This is part 33 in our series from Machen’s Christianity and Liberalism. Continue reading →
The Presbyterian Church in America’s (PCA) Book of Church Order (BCO) contains no glossary, but maybe it needs one. This is not to fault the BCO’s early-70’s authors—no previous generation of Presbyterians had trouble figuring out what most of the words meant, . . . Continue reading →
Therefore, in this matter of our justification, although there are many other works of the Holy Spirit in our hearts… Continue reading →
This is part 32 in our series from Machen’s Christianity and Liberalism. Continue reading →
Toward the end of my tenure at an evangelical megachurch, I met a young Dutch Reformed college student named Jason (he now serves as a pastor with me). We would sit and discuss dispensationalism and covenant theology. I distinctly remember wanting to . . . Continue reading →
It is true, however, that Luther did not normally conceive of the Christian’s social responsibility as transforming the existing structures of society. While persons can be transformed by the gospel in the kingdom of God, institutions can only be reformed by the . . . Continue reading →
Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur . . . Continue reading →
These were the top five posts for the week beginning May 29–June 4, 2023. Continue reading →
In this episode Dr Clark turns to Romans 6:1 where he considers Paul’s answer to the question: should we sin that grace may abound? He also answers questions about eschatology (already and not yet), on whether Thomas Aquinas was a believer, whether . . . Continue reading →
A controversy respecting the atonement sprang up between Duns Scotus and the followers of Aquinas, which involved fundamental principles in ethics and religion, and divided the Romish Church into two great parties of Thomists and Scotists. Duns Scotus denied the Anselmic doctrine . . . Continue reading →
This is part 31 in our series from Machen’s Christianity and Liberalism. Continue reading →
Con frecuencia, surgen las preguntas “¿En qué debe creer un cristiano para ser salvo?” o: “¿Cuáles son los elementos esenciales para ser salvo?” Casi siempre, la respuesta evangélica general es: “No necesitas mucho.” Los evangélicos tienden al minimalismo en la doctrina (en . . . Continue reading →
That never occurred to Gomer. Continue reading →
This is part 30 in our series from Machen’s Christianity and Liberalism. Continue reading →
Part 1» RESOURCES Subscribe To The Heidelblog! 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 What Must A Christian Believe? Heidelblog Contributors . . . Continue reading →
When I tell people that I pastor a church in Illinois, they invariably assume that I mean Chicago. And when I tell them that the church is actually in southern Illinois, in a city of just 4,000, they generally do not know . . . Continue reading →
William Ames (1576-1633) plays several crucial roles in the transmission and development of Reformed Orthodoxy. As a student of William Perkins, he carried forward Perkins’ strong Reformed theology. At the same time, Ames ministered among leading theologians in the Netherlands, combining both . . . Continue reading →
As Christians in America, and especially the PCA, are still reeling and grieving with our brothers and sisters at Covenant Presbyterian Church and the Covenant School in Nashville, there is an understandable and appropriate righteous indignation that we have all felt welling . . . Continue reading →
Justification takes place once for all. It is not repeated, neither is it a process; it is complete at once and for all time. There is no more or less in justification; man is either fully justified, or he is not justified . . . Continue reading →
Until the early twentieth century, most Christians used some distinction between nature and grace, and the sacred and the secular. In the 1970s and 80s, however, American Christian fundamentalists (e.g., Jerry Falwell) began to use the adjective “secular” disparagingly. Similarly, the use . . . Continue reading →