Guilt And Forgiveness “Please forgive me.” These might be three of the most difficult words in the English language to say sincerely. To say these words sincerely is to confess sin, i.e., transgression of the God’s holy moral law. God’s Word says, . . . Continue reading →
In our survey of the rule of faith, i.e., the Apostles’ Creed, we have reached the fourth article: “suffered under Pontius, Pilate, crucified, dead, and buried. He descended into hell.” In this episode we consider Christ’s suffering and death and in the . . . Continue reading →
Amyraut, and all who follow him, maintain to have found a middle position whereby the offense of the true doctrine can be removed. They hold to the existence of two decrees. One is a universal decree whereby God, being graciously disposed towards . . . Continue reading →
11. What is the view of this subject entertained by the French Protestant theologians, Camero, Amyraut, and others? These theological professors at Saumur, during the second quarter of the seventeenth century, taught that God, 1st. Decreed to create man. 2d. To permit . . . Continue reading →
One of the more important debates that rocked the French Reformed Church in the 17th century was that concerning the doctrine of Moises Amyraut (1596–1664). He was part of a broader movement to revise Reformed theology among the French in a variety . . . Continue reading →
Resources How To Subscribe To Heidelmedia A URCNA Church Plant Is Coming To Indianapolis Limited Atonement Resources On The Atonement
Few Christians doctrines have been as controverted, in the modern period, as the atonement. For whom did Christ die? What did he accomplish in his death? Should we say that Christ died for all? These are just some of the questions addressed . . . Continue reading →
The second installment in the American Gospel film series is available now. Brandon writes: The gospel message of “Christ crucified” has always been offensive. In our culture it is common for preachers to soften the offense of the cross, and the attributes . . . Continue reading →
In 1611, Franciscus Gormarus (1563–1641), one of the principals in the controversy surrounding Arminius resigned his position in the theology faculty in the University of Leiden. He was frustrated by the fact that after Arminius’ death, the governors of the University had . . . Continue reading →
There are those, who one suspects, have spent little time investigating the actual differences between the Reformed Churches and their Remonstrant critics, who have attempted to position themselves between the Reformed and the Remonstrants. Some of these call themselves “tweeners.” There are . . . Continue reading →
In their second head of doctrine, the Remonstrants confessed, in 1610: ART. II. That, agreeably thereto, Jesus Christ, the Savior of the world, died for all men and for every man, so that he has obtained for them all, by his death . . . Continue reading →
Rationalism is a word that gets tossed around rather casually at times. It is used without careful definition. E.g., sometimes Lutherans accuse the Reformed of rationalism because we do not accept their Christology or doctrine of the Supper. They accuse us of . . . Continue reading →
In the debate between the Remonstrants (Arminians) and the Reformed, who is it who limits the value and extent of the atonement? According to the critics of Reformed theology, it is ostensibly the Reformed who limit the value of the atonement. After . . . Continue reading →
According to its critics, including the Remonstrants, the great fault of the Reformed doctrine of the atonement is that it is too exclusive. That, however, is not how the Reformed Churches presented their understanding of Scripture. Their opening note under the Second . . . Continue reading →
Recently on Twitter, Tim Keller wrote, The gospel is neither religion nor irreligion it is something else altogether. Religion makes law and moral obedience a means of salvation, while irreligion makes the individual a law to self. The gospel is that Jesus . . . Continue reading →
To many, the topics of common grace and atonement would seem to be mutually exclusive, as if we should either hold to common grace or to definite atonement, but not to both. There are, however, good biblical and theological reasons for holding . . . Continue reading →
If you are near Oxford (UK) on 4 May 2016 and interested in confessional Reformed theology and piety then you may be interested in hearing, Dr Jonathan Gibson, Associate Minister at Cambridge Presbyterian Church and author of From Heaven He Came and . . . Continue reading →
V. They [the Remonstrants] distinguish therefore, between the obtaining of reconciliation and the application of it. They contend that reconciliation and remission of sins is obtained for all, which yet is applied only to them that believe, that all men are given . . . Continue reading →
The interest of the debate to us lies in the revelation which it gives us of the presence in the Assembly of an influential and able, but apparently small, body of men whose convictions lay in the direction of the modified Calvinism . . . Continue reading →
According to the common doctrine of Augustinians, as expressed in the Westminster Catechism, “God, having … elected some to everlasting life, did enter into a covenant of grace, to deliver them out of the estate of sin and misery, and to bring . . . Continue reading →