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 →
There were a number of issues that I might have taken up in my response to Crawford Gribben and Chris Caughey’s essay, “History, Identity Politics, and the ‘Recovery’ of the Reformed Confession” in the volume On Being Reformed which space did not permit. . . . Continue reading →
The Swiss Brethren, who signed the Schleitheim, confessed (in article 6) that a Christian may not serve as a magistrate and the magistrate may not enforce religious orthodoxy and (in article 7) that Christians may not swear oaths for any purpose.60 The . . . Continue reading →
Though the erosion of Protestant liberties had already begun, the sessions of the Synod of Loudun give us a window into the government over-reach that was beginning to ramp up and would eventually take away all liberties of French Protestants. Continue reading →
In the Summer of 1570 the Reformed Reformation in Heidelberg faced a crisis. Several of the Zwinglians, who had sided with Erastus against the Calvinist order in the Palatinate, were perceived by their Calvinist opponents to be arguing for something that looked . . . Continue reading →
I stumbled upon this passage whilst looking for something else. It is an excellent summary of what was widely held and taught from the first half of the 19th century through the first half of the 20th century. There are more than a few Reformed, evangelical, and Lutheran folk who continue to repeat this narrative and it is one which I have been trying to overturn. Why? Because it is simply untrue. Continue reading →
The Synod of Dort is one of the most important events in the history of the Reformed Churches. From 1618–16 delegates from the Reformed Churches the Netherlands, the British Isles, and Europe attended (or, in the case of France, were prevented by . . . Continue reading →
Tish Harrison Warren, a priest in the ACNA (a denomination in the Anglican tradition), writes in Christianity Today, We have an impoverished and inadequate political theology. It took us generations to get here, and this one election, regardless of the results, will . . . Continue reading →
It is Reformation Day 2020. As far as I know, magisterial (Reformed and Lutheran) Protestants have observing October 31 as Reformation Day since the 17th century. Longtime readers of this space will may remember my critique of October 31 as Reformation Day. . . . Continue reading →
William Ames, A Sketch of the Christian’s Catechism. Classic Reformed Theology. Todd Rester, trans. (Grand Rapids: Reformation Heritage Books, 2008). Ames (1576–1633) exposits a particular text of Scripture that supports the main thoughts for a given Lord’s Day in the Heidelberg Catechism . . . Continue reading →
[T]he metrical psalms were the ‘secret weapon of the English Reformation,’ ‘perhaps the most powerful of the persuasive weapons in the armoury of English Protestantism,’ ‘a potent weapon’ against Catholicism….Psalm-singing was never universally welcomed (Queen Elizabeth seems snobbishly to have disapproved of . . . Continue reading →
Few Bible interpreters in the history of the church have been as prolific and influential as John Calvin (1509–64). Love or hate him, one cannot ignore him. He wrote commentaries upon much of Scripture. As a humanist, he was a careful, sensitive, . . . Continue reading →
The Reformed theology, piety, and practice is about as old as the Reformation itself. Scholars often describe the Reformation as if it were the child of the second phase of the Reformation. This is because when they think of the Reformed Reformation, . . . Continue reading →
“Arminius’ views clearly belong to the category of those of Karg and Piscator: he not only attributes no soteriological purpose to Christ’s active obedience, he also restricts the purpose of the nominally passive aspects of Christ’s obedience in life and ministry to . . . Continue reading →
God at all times has tied, as it were, the knowledge of Himself to certain suitable actions and signs, and these figures, shadows and types all point to Christ Jesus. Appearing in these last days, He has finished His course in the . . . Continue reading →
Francis Turretin distinguished between justification and vindication. Continue reading →
But what need is there of many words? “All the treasures of wisdom and knowledge lay hidden in Christ” (Col. 2). Why should a Christian preacher seek wisdom in other histories and in supplementary books, without displaying those riches and that treasury . . . Continue reading →
DEFINITION Historical theology refers to the discipline of narrating the development of Christian theology. SUMMARY Historical theology is closely related to but distinct from the discipline of Church History, which is more interested in the institutional history of the church and its . . . Continue reading →