R.Scott Clark is the President of the Heidelberg Reformation Association, the author and editor of, and contributor to several books and the author of many articles. He has taught church history and historical theology since 1997 at Westminster Seminary California. He has also taught at Wheaton College, Reformed Theological Seminary, and Concordia University. He has hosted the Heidelblog since 2007.
One of the earliest and most rhetorically powerful charges made by the proponents of the eighteenth-century (colonial) revivals was that their critics were either unregenerate or impious. Religious experience is usually defined by proponents of revival as being composed of certain religious . . . Continue reading →
The Heidelberg Catechism (1563) is naturally suited for devotional use. Its devotional qualities have been recognized almost from the instant it was first published. How many people who know virtually nothing else about the catechism know all or part of the first . . . Continue reading →
Not everything that Christians do belongs to the visible, institutional church. Christians are free to organize in a variety of ways to accomplish social ends but Christ, the Lord of the Church, has given the visible, institutional church a very specific mandate and becoming a political action committee is not part of the church’s portfolio. Continue reading →
One of the many criticisms John Frame makes of Recovering the Reformed Confession is that it advocates a closed, isolationist, elitist view of the Reformed faith in order to exclude others unnecessarily and wrongly.1 Jerry Owen, a commentator on Frame’s review, asks, . . . Continue reading →
The third and central act of active citizenship is persuasion, i.e., leading (inducing) our neighbors to agree with us about temporal life. Just as we organize for the well being of society, so also we seek, through convincing evidence, clear logic, and . . . Continue reading →
In response to an article in USA Today on multi-site churches, in which Redeemer Presbyterian (NYC) was featured, Tim Keller offered a brief clarification of Redeemer’s version of the multi-site model.1 As part of that explanation he articulated a premise that strikes . . . Continue reading →
The second stage of active citizenship is organizing. Just as we pray for the well being of society, so also we work for it. This is a more important step than one might think because Christians too often simply assume that the . . . Continue reading →
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Moralism is the teaching (doctrine) that God approves (accepts or justifies) of us either because we have cooperated with his grace (semi-Pelagianism) or because we have kept the law without his help (Pelagianism). According to moralism, God approves of us because of . . . Continue reading →
As part of an essay on the attempt by the U. S. Postal Service to compel a man to violate his religious convictions by forcing him to work on the Christian Sabbath, I offered an alternative to a variety of popular but . . . Continue reading →
This is now the third essay to address the problem of falling pastors. In the first two attempts I focused on the importance of pastoral wisdom as they seek to serve and protect the sheep.1 In the second I pointed to the . . . Continue reading →
In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, having been buried with him in baptism, in which you were also raised with him through faith . . . Continue reading →
There are other, perhaps related questions that arise under this heading. For example, is the logical order of the application of redemption by the Holy Spirit (the ordo salutis) merely a “pedagogical device”? (229) Such a conclusion would surprise all the Protestant . . . Continue reading →
Those not well read in sixteenth- and seventeenth-century Reformed theology might be forgiven their ignorance of the covenant of redemption or for concluding that it is an arcane doctrine long abandoned. Continue reading →
The other day in class, I was to lecture on the Marrow Controversy (c. 1700–1733) but as I listened to what the students were discussing (while I was getting the tech set up) and as I scanned their faces, I could see . . . Continue reading →
Às vezes, os defensores do catolicismo romano, inquiridores e até mesmo docentes nas catedrais britânicas e europeias deixam a impressão de que a Reforma se infiltrou na igreja e roubou cinco sacramentos antigos quando ninguém estava vendo. Isso é completamente falso. Não . . . Continue reading →
As igrejas reformadas têm alguns slogans maravilhosos que são repletos de verdades importantes. Às vezes, no entanto, esses slogans podem ser mal interpretados, mal comunicados e mal compreendidos. Com a possível exceção de Sola Scriptura (a Escritura somente), nenhum desses slogans foi mais frequentemente deturpado com maior prejuízo do que ecclesia . . . Continue reading →
A friend pointed me to an interesting video (the link is now dead) by a WSC alumnus, Lane Tipton. The video is meant to be a discussion of Calvin and his doctrine of justification. I was quite pleased to hear Tipton say, . . . Continue reading →
We have considered his method, but what about Frame’s theological conclusions? Where the classic Reformed theologians typically defined theology as something that exists in God and which is accommodated to us creatures and revealed in analogues to us, for Frame, theology is . . . Continue reading →
Anthony Bradley postou um ensaio provocativo argumentando que a plantação de igrejas é insuficiente para a mudança social. Ele apela à sua própria experiência e à história da educação e da Cristandade. O seu texto levanta algumas questões e faz outras. Primeiro, . . . Continue reading →