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
What does ‘mystery’ have to do with Paul’s ministry? Does it mean that Paul’s ministry is somehow mysterious? Does it mean that Paul’s ministry is difficult to understand? Not at
In this rich theological conversation, Camden Bucey welcomes Dr. Harrison Perkins—pastor, scholar, and author—to discuss his two latest books: Righteous by Design: Covenantal Merit and Adam’s Original Integrity (Christian Focus)
On today’s episode of Theology Simply Profound, Rob and Bob continue to walk through the Book of Daniel. We see the great challenge Nebuchadnezzar places upon the magicians, enchanters, sorcerers,
Join us for this special introductory livestream where Dr. Camden Bucey offers an accessible first look at Eastern Orthodoxy from a Reformed theological perspective. This session represents only the beginning
In this episode of Christ the Center, Camden Bucey welcomes Dr. J. Brandon Burks, pastor of Christ Reformed Church (URCNA) in Florence, Kentucky, to discuss his recent article published in
On today’s episode of Theology Simply Profound, Rob and Bob continue to walk through the Book of Daniel. We see God’s faithfulness to his people in the midst of living
God’s sovereignty and man’s freedom are often thought to be in competition with one another in a sort of zero-sum game: either God is sovereign or I am free. This has
It is often assumed that The New Modernism (1946) is Van Til’s first published writing in which he evaluates Barth’s thought. Actually Van Til first
This year marks the 500th anniversary of the Protestant Reformation. On Oct 31, 1517, Martin Luther nailed his Ninety-five Theses to the door of the church in Wittenberg. We typically
For Van Til no form of unbelief escapes the charge of rationalism. Irrationalism is only a disguised form of rationalism. But before getting to that, it might help to
Teaching on the eternal state of the world to come may sound from the outset to be speculative and useless for practical living in the present. How can heavenly contemplation
Last week we talked about Barth’s “absolutely other” god. There we noted how Barth begins with an unknown and unknowable god. In other words, he begins with the god
It is often said that Barth believed in a god who was “wholly other.” It’s an oft repeated phrase, but rarely understood. Van Til would say “absolutely other.” By that
In chapter 3 of Christian Apologetics Van Til addresses the issue of the “point of contact” (Anknüpfungspunkt). That is to say, the point at which the believer may make contact
The Reformation restored the holistic nature of faith to include both knowledge and trust in keeping with the organic unity of the whole person and our union with the whole
Both Van Til and Barth rejected all forms of bare theism. That is, they denied a generic view of God. Both believed this “god” was an idol. This is the
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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
