One of the most interesting bits of Oxford history is the story of the Oxford Martyrs and the statue by which they are remembered. The history of the monument itself is fascinating. In 1833, John Henry Newman (1801‑90), an Anglican priest, began . . . Continue reading →
Princeton Theological Seminary was established with the intention of combining excellent scholarship with an intelligent, hearty commitment to the Reformed theology, piety, and practice summarized in the Reformed confessions. It has not always been easy to maintain that marriage. Princeton Seminary was . . . Continue reading →
The Reformation made clear the distinction between law and gospel in reference to the Old and New Testaments of Scripture. Continue reading →
We divide this Word into two principal parts or kinds: the one is called the ‘Law,’ the other the ‘Gospel.’ For all the rest can be gathered under the one or other of these two headings…Ignorance of this distinction between Law and . . . Continue reading →
The Reformed and the Remonstrants share terminology for common grace but hold to different meanings. Continue reading →
CANON 2. If anyone asserts that Adam’s sin affected him alone and not his descendants also, or at least if he declares that it is only the death of the body which is the punishment for sin, and not also that sin, . . . Continue reading →
CANON 1. If anyone denies that it is the whole man, that is, both body and soul, that was “changed for the worse” through the offense of Adam’s sin, but believes that the freedom of the soul remains unimpaired and that only . . . Continue reading →
Aquinas did not view truths of reason and truths of revelation as incompatible or in need of synthesis. Underlying the theological project of Aquinas’ two Summas is the assumption that what is true is true whatever its immediate source, given that all . . . Continue reading →
At least two delegates at the Synod of Dort (1618-19) were toying with alternate language regarding the atonement. Continue reading →
Mr. Chafer is in the unfortunate and, one would think, very uncomfortable, condition of having two inconsistent systems of religion struggling together in his mind. He was bred an Evangelical, and, as a minister of the Presbyterian Church, South, stands committed to . . . Continue reading →
Our comparison and contrast of the WCF with the 2LC continues through chapters 6 and 7, “Of the Fall of Man, of Sin, and of the Punishment thereof” and “Of God’s Covenant with Man.” WCF 6.1 2LC 6.1 1. Our first parents, being seduced . . . Continue reading →
The “French Religious Wars” describes a series of eight civil wars fought out between 1562 and 1598. An estimated three million people perished, fifteen percent of the French population. Although the antagonists wore their inherited religious labels of “Protestant” or “Catholic,” social . . . Continue reading →
Our comparison and contrast of the WCF with the 2LC continues through chapters 4 and 5, “Of Creation” and “Of Divine Providence.” WCF 4.1 2LC 4.1 1. It pleased God the Father, Son, and Holy Ghost, for the manifestation of the glory of His . . . Continue reading →
Our comparison and contrast of the WCF with the 2LC continues through chapter 3, Of God’s Eternal Decree. In this installment we see some interesting revisions and one striking omission. WCF 2LC 1. God from all eternity did, by the most wise . . . Continue reading →
Our comparison and contrast of the WCF with the 2LC continues through chapter 2, Of God and of the Holy Trinity. WCF 2LC 1.There is but one only, living, and true God: who is infinite in being and perfection, a most pure . . . Continue reading →
The Reformed disagreed with the Remonstrants on their view of whether the offer of the Gospel is really “free.” Continue reading →
Richard Muller’s lost lecture on Jonathan Edwards’ doctrine of free choice. Continue reading →
Redemption was accomplished not attempted. Continue reading →
Since I first indicated that I intended to do this series, I have been challenged repeatedly by Baptist correspondents to justify the legitimacy and necessity of the series. Some have insisted, nay, demanded that I abandon the project as worthless. More than . . . Continue reading →
The discussion of the differences between Baptist and Reformed theology is a sensitive but important question. Thus, I think I should explain why I am writing this series. In my experience, some Baptists, especially those who identify with the Particular Baptist tradition, . . . Continue reading →