Christians have often been tempted to fall into one of three great errors when it comes to the doctrine of conversion (or regeneration). Historically, the word regeneration has signified two related but distinct ideas: a) Sanctification, i.e., the progressive Spirit-wrought, graciously given . . . Continue reading →
Christians have long struggled to affirm the truth that God saves freely, sovereignly, unconditionally and the truth that he uses means to bring his elect to new life and true faith. During the Middle Ages particularly, the church came to think that . . . Continue reading →
At the heart of the debates with the Remonstrants, as Gomarus said, between the Reformed and the Remonstrants was the gospel and its efficacy. Does the gospel announce that Christ has made salvation possible for those who do their part or does . . . Continue reading →
Watch the video here. RESOURCES Subscribe To The Heidelblog! Download the HeidelApp on Apple App Store or Google Play The Heidelblog Resource Page Heidelmedia Resources The Ecumenical Creeds The Reformed Confessions The Heidelberg Catechism Recovering the Reformed Confession (Phillipsburg: P&R Publishing, . . . Continue reading →
One of the features of Synod’s reply to the Remonstrants is Synod repeated essential parts of their reply under the different heads of doctrine. So, in the Third and Fourth Heads of Doctrine they re-stated the Augustinian and Reformed doctrine of original . . . 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 →
It is a remarkable thing that, outside of Reformed circles, it seems to be widely assumed that the attraction of the doctrine of predestination is that it is reasonable. This is nothing but an assumption. The Reformed churches do not confess the . . . Continue reading →
The doctrine of unconditional election and conditional reprobation has often met with resistance in the church. The early post-apostolic church spoke of the elect and of God’s election and found opposition to it. Augustine rather innocently wrote, “Command what you will, give . . . Continue reading →
We would expect those outside the Augustinian mainstream of the Western church to object to the teaching of doctrine of predestination (i.e., the doctrines of election and reprobation) since they reject the doctrines. The reader might be surprised, however, to learn that . . . Continue reading →
The Remonstrants were convinced that the Protestant doctrine of salvation by grace alone (sola gratia), through faith alone (sola fide) did not and could not produce sufficient sanctification (holiness) and obedience. Thus, without admitting to it, they turned the covenant of grace . . . Continue reading →
One of the most remarkable developments in late modern evangelical theology was the rise of the so-called doctrine of “Open Theism.” This doctrine holds that the future is genuinely unknown to God. It is “open” to him and he to it. According . . . Continue reading →
The Remonstrants were dissatisfied with the basic insights of the Reformation and thus of the Reformed faith. They did not agree with the Protestant articulation of the gospel, that Christ came for his elect, to be their obedient, righteous substitute, to die . . . Continue reading →
The theme for the annual faculty conference is Remembering the Canons of Dort. The conference is scheduled for January 18–19, 2019 on the campus of Westminster Seminary California. Until December 1, 2018, the registration fee is $50.00 After the December 1, it . . . Continue reading →
The Synod of Dort gathered for several reasons but among them two were chief: to defend basic Augustinian anti-Pelagian theology and preserve the Protestant Reformation doctrines of salvation by grace alone (sola gratia), through faith alone (sola fide). They Reformed churches from . . . Continue reading →
Perhaps the most fundamental complaint of the Remonstrants against Reformed theology, the concern that most animated Arminius’ desire to revise Reformed theology, was the charge that the Reformed view makes God the author of evil. In his desire to fix this problem . . . Continue reading →