2018–19 is the 400th anniversary of the Synod of Dort. We have been observing this anniversary this year, which is the 10th season of Office Hours. Many people know about the so-called Five Points of Calvinism but fewer people know that those . . . Continue reading →
As the confessional Protestant churches understood the Scriptures, the only universal revelation to all persons in all times is the natural revelation of God and of his moral law. This natural law was insufficient to save anyone but it was sufficient to . . . Continue reading →
When we think of the Synod of Dort and their rulings (canons) against the Remonstrants (Arminians) we tend to think about the doctrine of sin or the doctrines of unconditional grace, election, and the like but there were structural, subterranean issues at . . . Continue reading →
Under this head of doctrine we have considered the errors that Synod rejected—the Remonstrants turned the perseverance into a covenant of works—so now we turn to what Synod confessed positively about how Christ graciously preserves his people through their pilgrimage in this . . . Continue reading →
In the previous essay we saw that the Reformed Churches defended perseverance by grace alone (sola gratia) against the Remonstrant attempt to deny perseverance by making grace resistible and conditional rather than sovereign and free. To see that we looked at the . . . Continue reading →
As Bob Godfrey has well illustrated in his new book on the Canons of Dort, Saving the Reformation, theology of the Synod of Dort was eminently pastoral. Synod was precise in its response to the Remonstrants but it was not technical. The . . . Continue reading →
There is a story in my family about one of the grand parents or great grand parents on the Great Plains and living in a sod house. As the story goes, one day Grandma pulled open drawer and there was a snake. . . . Continue reading →
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 theology faculty in the University of Leiden. He was frustrated that, after Arminius’ death, the governors of the University had appointed Conrad Vorstius (1569–1622), . . . 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 →