Renewed interest in the Reformed confession is not a uniquely American phenomenon. There are, of course, large confessional Reformed/Presbyterian bodies in South Korea, Nigeria, The (Democratic Republic of the) Congo, and elsewhere. We where we might not expect to find a Reformed . . . Continue reading →
In the first part we looked at the doctrine of God embedded in Heidelberg Catechism Q/A 26. The catholic (universal) Christian doctrine of God summarized in the catechism is in antithesis to modernist doctrine(s) of God in process or contingent upon us creatures. . . . Continue reading →
From the moment Adam sought to grasp equality with God (Phil 2), from the moment he mysteriously rebelled against God’s sovereignty and hiddenness (“You shall be as God”), from the moment he ceased to love and adore the triune God, since that . . . Continue reading →
In part 3 we considered the “as it were” principle when thinking and talking about God and his providence. We talk about chance all the time. “Not a chance” or “He never gave me a chance” and in those cases we’re talking . . . Continue reading →
In part 1 we looked at the problem created by Jesus’ declaration and the Apostolic teaching that the is the only way to the Father. In this part we need to consider another problem: salvation itself. In the Modern(ist) world it is . . . Continue reading →
One of the most basic doctrines of the New Testament is that Jesus is God the Son and the Son of God. In Matthew 4:3 we read when “the tempter came and said to him, ‘If you are the Son of God, . . . Continue reading →
In part 1 we took a quick trip through the fundamentals of Christology: one person, two natures. Any doctrine of Christ that confuses the two natures (Eutychianism) or that makes them into two persons (Nestorianism) is heresy. It denies fundamental, biblical, catholic . . . Continue reading →
Reformed Christians are understandably ambivalent about the Virgin Mary. On the one hand she was truly blessed. God graciously ordained that she should bear in her womb God the Son, that she would be what the Definition of Chalcedon (451) called the . . . Continue reading →
Last time we looked at what is known from Scripture and from extra-biblical documents about the Roman governor who sentenced our Lord to death. The question remains, however, why our Lord permitted this? Indeed, “permitted” may not be strong enough a word. . . . Continue reading →
Because the popular rhetoric in evangelical and even in confessional Protestant circles has frequently been that the medieval (or the Roman communion) taught justification by works and the Reformers taught justification by grace well-meaning but misguided Christians sometimes conclude that so long . . . Continue reading →
86. Since then we are redeemed from our misery by grace through Christ, without any merit of ours, why should we do good works? Because Christ, having redeemed us by His blood, also renews us by His Holy Spirit after His own . . . Continue reading →
The catechism was published on this date (Julian calendar) in 1563. Here are some resources: Introduction to the Heidelberg Catechism Happy Birthday (2010) Happy Birthday (2011) Happy Birthday (2013) Which Translation of the Catechism? Outstanding Resources For Understanding the Catechism
Question 17. Why must he in one person be also very God? That he might, by the power of his Godhead, sustain, in his human nature, the burden of God’s wrath; and might obtain for and restore to us, righteousness and life. . . . Continue reading →
Question 24. How are these articles divided? Answer. Into three parts: the first is of God the Father, and our creation; the second of God the Son, and our redemption; the third of God the Holy Spirit, and our sanctification. Exposition There . . . Continue reading →
8 Q. Just as there is only one way to salvation, the crucified Christ, there is also only one doctrine of salvation that freely and graciously offers us Christ and all His benefits for our possession. What is this doctrine? A.* The . . . Continue reading →
It has become fashionable among some who identify as confessionally Reformed and among so-called Reformedish (i.e., Baptists who identify with aspects of Reformed theology) types to claim that the Reformed doctrine of salvation hold that there two stages to salvation: initial and . . . Continue reading →
That there is a Reformed doctrine of salvation is clear from the confessions and catechisms of the confessional Presbyterian and Reformed churches. We are saved by grace alone (sola gratia), through faith alone (sola fide), in Christ alone. God’s Word says: “For . . . Continue reading →
Introduction The Heidelberg Catechism is justly regarded as one of the finest summaries of the Christian faith ever written. First published in 1563, the catechism is used by more than a million Christians globally. The first question of the catechism is among . . . Continue reading →