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The orthodox theologians consistently, therefore, offer arguments for the unique personality or personhood of the divine Son and his eternal generation from the Father—whether against the classical heresies and their more recent representatives or, in the high and late orthodox eras, specifically . . . Continue reading →
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As to the eternal generation of the Son, it is generally explained in this manner. The Father is called by some, ‘the fountain of the Godhead,’ an expression taken from some of the fathers who defended the Nicene faith. But others, of . . . Continue reading →
In light of the current discussions about the ontological and economic Trinity, subordination, and complementarianism, here are some quotations I posted yesterday on Twitter. This is his account of the reason of the thing, and he states it to make the weaker . . . Continue reading →
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c. The eternal generation of the Son. The personal property of the Son is that He is eternally begotten of the Father (briefly called “filiation”), and shares with the Father in the spiration of the Spirit. The doctrine of the generation of . . . Continue reading →
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…The point at issue is that of the nature of the relations. In his writings, Professor Ware explicitly rejects the Nicene notion of eternal generation while asserting that of eternal functional submission. That is in fact a very radical move to make, . . . Continue reading →
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J. A. Turretin’s struggle against the Consensus, in which he achieved victory in 1705, was, therefore, part of an effort for an inclusive Protestant fellowship. He did not press the issues raised in earlier discussions—predestination, imputation of original sin, the presence of . . . Continue reading →
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The church long ago rejected any form of primacy of the Father within the eternal Trinity, though there were some among the fathers who wanted to assert primacy to justify bishops in the church, just as there are some among evangelicals who . . . Continue reading →
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Is the Trinity no more than a social program for the world and the church? Is the eternal life of the Trinity hierarchical or egalitarian? Are there three minds, three wills, and three powers within the Godhead? Are the current Trinitarian views . . . Continue reading →
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Whether you’re a painter, pastor, lawyer, or laborer (pro-life or pro-abortion), you work for Planned Parenthood. A portion of every paycheck goes to the world’s leading abortion business through the federal and state taxes allocated by your elected representatives and the unelected . . . Continue reading →
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The transgender movement has never been about “gender.” It’s all about sex. Sex is the real target. “Gender” is merely the politicized linguistic vehicle that facilitates a legal ban on sex distinctions. There aren’t a whole lot of dots to connect to . . . Continue reading →
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This overview is sufficient to show how the older writings can manifest the covenant doctrine in Reformed theology. But, one might perhaps say, that only applies to the covenant of grace. These historical data cannot prove that the covenant of works belonged . . . Continue reading →
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[11.] But what is this, “When He shall deliver up the kingdom?” The Scripture acknowledges two kingdoms of God, the one by appropriation (oikeiwsin), the other by creation. Thus, He is King over all, both Greeks and Jews and devils and His . . . Continue reading →
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The covenant of grace partakes both of a testament and of a covenant. Hence it is not improperly called “a covenant by a testament,” “a testamentary covenant” and a “federal testament.” It is a covenant because after the manner of a covenant . . . Continue reading →
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Now there is an answer, thanks to a big, new experiment from economists at West Point, who randomly banned computers from some sections of a popular economics course this past year at the military academy. One-third of the sections could use laptops . . . Continue reading →
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…there is nothing more inane than the claim to be “on the right side of history” —Peter Berger
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The nature and use of the law (which goes before the covenant of grace) having been unfolded, we must now treat of the covenant itself. Since it is of the greatest importance in theology (being as it were the center and bond . . . Continue reading →
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19. One is not worthy to be called a theologian (theologus) who looks upon the “invisible things of God” [invisibilia Dei; Rom. 1:20] as though they were clearly “perceptible in those things which have actually happened” [1 Cor 1:21–25] 20. But who . . . Continue reading →
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The rule of faith (regula fidei), indeed, is altogether one, alone immoveable and irreformable; the rule, to wit, of believing in one only God omnipotent, the Creator of the universe, and His Son Jesus Christ, born of the Virgin Mary, crucified under . . . Continue reading →
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Obs. IV. That our utmost care and diligence in the consideration of the mind of God are required in all that we do about his worship.—There is nothing wherein men for the most part are more careless. Some suppose it belongs unto . . . Continue reading →
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In an age in which sexist stereotypes are forbidden, what does Gupta think that it means to “live, work and study as men”? Obviously, the Obama administration would never embrace the heteronormative prejudice that part of living as a man might include . . . Continue reading →
