In this final installment of our introductory series on Eastern Orthodoxy for Reformed Christians, Camden Bucey explores Orthodox worship and sacramental theology through a Reformed lens. This episode provides a
On today’s episode of Theology Simply Profound, Rob and Bob continue to walk through the Book of Daniel. We discuss Nebuchadnezzar’s dream and its interpretation by Daniel found in chapter
Leonardo De Chirico and Mark Gilbert join the program to discuss the enduring significance of the Nicene Creed as it marks its 1700th anniversary. Drawing from their recent edited volume,
On today’s episode of Theology Simply Profound, Rob and Bob continue to walk through the Book of Daniel. We discuss Nebuchadnezzar’s dream found in Daniel 2:31-49.
Participants: Rob McKenzie
In this episode Camden Bucey welcomes Dr. Jonathan Master, president of Greenville Presbyterian Theological Seminary and host of the new podcast Dead Presbyterians Society. Together, they reflect on the theology
God begins to turn around Naomi’s life in Ruth 2:1-13, a picture of what he does for his church. Ruth ventures into the fields in faith and just “happens” to
In this second installment of our introductory series on Eastern Orthodoxy, Camden Bucey considers key theological distinctions and points of contact between Eastern Orthodox and Reformed theology. This episode focuses
What did Jesus mean when he spoke of “the kingdom of God” or “the kingdom of heaven?” In this episode, we turn to Geerhardus Vos’s Biblical Theology, pages 375–378, where
On today’s episode of Theology Simply Profound, Rob and Bob continue to walk through the Book of Daniel. We discuss Nebuchadnezzar’s dream found in Daniel 2:17-24.
Participants: Rob McKenzie
In this episode of Christ the Center, Camden Bucey and Carlton Wynne are joined by Rev. Stephen Spinnenweber, author of Loving the Law: The Law of God in the Life
Matthew 5:1–3 begins the Sermon on the Mount. The Bible does not use that title. Augustine (354–430 ad) seems to have given Matthew 5–7 this name. Jesus went up
Each presbytery meeting, we usually have the opportunity to examine candidates for licensure and ordination.As you’d expect, these exams cover important topics pertaining to the doctrine of Scripture, theology proper,
Van Til now turns to Barth’s doctrine of creation.
Barth denies that creation as it came forth from the hand of God was good, and was to have
Life—understood biblically as the enjoyment of the covenant communion bond with God in a holy kingdom—is brought into close association with God’s word from the beginning. It was Adam’s response
As we continue to unpack Van Til’s review of Zerbe’s book we come to the second part of the review, which concerns Barth’s epistemology. Van Til opens with an
As a pastor of a church that confesses a Reformed and Presbyterian view of the fourth commandment, I often encounter questions as to how to observe it. The fourth commandment—to
When I first heard about Barth’s concept of the “wholly other” God, it sounded perfectly orthodox. Barth’s emphasis on the qualitative difference between God and man struck me as
In celebration of the 500th anniversary of the Protestant Reformation, we’re running a store-wide sale. Our special 1517 Wittenberg stickers are 50% off, while you will save 15.17% on everything
In the last post we began to consider Van Til’s first published criticism of Barth. It was set in the context of a book review.[1] There we
The word “life” (ζωή) or “eternal life” (ζωή αἰώνιος) is no general term for Paul to describe all people with beating hearts on earth, but the “most frequent mould into which
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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
