In the first part we considered the death of Christ in light of his three offices, prophet, priest, and king. We saw that those who view Jesus’ merely as a teacher (a reduced sort of prophet) cannot account for his death except . . . Continue reading →
From a purely human point of view, from a historical point of view, from an intellectual point of view, there have been few historical figures as compelling and important as Jesus of Nazareth. Many regard him as a sort of Jewish Socrates, . . . Continue reading →
As many writers have noted, perhaps most notable among them recently the Archbishop of Canterbury, in Western culture, the cross has largely lost its religious significance. One would not see pop stars of the 1940s and 50s wearing gold or silver cross while performing. . . . Continue reading →
Last time we looked at what is known from Scripture and from extra-biblical documents about the Roman governor who sentenced our Lord to death. The question remains, however, why our Lord permitted this? Indeed, “permitted” may not be strong enough a word. . . . Continue reading →
When we read the Gospel accounts we can be tempted to disconnect them from the historical context in which the life of Christ occurred. One of the several functions of this line in the Apostles’ Creed, “suffered under Pontius Pilate” is to . . . Continue reading →
An internet search for “suffering” turns up an astonishing array of results. Because of the internet we are now aware of global suffering in a way, with an immediacy that no other generation has ever experienced. Despite our increased awareness, history tells . . . Continue reading →
When two people, social equals, are at odds with one another, the best thing to do is for one to approach the other to seek resolution and restoration. When, however, they do not have equal status, restoration becomes more complicated. When we . . . Continue reading →
Reformed Christians are understandably ambivalent about the Virgin Mary. On the one hand she was truly blessed. God graciously ordained that she should bear in her womb God the Son, that she would be what the Definition of Chalcedon (451) called the . . . Continue reading →
Thirdly, there are ecclesiastical or ceremonial ordinances, prescribed by men, which include the determinations of circumstances necessary or useful for the maintenance of the moral precepts of the first table; of which kind are the time, the place, the form and order . . . Continue reading →
The Lordship controversy, which began years ago, continues and it lies in the background of some of the contemporary discussions about justification and sanctification. Some evangelicals speak of “making Christ Lord” and others reject that Christ is really, actually ruling over all things. They . . . Continue reading →
In some quarters of the patristic church and widely in the medieval church the line between God as the Creator and humans as the created became blurred. One of the more important but often overlooked accomplishments of the Reformation was to recover . . . Continue reading →
We are considering how we understand the language of the Apostles’ Creed, when we say, “only begotten Son” and how we explain it in our catechism. In Question 33 we say: 33. Why is He called God’s “only begotten Son,” since we . . . Continue reading →
In part 1 we took a quick trip through the fundamentals of Christology: one person, two natures. Any doctrine of Christ that confuses the two natures (Eutychianism) or that makes them into two persons (Nestorianism) is heresy. It denies fundamental, biblical, catholic . . . Continue reading →
One of the most basic doctrines of the New Testament is that Jesus is God the Son and the Son of God. In Matthew 4:3 we read when “the tempter came and said to him, ‘If you are the Son of God, . . . Continue reading →
Introduction I first encountered the Reformed theology, piety, and practice (c. 1980) in St John’s Reformed Church, in Lincoln, Neb. There were a couple of fairly recent seminary graduates, who had both studied at the Reformed Episcopal seminary in Philadelphia in the . . . Continue reading →
Since the garden humans have faced the temptation to listen to an authority claiming to compete with God’s authority. Since the beginning voices have questioned, “has God really said?” Since the beginning voices have raised doubts about whether there is really one . . . Continue reading →
In part 1 we looked at the problem created by Jesus’ declaration and the Apostolic teaching that the is the only way to the Father. In this part we need to consider another problem: salvation itself. In the Modern(ist) world it is . . . Continue reading →
Jesus is an intentionally troublesome figure. He said “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6). This was an outrageous claim when it made it and remains so today. . . . Continue reading →
Q. 26. What do you believe you when thou say, “I believe in God the Father, Almighty, Maker of heaven and earth”? That the eternal Father of our Lord Jesus Christ, who of nothing made heaven and earth with all that in . . . Continue reading →
In part 3 we considered the “as it were” principle when thinking and talking about God and his providence. We talk about chance all the time. “Not a chance” or “He never gave me a chance” and in those cases we’re talking . . . Continue reading →