The 2016–17 academic year has begun. It’s time for introductory and orientation lectures. Yesterday I was talking with the Ancient Church (patristics) class about the what history is or what historians do and why history is important. Americans, in particular, it seems . . . Continue reading →
By Richard A. Muller Reformed Journal 37 (1987): 16–18. During the past year numerous celebrations were held, testimonials given, and articles written—all for the sake of celebrating the 100th anniversary of the birth of Karl Barth and recognizing his contribution to theology . . . Continue reading →
Consider, I pray thee, that in this rash presumption the peace of the whole Church is disturbed, and that it is in contradiction to the grace that is poured out on all in common; in which grace doubtless thou thyself wilt have . . . Continue reading →
The New Dictionary of Theology—Historical and Systematic, 2nd edition, ed. Martin Davie et al is just out from InterVarsity Press. The first edition of this reference work was originally published in 1988 and was edited by Sinclair Ferguson and David Wright. It . . . Continue reading →
J. A. Turretin’s struggle against the Consensus, in which he achieved victory in 1705, was, therefore, part of an effort for an inclusive Protestant fellowship. He did not press the issues raised in earlier discussions—predestination, imputation of original sin, the presence of . . . Continue reading →
This overview is sufficient to show how the older writings can manifest the covenant doctrine in Reformed theology. But, one might perhaps say, that only applies to the covenant of grace. These historical data cannot prove that the covenant of works belonged . . . Continue reading →
Others, like the sacramentarians, (those are justly called sacramentarians, who attribute to the sacraments what they do not contain, and by high-sounding but false and made-up promises, lead men away from simple trust in the one God to belief in the power . . . Continue reading →
In article 10 he defined the literal sense just as most traditional evangelical and Reformed interpreters would: the sense intended by the author. This is an important correction to the late-modern subjectivist move to elevate the reader and his subjective experience of the text over authorial intent. Thomas represents a broad classical and Christian consensus about how to regard authors and texts. Augustine had argued that reading a text according to the author’s intent was an act of charity, a way to love one’s neighbor as one’s self. Continue reading →
Adam in Hosea 6:7: generic or specific? An example of a different order is the exegesis of Hosea 6:7, where the medieval tradition had rested unquestioningly on the Vulgate rendering, “ipsi autem sicut Adam transgressi sunt pactum.” The text indicated, as virtually . . . Continue reading →
God’s covenant is a bargain which God hath made with men, in which God promises to men some good, and requires of them again, that they perform those things which he commands. And that covenant is either eternal or temporal. The eternal . . . Continue reading →
Each new year Andy Olson does an episode of EchoZoe on an essential Christian doctrine and the doctrine of the Trinity certainly fits. The Athanasian Creed begins with these words: “Whosoever will be saved: before all things it is necessary that he . . . Continue reading →
In 1641, Amyraut took the pen to defend Calvin’s view of reprobation, which had been severely criticized in an anonymous work. In this volume, titled Doctrinae J. Calvini de Absoluto Reprobationis Decreto Defensio, Amyraut took occasion to reassert covertly his main positions . . . Continue reading →
When most of us think about the history of Reformed theology, if we think about it at all, we tend to think first of Calvin and then we typically jump to Jonathan Edwards, then perhaps to Princeton and thence to our own . . . Continue reading →
The presbyter is the same as the bishop, and before parties had been raised up in religion by the provocations of Satan, the churches were governed by the Senate of the presbyters. But as each one sought to appropriate to himself those . . . Continue reading →
Peter Berger has been an influential and important sociologist of religion for more than 50 years. He is presently Professor Emeritus of Religion, Sociology and Theology and Director of the Institute on Culture, Religion, and World Affairs at Boston University. To review a . . . Continue reading →
Our predestination is not wrought in ourselves, but in secret with Him, in His foreknowledge. But we are called by the preaching of repentance. We are justified in the calling of mercy and fear of judgment. He feareth not judgment, who hath . . . Continue reading →
1. This whole matter of sanctification and holiness is peculiarly joined with and limited unto the doctrine, truth, and grace of the gospel; for holiness is nothing but the implanting, writing, and realizing of the gospel in our souls. Hence it is . . . Continue reading →
The Reformed churches have ever considered Christ and justification by faith in his merits, as the great centre of the Christian system. The Oxford Tract writers make the church the main point; the church as an ordinance for conveying life to all . . . Continue reading →
Some of what Davenant writes is clearer than other parts. But it seems that a primary thought is that Christ died for the world in a universal sense, from which flows what are nowadays called the gifts of common grace, and warrant . . . Continue reading →