In this keynote from the Sola and Credo Trinity Conference, Michael Horton demonstrates how Nicaea 2 defends the biblical teaching that the person of the Holy Spirit, along with the Father and the Son, is to be worshipped and glorified as “the . . . Continue reading →
The recent resurgence of classical Trinitarianism has borne tremendous fruit in bringing the reality of who God is to bear in the church’s ministry and proclamation. Even in confessionally Reformed circles where subscription vows have at least maintained a background fidelity to . . . Continue reading →
The Trinity is the heartbeat of the Christian faith, as Herman Bavinck reminds us.1 If this doctrine is indeed about pumping blood through our spiritual veins, then it must not be blockaded only into the academy halls and books inaccessible to ordinary . . . Continue reading →
Western culture today parades its rebellion against nature and our Creator, against the goodness of bearing God’s image as men and women. Christians must defend the Bible’s teaching on God’s design for both sexes and how each complements the other. Many, however, . . . Continue reading →
How can the Father send the Son, considering they are both one? Answer. In the doctrine touching the Trinity, nature and person must be distinguished. Nature is a substance common to many, as the Godhead. A person is that which subsists of . . . Continue reading →
Why is the Son so called? Answer. Because He was begotten of the Father by a perfect and eternal generation, not to be uttered of man or conceived. And we must be warned not to conceive it in any carnal or human . . . Continue reading →
Man belongs to two spheres. And Scripture not only teaches that these two spheres are distinct, it also teaches what estimate of relative importance ought to be placed upon them. Heaven is the primordial, earth the secondary creation. In heaven are the . . . Continue reading →
What is God’s simplicity? That attribute of God whereby He is free of all composition and distinction. God is free: a) Of logical composition; in Him there is no distinction between genus and species. b) Of natural composition; in Him there is . . . Continue reading →
The second question is, how Christ could obey, being God, and satisfy for us, being man? Answer. Christ must be considered, not merely as God, or as man, but as God-man or man-God. For the Godhead does not redeem us without the . . . Continue reading →
What the New Testament ordinarily does is to state parts of the doctrine, so that when we put those parts together, and when we summarize them, we have the great doctrine of the three persons and one God. For example, all passages . . . Continue reading →
CANON 25. Concerning the love with which we love God. It is wholly a gift of God to love God. He who loves, even though he is not loved, allowed himself to be loved. We are loved, even when we displease him, . . . Continue reading →
Placing reason under special revelation concerning what God has revealed about the persons of the Trinity. 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 →
It is an honor to respond to Harrison Perkins’ careful engagement with my latest book, The Divine Missions: An Introduction. His critique explores the compatibility of my work with confessional Reformed theology, concluding that there are a number of adjustments that may . . . Continue reading →
This series of essays reflects upon Adonis Vidu’s new book about the divine missions to see how we who hold specifically to confessionally Reformed theology can think about and appropriate his arguments. The first post surveyed the book’s contents, and the second . . . Continue reading →
This series interacts with Adonis Vidu’s thought-provoking new work about the divine missions. His project, fitting well in the recent retrieval of classical theism, is to explain how God’s ad intra operations, namely the personal processions of each person of the Godhead, . . . Continue reading →
Recent years have seen a flourishing of new research and reflection upon classical trinitarian theology, producing a large swath of publications on theology proper. This development has most welcomely highlighted areas where Protestant theology had lost its diligence and rigor in listening . . . Continue reading →
Fred Sanders is likely the best-known name in recent theology concerning the doctrine of the Trinity and rightly so. He has addressed the topic at the academic and popular levels, providing hermeneutical advancements and introductory treatments.1 His most recent book, Fountain of . . . Continue reading →
If what we saw in part 1 is what the ecumenical creeds and Reformed confessions teach, and if this is where the biblical data point, then what do we do with all of this? Continue reading
I will never forget that Sunday. I was about thirteen years old—or maybe a little younger. Continue reading