John MacArthur is the old lion of modified Dispensationalism, which has been a gateway for many into the Reformation, but which has also been an obstacle to the Reformation. State Of The Controversy One way in which that has been true is . . . Continue reading →
Some years ago on one of his broadcasts, Bill Maher defined faith as “the purposeful suspension of critical thinking.”1 Similarly, Richard Dawkins, Neil deGrasse Tyson and others have defined faith as “believing something in the absence of evidence.”2 But are these definitions . . . Continue reading →
For the first time ever in English, the Classic Reformed Theology Series is proud to present a treatise by Theodore Beza (1519-1605), a section from the Syntagma of Amandus Polanus (1561-1610), and an academic disputation by Francis Turretin (1623-1687) on the doctrine of justification. Continue reading →
The third conclusion is that true faith works by love. Hence the papists gather that love is the form and life of faith, not because it makes faith to be faith but because it makes it to be a true faith., a . . . Continue reading →
Before justification the sinner enters into a state of preparation whereby he, by his own free-will and in co-operation with the Holy Spirit, is prepared for future justification. During this preparation the sinner comes to accept a general knowledge of God and . . . Continue reading →
John Calvin insists on the importance of adhering to the exclusive particle. Continue reading →
©R. Scott Clark. All Rights Reserved. Resources How To Subscribe To Heidelmedia The Heidelblog Resource Page Heidelmedia Resources The Ecumenical Creeds The Reformed Confessions The Heidelberg Catechism Recovering the Reformed Confession (Phillipsburg: P&R Publishing, 2008) Why I Am A Christian Support Heidelmedia: . . . Continue reading →
In confessional Protestant churches October 31 is Reformation Day and Dr Clark will be starting his Reformation Day celebration early, this Friday, 10:00 AM, in the chapel at Westminster Seminary California. He will be speaking on the topic, “Why the Reformation Matters . . . Continue reading →
Because the FV generally denies the existence of merit, many fail to understand whether there is any real concern with the FV’s formulation. But the formulation is elusive. Wilson writes, “Obedient faith is the only kind that God ever gives, and when . . . Continue reading →
CANON 6. If anyone says that God has mercy upon us when, apart from his grace, we believe, will, desire, strive, labor, pray, watch, study, seek, ask, or knock, but does not confess that it is by the infusion and inspiration of . . . Continue reading →
CANON 5. If anyone says that not only the increase of faith but also its beginning and the very desire for faith, by which we believe in Him who justifies the ungodly and comes to the regeneration of holy baptism — if . . . Continue reading →
A twofold trial can be entered into by God with man: either by the law (inasmuch as he is viewed as guilty of violating the law by sin and thus comes under the accusation and condemnation of the law); or by the . . . Continue reading →
But surely that is a progressive response of sanctification. It is not definitive, but justification is a once-for-all act of divine declaration “Righteous!” I am certainly more satisfied with Christ today than I was sixty years ago when I first believed, but . . . Continue reading →
John Piper has complained that the historic Reformed understanding of the Christian faith and life produces what he calls a “debtor’s ethic.” The assumption is that a “debtor’s ethic” is something that we are supposed to reject out of hand. I have . . . Continue reading →
That popish device of a second justification is a satanical delusion for the Word of God does acknowledge no more but one justification at all, and that absolute and complete of itself. There is but one justice, but one satisfaction of God . . . Continue reading →
What’s love got to do with it? According to John Piper’s recent book What is Saving Faith?, affectional elements, including one’s love, satisfaction in and treasuring of God, are included in the definition of justifying faith itself—though, this may not come as a . . . Continue reading →
In one area, however, the treatise is problematic, namely his understanding of the nature of justifying faith. Gerstner acknowledged that Edwards did express the doctrine of justifying faith somewhat differently from his Calvinistic forbears, “…there can be little doubt that Calvinistic theologians . . . Continue reading →
For many evangelicals and for some ostensibly Reformed folk it has been fashionable for the last several years to teach that we are justified now by grace alone (sola gratia), through faith alone (sola fide), based on Christ’s righteousness imputed, but that . . . Continue reading →
Salvation by Allegiance Alone: Rethinking Faith, Works, and the Gospel of Jesus the King, took me back 20 years to my seminary days.1 Back then the New Perspective on Paul was tearing up the scene in biblical studies and the Federal Vision . . . Continue reading →
Edwards is very clear that faith does not justify a believer as a virtue or as forming any part of the righteousness which is the basis or ground of God’s judicial verdict. In this, he clearly stands with the Reformed tradition over . . . Continue reading →