God After God: Jenson After Barth, Part #3
Jeffrey A. Stivason
June 5, 2015
By now it should be understood by the reader that for Jenson, God is the act of utterance.[1] For Jenson, as I argued in my last post, God
By now it should be understood by the reader that for Jenson, God is the act of utterance.[1] For Jenson, as I argued in my last post, God
Welcome to Theology Simply Profound: a Podcast of Westminster Presbyterian Church, an Orthodox Presbyterian Church, serving the western suburbs of Chicago.
Theology Simply Profound is where simple Christians will discuss
Geerhardus Vos develops the ethical elements present during the patriarchal period through a brilliant treatment of circumcision. In this episode, Lane Tipton and Camden Bucey discuss pages 88–90 of Vos’s book Biblical
By now it should be understood by the reader that for Jenson, God is the act of utterance.[1] For Jenson, as I argued in my last post, God
Welcome to Theology Simply Profound: a Podcast of Westminster Presbyterian Church, an Orthodox Presbyterian Church, serving the western suburbs of Chicago.
Theology Simply Profound is where simple Christians will discuss
Geerhardus Vos develops the ethical elements present during the patriarchal period through a brilliant treatment of circumcision. In this episode, Lane Tipton and Camden Bucey discuss pages 88–90 of Vos’s book Biblical
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Autumn1 By Geerhardus Vos Translated by Daniel Ragusa Still lingers golden autumn, still stand harvest colors,
Ripening in field, still roams through woods and gardens
A lovely postlude
I had the privilege of participating in a panel discussion on Danny Olinger’s excellent biography of Geerhardus Vos at the Presbyterian Scholars Conference, held at Harbor House, Wheaton College, on
Winter’s Death[1] by Geerhardus Vos
Here lies the Winter hated,
Goliath-like prostrated,
Whom David’s stone laid low.
Recovered from earth’s chillness,
Spring uses the first stillness
To put left-over illness
Beneath the thin-grown snow. His efforts
I was recently in Rome for a gathering of the Rome Scholars and Leaders Network, convened by the Reformanda Initiative, where I was invited to deliver two lectures. We met