is entitled, “Concord between the Doctors of Wittenberg and the Doctors of the Imperial Cities in Greater Germany.” My above-mentioned lord has commanded me to write to you, so that you would think carefully about this — because we want . . . Continue reading →
Donatists, Cathars, And Anabaptists
Over-Realized Eschatology
13. Our indulgence ought to extend much farther in tolerating imperfection of conduct. Here there is great danger of falling, and Satan employs all his machinations to ensnare us. For there always have been persons who, imbued with a false persuasion of . . . Continue reading →
Cyprian, Gelasius, And Guido De Bres On Communion In Two Kinds
That we ought not to take from the laity the wine of the supper. Gelasius Pope of Rome, of consecration in that the second distinction, chapter Comperimus etc. “We have understood that some men receiving only the body of the Lord, do . . . Continue reading →
Trent On Communion In One Species
For though Christ the Lord at the last supper instituted and delivered to the Apostles this venerable sacrament under the forms of bread and wine, yet that institution and administration do signify that all the faithful are by an enactment of the . . . Continue reading →
Resurgent Catharism?
In the 2nd century, the Fathers faced one of the greatest threats ever to confront the Christian faith and church: Gnosticism. The gnostics taught a hierarchical scale of being in which salvation meant being delivered from our status as creatures. Salvation was . . . Continue reading →
The Underlying Problem In The Study Of Calvin’s Doctrine Of Union
The underlying problem of much of the literature on [union with Christ and ordo salutis] (one might even call it a cottage industry) is the rather massive, highly theologistic, a ahistorical attention given to Calvin’s understanding of the unio in isolation from . . . Continue reading →
Calvin On Instruments: "Stupid Imitation"
The musical instruments he mentions pertained to the time of instruction.1 Nor should we stupidly imitate a practice which was proper only for God’s old [covenant] people…. They were for use under the legal cult.2 John Calvin, From his commentary on Ps . . . Continue reading →
Heidelberg Catechism Q. 18: One Mediator, Two Natures
The Reformation Debate
Part 1 Heidelberg Catechism Q. 18 asks: 18. But who now is that Mediator, who in one person is true God and also a true and righteous man? Our Lord Jesus Christ, who is freely given unto us for complete redemption and . . . Continue reading →