The great Dutch theologian of the Nadere Reformatie, Petrus van Mastricht (1630-1706), has only recently been introduced to the English-speaking world with the publication of his Theoretica-practica
As we read about in Matthew 3, John the Baptist breathed in an “atmosphere surcharged with the thought of the end.”[1] In his mind his
Matthias Konradt, Israel, Church, and the Gentiles in the Gospel of Matthew. Translated by Kathleen Ess. Waco, TX: Baylor University Press, 2014. Pp. xii +
The eschatological life of the believer requires the legal restitution of sin’s guilt by means of an imputed righteousness for justification—a kingdom benefit received only
Paul was a redemptive-historical preacher of the highest order. His theology was founded not on timeless or idealistic truths, but concrete historical events in accordance
The garden was a kingdom that the Lord fashioned by divine fiat in which he would reign in life with his holy people. Within the
True life is the enjoyment of the covenant communion bond in face-to-face fellowship with God in his holy kingdom. This is no invention on man’s
The Lord does not breathe into man the breath of life for him to exist in the abstract, nor for him to struggle to find
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
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
The great Dutch theologian of the Nadere Reformatie, Petrus van Mastricht (1630-1706), has only recently been introduced to the English-speaking world with the publication of his Theoretica-practica
As we read about in Matthew 3, John the Baptist breathed in an “atmosphere surcharged with the thought of the end.”[1] In his mind his
Matthias Konradt, Israel, Church, and the Gentiles in the Gospel of Matthew. Translated by Kathleen Ess. Waco, TX: Baylor University Press, 2014. Pp. xii +
The eschatological life of the believer requires the legal restitution of sin’s guilt by means of an imputed righteousness for justification—a kingdom benefit received only
Paul was a redemptive-historical preacher of the highest order. His theology was founded not on timeless or idealistic truths, but concrete historical events in accordance
The garden was a kingdom that the Lord fashioned by divine fiat in which he would reign in life with his holy people. Within the
True life is the enjoyment of the covenant communion bond in face-to-face fellowship with God in his holy kingdom. This is no invention on man’s
The Lord does not breathe into man the breath of life for him to exist in the abstract, nor for him to struggle to find
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
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
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A listener of Christ the Center raised a useful question about Bavinck, noting that he denies the speculative conception of “innate ideas” in Reformed Dogmatics, vol. 2,
This the first installment of a quarterly series of interviews highlighting the Lord’s work in the lives and ministries of our Reformed Forum faculty. Up
In biblical teaching summarized by Reformed theology, the creator-creature distinction brings into view the absolute ontological difference between the Triune God and the creature. The
Mutualism or correlativism are virtual synonyms. Cornelius Van Til, a prominent twentieth-century Reformed theologian, apologist, Orthodox Presbyterian, and founding member of Westminster Theological Seminary, taught
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