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.
Media ecology is the study of how we consume media generally and how it affects us. Media are not neutral. The medium affects the message. As Marshall McLuhan (1911–80) said, the medium is the message. The same message delivered by video (e.g., . . . Continue reading →
The Belgic Confession is one of the jewels of the Reformed Reformation. Largely derived from the French Confession (1559), the Belgic, nevertheless, has an identity of its own. Based on a series of sermons and drafted by Guy de Brès (1522–67), who . . . Continue reading →
In his 1521 translation of the Greek New Testament into German, the so-called September Testament, which he completed in about 11 weeks (seminary students take note, that is two weeks shy of one semester) Luther’s most controversial decision may have been to . . . Continue reading →
The Reformation was, at its core, the recovery of the biblical doctrine that Scripture is the only final authority (sola Scriptura) for the Christian faith and the Christian life, that salvation is by divine favor alone (sola gratia), through faith alone (sola . . . Continue reading →
Introduction Sean writes with a question that I have received at least once before. Thus, I take it that this is an argument that is mooted in Particular Baptist circles: The argument comes from Particular Baptists and in essence says that while . . . Continue reading →
The use of conviction is not to punish a man for his sins; nor is it to make him any better. The devils in hell have been under awful conviction for a long time, and not one of them is any better. . . . Continue reading →
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 →
When the Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome bought spices, so that they might go and anoint him. And very early on the first day of the week, when the sun had risen, they went to the tomb. And they were saying to one another, “Who will roll away the stone for us from the entrance of the tomb?” And looking up, they saw that the stone had been rolled back—it was very large. And entering the tomb, they saw a young man sitting on the right side, dressed in a white robe, and they were alarmed. And he said to them, “Do not be alarmed. You seek Jesus of Nazareth, who was crucified. He has risen; he is not here. See the place where they laid him. But go, tell his disciples and Peter that he is going before you to Galilee. There you will see him, just as he told you.” And they went out and fled from the tomb, for trembling and astonishment had seized them, and they said nothing to anyone, for they were afraid (Mark 16:1–8; ESV). Continue reading →
Heidelberg Catechism 97: May we not make any image at all?
God may not and cannot be imaged in any way; as for creatures, though they may indeed be imaged, yet God forbids the making or keeping any likeness of them, either to worship them, or to serve God by them. Continue reading →
First, by His resurrection He has overcome death, that He might make us partakers of the righteousness which He has obtained for us by His death. Secondly, by His power we are also now raised up to a new life. Thirdly, the . . . Continue reading →
Beginning in 1528 and 1529, Luther developed his primary defense of infant baptism. Without repudiating his earlier position on infant faith, Luther appealed instead to infant baptism as grounded on God’s gracious promised attached to the sign and God’s command to baptism . . . Continue reading →
Samuel Miller (1769–1850) is significant figure in American Presbyterian Church history. He is a figure that anyone who is interested in Reformed theology, piety, and practice should know. He belonged to the Old School of American Presbyterianism. He was professor of Church . . . Continue reading →
Few theologians are as important to Reformed tradition as William Perkins (1558–1602). Remarkably, as important as he was, Perkins works went out of print and remained so for centuries. We are truly fortunate to have a new edition of Perkins. To their . . . Continue reading →
Dispensationalism describes a way of reading the Bible and a system of theology the nearest roots of which are in the 19th century. There have been premillennial (traditionally known as “chiliastic) movements, including some Reformed theologians, since the early church but most . . . Continue reading →
Reformed theology teaches and the Reformed Churches confess that the Old and New Testaments are fundamentally unified in important ways. The triune God of the New Testament is the God of the Old Testament. The Apostle John says that God the Son, . . . Continue reading →