For Turretin, justification was not a matter of cold, academic speculation. Continue reading →
Beza was a staunch defender of justification through faith alone. Continue reading →
Francis Turretin on the harmony between Paul and James on justification. Continue reading →
When this orthodox or scholastic Protestantism is examined in some depth and viewed as a form of Protestant theology in its own right rather than as merely a duplication or reflection of theology of the Reformation, it is clearly a theology both . . . Continue reading →
Amandus Polanus on the justification of the sinner before God. Continue reading →
Touching the latter, how far he will extol the peppercorn of our own works, and righteousness to justification and salvation he does not here (though afterward, he does) in express words signify. But that he means to extol them, he does enough . . . Continue reading →
The English Reformed theologian William Perkins (1558–1602), is perhaps the most prominent and influential of all English-speaking divines. As preacher and lecturer at Great St. Andrews and Christ’s College, Cambridge, he “influenced a generation of young students including Richard Sibbes, John Cotton, . . . Continue reading →
J. I. Packer is a significant figure in a variety of circles. He is one of the last voices representing that generation of British evangelicalism which had roots in the Reformation, which was articulate, warm, and evangelical in the best sense of . . . Continue reading →
A controversy respecting the atonement sprang up between Duns Scotus and the followers of Aquinas, which involved fundamental principles in ethics and religion, and divided the Romish Church into two great parties of Thomists and Scotists. Duns Scotus denied the Anselmic doctrine . . . Continue reading →
The Latin Bible was a major formative influence on the way the Reformed theologians interpreted Scripture. The King James Version/Authorized Version (1611) particularly reflects the influence of the Latin Bible, but its influence reverberates in many English translations. It influenced their word . . . Continue reading →
We Reformed folk like to think that what we do now in public worship is what we have always done. This is especially easy to do when we are cut off from or unaware of the original sources and practices of our . . . Continue reading →
Although it is bad practice to believe in golden ages in the absolute sense, the present is certainly a high point for the church in the specific sense of the English-speaking world gaining increasing access to rich material from Protestant Orthodoxy that . . . Continue reading →
Many English (and Dutch) speaking Christians have a particular affection for and connection to that varied and complex movement known as Puritanism, usually described in this space as English Reformed theology. One of the English Reformed theologians to whom my friend Paul . . . Continue reading →
This essay was written before I published Recovering the Reformed Confession (2008), which, remarkably and quite unexpectedly, remains in print. In it, I interacted with a book review published in Christianity Today which serves as a symbol of the way Pietists and modern evangelicals . . . Continue reading →
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 →