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 →
In part 2 we considered the biblical and confessional Reformed teaching that the triune God is actively present, sustaining and governing all that is. In our account of the doctrine of providence we use an interesting little expression that is freighted with . . . Continue reading →
In the previous post we considered what it means to say “I believe in God the Father almighty. One of the most scurrilous things that some neo-Pentecostalists have alleged against the historic Christian view of God is that we are Deists. Quite . . . Continue reading →
From the moment Adam sought to grasp equality with God (Phil 2), from the moment he mysteriously rebelled against God’s sovereignty and hiddenness (“You shall be as God”), from the moment he ceased to love and adore the triune God, since that . . . Continue reading →
In the first part we looked at the doctrine of God embedded in Heidelberg Catechism Q/A 26. The catholic (universal) Christian doctrine of God summarized in the catechism is in antithesis to modernist doctrine(s) of God in process or contingent upon us creatures. . . . Continue reading →
One of the most basic impulses of the Enlightenment and post-Enlightenment west has been to get rid of God. The Enlightenment brought a revolution. In Christian antiquity, God was and we were becoming. In Modernity (and late modernity) we are and God . . . Continue reading →
The biblical, catholic, Christian doctrine of the Trinity is startlingly brief: God is one in three persons. Yet, the moment we pronounce that little formula, we’ve stepped off the pavement and into deep waters. To those outside the faith, our claim that . . . Continue reading →
When most people think of the Reformed confession of the Christian faith they probably think about predestination. This is the minimalist definition that is often used. When evangelicals say, “I’m Reformed” what they often mean is, “I’ve adopted the doctrine of election” . . . Continue reading →
Most Lord’s Days, in the evening (second) service, the congregation recites the Apostles’ Creed. This is an ancient, biblical practice. The church has been reciting creedal formulae since the Israelites first said the Shema (Deut 6:4): “Hear O Israel, Yahweh Our God, . . . Continue reading →
The questions often arise, “what must a Christian believe to be saved”? or “what are the essentials?” Most often the broad evangelical answer is “not much.” The tendency is toward minimalism in doctrine (belief) and practice. In some circles it is enough . . . Continue reading →