The Reformation was a complex event, which happened for many reasons but the triggering event on which many have focused over the centuries was Martin Luther’s Ninety-Five Theses (1517). Though provocative, theses were not themselves all that radical. Luther’s discovery of the basics . . . Continue reading →
Darryl Hart is Distinguished Associate Professor of History at Hillsdale College. He holds degrees from Temple, Harvard, and Johns Hopkins and has taught in numerous schools, including Westminster Seminary California where we will colleagues for a few years. He is one of . . . Continue reading →
V. Hence arises the question with the Romanists concerning the acceptation of this word—whether it is to be taken precisely in a forensic sense in this affair; or whether it ought also to be taken in a physical and moral sense for . . . Continue reading →
While we may never know the truth about his recent alleged denial of Christ’s divinity, the fact that the story was plausible witnesses to the lack of theological understanding that has characterized his pontificate from the start. Not since the glory days . . . Continue reading →
Now, such were the innovations of the late hierarchists. In worship, their paintings, crossings, crucifixes, bowings, cringings, altars, tapers, wafers, organs, anthems, litany, rails, images, copes, vestments,—what were they but Roman varnish, an Italian dress for our devotion, to draw on conformity . . . Continue reading →
As I was running errands this past Saturday I listened to a podcast in the Ricochet network hosted by Mark Bauerlein, himself a convert to Rome from atheism, in which he interviewed a convert to Rome (from evangelicalism) about the impending canonization . . . Continue reading →
As a child I was fascinated by “magicians” such as Harry Blackstone Jr. For a few dollars one could order a kit or study library books and learn to do “magic.” Of course, it was not magic at all. It was merely . . . Continue reading →
There are truly important works that have simply been forgotten or unjustly ignored. One of those is William Ames’ Fresh Suit Against Human Ceremonies in defense of the Reformed theology and practice of worship. Another is William Perkins’ 1597 treatise, A Reformed . . . Continue reading →
XXVIII. In this belief we declare that, properly speaking, there can be no Church where the Word of God is not received, nor profession made of subjection to it, nor use of the sacraments. Therefore we condemn the papal assemblies, as the . . . Continue reading →
One of the highlights of the Spring semester is the opportunity to read through and discuss the Belgic Confession. Yesterday, as we worked through articles 24–27, a theme emerged. One of the great differences between the Roman communion and the Reformed communions is . . . Continue reading →
“There are men nowadays who teach a foolish godliness instead of Christ’s doctrine. What does it profit me to fast new Lents or to pay my tithes? Why trust myself to formulas of prayer of unknown authors and leave aside the prescriptions . . . Continue reading →
Consider, I pray thee, that in this rash presumption the peace of the whole Church is disturbed, and that it is in contradiction to the grace that is poured out on all in common; in which grace doubtless thou thyself wilt have . . . Continue reading →
Some 57,400 American Protestants converted to Roman Catholicism between 1831 and 1860… Protestants reacted strongly to such Catholic proselytizing. They attributed the Catholics’ success in part to the cultural appeal of their imagery and art. Accordingly, Protestants began to make use themselves . . . Continue reading →
To reduce this verse to material poverty is to fail to grasp the significance of Christ’s incarnation. Money has nothing to do with the gospel. When Francis says material poverty is integral to the gospel, he is robbing people of the true . . . Continue reading →
In 1994 a notable collection of Evangelicals and Roman Catholics, or Romanists, signed the first in a series of documents known as “Evangelicals and Catholics Together.” In a couple of places, Reformation 21 and First Things the beginning of those discussions are . . . Continue reading →
In Heidelberg Catechism 54 we say: 54. What do you believe concerning the “Holy Catholic Church”? That, out of the whole human race, from the beginning to the end of the world, the Son of God, by His Spirit and Word, gathers, . . . Continue reading →
… like Augustine, we do not disparage the value of the witness of the people of God to the canon. We value the ministry of the church in this as in all things. But we deny that the church in its offices . . . Continue reading →
Clinton writes to ask what we mean when we say, in the Apostles’ Creed, “I believe a holy catholic church.” He reports that some of his friends will not read the Apostles’ Creed, the Athanasian Creed, or the Heidelberg Catechism because they . . . Continue reading →
Darryl Hart has a thought-provoking post today on Rick Warren’s recent comments about what Rome and Protestants have in common. Warren’s comments are a sterling reminder of the importance of knowing our church history. Yes, Christians of all the major traditions receive . . . Continue reading →
Even so, the magisterium has some explaining to do if you can swallow the idea that humans come into the world with the guilt of Adam’s sinful estate and then object to Protestants drawing a line between the imputation of Adam’s sin . . . Continue reading →