Unfortunately, when most people think of Reformed theology, they think of the doctrine of predestination. The reasons for this have more to do with the critics of Reformed theology than with what the Reformed themselves confess. Indeed, one of the great weaknesses of the modern Reformed renaissance is that it tends to re-define Reformed theology almost entirely in terms of the doctrine of divine sovereignty. Continue reading →
Reformed theology has enjoyed a renaissance of sorts for about thirty years. A renaissance is literally a rebirth or, more broadly, a renewal. In order for there to be a renewal, however, there had to be a classical, defining period of Reformed . . . Continue reading →
My Baptist friends give two replies to the claim that they are not truly catholic. First, they appeal to their intent to be catholic. For example, in the introduction to the Second London Confession (1689) they say: “This we did the more abundantly to manifest our consent with both in all the fundamental articles of the Christian religion, as also with many others whose orthodox Confessions have been published to the world on the behalf of the Protestant in diverse nations and cities.” Continue reading →
When the ancient church began to use the adjective catholic (universal) to describe her theology, piety, and practice, and to distinguish herself from the Gnostic, Marcionite, and Montanist cults of the second century, the best evidence is that they did not read . . . Continue reading →
Whether Baptists can be catholic is a serious question that requires a serious answer. Before we proceed, however, we must define our terms. What is catholicity? Our English word catholic is really a Greek word, katholikos (καθολικός), borrowed by English. What does . . . Continue reading →
In 1520 Martin Luther published one of his most influential treatises, On the Babylonian Captivity of the Church. In it he attempted to set the church free from bondage to human opinion by unleashing again, as it were, God’s Word as the . . . Continue reading →
Justin Taylor has posted material from Tom Schreiner’s 40 Questions About Christians and Biblical Law, which argues, “I do not believe the Sabbath is required for believers now that the new covenant has arrived in the person of Jesus Christ.”1 Schreiner considers the . . . Continue reading →
Darryl Hart (as always) has a provocative (in the best sense) article at Old Life.1 His use of the categories “militants” and “moderates” is very useful and helpful. To anticipate a criticism: yes, Reformed people can sometimes be jerks.2 Neither Darryl nor . . . Continue reading →
We also rebuke and reject all Anabaptists, who repeat their baptism and do not allow little children among God’s people to be baptized. James T. Dennison Jr. ed., Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, vol. 3 . . . Continue reading →
We have decided, in accordance with the Word of God, that despite the howls of Servetus and the new Anabaptists, infants must be baptized together with adults, for the following reasons: 1. The matter of the sacrament, the covenant itself, righteousness, life, . . . Continue reading →
I believe that baptism is the sign of the covenant of God with the seed of Abraham, ought to be given to those who belong to the covenant of grace, and, as a consequence, to the infants of believers. Thus I reject . . . Continue reading →
We teach that baptism should not be ministered in the church by women or midwives. For Paul excludes women from ecclesiastical callings: but baptism belongs to ecclesiastical offices. We condemn the Anabaptists, who deny that young infants, born of faithful parents, are . . . Continue reading →
I will not consider what concerns the administration of holy baptism, for I believe that none of us, sirs, wants to position ourselves among the Anabaptists, who have no stronger enemies than we. And concerning several other specific questions on this matter, . . . Continue reading →
We confess and acknowledge that baptism appertains as well to the infants of the faithful as unto those that be of age and discretion. And so we damn the error of Anabaptists who deny baptism to appertain to children before they have . . . Continue reading →
Moreover, although the sacraments are (given) to us for a pledge (arrabon), through which we are reassured of the promises of God, nevertheless I acknowledge that they will be useless to us unless the Holy Spirit should render them efficacious in us, . . . Continue reading →
Hence I believe that there is one Church of those who have the same Spirit, through whom they are made certain that they are the true children of the family of God; and this is the first fruits of the Church. I . . . Continue reading →
We clearly protest those strange and erroneous doctrines, which turbulent spirits have invented [so as] to reject and condemn, among other damnable and depraved opinions, as when they say infants are too small to be baptized (whom we baptize according to the . . . Continue reading →
For that reason we detest the error of the Anabaptists who are not content with a single baptism once received and also condemn the baptism of the children of believers. We believe our children ought to be baptized and sealed with the . . . Continue reading →
Thanks to Darryl Hart for pointing us to this challenging essay by Dale Coulter, who self identifies as a “Classical Pentecostal” in the holiness tradition.1 He writes on the official blog of the Regent University School of Divinity. He favors the Edwardsean . . . Continue reading →
Adam Kaloostian, a URCNA pastor turned church planter, joins Chris Gordon in reflecting on why the Reformed believe what they believe and why it matters. Continue reading →