…Since the Great Awakening, many American Protestants have allowed market forces to dictate how Christianity is presented to the watching world. That faith once delivered to the saints was repackaged for the Second Great Awakening, kicked up a notch for the great . . . Continue reading →
Defining “Reformed”
Should Reformed Theology Move Beyond Covenant Theology?
I. SUMMARY In a post (HT: Aquila Report) dated Friday 9 August, Bill Evans raises the question whether there is in Reformed theology what he calls “pervasive covenantalism” or an over emphasis or imbalanced emphasis in Reformed theology on covenant. He points to . . . Continue reading →
Why (Some) Reformed People Are Such Jerks
The Oxford American Dictionary gives this informal usage of the noun jerk: A contemptibly obnoxious person § About as soon as I left my evangelical (Southern Baptist) congregation and started associating with Reformed folk, I began to hear this question. I remember . . . Continue reading →
Is The Confession Of The Substance Of Our Faith?
David writes to ask about a brief essay I wrote several years back on the distinction between the substance and accidents of the faith and how I reconcile what I wrote there with what I’ve been arguing about the nature of confessional . . . Continue reading →
Kingdom Through Covenant: A Review (2)
This is part 2 of a two-part review of Peter J. Gentry and Stephen J. Wellum, Kingdom Through Covenant (Wheaton: Crossway, 2012). The review is written by Harrison Perkins. He grew up in the south and attended college in Alabama. He began . . . Continue reading →
Kingdom Through Covenant: A Review (1)
With this post we begin a two-part review of Peter J. Gentry and Stephen J. Wellum, Kingdom Through Covenant (Wheaton: Crossway, 2012). § It is difficult to know what the best way to review such a large book is (778 pages plus . . . Continue reading →
Imagination
One of the recurring themes of the dialogue between Reformed confessionalists and the more broadly evangelical adherents to aspects of the Reformed soteriology (namely predestination) represented by some members of the Gospel Coalition is the question of how to define the adjective . . . Continue reading →
Narcissus Lives!
Narcissus is a mythological story about a young man who became so fascinated with his own reflection it cost him his life. Narcissism is a psychological disorder that confuses subjective experience for objective reality. In Recovering the Reformed Confession I described the . . . Continue reading →
Is the Reformed Faith Just an “Accent”?
HB reader Joseph Grigoletti pointed me to an interesting article on the website of the Christian Reformed Church in North America that seeks to explain to visitors what it means to be Reformed. The article says, in part: Reformed Christians are a . . . Continue reading →
Heidelcast 13: Why the Focus on the Confessions?
An HB Classic
Both Nancy and William Twisse (and the latter is particularly remarkable since, as the first prolocutor of the Westminster Assembly, he’s been dead for centuries) both wrote to the HB sometime back to ask how Reformed confessionalists relate the doctrine of sola . . . Continue reading →
Lamenting Decline or Questioning Premises and Methods
It started with John Frame’s “Warrior Children” piece in 2003. In June, 2012 Anthony Bradley wondered about the decline of popular presbyterians. More recently Bill Evans has elaborated on the theme of the decline of conservative presbyterianism. This morning I wake to . . . Continue reading →
Once More: Reformed and Charismatic?
A Response to Pastor Koleoso and DGM
Our friends at DGM have done it again. This time it’s a lecture by Tope Koleoso that has folks discussing the question of the relations between the charismatic movement(s) and Reformed theology, piety, and practice. This topic was covered on the HB . . . Continue reading →
French Bakery or Winchells?
An HB Classic
So there’s been a lot of discussion of John MacArthur’s recent comments at the Shepherd’s Conference. Kim Riddlebarger has replied and I’ve commented on the HB (see the resources below). I’ve promised to write something on Quistorp’s summary of Calvin’s eschatology. I’ve . . . Continue reading →
Heidelcast Episode 3b: Follow Up to DGM (Part 2)
Heidelcast episode #3: A Gentle Rebuke to Brother John (pt 2)
Should We Stop Using the Expression “Reformed Faith”?
NB: The post below contains some friendly intramural discussion between colleagues. It’s what scholars do. It’s how we make progress in understanding, by tossing things back and forth and gaining clarity along the way. This sort of thing troubles some people so let . . . Continue reading →
Resources on Understanding the Differences Between the Lutheran and Reformed Traditions
A friend posted something on Twitter this AM that reminded me how little the two traditions understand each other today. In the 16th and 17th centuries our traditions were involved in intense, frequent discussions and interaction and we understood each other more . . . Continue reading →
The Real Question is Whether There is An Objective Definition of Reformed
Part of Saturday was spent trading tweets with Matthew Milliner, who teaches Art History at Wheaton College. We had a good, genial conversation from two different confessional traditions. I’m not sure but judging by his arguments I inferred that Matthew may identify . . . Continue reading →
Good Mormon Families?
When discussing the success of Mormons, who prefer to be known as Latter Day Saints, in spreading their religion, people point to four points of persuasion: They have good families They are nice people They’ve had an intense religious experience They’re right on . . . Continue reading →
Helm Replies to Lucas on the Nature of “Affections” in Edwards
Paul Helm wrote a very interesting critique of Edwards, one with which the HB has some sympathy. Sean Lucas replied by arguing that Helm had read too much into the noun “affections.” Helm has replied to Lucas by arguing that, in Edwards . . . Continue reading →
Critique of Driscoll and YRR Movement Now in Portuguese
Thanks to Alan Rennê for making a translation of the HB post: “Calvinism Old and New.”