Before there was Recovering the Reformed Confession, there was Recovering Mother Kirk a seminal book for all Reformed confessionalists who are looking for a way between revivalism and fundamentalism or between QIRC and QIRE. Darryl Hart published Recovering Mother Kirk just over . . . Continue reading →
We’re resuming the series on antinomianism and we’re talking with Nick Batzig, pastor of New Covenant Presbyterian Church (PCA) in the Savannah area. Nick blogs at Feeding On Christ. He’s also on Twitter. He recently wrote a provocative essay on the third . . . Continue reading →
We’re talking a break from the series on nomism and antinomianism to talk about science. Not long ago there was a debate between Bill Nye the Science Guy and Ken Ham the Creationist Guy that garnered a considerable amount of attention. Why did . . . Continue reading →
The nomist wants to know whether the works he did before coming to faith are of any value. He asks, “why then, sir, it would seem that all my seeking to please God by my good works, all my strict walking according . . . Continue reading →
The Heidelcast is working through The Marrow of Modern Divinity (1645). Last time we began looking at the doctrine of the covenant of grace. We saw that the principle of the covenant of grace is fundamentally different from that of the covenant of works. . . . Continue reading →
The Heidelcast is working through The Marrow of Modern Divinity (1645) as a model for how to account for justification and sanctification, how to keep them together, without losing either and without confusing them. The circumstances in which The Marrow first appeared were . . . Continue reading →
The first major section of the Marrow of Modern Divinity was a defense of the covenant of works. It is fascinating to see how, already in the 1640s, the covenant of works came under criticism from the nomists (legalists, moralists). Nothing really . . . Continue reading →
With this episode I had intended to begin a survey of The Marrow of Modern Divinity but Chris Gordon, my friend, colleague, and pastor at Escondido URC put in my hands a terrific little volume from 1831, which was an assessment of the Marrow . . . Continue reading →
The Reformed confess that we were justified in order that we might be progressively sanctified, i.e., gradually and graciously conformed to the image of Christ. The same Spirit who raised Christ from the dead, who united us to him through faith, is . . . Continue reading →
With this episode we begin a series on the proper understanding and use of the law in the Christian life. We’ll be talking about both two of our least favorite relatives, uncle nomism and antinomianism. In contrast to these two errors we’ll . . . Continue reading →
Revisionism isn’t always a bad thing. I am a revisionist myself. I’ve been trying to help people see the history of Reformed theology rather differently from the way it was often presented from the middle of the 19th century through the 1970s. . . . Continue reading →
Sometimes it might have seemed that we haven’t had to contend for the gospel but the historical reality is that we were kidding ourselves. In every case where the gospel has been seriously challenged, whether by Pelagius, medieval semi-Pelagianism, Trent in the . . . Continue reading →
There is a certain amount of pressure within the NAPARC world to “move on” from the Federal Vision. In the next three episodes we’re going to consider why that is and how Reformed folk, particularly ministers and elders (but laity too), should . . . Continue reading →
For those who are outside the Reformed churches, the so-called (and self-named) Federal Vision movement probably seems like a tempest in a teapot. For those of us, however, who worship in Reformed churches, the FV is no theoretical discussion. There have been . . . Continue reading →
The self-described and so-called Federal Vision movement has been troubling the confessional (NAPARC) Reformed and Presbyterian denominations since before it had a cool name. It presents itself as Reformed theology but is only Reformed in the way that Arminius was Reformed. He . . . Continue reading →
In some Reformed quarters to it is considered clever to argue that to reject images is to deny the humanity of Christ. That Reformed writers should make such an argument would shock our Reformed forefathers, who were convinced that images of Christ . . . Continue reading →
According to the Heidelberg Catechism there are three great heads of the Christian faith: guilt, grace, and gratitude. There may be other motivations to godliness but the catechism isn’t structured by them. It is structured by gratitude. Yet, there are those who . . . Continue reading →
Beginning at least in the 1560s, it was non-controversial for Reformed theologians to teach that God, before the fall, entered into a legal, probationary covenant with Adam, who was the representative of the whole human race, the condition of which was perfect . . . Continue reading →
Parts of the confessional Reformed world in North America are in the midst of a controversy over whether it is biblical, confessional, and historically Reformed to teach that the Mosaic covenant was, in some sense, a republication of the covenant of works. . . . Continue reading →
Parts of the confessional Reformed world in North America are in the midst of a controversy over whether it is biblical, confessional, and historically Reformed to teach that the Mosaic covenant was, in some sense, a republication of the covenant of works. . . . Continue reading →
