In this episode of Christ the Center, Daniel Ragusa leads us in a consideration of nativity through the lens of Geerhardus Vos’s Biblical Theology. As this season prompts reflection on the incarnation of Christ, this conversation explores the eight aspects of the nativity highlighted by Vos, including its linguistic and redemptive-historical continuity, non-political and gracious character, eschatological significance, and missional scope. Along the way, we examine how Vos’s insights foster a deeper sense of wonder and worship, connecting the nativity to God’s covenantal promises and his grand redemptive plan.

Whether you’re a student of biblical theology or seeking to enrich your understanding of the birth of Christ, this episode offers profound insights and a timely celebration of the wonder of Christ’s coming. Listen in for a thought-provoking conversation that ties the nativity to the broader redemptive narrative and stirs your heart to worship this season.

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Chapters

• 00:00:00 Sponsor: Five More Talents
• 00:01:04 Introduction
• 00:13:17 Vos on the Nativity
• 00:15:59 Horizontal and Vertical Dimensions
• 00:26:21 The Structure of Revelation regarding the Nativity
• 00:31:55 Aspects of the Nativity
• 00:33:36 Organic-Linguistic Continuity
• 00:35:26 Historical Continuity
• 00:37:49 The Redemptive Aspect
• 00:42:16 The Non-Political Aspect
• 00:46:56 The Aspect of Grace and Obedience
• 00:56:30 The Eschatological Aspect
• 01:02:07 The Universal/Missional Aspect
• 01:06:44 The Supernatural Aspect
• 01:11:53 Bonus: A Covenantal Aspect
• 01:14:24 Practical Application
• 01:22:43 Conclusion

Participants: Camden Bucey, Dan Ragusa

Join Camden Bucey and Jim Cassidy in this special live-streamed episode of Christ the Center. From discussing the “first annual” Reformed Forum Christmas Extravaganza to regional meetups and exciting book releases, this episode highlights several ways we are seeking to connect with our community. As Jim and Camden take questions from listeners in the live chat, the conversation also explores theological questions, including Karl Barth’s doctrines, the nature of ministerial church membership, and practical advice for theological students. Don’t miss this rich blend of theological discussion, community updates, and some unnecessary sports talk.

Watch on YouTube and Vimeo.

Chapters

• 00:00:07 Introduction
• 00:01:26 News, Updates, and Events
• 00:04:19 New Book: Order in the Offices (2nd ed.)
• 00:18:07 Which Denomination Is the “Best”?
• 00:29:56 Karl Barth’s Christology
• 00:35:25 Should I Study Karl Barth?
• 00:41:09 Advice for Research Students
• 00:52:33 Ministers as Members of Presbyteries vs. Local Churches
• 01:04:19 Three Favorite Systematic Theologies
• 01:05:45 Is Gordon Clark Worth Reading?
• 01:09:28 Conclusion

Participants: Camden Bucey, Jim Cassidy

Danny Olinger, John Muether, Darryl Hart, and Camden Bucey explore the life and legacy of J. Gresham Machen, discussing Richard E. Burnett’s provocative book, Machen’s Hope: The Transformation of a Modernist in the New Princeton. Burnett seeks to reframe Machen as both modern and orthodox, portraying him as a “conservative modernist” who employed modern intellectual methods while remaining firmly committed to Reformed theology. This episode critically examines Burnett’s thesis and evaluates its contribution to understanding Machen’s theological and historical significance.

While Burnett rightly highlights Machen’s struggles in Germany and at Princeton, the panel critiques his more contemporary definition of the terms “modern” and “modernist,” noting they often diverge from Machen’s own vocabulary and theological focus. They emphasize that even the younger Machen remained theologically orthodox and discerning of heterodoxy, as seen in his critiques of figures such as his professor Wilhelm Herrmann.

Furthermore, the panel questions Burnett’s emphasis on Machen’s early crises over his later, defining contributions—such as founding Westminster Seminary and the Orthodox Presbyterian Church—arguing that this framing risks downplaying Machen’s lifelong theological battle against liberalism, which he saw as denying God’s direct intervention in history and thus undermining the gospel.

This episode sheds light on Machen’s enduring legacy and his vital contributions to Reformed orthodoxy. Overall, the panelists contend that Machen’s hope was centered on God’s supernatural action in history, a hope Machen famously summarized in his final words: “So thankful for active obedience of Christ. No hope without it.”

Links

• D. G. Hart, Defending the Faith: J. Gresham Machen and the Crisis of Conservative Protestantism in Modern America
• Ned B. Stonehouse, J. Gresham Machen: A Biographical Memoir
• The Presbyterian Conflict
• D. G. Hart and John Muether, Fighting the Good Fight: A Brief History of the Orthodox Presbyterian Church
• Richard E. Burnett, Machen’s Hope: The Transformation of a Modernist in the New Princeton
• Camden M. Bucey, “Thoughts on Machen’s Hope by Richard E. Burnett“

Watch on YouTube and Vimeo.

Chapters

• 00:00:07 Introduction
• 00:05:00 Machen’s Significance
• 00:25:13 Machen’s Family Background
• 00:41:44 Machen at Marburg
• 00:48:31 Machen, Vos, and History
• 00:54:54 Machen’s Mentors
• 01:05:28 Assessing Machen
• 01:20:53 Conclusion

Participants: Camden Bucey, Danny Olinger, Darryl G. Hart, John Muether

Introduction

Richard Burnett’s Machen’s Hope: The Transformation of a Modernist in the New Princeton represents an ambitious effort to offer a fresh perspective on a significant Presbyterian figure—one who is central to my own ecclesiastical tradition, the Orthodox Presbyterian Church. Burnett engages extensively with primary and secondary sources, sharing significant portions with the reader.

Burnett’s approach, much like James Eglinton’s work on Bavinck and Bruce McCormack’s on Barth, seeks to portray Machen as both modern and orthodox. The author focuses particularly on Machen’s crisis during his time studying in Germany and his later struggles at Princeton University and Princeton Seminary, as Machen sought to chart a scholarly course according to modern intellectual methods. Machen defied the common stereotype of fundamentalists, though he himself never embraced the label.

Modernity and Orthodoxy: A Familiar Narrative

Burnett highlights Machen’s modernity while affirming his orthodoxy, casting him as something of a “conservative modernist,” as Molly Worthen notes in her review of the book for First Things.

In the book, Burnett frequently challenges the interpretations of previous biographers like D. G. Hart and Ned Stonehouse. I find it curious that Burnett positions himself against Stonehouse, who was both a student and, for seven years, a close colleague and friend of Machen. Stonehouse’s work, though sometimes criticized for being hagiographic, also maintains critical distance at points. On balance, I would still give Stonehouse the benefit of the doubt when it comes to understanding the inner life of Machen.

Having more than 80 years of critical distance on a historical figure can be a great advantage. However, it can also skew certain considerations. For example, Burnett’s use of the terms “modern” and “modernist,” does not seem to align with how Machen himself used these terms. Machen consistently used “modernist” to describe a theological position that denied essential supernatural elements of the Christian faith. Burnett, however, seems to employ a different sense (perhaps one more widely used in current scholarship), which fits his narrative of Machen as an advocate and practitioner of modern scientific and intellectual methods..

While this alternative definition may serve Burnett’s purpose of portraying Machen as a modern intellectual with orthodox commitments, it risks misunderstanding—or downplaying—Machen’s actual theological battles, particularly his staunch opposition to liberal theology, which he saw as fundamentally incompatible with historical Christianity.

The “Later” Machen Reveals His Hope

The author does not address the most critical events in Machen’s life, such as the founding of Westminster Theological Seminary in 1929, the establishment of the Independent Board for Presbyterian Foreign Missions in 1933, and the OPC’s formation in 1936. I recognize that the author seeks to emphasize Machen’s crisis of faith and vocation, along with his attempts to “modernize” academics at Princeton. Yet, Machen’s later battles reveal his heart and spiritual priorities, and provide significant context. This is especially evident in his 1923 work Christianity and Liberalism.

The Core Debate: Machen on Supernaturalism and History

Burnett emphasizes Machen’s affinity toward modern rigorous methods of study, yet he tends toward separating his supernaturalist theology from his historical scholarship. This approach, reminiscent of Barth’s influence, is especially evident when Burnett quotes figures like Lyman Abbott and contrasts their views with Machen’s. Burnett (pp. 539–540) discusses how individuals like John Grier Hibben, Albert Parker Fitch, and Lucius Hopkins Miller, while affirming the supernatural, positioned themselves as advocates of “supernatural Christianity.” Burnett seems to suggest that Machen misunderstood their perspective.

This overlooks the core issue Machen was addressing. His concern wasn’t merely about acknowledging the supernatural in a mystical or dimensional sense; it was about affirming that God is actively and directly involved in history—something Machen believed his modernist opponents often failed to grasp.

Machen’s concern was not simply with the historical Jesus or a general study of history. He was adamant that God acts supernaturally and directly within history. These acts of redemption do not occur solely in personal experience or in another dimension, such as Geschichte or “God’s time for us.” They happen in our world, in our time. This was “Machen’s hope.” His final words, capturing this sentiment, were dictated to his friend, John Murray, in a telegram: “So thankful for active obedience of Christ. No hope without it.”

Conclusion

The book raises significant questions regarding Machen’s place in twentieth-century theology and presents a provocative perspective on his legacy. However, the author’s reframing of Machen as a modern historian who remains orthodox glosses over key aspects of Machen’s theological commitments. I sense that the author is seeking to identify an “early Machen” who ought to have embraced a mystical or dimensionalized Christianity—one that aligned with the thought of Herrmann or American Presbyterians like Fitch, Hibben, and Miller (or somewhat anachronistically, Karl Barth). Burnett appears to suggest that if only Machen had embraced this approach, he could have remained happily within the mainline Presbyterian Church (USA). I remain persuaded that, in the final 16 years of his life, such a version of Machen would have been unrecognizable to his colleagues, friends, adversaries, and perhaps even to Machen himself. Moreover, the mature Machen casts important interpretive light upon his younger self.

In this episode of Christ the Center, we continue our Vos Group series with an in-depth discussion on Geerhardus Vos’s Biblical Theology, focusing on Jesus’ use of parables and allegories on pages 352–355. Camden Bucey and Lane Tipton explore the unique role of parables in Jesus’ teaching, emphasizing the contrast between parables and allegories and unpacking their function, purpose, and the theological depth within each form.

They also discuss the eschatological significance of the natural-spiritual parallel Vos identifies, highlighting how Jesus’ parables point to a heavenly reality beyond earthly expectations. The conversation also touches on the implications for Christian eschatology and the proper focus of hope within reformed thought.

Join us as we explore the richness of Vos’s thought and its relevance for understanding Jesus’ mission and message. Listen now to deepen your grasp of the parabolic teaching method and its place in Reformed theology, and catch up on past Vos Group episodes.

Watch on YouTube and Vimeo.

Chapters

• 00:07 Introduction
• 03:27 Parables and Allegories
• 17:31 The Purpose of Parables
• 30:07 The Natural-Spiritual Parallel
• 38:44 John’s Theological Distinction
• 51:24 Conclusion

Participants: Camden Bucey, Lane G. Tipton

In pp. 77–79 of The Defense of the Faith (first edition), Cornelius Van Til addresses the fundamental differences between Christian and non-Christian perspectives on ethics, particularly focusing on the role of the will of God as foundational to ethical systems. Van Til begins by asserting that God’s will is absolute and self-determinative. God is eternally good, not becoming good through a process, but being so by his very nature. Unlike humans, God does not have to achieve goodness; it is intrinsic to his eternal character. Therefore, God is both absolutely necessary and absolutely free.

Van Til introduces a key distinction between Christian and non-Christian viewpoints. Christians uphold the concept of an absolutely self-determinative God, who is the necessary presupposition for all human activity. Non-Christian ethics, however, assume that if the Christian God were real, he would stifle ethical activity. This is because non-theistic views perceive God and man as having wills conditioned by an environment, implying that God must also achieve goodness through a process.

Van Til critiques Platonic philosophy, noting that Plato’s conception of “the Good” was ultimate, but his god was not. For Plato, “the Good” was abstract and separated from a fully personal God, leaving the ultimate reality as dependent on the element of Chance. Thus, even if Plato spoke of the Good, it was not self-determined or sovereign in the Christian sense. Modern idealist philosophers tried to build on Platonic thought by proposing an “absolutely self-determinative Experience,” but ultimately failed, according to Van Til, because they made God dependent on the space-time universe, blending time and eternity. As a result, God became dependent on external processes rather than being sovereign over them.

The core ethical difference between Christianity and non-Christian systems is the acceptance or rejection of an ultimately self-determinative God. Van Til argues that without the presupposition of God as absolute, there can be no coherent or purposeful human experience, including ethics. The absolute sovereignty of God is not a hindrance to human responsibility but rather its foundation.

Van Til makes a point to distinguish Christian doctrine from philosophical determinism. While both affirm necessity, philosophical determinism is impersonal, suggesting that everything is determined by blind, impersonal forces. Christianity, in contrast, asserts that the ultimate reality is personal; God’s sovereign will underlies the possibility of genuine human freedom and responsibility.

Watch on YouTube and Vimeo.

Chapters

• 00:00:07 Introduction
• 00:05:31 Ethics and the Christian Philosophy of Reality
• 00:11:45 The Christian Conception of God
• 00:18:02 The Absolute Contrast between Christian and Non-Christian Ethics
• 00:29:48 Contrasts with Platonism
• 00:47:18 Contrast with Idealism
• 00:52:10 The Central Ethical Distinction
• 00:55:22 Contrast with Philosophical Determinism
• 01:05:11 Conclusion

Participants: Camden Bucey, Carlton Wynne, Lane G. Tipton

In this episode, we are joined by Jeffrey C. Tuomala, Professor of Law at Liberty University, to examine two landmark U.S. Supreme Court decisions in light of two articles by Ned Stonehouse. Professor Tuomala, with his deep commitment to restoring the moral foundations of law, will offer his legal expertise to comment on Stonehouse’s reflections regarding McCollum v. Board of Education and Everson v. Board of Education. These cases addressed the relationship between church and state, religious education, and the issue of secularism in public schools.

We explore the deeper issues Stonehouse raised, such as the dangers of secularism in public education, the role of Christian education, and the balance between religious liberty and state control. Professor Tuomala provides a thoughtful legal and moral analysis of how these cases continue to influence contemporary debates about faith, law, and education in America. This conversation is a rich discussion on the intersection of theology, law, and Christian education in the modern world. Listen for a compelling exploration of these pivotal court decisions and their ongoing impact on religious freedom and Christian education.

Chapters

• 00:00:07 Introduction
• 00:08:49 Ned Stonehouse’s Comments on Two SCOTUS Decisions
• 00:14:00 The Context of SCOTUS during the 1940s
• 00:17:09 Everson v. Board of Education
• 00:19:13 Thinking Critically and Defining Terms
• 00:25:23 Religion, Secularism, and Neutrality
• 00:38:53 Rethinking the State’s Relation to Education
• 00:51:04 Vouchers for Private Education
• 00:58:28 Improving Stonehouse’s Case
• 01:02:59 Resources for Going Deeper
• 01:06:03 Conclusion

Articles

• Ned B. Stonehouse, “A Differing Opinion on the School Bus Issue,” The Presbyterian Guardian 16, no. 6 (March 25, 1947): 83–84.
• Ned B. Stonehouse, “Whither Religious Education?,” The Presbyterian Guardian 17, no. 9 (May 25, 1948): 99.
• Jeffrey C. Tuomala (2024) “Is Tax-Funded Education Unconstitutional?,” Liberty University Law Review: Vol. 18: Iss. 4, Article 6.

Participants: Camden Bucey, Jeff Tuomala

In this episode of Christ the Center, we welcome Rev. Hank Bowen, pastor of First Reformed Church in Aberdeen, South Dakota, for an insightful conversation on the Reformed Church in the United States (RCUS). Together with Camden Bucey and Ryan Noha, Rev. Bowen traces the rich historical roots of the RCUS, from its German Palatinate origins through its development in America. The discussion covers the denomination’s key theological influences, particularly its connections with the Heidelberg Catechism, and its intersections with other Reformed traditions such as the Orthodox Presbyterian Church (OPC).

As they reflect on the challenges and blessings the RCUS has faced over the centuries, including its role in resisting liberalism and promoting confessional orthodoxy, the conversation highlights the enduring legacy and ongoing influence of the RCUS in Reformed theology today. Whether you are a familiar with the RCUS or new to its history, this episode offers valuable reflections on the faithfulness of God through the generations.

Watch on YouTube and Vimeo.

Chapters

• [00:00:07] Introduction
• [00:01:26] Overview of the Reformed Church in the U.S. (RCUS)
• [00:02:53] Updates from Reformed Forum
• [00:05:40] The History and Formation of the RCUS
• [00:08:14] Celebrating the 300th Synod of the RCUS
• [00:11:32] Rev. Bowen’s Personal Testimony
• [00:13:25] The RCUS and Theological Challenges
• [00:20:15] The Influence of Westminster Seminary on the RCUS
• [00:24:02] The Importance of Catechesis and the Heidelberg Catechism
• [00:33:33] Church Planting and Home Missions in the RCUS
• [00:37:55] Ecumenical Relations with the OPC and the URCNA
• [00:46:45] RCUS Foreign Missions Strategy
• [00:57:08] Rev. Bowen’s Doctoral Research and Pastoral Burnout
• [01:00:14] Conclusion and Final Thoughts

Participants: Camden Bucey, Hank Bowen, Ryan Noha

In this episode of Christ the Center, Camden Bucey leads a discussion with Lane Tipton and Danny Olinger on Geerhardus Vos’s sermon, “The Christian’s Hope,” from his book Grace and Glory. The group explores the profound eschatological themes of 1 Peter 1:3-5, examining the nature of Christian hope as rooted in the resurrection of Christ and the believer’s heavenly inheritance. They unpack how this hope should shape the Christian life, influencing how we view suffering, earthly success, and our ultimate calling. The conversation highlights how Vos’s insights are still relevant for modern Reformed believers, particularly in a world distracted by temporal concerns. Tune in for a rich discussion on how our eschatological hope fuels a life of faithful pilgrimage toward the new heavens and new earth.

Watch on YouTube and Vimeo.

Chapters

• 00:07 Introduction
• 05:01 The Pilgrim Life and 1 Peter 1:3–5
• 07:49 The Historical Context of 1904
• 10:42 The Nature of Hope
• 21:15 The Christian Perspective on American and European Culture
• 27:02 Postmillennialism and Amillennialism
• 35:14 The Characteristics of the Heavenly Inheritance
• 40:48 The Powerful Witness of Christian Hope
• 48:17 Christ’s Blessing upon the Church
• 53:42 The Christian Purpose
• 57:42 Conclusion

Participants: Camden Bucey, Danny Olinger, Lane G. Tipton

Rev. Dr. Daniel Ragusa, pastor of Messiah’s Reformed Fellowship in New York City joins Camden Bucey for this thoughtful episode of Christ the Center. Together, they explore the profound impact of Dutch Reformed theology on American Presbyterianism, focusing on key historical moments and figures, including Cornelius Van Til and Gerhardus Vos. Ragusa shares insights from his recent work translating and editing Van Til’s “Dutch Letters” and discusses the lasting influence of Dutch Reformed thought on the formation of the Orthodox Presbyterian Church (OPC).

This conversation examines the connections between the nineteenth-century Dutch secession movements, particularly the Afscheiding of 1834, and their influence on the theological and ecclesiastical landscape in America. With a focus on confessional integrity and the challenges posed by modernity, Ragusa highlights the ongoing relevance of these historical developments for Reformed theology today.

Listeners will also hear about exciting new publications from Reformed Forum, including Ragusa’s forthcoming book, The Joyful Fellowship, which traces the theme of “God with us” throughout Scripture. This episode provides a rich, historical, and theological exploration of the Dutch Reformed legacy in American Presbyterianism.

Watch on YouTube or Vimeo.

Chapters

• 00:00:07 Introduction
• 00:04:16 The Joyful Fellowship
• 00:13:08 Van Til’s Dutch Letters
• 00:21:43 First Impressions of the Letters
• 00:29:09 The Afscheiding of 1834
• 00:47:42 The Doleantie
• 00:50:10 Holland-Mania
• 00:54:51 Vos as a Connecting Figure
• 01:06:30 American Presbyterian Influence on the Dutch Reformed
• 01:11:57 A Struggle for Faithfulness to Confessional Identity
• 01:21:12 Teaching at MARS
• 01:23:24 Conclusion

Participants: Camden Bucey, Dan Ragusa

In this episode, we speak with Dr. David Noe, the translator, and Dr. Chad Van Dixhoorn, the editor, behind the newly released English edition of John Arrowsmith’s remarkable work, Plans for Holy War: How the Spiritual Soldier Fights, Conquers, and Triumphs. Originally published in 1657 as Tactica Sacra, this treatise considers the intricacies of spiritual warfare, offering timeless insights and practical guidance for Christians engaged in the spiritual battle.

John Arrowsmith was a notable seventeenth-century theologian and member of the Westminster Assembly. Born in 1602 in Gateshead, Durham county, Arrowsmith was a dedicated scholar who served as a fellow at St. Catherine’s College and later as master of St. John’s College, Cambridge. His significant involvement in the Westminster Assembly and his writings have left a lasting impact on Reformed theology.

Join us as Drs. Noe and Van Dixhoorn share their journey in bringing this classic work to modern readers, revealing the challenges and triumphs they encountered along the way. With a deep appreciation for Arrowsmith’s theological and scholarly contributions, they offer listeners a unique perspective on why Plans for Holy War remains a vital resource today.

Dr. David Noe serves as Pastor of Reformation Orthodox Presbyterian Church in Grand Rapids, Michigan. He is a distinguished translator and scholar with a deep expertise in classical languages and Reformed theology. Dr. Noe is also the Latin editor for The Confessional Presbyterian Journal, and his online pedagogy for Latin, Greek, and Classics generally can be found at LatinPerDiem.com, MossMethod.com, and AdNavseam.com.

Dr. Chad Van Dixhoorn (PhD, Cambridge) is Professor of Church History and Theology at Reformed Theological Seminary in Charlotte, NC and an OPC minister. He is the author of Confessing the Faith and God’s Ambassadors:The Westminster Assembly and the Reformation of the English Pulpit, 1643–1652 and editor of The Minutes and Papers of the Westminster Assembly (1643–1652).

Chapters

• 00:07 Introduction
• 05:36 Biography of John Arrowsmith
• 11:02 Dr. Noe’s Introduction to Arrowsmith
• 14:47 Arrowsmith’s Health
• 17:41 Arrowsmith’s Latin
• 21:57 Arrowsmith’s Involvement at the Westminster Assembly
• 26:51 The Portions of This Volume
• 29:25 Speeches against Weigelianism
• 33:44 Arrowsmith’s Work on Spiritual Warfare
• 40:28 The Pastoral-Scholastic Style
• 44:03 The Present Value of Reading This Book
• 55:08 Future Projects
• 57:38 Conclusion

Participants: Camden Bucey, Chad Van Dixhoorn, David Noe

In the first issue of The Presbyterian Guardian, the editors shared their desire and justification for the new paper.

We hope that this paper will make its way on merit among Bible-loving Christians, in fact among all who like their Christian journalism fresh and unhackneyed,—or not at all. (PG, October 7, 1935, p. 3)

This concise statement is intriguing in part because of what it does not say. It does not comment at all on the events that led to the founding of The Presbyterian Guardian. Samuel G. Craig, the publisher of Christianity Today, resigned from the board at Westminster Theological Seminary over the Presbyterian Constitution Covenant Union, which was an affinity group preparing to form a new denomination if necessary.

Since Craig and others viewed such measures as premature and unwise, Machen and his sympathizers would need to find a new outlet for their editorial voice. One might speculate whether the brevity of the editorial statement stems from politeness, discretion, or some other reason. Regardless, in one sentence, the editors effectively established the publication’s editorial tone—especially when considering the historical and ecclesiastical backdrop.

In 1936, at the first General Assembly of the Presbyterian Church of America—later renamed the Orthodox Presbyterian Church (OPC)—official greetings were received from the Synod of the Christian Reformed Church (CRC). These greetings were a boon for the fledgling church in her struggle against modernism. Cornelius Van Til recounts, “The Synod of the Christian Reformed Church of America immediately sent a telegram to the renewed and revived Presbyterian church wishing them God’s blessing. That was heartening to the brothers. Much opposition is being encountered. Just as it was during the Doleantie, the synods are doing everything they can to oppose the new movement.”[1] The Doleantie was a secessionist movement in the Dutch Reformed Church led by Abraham Kuyper in 1886, postdating an earlier secession in 1834 known as the Afscheiding. Van Til recognizes that the purpose for the secession in the Netherlands was basically the same as for the Presbyterian Church of America: not to fall away into modernism but to preserve a truly Christian witness in the world.

It was Van Til who initiated contact with the Synod of the CRC. In the Acts of Synod 1936 of the Christian Reformed Church, we learn that Van Til and R. B. Kuiper sent the following telegram to the Synod: “Presbyterian Church of America, organized yesterday as true spiritual succession of Presbyterian Church U. S. A. General Assembly meeting now. Will conclude its sessions tomorrow. Machen is Moderator. Our Synod could strengthen hands of brethren by sending greetings.”[2] The Synod received the telegram and sent the following reply:

The Synod of the Christian Reformed Church, in session at Grand Rapids, Mich., conscious of the tie that binds us in the propagation and defence of our common Reformed faith, and convinced of the uncompromising devotion to that faith which has led to your organization, extends its Christian greetings and commends you, together with all who stand with you, to the guidance and blessing of the King of the Church. May He lead you as leaders and those who follow with you by His Spirit, strengthen you, and increase your numbers, and gird you on in the battle against our common foes of apostasy and unbelief in these critical times. Synod officially invites a fraternal delegate to attend its sessions next week.[3]

J. Gresham Machen comments,

One of the most joyful moments at the recent first General Assembly of The Presbyterian Church of America was the moment when we received the official greetings of the Synod of the Christian Reformed Church. From no ecclesiastical body in the whole world could greetings have been more welcome, both because of the deep debt of gratitude that we already owe to the Christian Reformed Church—I need only mention the fact that that church has given to Westminster Seminary R. B. Kuiper, Cornelius Van Til and N. B. Stonehouse—and also because of the noble testimony which that church has carried on in the defense and propagation of the Reformed Faith.[4]

Machen proceeds to list five things about the life of the CRC at that time “which have kept it from falling away into the dominant Modernism and have been instruments in preserving its truly Christian witness.”[5] These things remain vital for the church and her witness in the world today. Modernism falsifies religion by situating autonomous man at the center of all things so that even God exists for his sake. But what follows are helps for the church in preserving her truly Christian witness that God is at the center of all things and that man exists for his sake. (The words in quotes in each heading are taken directly from Machen.)

1. “Separation for the Sake of Faithfulness” or Do Not Drink the Cup of Demons

Questions about the legitimacy and necessity of ecclesiastical separation have been around since at least the Reformation. According to Machen, to separate from a compromising association or denomination is not schism but the avoidance of schism. It is the compromising association that is guilty of schism, having separated itself from the true church of Jesus Christ in its doctrine and life. To separate from a compromising association is not to separate from the true church but to return to it. “It is separation undertaken not in the interests of schism but in the interests of the true unity and purity of the Church,” writes Machen.[6] In other words, it is separation for the glory of God and for the sake of faithfulness, even if it costs influence, numbers, and financial security. This was the story of the Afscheiding and Doleantie in the Netherlands and then of the Presbyterian Church of America. It was also for this reason that a group of churches found it necessary to separate from the CRC in the 1990s to form the United Reformed Churches in North America (URCNA), as the continuation of the church that Machen once commended.[7]

2. “Theological Consistency” or Do Not Be Merely Christian

“The Christian Reformed Church,” observes Machen, “has never been content with being vaguely ‘evangelical’ or ‘conservative’ or ‘fundamentalist,’ but has always endeavored to be truly ‘Reformed.’”[8] The church that is content with mere Christianity or lowest-common-denominator Christianity will inevitably lose its footing and fall away into modernism. It is like a person crossing a river by leaping from one small rock to another instead of by walking across a sturdy bridge—he is bound to land on a slippery rock and lose his footing. It is the church that holds firmly “to that glorious system of revealed truth which is summarized in the great Reformed confessions of faith” that preserves a truly Christian witness in the world.[9] Our Reformed confessions guard the church against gaps and inconsistencies in her theology that would otherwise weaken her walls against the bombardments of modernism.

3. “Indoctrination by the Pastors” or Do Not Teach in a Desultory Way

The practice in the CRC was for the pastor to preach one sermon every Sunday from the Heidelberg Catechism moving consecutively through its three parts of sin, salvation, and service under the theme of our only comfort in life and in death. The catechism was divided into fifty-two Lord’s Days so that it could be taught throughout the year and repeated the next and the next and so on. This resulted in the congregation being “soundly and systematically indoctrinated.”[10] But this orderly method of catechetical preaching contrasts with the popular desultory method that jumps and skips around from one idea to another. The latter method assumes that our theology ought not to be an organized system but a jumble of disconnected ideas. The danger is that it is much easier to smuggle an enemy into a crowded store with people bustling in every direction than into a battalion of soldiers marching in perfect sync. The systematic orderliness of the marching lines reveals when someone is out of place.

4. “Church Discipline” or Do Not Join the Church to the World

The aim of church discipline is the opposite of modernism’s. Modernism aims to join the church to the world. Church discipline aims to separate the church from the world. The holiness and purity of the church can only be maintained when church discipline is properly exercised in accordance with the Word of God. While Machen commends the CRC for exercising church discipline, he still warns that modernism knocks at the door of every church no matter how pure. “Pray God that the door may be kept locked to such an enemy as that!”[11]

5. “Christian Schools” or Do Not Give Covenant Children a Non-Christian Education

The necessity of a thoroughly Christian education for covenant children was ingrained in the mind of the CRC. Machen writes, “In an overwhelmingly predominate way . . . , [the Christian Schools] are conducted and supported by the people of the Christian Reformed Church. . . . . They love God and love their children too much to allow Christian instruction to be tagged on one day in seven as a kind of excrescence upon an education fundamentally non-Christian. They have tried to make the education of their children Christian throughout.”[12] It was often the case that wherever a CRC was planted a Christian school soon followed. While many good things vied for their time, it was for good reason that Van Til, Machen, and others devoted much of their efforts to the promotion and furtherance of Christian education. It honored the God of the covenant whose promises are for us and our children.

Conclusion

Machen recognized that on account of these five things—separation for the sake of faithfulness, theological consistency, indoctrination by the pastors, church discipline, and Christian schools—God had wonderfully blessed the efforts of the CRC. God continues to bless the efforts of those churches today whose ecclesiastical lives are characterized by the same. By them, they are prevented from falling away into modernism and preserve a truly Christian witness in the world for God’s glory.

[1] Cornelius Van Til, “The Presbyterian Church of America,” De Reformatie vol 16, no 46 (14 Aug 1936): 392, my translation.

[2] The Acts of Synod 1936 of the Christian Reformed Church, 19: https://library.calvin.edu/ld.php?content_id=71769097.

[3] The Acts of Synod 1936 of the Christian Reformed Church, 19–20. According to the Minutes from the First General Assembly, “The telegram extended an invitation to the Assembly to send a fraternal delegate to the meetings of the Synod of the Christian Reformed Church.” Van Til was appointed as that fraternal delegate.

[4] J. Gresham Machen, “The Christian Reformed Church,” The Presbyterian Guardian 2, no. 8 (20 July 1936): 170.

[5] Machen, “The Christian Reformed Church,” 170.

[6] Machen, “The Christian Reformed Church,” 170.

[7] This is not to say there were no faithful churches that remained in the CRC to continue the struggle, but the denomination began to teach doctrines that contradicted its own confessional standards—that is, the Three Forms of Unity. It moved away from the inspiration and authority of Scripture and taught the Arminian view of the love of God. Some held that women could hold ecclesiastical office, advocated evolution, and denied some parts of Scripture as the Word of God. This led to thirty-six churches forming a federative unity. In 1996, these churches held their first Synod and adopted the name The United Reformed Churches in North America (URCNA).

[8] Machen, “The Christian Reformed Church,” 170.

[9] Machen, “The Christian Reformed Church,” 170.

[10] Machen, “The Christian Reformed Church,” 170.

[11] Machen, “The Christian Reformed Church,” 170.

[12] Machen, “The Christian Reformed Church,” 170.

In chapter 5 of Geerhardus Vos’ Biblical Theology (pp. 343ff), the focus is on the various aspects of Jesus’ revelation during his public ministry. Vos argues that the revelation mediated by Jesus is often mistakenly confined to his earthly life, ignoring his pre-existence and post-existence, both of which are integral to the comprehensive scheme of divine revelation.

Vos outlines that Jesus’ earthly revelation functioned within a specific framework, implying limitations that did not exist in his pre-existent and post-existent states. These limitations were not due to any inadequacy in Jesus’ knowledge or power but were part of a divine scheme that required a progressive unfolding of revelation. Vos emphasizes that Jesus did not intend to reveal the entire volume of divine truth during his earthly ministry but functioned as a pivotal link within the continuum of revelation that includes both the Old and New Testaments.

Chapters

• 00:00:07 Introduction
• 00:04:31 The Revelation of Jesus
• 00:20:57 The Generation of the Son
• 00:32:51 The Son as a Divine Person
• 00:44:07 Jesus’ Post-Existence
• 00:48:25 The Progressive Covenantal Character of Christ’s Ministry
• 00:55:24 Beyond the Incarnation
• 01:01:34 Kenosis
• 01:08:20 Conclusion

Participants: Camden Bucey, Lane G. Tipton

In this episode, we commemorate the centennial of the Auburn Affirmation, exploring its profound impact on the Presbyterian Church (USA) and the broader Christian community. We explore the theological crossroads of the early twentieth century, marked by the rise of modernism and the publication of The Fundamentals. We discuss the significant events that led to the Auburn Affirmation, including Harry Emerson Fosdick’s influential sermon and the subsequent controversies that reshaped American Protestantism.

Reflecting on these historical developments, we consider the ongoing relevance of confessional fidelity and integrity in today’s church. Join us as we examine how the Auburn Affirmation’s call for theological tolerance challenges our understanding of doctrinal adherence, and how we can navigate these waters with a commitment to both truth and unity. This episode offers valuable insights into maintaining the church’s distinct witness and enduring relevance in a pluralistic society.

Chapters

• 00:00:07 Introduction
• 00:06:46 The Background of the Auburn Affirmation
• 00:17:16 The Affirmationists’s Desire for Tolerance
• 00:24:28 The 1923 General Assembly
• 00:33:07 Confessional Fidelity and Integrity
• 00:39:49 Machen, Vos, and the Significance of God’s Redemptive Acts in History
• 00:45:33 Biblical Eschatology
• 00:51:59 Liberals, Conservatives, and American Culture
• 00:58:55 Responding to the Auburn Affirmation
• 01:07:40 Conclusion

Participants: Camden Bucey, Danny Olinger

In this installment of Van Til Group, we turn to pp. 73–77 of Cornelius Van Til’s classic book, The Defense of the Faith. In this section, Van Til critiques both Roman Catholicism and certain strands of Evangelicalism for their approach to human autonomy and the nature of sin.

Van Til argues that Roman Catholicism, as represented by Thomas Aquinas, assigns too much autonomy to human consciousness, even before the Fall, which undermines the Scriptural notion of authority and total depravity. He contends that Aquinas views fallen man as not entirely different from Adam in paradise, thus diminishing the need for grace.

Similarly, Van Til criticizes C.S. Lewis, representing a segment of Evangelical thought, for conflating metaphysical and ethical issues and for not adequately emphasizing human disobedience to God as the root of ethical problems. Both perspectives, according to Van Til, fail to uphold the biblical doctrine that only through faith and complete reliance on the triune God of Scripture can true ethical behavior be achieved.

Chapters

• 00:00:07 Introduction
• 00:04:48 Support Reformed Forum
• 00:10:35 A Christian Philosophy of Behavior
• 00:18:48 Roman Catholicism as Halfway between Christianity and Paganism
• 00:28:38 The Relationship between Natural and Special Revelation
• 00:41:36 The Natural vs the Supernatural End of Created Man in Thomistic Theology
• 01:02:45 Evangelicalism and C. S. Lewis’s Views
• 01:13:11 Conclusion

Participants: Camden Bucey, Carlton Wynne, Lane G. Tipton

In this thought-provoking episode, we dive deep into the intriguing account of Jesus’ temptation by Satan in the wilderness. Join us as we explore the profound insights offered by Geerhardus Vos on pages 339–342 in his work Biblical Theology and unpack the ultimate issue at stake in this cosmic confrontation: Who should be God, and whose Messiah would Jesus be?

We grapple with the perplexing questions surrounding Jesus’ temptability and peccability. How could a sinless Jesus be tempted, and what does this imply about his ability to sin? We examine Vos’s argument that the things Satan suggested were not inherently sinful, only wrong due to God’s prohibition, and consider how this differs from modern interpretations that see the temptations as allurements towards a worldly, political messianic role.

Vos’s work invites us to ponder the profound mystery of a fully human Jesus who is intimately united with the Holy Spirit and possesses a divine nature. We consider how these unique aspects of Jesus’ identity make his sinlessness even more unthinkable than Adam’s, and we wrestle with the implications for our understanding of Jesus’ impeccability.

Through a careful analysis of Vos’s insights and a lively discussion of the theological complexities involved, we aim to shed light on this pivotal moment in Jesus’ earthly mission and its significance for our faith. Join us as we explore the depths of Jesus’ commitment to the path of humiliation and suffering, and the ultimate triumph of his messianic glory.

Chapters

• 00:00:07 Introduction
• 00:02:33 Calvinism: The Plan of Salvation
• 00:07:31 Camden’s Trip to Budapest and Vienna
• 00:14:09 Temptability and Peccability
• 00:22:50 Bavinck and Vos on the Person of the Son
• 00:37:59 The Nature of Jesus’ Temptation
• 00:42:48 Other Theories of the Messianic Nature of the Temptation
• 00:46:41 Christ’s Victory Comes through Suffering unto Glory
• 00:52:06 Satan’s Intent to Circumvent Redemption
• 01:00:17 Conclusion

Participants: Camden Bucey, Lane G. Tipton

In this episode, we welcome Scott J. Hatch, author of Reformed Forum’s latest publication, Van Til and the Foundation of Christian Ethics: A God-Centered Approach to Moral Philosophy, to consider the profound relationship between theology and ethics as articulated by Cornelius Van Til. In addition to providing an original treatment of the subject, Hatch has also edited a critical edition of Van Til’s Christian-Theistic Ethics, which is included as a lengthy appendix in this volume. This never before been available, and anyone interested in the thought of Cornelius Van Til should surely get a copy for their library.

This insightful conversation illuminates Van Til’s unique approach to Christian ethics, emphasizing a God-centered moral philosophy grounded in the doctrine of the self-contained ontological Trinity. Hatch explores Van Til’s critique of moral relativism and how his theological framework offers a compelling solution to ethical dilemmas, contrasting with the perspectives of other ethicists and theologians.

The episode promises to enrich understanding of Christian ethics through the lens of Reformed theology, challenging believers to consider the foundational role of the Triune God in all moral considerations. Join us for a thought-provoking exploration of how Cornelius Van Til’s groundbreaking work continues to shape contemporary discussions on Christian ethics, offering a robust, God-centered approach that speaks to the challenges of modern moral relativism.

Chapters

• 00:00:07 Introduction
• 00:04:12 Being Introduced to Cornelius Van Til’s Theology and Apologetics
• 00:09:54 Versions of Van Til’s Ethics
• 00:21:24 The Uniqueness of Van Til’s Ethical Approach
• 00:28:42 Ethics and the Doctrine of God
• 00:36:44 Alasdair MacIntryre and Critiques of Moral Relativism
• 00:45:11 Critiques and Misunderstandings of Van Til’s Ethics
• 00:53:29 Van Til’s Value for Future Generations
• 00:59:13 For Further Study
• 01:03:54 Conclusion

Links

• Purchase Van Til and the Foundation of Christian Ethics
• Purchase from Reformation Heritage Books for international shipping options

Participants: Camden Bucey, Scott Hatch

Geerhardus Vos mounted a heavenly vantage point from which he surveyed the world and all its happenings. From the high tower of God’s Word, he saw with eagle-eye clarity the beauty and majesty of the Lord in nature and history, creation and providence. “The whole earth is full of his glory!” was his theme (Isa. 6:3). With his heart brimming with seraphic wonder, he addressed his verses to the King (Ps. 45:1).

In Vos’ nature poems, he saw the mystery of the gospel reflected in creation as in a mirror. To highlight this, he entitled one volume of his nature poetry Spiegel der Natuur (Mirror of Nature). In the mirror of nature, through the spectacles of Scripture, Vos saw that death never had the final say. He saw that the path of life was the path of the cross. He saw evil deeds ironically reversed to bring about good by the providence of God. He saw the truth of Heidelberg Catechism Q&A 42 that he had learned as a child:

Q. Since Christ has died for us, why do we still have to die?
A. Our death is not a payment for our sins, but only a dying to sins and an entering into eternal life.

In sum, he saw the glory of Jesus Christ, who is the resurrection and the life (John 11:25).

Vos shares with us a glimpse in his poem “Ex Arbore Navis.” In this poem, he finds the hope of resurrection life in Christ reflected in a tree torn from the earth’s embrace but made into a beautiful ship for the open seas of eternity. Isaiah, the “salvation-poet,” as Vos called him, had once prophesied,

For the coastlands shall hope for me,
the ships of Tarshish first,
to bring your children from afar,
their silver and gold with them,
for the name of the LORD your God,
and for the Holy One of Israel,
because he has made you beautiful (Isa. 60:9).

EX ARBORE NAVIS[1]

Bound is the tree in all his growing;
Sprouting and his flowers showing,
His evening and his morning glowing,

His winter sleeping, summer waking,
His silence and the sounds he’s making.

Still grounded in his mother’s place,
Confined within a tiny space;

Until one day a tragedy,
An axman swings with cruelty.

His market value lights his face,
And tears him from the earth’s embrace.

A woeful groan he then raises,
A fit of death through him races,
Down to his roots it abases.

But behold! the cry he utters,
From the pain of death he shudders,
Finished, it forever severs,

Makes for him, a state to hope in,
A wondrous new world to open.

In the woods a hidden pillar,
Now he journeys to the miller,

Who from the thickness, round and broad,
Of his large trunk cuts plank unflawed,

And for the beams of higher estate,
The right measure he must calculate.

Then onward from the miller’s yard,
Coastward goes he to the shipyard;

There the fragrant wood, like a vow,
Is built for keel and hull and bow.

Secured from wind and weather far,
Sealed with wax, baptized with tar.

The master sees him with delight,
Glide down the slope now to alight,

Like a bird over ocean blue
To his new element he flew.

Longing for the wonders at sea,
Ready to sail, restless lies he,

Tighter and tighter pulling on
The anchor that he might be gone.

It came at last the hour set,
By tugboat pulled to an outlet,

With flag and pennants high he’s free
To sail into the open sea;

Bedecked in white, his bridegroom sail,
On crested billows rides his tail,
Like were his own currents and gale;

Like every droplet in the slough
Of despond was his servant low;

Freer than the sea from bonds and bands,
Up rivers rushes he to distant lands.

You say this is a poetic device,
In real life groundless, it cannot suffice.

Believe me I know of what I sing,
A ship is also a living thing.

Lord, when death soon draws itself near,
Through trunk and branch goes his shear,

Freed from this narrow earthly space,
Let me go to a wider place;

After the escape, make of me,
A ship for Yourself graciously,

Assembled and made beautifully,
For the grand sail of eternity.

Reflected in this poem is that what the axman meant for evil, God meant for good (Gen. 50:20). Vos personifies the tree in the same way trees are found clapping their hands and singing for joy in Scripture (Ps. 96:12; Isa. 55:12). But here the tree is mercilessly torn from the nurturing arms of the earth. He groans and convulses in death. But death is not his destiny.

But behold! the cry he utters,
From the pain of death he shudders,
Finished, it forever severs,
Makes for him, a state to hope in,
A wondrous new world to open.

A kind of resurrection is reflected in the master shipbuilder raising the tree to new life as he forms and fashions him into a beautiful ship. Now the tree, once bound and confined, is loosed upon the open seas. Through a kind of death, his previous narrow existence has now opened into a broader existence of boundless currents of joy.

For Vos, this is more than a mere poetic device. It touches reality. It is the lifepath of the believer in Christ reflected as in a mirror. So, with the seaways to Zion in his heart (Ps. 84:5), he prays to the Lord in the final eight lines. He asks him that when he is torn from the earth by death’s cruel blow,

After the escape, make of me,
A ship for Yourself graciously,
Assembled and made beautifully
For the grand sail of eternity.

It is the true Master, the Lord Jesus Christ, who will raise his people from the dead to a more beautiful, more glorious existence. “[O]ur citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself” (Phil. 3:20–21). Glimmering in Vos’ prayer is the good news that though we die, yet we shall live, that by grace alone we will be resurrected “at the hour set” to glorify and enjoy our Lord forever in the boundless joys of heaven—joys which earth cannot afford and none but Zion’s children know. The sea of crystal is forever before us. On its still, clear waters glisten the eternal glory of the gospel of Christ, the firstborn from the dead. With this end in mind, Vos encourages us in his sermon “Heavenly-Mindedness,” saying,

Being the sum and substance of all the positive gifts of God to us in their highest form, heaven is of itself able to evoke in our hearts positive love, such absorbing love as can render us at times forgetful of the earthly strife. In such moments the transcendent beauty of the other shore and the irresistible current of our deepest life lift us above every regard of wind or wave. We know that through weather fair or foul our ship is bound straight for its eternal port.[2]

Carried along by heavenly winds, even the Spirit of Christ in our sails, we pray: “In accord with Your covenant promise, O Lord, make of me a ship for Yourself.” Those last two words reach the apex of the religious longing of our hearts. For God, we were constituted as his image bearers in creation. From God, we fell in the sin of the first Adam. To God, we are restored and perfected by our union with the resurrected Christ in redemption. In Christ, we confess by his Spirit that even the glory of the escape of death is outshone by our God who has made us beautiful in his Son “for the grand sail of eternity.”

[1] Geerhardus Vos, Spiegel der Natuur en Lyrica Anglica (Princeton, NJ: Geerhardus Vos, 1927), 33–34. The translation is my own. I attempted to maintain the meter and rhyme scheme of the original.

[2] Geerhardus Vos, “Heavenly-Mindedness,” in Grace and Glory: Sermons Preached at Princeton Seminary (Carlisle, PA: The Banner of Truth Trust, 2020), 120–21, emphasis mine.

During our symposium, “Crossroads of Conviction,” D. G. Hart had a spirited exchange with Timon Cline regarding establishmentarianism. With respect to the American founding, Dr. Hart made a comment regarding John Witherspoon (at 1:14:05 in the video). Several have asked about the relevance and meaning behind his remark.

To contextualize the comment, I recommend reading D. G. Hart and John R. Muether, “Turning Points in American Presbyterian History Part 4: A National Presbyterian Church, 1789.” In this brief article, Hart and Muether describe how the establishment of the first General Assembly in Philadelphia in 1789 marked the beginning of a more structured and unified Presbyterian ministry in the new republic. The election of John Witherspoon, the only minister to sign the Declaration of Independence, as the moderator of the first General Assembly highlighted the close ties between the new nation and the Presbyterian Church in the U.S.A. (PCUSA).

The political independence of the United States allowed churches to establish denominational structures free from Old World governance and enabled a more direct response to American conditions. Prior to the General Assembly, there were calls for revisions to the church’s foundational documents. The most notable changes were made to the Westminster Confession, particularly regarding the roles of the civil magistrate and synods.

The revisions to the Westminster Confession and the broader ecclesiastical adjustments of the era were not merely administrative changes; they were reflections on the essence of Presbyterianism in a new political and cultural context. While Presbyterians perhaps had the opportunity to push for a federal established church, they did not. There were inconsistencies and ironies. Still, many—including Hart and Muether—see this as a positive development.

Watch the full panel discussion on Dr. Alan Strange’s Empowered Witness featuring panelists Timon Cline, D. G. Hart, and C. N. Willborn.

In this episode, we sit down with David Hall, Senior Pastor of Midway Presbyterian Church in Powder Springs, GA, and a prolific author, to discuss his latest book, Irony and the Presbyterian Church in America: The First Fifty Years. Hall’s work, a historical and analytical exploration of the Presbyterian Church in America (PCA), offers a unique perspective on the denomination’s fifty-year journey since its inception in 1973. Through the lens of irony, reminiscent of Greek dramas, Hall examines the PCA’s evolution within the wider context of American Presbyterianism.

David Hall is the author of more than 40 books, including influential titles like Savior or Servant? Putting Government in Its Place and The Legacy of John Calvin. As the Founder and Senior Fellow of the Kuyper Institute and a leading figure in the Calvin500 celebration, Hall’s expertise offers a profound look into the PCA’s successes, challenges, and the critical question: can it avoid the decline that other religious communions have faced?

Links

• Reformation & Worship Conference

Chapters

• 0:00:07 Introduction
• 0:02:10 The Reformation Worship Conference
• 0:15:10 A History of the PCA at 50
• 0:19:54 This Book among Other Histories of the PCA
• 0:23:33 Irony as a Theme for the PCA
• 0:36:34 Looking Backward and Forward
• 0:40:06 Perspective for the Future of the PCA
• 0:47:57 Joining and Receiving: The RPCES and OPC
• 1:00:58 Conclusion

Participants: Camden Bucey, Carlton Wynne, David W. Hall

Since 2008, we have been taking time around New Year’s Day to bring you some of the top moments from the preceding year. We have several great clips lined up for you today.

The Top Episodes of 2023 (by YouTube views)

1. Dan Ragusa — Preterism and 2 Peter 3 (YouTube)
2. Gray Sutanto and Cory Brock — A Theological Introduction to Neo-Calvinism (YouTube)
3. Greg Beale — The New Testament Use of the Old Testament (YouTube)
4. Carlton Wynne — Calvin’s Institutes of the Christian Religion (YouTube)
5. Camden Bucey — The Importance of Cornelius Van Til for Today (YouTube)
6. Jim Cassidy — Introducing and Interpreting Karl Barth (YouTube)
7. Danny Olinger — Christianity and Liberalism: Introduction (YouTube)
8. Lane Tipton — Exitus and Reditus in the Theology of Thomas Aquinas (YouTube)
9. Jonathan Master — Reformed Theology (YouTube)
10. Michael Beck — Covenant Theology and Cultural Engagement in the Thought of Meredith G. Kline (YouTube)

Chapters

• 00:00:07 Introduction
• 00:03:26 The Top 10 Episodes of 2023
• 00:15:13 [Dan Ragusa] Preterism and 2 Peter 3
• 00:24:22 [Gray Sutanto and Cory Brock] A Theological Introduction to Neo-Calvinism
• 00:30:14 [Greg Beale] The New Testament Use of the Old Testament
• 00:39:28 [Carlton Wynne] Calvin’s Institutes of the Christian Religion
• 00:46:58 [Camden Bucey] The Importance of Cornelius Van Til for Today
• 01:00:24 [Jim Cassidy] Introducing and Interpreting Karl Barth
• 01:12:16 [Danny Olinger] Christianity and Liberalism: Introduction
• 01:16:59 [Lane Tipton] Exitus and Reditus in the Theology of Thomas Aquinas
• 01:25:09 [Jonathan Master] Reformed Theology
• 01:34:52 [Michael Beck] Covenant Theology and Cultural Engagement in the Thought of Meredith G. Kline
• 01:40:52 Conclusion

Participants: Camden Bucey, Carlton Wynne, Cory Brock, Dan Ragusa, Danny Olinger, Greg Beale, Jim Cassidy, Jonathan Master, Lane G. Tipton, Michael Beck, Nathaniel Gray Sutanto

Lane Tipton and Camden Bucey reflect on the recent Reformed Forum Theology Conference on J. Gresham Machen’s Christianity and Liberalism before turning to a discussion of their new booklet, Unfolding Redemption: Exploring the History and Order of Salvation.

Chapters

• 00:00:07 Introduction
• 00:03:35 Reflecting on the 2023 Reformed Forum Conference
• 00:08:27 Machen and Denominational History
• 00:17:02 The Church and Culture
• 00:28:09 The History and Order of Salvation
• 00:35:41 The Unchanging Person of the Son
• 00:42:29 Jesus Declared to Be the Son of God in Power
• 00:55:05 The Benefits of Adoption
• 01:07:44 Conclusion

Participants: Camden Bucey, Lane G. Tipton

Richard Gamble and Jeff McDonald join us again. On this episode, McDonald introduces several significant points about William Jennings Bryan, including his early life and upbringing in a strong evangelical tradition, his belief that schools and universities posed a problem to religious freedom, and his concern that students could be led away from faith into unbelief if they fell under the influence of mind worshipers. He also notes Bryan’s political career and his advocacy for economic and religious freedom, as well as his influence on the Democratic party and his ongoing relevance to current political issues.

Jeffrey McDonald is a Presbyterian minister, historian, and author of John Gerstner and the Renewal of Presbyterian and Reformed Evangelicalism in Modern America (Wipf & Stock, 2017).

Richard M. Gamble is Professor of History and holds the Anna Margaret Ross Alexander Chair in History and Politics at Hillsdale College.

Chapters

• 00:07 Introduction
• 02:40 The Presbyterian Scholars Conference
• 10:27 William Jennings Bryan
• 18:48 Misconceptions about Bryan
• 22:05 Bryan’s Background
• 26:49 The Round Table Club
• 32:30 Concerns Regarding Religious Freedom and Education
• 37:11 Responding to Secularism
• 39:04 Machen and Libertarianism
• 41:11 Surprising Findings about Bryan
• 50:17 Bryan as a Nebraskan
• 53:26 Learning from Bryan
• 58:17 Conclusion

Links

• David W. Beggington, ed., The Gospel and Religious Freedom: Historical Studies in Evangelicalism and Political Engagement (Baylor University Press)
• Christ the Center episode 776 — Melvin Grove Kyle, J. Gresham Machen, and the League of Evangelical Students
• Christ the Center episode 599 — John Gerstner and the Renewal of Presbyterian and Reformed Evangelicalism
• Christ the Center episode 593 — The Battle Hymn of the Republic and Civil Religion

Books

• Jeffrey S. McDonald, “Advancing the Evangelical Mind: Melvin Grove Kyle, J. Gresham Machen, and the League of Evangelical Students”
• Richard M. Gamble, A Fiery Gospel: The Battle Hymn of the Republic and the Road to Righteous War (Religion and American Public Life)
• Richard M. Gamble, The War for Righteousness: Progressive Christianity, the Great War, and the Rise of the Messianic Nation. Wilmington, DE: ISI Books, 2003.
• Richard M. Gamble, The Great Tradition: Classic Readings on What It Means to be an Educated Human Being. Wilmington, DE: ISI Books, 2007.
• Richard M. Gamble, In Search of the City on a Hill: The Making and Unmaking of an American Myth. New York: Continuum/Bloomsbury, 2012.

Participants: Camden Bucey, Jeff McDonald, Richard M. Gamble

Camden Bucey recently lectured on “The Importance of Van Til for Today” for the OPC’s Presbytery of Michigan and Ontario at Harvest OPC in Wyoming, MI. Jim Cassidy and Camden discuss the main points of the lecture before we turn to a recording of the lecture and its accompanying Q&A session.

Cornelius Van Til (1895–1987) has shaped the field of Reformed apologetics, drawing upon the strengths of Old Amsterdam and Old Princeton. But his impact extends beyond apologetics, affecting broader theological discussions and the identity of the Orthodox Presbyterian Church. In this lecture, we explore the enduring relevance of Van Til’s work and thought, analyzing his theological contributions against the backdrop of his historical context while tracing their resonance in our own.

Download the handout

Chapters

• 00:00:07 Introduction
• 00:03:13 The Importance of Van Til for Today
• 00:09:20 Previewing the Main Points of the Lecture
• 00:24:50 Darryl G. Hart Introduction
• 00:26:47 Camden Bucey Introduction
• 00:31:20 Confessional Faithfulness
• 00:50:28 A Distinctly Reformed Witness
• 01:02:47 Doctrine of God
• 01:29:09 Questions and Answers
• 01:47:13 Conclusion

Participants: Camden Bucey, Jim Cassidy

Today, we turn to pages 318–322 of Vos’ Biblical Theology: Old and New Testaments to explore the baptism of Jesus by John the Baptist. Our goal is to offer a nuanced understanding by identifying both the similarities and differences between John’s baptism of Jesus and the baptisms John performed upon the people.

Vos aims to steer clear of two misconceptions: the first being that Jesus’ baptism and the people’s baptisms were entirely distinct events, and the second that they were essentially the same.

The baptism of Jesus holds dual significance. Firstly, it serves as a public and objective revelation of the Holy Spirit’s glory, manifested as the Spirit descended from heaven onto Jesus. Secondly, it has a sacramental meaning for Jesus himself, as he received something from the Spirit that furthered his earthly mission, which was a journey of suffering leading to glory.

In addition, we’ll examine the connection between Jesus’s baptism and his role as the Messiah, offering insights into both pneumatology—the study of the Holy Spirit—and eschatology—the study of end times.

Chapters

• 00:07 Introduction
• 00:37 Discussing the Recent Course on Aquinas’ Trinitarian Theology
• 09:49 John’s Baptism of Jesus
• 23:22 The Redemptive-Historical Roles of Jesus and John
• 27:05 Jesus Identifies with His People
• 29:55 The Objective Office of Messiah
• 41:42 The Descent of the Spirit upon Jesus
• 46:54 The Sacramental Significance of Jesus Baptism
• 50:31 The Beginning of the New Creation
• 58:49 Conclusion

Participants: Camden Bucey, Lane G. Tipton

We turn to pp. 315–318 of Geerhardus Vos’s book, Biblical Theology: Old and New Testaments to discuss revelation connected with John the Baptist. Our discussion examines the complexities of John’s role in the grand scheme of Biblical theology, unearthing profound insights about revelation and prophecy. We explore John’s unique connection with Elijah, and the significance of his testimony to Jesus and baptism.

Join us as we ponder Vos’s interpretation of Biblical revelation, shedding light on how it relates to the shadowy figure of John the Baptist. We navigate the delicate interplay between Old Testament prophecy and New Testament fulfillment, guided by the astute scholarship of Vos.

Chapters

• 00:00:00 Introduction
• 00:02:49 Thoughts on Studying Vos
• 00:14:10 John the Baptist and Elijah
• 00:21:50 Dispensational Interpretations of OT Prophecy
• 00:30:11 Repent in Preparation of the Coming of Christ
• 00:34:37 John’s Baptism
• 00:43:47 The OT Background to the Baptism of John
• 00:51:27 Considering John’s Baptism Redemptive-Historically
• 01:01:50 Conclusion

Participants: Camden Bucey, Lane G. Tipton

Ryan Noha and Camden Bucey discuss two new courses from Reformed Academy as well as the new online community and several upcoming events. Camden, Jim Cassidy, and Lane Tipton will be attending a meetup in Dallas on August 1, 2023 while Camden and Carlton Wynne will be present for a meetup in Atlanta on August 11. Reformed Forum will also be hosting an online symposium on Reformed Moral Theology on August 24, 2023. Information is available on our calendar.

After discussing all these matters, we include Jim Cassidy’s first lecture from a new course on Barth as well as a recording of a live Q&A session with Jim on the lecture.

Links

• The Gospel of John: A Study in the Truth (Chapters 1–10)
• Van Til and Barth: A Confessionally Reformed Critique

Chapters

• 00:00:07 Introduction
• 00:03:02 Course on 1 Peter with Kevin Chiarot
• 00:06:14 John 1–10: A Study in the Truth
• 00:10:02 Van Til and Barth: A Confessionally Reformed Critique
• 00:16:25 Our Online Community
• 00:18:02 Local Meetups in Dallas and Atlanta
• 00:21:37 Symposium on Reformed Moral Theology
• 00:31:12 Online Study Groups
• 00:35:09 Jim Cassidy, Karl Barth Lecture 1
• 01:19:15 Live Q&A with Jim Cassidy
• 02:05:02 Conclusion

Participants: Camden Bucey, Jim Cassidy, Ryan Noha

We turn to pp. 311–314 of Geerhardus Vos’s book, Biblical Theology: Old and New Testaments to discuss revelation connected with John the Baptist. In this section, we are reminded of the importance of being methodologically self-conscious in our biblical theology. Vos provides valuable insights into John the Baptist’s mission and his place in the unfolding of God’s plan of salvation.

Through an exposition of Matthew 11:2-15, we explore Jesus’ correction of mistaken views and his explanation of John’s significance as “more than a prophet” as well as Vos’ biblical theology, emphasizing the redemptive event as preceding the interpretive word. Whether you’re a biblical scholar or simply interested in the history of special revelation, this episode is sure to provide you with valuable insights and a deeper understanding of John the Baptist’s role in the unfolding of God’s plan of salvation.

Chapters

• 00:00:07 Introduction
• 00:01:32 Join Our New Online Community
• 00:07:37 New Course Available on Van Til and Barth
• 00:16:10 Vos, John the Baptist, and Methodological Considerations
• 00:23:32 Baldensperger and the History of Religions School
• 00:29:04 John the Baptist in Luke 1
• 00:36:54 Baldensperger’s View of Luke 1–3
• 00:44:45 The Christian Philosophy of History
• 00:50:14 John the Baptist in Matthew 11:2–15
• 00:57:46 John and Impending Judgment
• 01:01:45 John Living under the Old Covenant
• 01:05:46 Rejoicing in Suffering for Christ
• 01:18:16 Conclusion

Participants: Camden Bucey, Lane G. Tipton

Brian DeJong speaks about his biography of Arthur Franklin Perkins, a Presbyterian minister serving in Merrill, Wisconsin in the 1920s and 1930s. For his bold stand for truth, and against error and unbelief, Perkins was persecuted and prosecuted by his own Presbytery. Leaving the PCUSA in 1936, he became a constituting member of the Orthodox Presbyterian Church and the convener and first moderator of its Presbytery of Wisconsin and Upper Michigan. After suffering a nervous breakdown, he died on December 29, 1936. This is his tragic and triumphant story about standing against tyranny in his day and age.

Links

• Purchase the book on Amazon
• Watch the promotional video for the book
• Standing against Tyranny Conference videos
• Brian DeJong, “A History of Presbyterianism in Wisconsin” (Christ the Center episode 788)

Chapters

• 00:07 Introduction
• 03:08 Resources on Machen
• 06:24 Presbyterians in Wisconsin
• 13:00 Introduction to Arthur Perkins
• 19:00 Crescent Lake Bible Camp
• 24:35 The Nature of Church Power
• 30:02 Correspondence with Machen
• 33:52 Community Presbyterian Church in Merrill, Wisconsin
• 37:16 Perkins’ Health and Eventual Death
• 43:09 How to Get a Copy
• 47:50 Conclusion

Participants: Brian DeJong, Camden Bucey

On the 100th anniversary of the publication of Christianity and Liberalism, we consider J. Gresham Machen’s critique of the liberal theological perspective on Jesus Christ, contrasting it with the traditional, orthodox Christian view. Machen argues that liberal theology often misrepresents Christ as a mere teacher of righteousness and neglects his divine aspects and teachings. He counters that Christ is not merely an example, but the very object of Christian faith. He also challenges liberal theologians’ struggle to reconcile Jesus’s sinlessness with their evolutionary worldview and argues against a deistic view of God, advocating instead for theism which allows for both God’s works of creation and providence. Machen discusses the issue of miracles in relation to Christian faith, asserting that one cannot selectively believe in parts of Christ’s life, such as dismissing the virgin birth. Ultimately, Machen invites the reader to believe upon Christ as portrayed in Scripture.

Chapters

• 00:07 Introduction
• 04:15 Reflecting on Machen and the Doctrine of Christ
• 10:47 Machen’s Writing Style
• 19:02 The Messianic Self-Consciousness
• 24:07 Modern Christologoy
• 32:16 Jesus Is Not a Mere Example but the Object of Faith
• 38:23 Miracles and the Supernatural Kingdom
• 44:41 Addressing Perennial Errors
• 48:40 Pastoral Considerations
• 56:34 Conclusion

Participants: Camden Bucey, Danny Olinger, Lane G. Tipton

We turn to pp. 309–310 of Geerhardus Vos’s book, Biblical Theology: Old and New Testaments to discuss aspects of the nativity. The convergence of the coming of Jehovah and the coming of the Messiah is found in Jesus Christ and revealed particularly at the time of the nativity. Two Old Testament roots support this convergence: the circle of Mary and Joseph, who stand in the line of David, and the circle of Zacharias and Elizabeth, where the idea of Jehovah’s coming prevails.

Additionally, Vos notes that the name “Jesus” means “Jehovah is Salvation,” signifying Jesus’ divine identity as the one who delivers his people from the guilt and power of sin. Finally, Vos emphasizes that the inclusion of the Gentiles into God’s covenant people is another important aspect of Jesus’ redemptive work revealed with the incarnation.

Chapters

• 00:07 Introduction
• 01:31 The Coming of the Son of David
• 11:41 The Coming of the Lord
• 15:43 John the Baptist’s Ministry
• 21:45 The Name of “Jesus”
• 27:54 Simeon and the Inclusion of the Gentiles
• 36:42 Jesus Has No Earthly Father
• 39:52 Creation and Incarnation
• 50:09 Conclusion

Participants: Camden Bucey, Lane G. Tipton

This is the 100th anniversary of the publication of J. Gresham Machen’s book, Christianity and Liberalism. Danny Olinger and Camden Bucey speak with Lane Tipton about the third chapter of Machen’s classic, which addresses the relationship between God and man.

In this chapter Machen responds to the theological views of Schleiermacher and Von Harnack, which focus on religious experience rather than God’s supernatural acts in history. Machen argues that the doctrine of God and man revealed in Scripture is the basis for the gospel. It forms the presuppositional substructure of Christianity, to which modern liberalism is diametrically opposed. He affirms a natural knowledge of God in conscience and history. Jesus’ use of the words of prophets and psalmists reveals the character of God and gives significance to the Old Testament heritage of Jesus’ teaching. Machen envisions this revealed theology as the “root of Christianity,” not a natural religion, and one that rests on the teaching of the Old Testament as interpreted by Jesus Christ and his apostles.

Links

• D. G. Hart, Machen and the Presbyterian Controversy (YouTube playlist)
• Audio version of Christianity and Liberalism, chapter 3
• Lane Tipton, “Pantheism in Contemporary Scholarship” (video)

Chapters

• 00:00:07 Introduction
• 00:07:34 Machen and the Shorter Catechism
• 00:12:12 Schleiermacher and Von Harnack
• 00:30:15 Liberalism, Barthianism, and Knowing God
• 00:35:49 The Universal Fatherhood of God and the Universal Brotherhood of Man
• 00:44:54 The Problem with Liberalism’s Doctrine of God
• 00:53:00 Machen Considered Liberalism as Pantheistic
• 01:02:08 Christian Experience with the Living God
• 01:08:07 Conclusion

Participants: Camden Bucey, Danny Olinger, Lane G. Tipton

This is the 100th anniversary of the publication of J. Gresham Machen’s book, Christianity and Liberalism. Danny Olinger and Camden Bucey welcome D. G. Hart to discuss the second chapter of Machen’s classic, which addresses doctrine. The heart of the matter is that Christianity is a supernatural religion built on the fact that Jesus Christ, the eternal Son of God, accomplished redemption for his people in history. Machen understood that both are essential: the supernatural and the fact that it occurs in history. Machen wrote:

But if any one fact is clear, on the basis of this evidence, it is that the Christian movement at its inception was not just a way of life in the modern sense, but a way of life founded upon a message. It was based, not upon mere feeling, not upon a mere program of work, but upon an account of facts. In other words it was based upon doctrine (Machen, Christianity and Liberalism, 20).

And from the beginning, the meaning of the happening was set forth; and when the meaning of the happening was set forth then there was Christian doctrine. “Christ died”—that is history; “Christ died for our sins”—that is doctrine. Without these two elements, joined in an absolutely indissoluble union, there is no Christianity (Machen, Christianity and Liberalism, 27).

Links

• OPC Ruling Elder podcast
• D. G. Hart, Machen and the Presbyterian Controversy (YouTube playlist)
• D. G. Hart, Machen’s Christianity and Liberalism (Christ the Center, episode 609)
• Audio version of Christianity and Liberalism, chapter 2

Participants: Camden Bucey, Danny Olinger, Darryl G. Hart

On the heels of teaching a course on Cornelius Van Til’s interpretation of the theology of Karl Barth, Lane Tipton speaks with Camden Bucey about Barth’s theology and the surprising architectonic similarities with features of Roman Catholicism and Eastern Orthodoxy.

Chapters

• 00:00:07 Introduction
• 00:11:59 Van Til and Barth
• 00:15:16 Including Barth in an Apologetics Curriculum
• 00:22:00 Learning More about Barth This Time Around
• 00:29:52 Ecumenical Possibilities between Barth and Post-Vatican II Catholicism
• 00:47:15 Definitional vs. Systemic Agreement on Justification and Thomas Aquinas
• 00:55:16 Wood, The Whole Mystery of Christ: Creation as Incarnation in Maximus the Confessor
• 01:02:47 White, Trinitarian Theology
• 01:07:25 Machen, the Presbyterian Conflict, and the Afscheiding
• 01:22:27 Conclusion

Participants: Camden Bucey, Lane G. Tipton

Brian DeJong explores the history of Presbyterianism in Wisconsin by focusing on several key figures in the development Presbyterian churches in the area.

In 1821, the Stockbridge Mohican Indians relocated to the Fox River area, just north of Appleton. These Indians had been under the Christian ministries of David Brainerd, Jonathan Edwards, and John Sergeant in Massachusetts. They eventually moved to the eastern shore of Lake Winnebago. The Rev. Jesse Miner came to minister among them in 1825. Later, Mr. Cutting Marsh served among them as well.

Rev. DeJong also describes the ministries of Rev. Moses Ordway and Stephen Peet in Green Bay and beyond and Peter Zonne in what is known today as Cedar Grove. Overall, we gain a sense of the pioneering mindset and strong commitment to missions and church planting among these early Wisconsin Presbyterians.

Links

• Henry Stephen Lucas, Netherlanders in America
• Robert P. Swierenga, Dutch Chicago: A History of the Hollanders in the Windy City
• Christ the Center episode 713, The Committee of Nine and Evangelicalism
• Stephen Peet, History of the Presbyterian and Congregational Churches and Ministers in Wisconsin
• Christ the Center episode 339, Dutch Immigration and American Presbyterianism
• Brian DeJong Sunday school lesson on Presbyterians in Wisconsin

Chapters

• 00:00:08 Introduction
• 00:05:01 Presbyterianism in Wisconsin
• 00:16:16 Edwards, Brainerd, and the Stockbridge Indian Tribe
• 00:26:20 Moses Ordway
• 00:35:57 Stephen Peet
• 00:44:58 Pieter Zonne
• 00:50:29 The OPC in Wisconsin
• 00:58:15 Takeaways from Studying Wisconsonites
• 01:06:57 Conclusion

Participants: Brian DeJong, Camden Bucey

Today we welcome Cory C. Brock and N. Gray Sutanto to speak about their book, Neo-Calvinism: A Theological Introduction (Lexham Academic), which is an excellent initiation and explication of neo-Calvinism as a nineteenth- and early twentieth-century movement in the Netherlands. It was “a revival of Reformed confessionalist theology in the Netherlands roughly beginning with the rise of Kuyper as a theology, with the founding of the Vrije Universiteit in 1880, the formation of the Gereformeerde Kerken in 1892, and its systematization in the theological output of Herman Bavinck (p. 4).”

Cory C. Brock is minister at St. Columba’s Free Church of Scotland in Edinburgh and adjunct lecturer in theology at Edinburgh Theological Seminary and Belhaven University in Jackson, Mississippi. Heh is the author of Orthodox yet Modern: Herman Bavinck’s Use of Friedrich Schleiermacher.

N. Gray Sutanto is assistant professor of systematic theology at Reformed Theological Seminary in Washington, D.C., and the author of God and Knowledge: Herman Bavinck’s Theological Epistemology of God. He is an associate fellow at the Neo-Calvinism Research Institute.

Links

• Along with James Eglinton and Marinus DeJong, Drs. Brock and Sutanto host the Grace in Common podcast.
• N. Gray Sutanto, “Consummation Anyway” Journal of Analytic Theology, Vol. 9, Summer 2021

Chapters

• 00:00:07 Introduction
• 00:01:24 Grace in Common
• 00:04:26 Defining Neo-Calvinism
• 00:15:08 What Is “Neo” about Neo-Calvinism?
• 00:21:37 Grace Restores/Perfects Nature
• 00:32:13 Anonymous Neo-Calvinists
• 00:40:54 Catholicity and Ecumenicity
• 00:48:45 Worldview
• 01:00:34 Developing a Global View of Christianity
• 01:08:45 Conclusion

Participants: Camden Bucey, Cory Brock, Nathaniel Gray Sutanto

Danny Olinger and Camden Bucey discuss the preface and introduction to J. Gresham Machen’s book, Christianity and Liberalism. This is the 100th anniversary of the publication of this important work. In this episode, we discuss the historical circumstances that led Machen to address the Ruling Elders Association of Chester Presbytery. His address was eventually expanded to become this classic work.

Links

• Robert Tarullo’s audio recording of this chapter.
• J. Gresham Machen, “Liberalism or Christianity.” The Princeton Theological Review 20.1 (1922): 93-117.
• D. G. Hart, ed. J. Gresham Machen: Selected Shorter Writings
• D. G. Hart, Machen and the Presbyterian Controversy
• Lefferts Loetscher, The Broadening Church: A Study of Theological Issues in the Presbyterian Church Since 1869
• John Updike, “Pigeon Feathers“

Chapters

• 00:00:07 Introduction
• 00:01:55 The Significance of the Book
• 00:07:17 Historical Background
• 00:27:43 Conservatives and Moderates
• 00:40:19 Modernity
• 00:51:42 Modern Art, Science, and H. G. Wells
• 00:57:31 The Rights of Individuals
• 01:06:23 What Christianity Is
• 01:09:25 Conclusion

Participants: Camden Bucey, Danny Olinger

Jim Cassidy and Camden Bucey bring in the New Year with a discussion of bible reading plans, tools, and strategies. They preview several of the projects that lay ahead at Reformed Forum, including a new course on the theology of Karl Barth. Dr. Cassidy introduces a list of recommended reading on Karl Barth and different interpretations of the theologian’s theology before speaking about Barth’s unique Christology.

Recommended Reading on Karl Barth

• Karl Barth, Church Dogmatics
• Karl Barth, Der Römerbrief; The Epistle to the Romans
• Cornelius Van Til, Christianity and Barthianism
• Cornelius Van Til, The New Modernism: An Appraisal of the Theology of Barth and Brunner
• James Cassidy, God’s Time for Us
• George Hunsinger, How to Read Karl Barth: The Shape of His Theology
• Bruce McCormack, Karl Barth’s Critically Realistic Dialectical Theology: Its Genesis and Development 1909–1936
• Bruce McCormack, “Grace and Being: The Role of God’s Gracious Election in Karl Barth’s Theological Ontology” in The Cambridge Companion to Karl Barth
• Eberhard Busch, Karl Barth: His Life from Letters and Autobiographical Texts
• Christiane Tietz, Karl Barth: A Life in Conflict (see also Christ the Center episode 730)
• Tyler J. Frick, Karl Barth’s Ontology of Divine Grace
• Bruce McCormack, The Humility of the Eternal Son: Reformed Kenoticism and the Repair of Chalcedon
• Paul T. Nimmo, Being in Action: The Theological Shape of Barth’s Ethical Vision

Chapters

• 00:07 Introduction
• 03:34 Giving Update
• 08:46 Reading Plans for the New Year
• 21:44 Introducing Karl Barth
• 26:06 Recommended Reading on Barth
• 35:04 Interpretations of Barth
• 46:51 Barth’s Christology
• 58:35 Conclusion

Participants: Camden Bucey, Jim Cassidy

Jeff McDonald discusses Melvin Grove Kyle and the growth of the League of Evangelical Students (LES) founded by J. Gresham Machen and Princeton Seminary students in 1925. Both Kyle and Machen were scholarly leaders in the LES and served on the organization’s board together. In his paper on the subject, Dr. McDonald establishes the importance of Melvin Grove Kyle as a leading evangelical scholar and biblical archaeologist. He also explains the origins and growth of the LES and how various Presbyterians influenced the organization and sought to advance a broader evangelical Protestant intellectual life in the difficult period of the 1920s and 1930s.

Dr. McDonald is pastor of Avery Presbyterian Church in Bellevue, Nebraska and the author of John Gerstner and the Renewal of Presbyterian and Reformed Evangelicalism in Modern America (Wipf & Stock, 2017).

Links

• Jeffrey S. McDonald, “Advancing the Evangelical Mind: Melvin Grove Kyle, J. Gresham Machen, and the League of Evangelical Students“
• Christ the Center episode 599 — John Gerstner and the Renewal of Presbyterian and Reformed Evangelicalism

Chapters

• 00:00 Introduction
• 09:39 Historical Context
• 11:34 United Presbyterians and Xenia Seminary
• 20:15 Evangelical Cooperation
• 26:52 Evangelicals and the Life of the Mind
• 32:26 Pan-Presbyterian Dissent from Theological Liberalism
• 39:50 The Enduring Legacy of Melvin Grove Kyle
• 47:22 Machen’s Christianity and Liberalism
• 51:09 Additional Projects
• 52:55 Conclusion

Participants: Camden Bucey, Jeff McDonald

Carlton Wynne, Lane Tipton, and Camden Bucey turn to pp. 54–58 of Cornelius Van Til’s The Defense of the Faith to discuss the Christian theory of knowledge. In this section, Van Til speaks of God’s knowledge of the world and then man’s knowledge of God.

Chapters

• 00:00 Introduction
• 02:28 God’s Knowledge of the World
• 07:41 The Plan of God to Create the World
• 13:13 The Pantheistic Switch
• 24:31 God’s Free Knowledge Does Not Imply an Eternal Creation
• 35:32 Refusing to Concede to Rationalism
• 43:10 Man’s Knowledge of God
• 49:46 Devotional Thoughts on the Creator-Creature Distinction
• 56:45 Conclusion

Participants: Camden Bucey, Carlton Wynne, Lane G. Tipton

This week on Theology Simply Profound, Bob returns to a reading of Geerhardus Vos’s 1903 book, The Teaching of Jesus Concerning the Kingdom of God and the Church. In chapter 7, “The Essence of the Kingdom continued: The Kingdom in the Sphere of Righteousness,” Vos explains the relationship between the kingdom and righteousness.

Participants: Robert Tarullo

In this episode, we bring you the third plenary address from our 2022 Theology Conference wherein we considered, “The Covenantal Tale of Creation, Christ, and Consummation: The Life and Work of M. G. Kline.” This year marks the 100th anniversary of the birth of Meredith G. Kline. We will take the opportunity to consider his unique contributions by exploring several covenantal and eschatological themes he identified throughout the Old and New Testaments.

Danny Olinger is General Secretary for the Committee on Christian Education for the Orthodox Presbyterian Church. He is the author of Geerhardus Vos: Reformed Biblical Theologian, Confessional Presbyterian.

Links

• Nathan Feldmeth, S. Donald Fortson III, Garth M. Rosell, and Kenneth J. Stewart, Reformed and Evangelical Across Four Centuries: The Presbyterian Story in America
• Mark Noll, America’s Book: The Rise and Decline of a Bible Civilization, 1794-1911
• Jeffrey S. McDonald, “Advancing the Evangelical Mind: Melvin Grove Kyle, J. Gresham Machen, and the League of Evangelical Students“

Chapters

• 0:00:00 Introduction
• 0:08:01 The Biblical Theology of Vos-Kline-Gaffin
• 1:00:45 Conclusion

Participants: Camden Bucey, Danny Olinger

This week on Theology Simply Profound, Bob returns to a reading of Geerhardus Vos’s 1903 book, The Teaching of Jesus Concerning the Kingdom of God and the Church. In chapter 6, “The Essence of the Kingdom as the Supremacy of God in the Sphere of Saving Power,” Vos explain why the concept of the kingdom of God is so thoroughly God-centered and God-glorifying.

Participants: Robert Tarullo

Dr. Arlin Migliazzo speaks about Henrietta Mears, who was arguably the single most influential woman in the shaping of modern evangelicalism. Key figures in the early modern evangelical movement like Bill Bright, Harold John Ockenga, and Jim Rayburn frequently cited her teachings as a formative part of their ministry. Graham himself stated that Mears was the most important female influence in his life other than his mother or wife.

Dr. Migliazzo is the author of Henrietta Mears: Mother of Modern Evangelicalism (Eerdmans, 2020). He is Professor Emeritus of History at Whitworth University in Spokane, Washington. His many publications include books, articles, and essays on ethnic studies, the Pacific Northwest, colonial South Carolina, church-related higher education, the history of evangelicalism, and comparative democratic development.

Chapters

• 00:00 Introduction
• 04:39 Mears’s Biography
• 14:46 Mears’s Constitution
• 16:27 Sunday School at First Presbyterian Church of Hollywood
• 21:32 The Attraction of Mears
• 27:07 The Available Historical Sources
• 29:51 Gospel Light
• 35:13 Forest Home
• 40:15 Mears’s Relationship with Other Evangelical Figures
• 47:04 Lessons from the Life of Henrietta Mears
• 57:46 Conclusion

Participants: Arlin Migliazzo, Camden Bucey, Jim Cassidy

This the second installment of a quarterly series of interviews highlighting the Lord’s work in the lives and ministries of our Reformed Forum faculty. Lane Tipton, Fellow of Biblical and Systematic Theology at Reformed Forum and pastor of Trinity OPC in Easton, Pennsylvania, sits down with Ryan Noha to discuss his conversion through a Leviticus 16 sermon on TV, his zeal for Christian education and global missions, and his joyful service of the Lord in his family, church, and the work of Reformed Forum as the George Bailey of Glenside.

Lane, I’m familiar with your background and how you came to know the Lord, but it’s always a joy to hear of the old, old story of the gospel and how the Lord brings the finished work of Christ to bear effectually upon his people. Would you tell us how you were converted and then eventually became a minister in the OPC?

I grew up in a Southern Baptist home. My mother was a devout and godly woman. Her parents were both wonderful Christians. My father was not a believer, but my mother would have us attend worship with her every Sunday morning. From the earliest time I can remember, I was sitting under the gospel, but I did not accept and embrace it. After I hit about age 13, my mom did not require me to go to church but gave me the opportunity to either go or not go, and I decided I wouldn’t go. I went through my junior high and high school years without really going to church at all, without attending any worship services at all. I played a year of football on a scholarship out of Tascosa at Eastern New Mexico State University. I was thinking about pursuing a law degree and thought when I came home that summer that it would be a really wise thing to read my Bible and get a little bit of familiarity with the Judeo-Christian ethic, given the fact that I was wanting to pursue law.

I turned to Jesus’ denunciation of the Pharisees almost instantly where he was denouncing them in Matthew 23 and following for being whitewashed tombs, clean on the outside, but inside full of dead men’s bones. I recognized that he was speaking in his word to me, and that I was in danger of the judgment. A few days later on a Sunday morning, I turned on the television, and a man was preaching on Leviticus 16 and the Day of Atonement. He then talked about the blood of a sacrificial offering, a sin offering, being brought into the most holy place and satisfying the wrath of God. He talked about a scapegoat, having the sins of Israel confessed over its head and being driven outside the camp, bearing away the guilt of God’s people. He said these were types of Jesus. And I instantly recognized that my release from my sin, and my fear, and my guilt, and my burden was found in the wrath-propitiating, blood sacrifice of Jesus who bore away my sin. I saw instantly in that typology that Jesus was like the scapegoat, who had taken my sin away from me as far as the east is from the west. He had shed his blood for my sin and satisfied God’s wrath. And I repented of my sin; I asked the Lord to forgive me. I was elated. I thought, goodness, how could I have not seen this all of these years? I instantly told my mom who just came into the room and was weeping tears of joy. She had been praying for this for 19 years. And the Paul Harvey aspect of the story is that of all people to preach that sermon, it happened to be Jimmy Swaggart, believe that or not.

So I was converted and within a few months had found my way toward the Orthodox Presbyterian Church. I had received through some men, who were in Amarillo at the time, interested in Reformed theology, some literature that led me toward the Orthodox Presbyterian Church. As I read systematic theologies—Louis Berkhof, some B. B. Warfield, a little bit of Van Til—I was very quickly led by conviction to the Orthodox Presbyterian Church. I came to appreciate immensely Machen’s commitment to the spirituality of the church, his critique of liberalism as a different religion, the militancy of the OPC, its self-conscious embrace of being a pilgrim people, maintaining faithfulness to the gospel, not seeking cultural influence or affluence, but seeking rather to worship the Lord as engaged pilgrims, taking every thought captive, making it obedient to Christ, seeking the things above by faith, entering Sabbath rest, and being concerned most of all for the worship of the Triune God and giving a consistent, faithful witness to the world and calling all men and women, boys and girls everywhere to repent. That sent me on a path toward going to seminary.

It was a strangely quick movement from my conversion to pursuing the OPC and coming to a profound appreciation of Machen and his militancy and humility, and the church as it has been called by Charlie Dennison, “the church of the brokenhearted,” the church that mourns. This is not the norm, this kind of policy and worship and doctrine and this heavenly-mindedness. I have been in the OPC years and years now. I joined the Abilene congregation in 1989, if my memory serves, so it’s been a while.

I rejoice to hear of the Lord’s grace in your life afresh, not only that he was pleased to raise you from the deadness of your sin, but to grant you such rapid growth and maturity, even that you would see Christ in all of Scripture from day one and then dive right away into the deep end of Reformed theology with Machen and all the greats. This is truly a wonderful grace and profound mercy. I’d love to hear about the Lord’s gracious work in your family, as well. Would you introduce us to the Tiptons and share with us how the Lord is leading you all through this current season of life?

I met my wife, Charlene, when I came back from Southwestern Oklahoma State University. She has five uncles who have been or still are Orthodox Presbyterian ministers. We met in Abilene, Texas in 1992. About 10 months later, we were married. Everyone was saying, you guys need to get married. And I was all excited about us—you didn’t have to encourage me! She’s a beautiful, godly, intelligent, wonderful woman. Soon after that, we went to seminary, Westminster California. And by the time 1998 came around, we had our first child, Lauren; a few years later, Lyle; a few years after that, Trevor; a few years after that, Katie or Kaitlyn. And so we have four children. The oldest, Lauren, is now married. Lyle and Trevor are at Geneva playing basketball. And I will admit, tearing it up, and I’m very thankful for that. They’re godly young men walking with the Lord. Katie is class president just flourishing at Phil-Mont school founded by Cornelius Van Til. It’s all worked out in an amazing way.  Char and I are coming up on our 30th anniversary this next year. She works in the OPC home offices. She has been working there for several years now and does a fantastic job.

We’ve been here in Glenside since 1998, and it’s wonderful. I’m serving at Trinity OPC in Easton. It’s about 50 minutes from here. The family is doing great. They are a delight to my heart. They love the Lord and are all flourishing. I am so thankful. I’ve joked around before; I’ll adapt it, transpose it into this: I’m the George Bailey of Glenside, brother. I am just so thankful, so happy, and so richly blessed to have this family. They are, outside of the Lord, just the truest and purest joy of my heart.

Now as long as you mentioned Phil-Mont Academy and Van Til, I’ve got to ask, did you and Char have a devotional yet over that 1961 Van Til editorial I shared with you? The one that was published by Willow Grove Christian Day School, “The Whole Armour of God”?

Not yet. But talk about a letter that just states all that my wife has said before! Char has said before a number of times that she loves obviously loves Van Til. She and I married in part around a passionate commitment to Christian education. When I was in seminary out in California, Char taught at a Christian school. She taught years before that in Reformed Christian schools. She is just a fantastic teacher. We homeschooled our children. But when we first met, she and I read Van Til’s Essays on Christian Education as devotional literature and would marvel at the wonderful, robust, Reformed Trinitarianism, and Covenant Theology, and antithesis, and understanding of common grace, and the proper and indispensable role of Christian education from a Reformed world-and-life view. We fell in love around that. And so when we came to the Philadelphia area, and Phil-Mont was within ten minutes of our house, founded by Van Til—it’s just wonderful. So we’ll get around to that essay. I’m sure we’ll have numbers of discussions about it. Char has said, and I agree in certain ways with this, that Van Til might be at his very best when he’s talking about Christian education. You know, there’s a lot of “best” about Van Til, but one of his brightest points is talking about a consistently Reformed theological education for covenant children.

I couldn’t agree more. Now, you mentioned that you’re currently serving as pastor of Trinity OPC in Easton, Pennsylvania. What is your beloved congregation like and how is the Lord using the ordinary means of grace to gather and perfect the saints at Trinity?

I’ve been at Trinity in Easton for around a decade. Right before I arrived, the pastor left to join the Roman Catholic communion, which was a devastating blow to the congregation. For the past decade, I’ve had the unparalleled privilege of pastoring and shepherding and encouraging the saints in their walk with the Lord. As I said, apart from the Lord, my family is my chief delight, but just right in there, just as an unqualified delight is the service of the saints at Trinity. The elders, Charlie DeBoer, Joe Olliff, Luke DeBoer, Ian Parkin—a dear brother passed away about a year ago, went to be with the Lord—serving alongside those dear brothers in such a loving and giving congregation has been an oasis in the wilderness for me. I have delighted in my service, to know and love the congregation, to preach, teach, and serve alongside those brothers on the Session. The congregation over the years has grown to be what I would consider now to be a thriving, vibrant congregation filled with delightful people. I don’t want to overuse the George Bailey allusion, so I’ll change here, but I’ve been spoiled. And there is no end in sight from my side in terms of the service there. It continues to be an increasing joy for me. To see the way the Lord blesses through slow, steady, self-conscious means of grace, through Word and sacrament, through visiting and getting to know them as brothers and sisters in the Lord, walking beside them, bearing burdens, turning them to the sufferings and the comfort that are in Jesus Christ. I’ve always wanted to be a pastor; I was never initially aspiring to be a professor. And the Lord has granted me one of the deepest desires of my heart. Once again, I’m just so thankful for it.

That is tremendous, brother. To follow up for those who don’t know, who is George Bailey? And would your elaborate a bit upon what you’re preaching and teaching through these days and share any particular insights you might have from your studies in the Word?

If you remember, Jimmy Stewart played George Bailey in an all-time Christmas classic, It’s A Wonderful Life. And the long story short is that he finds that the money, the influence, the opportunity for notoriety, that all of those things pale mightily in comparison to having a group of people, family and friends, who gather around and love you and rejoice when you rejoice and mourn when you mourn. I don’t want to spoil it in case there are some younger folks out there who haven’t seen it, but at the end of the movie, when everyone’s coming into the house, doing something that’s just beautiful—I can’t resist the analogy. It’s delightful, whether it’s you brothers at Reformed Forum, whether it’s a number of dear brothers throughout the world, my loving family, the dear congregation, the Lord has just blessed me. And so I really do mean it, partly as a joke, but partly true: I’m like the George Bailey of Glenside, brother. I’m very thankful for it.

I’ve been preaching for some time on the book of Ephesians. I took about a one-year break and did some work on Hebrews 12 during the pandemic to talk about the unshakable kingdom. No matter what happens in this world, we are receiving a kingdom that cannot be shaken. Over the past several months, I’ve been preaching through the armor of God and Ephesians 6, which is Christ, and have looked at how that armor is fundamentally putting on Christ, his ordinances, his Word, his Spirit, and by faith rising up with his people to fight against the principalities and powers of this present evil age, to set forth the truth of the gospel and its antithetical, full-orbed glory, and to recognize that no matter what happens in terms of the escalation of evil around us in the culture or in the world, Jesus Christ has established his Church. The gates of hell will not prevail against it because the Lord who is our armor has gone before us, destroyed his and our enemies and is in the process of making them a footstool for his feet, which will reach its climax in his glorious, visible second coming.

It’s been a delight to preach through that that book, and I’m kind of coming up on the end of it. You never know; I can’t ever calculate how many more sermons are in the hopper for it. But we’re moving toward the end of the Ephesians 6, and it has been an unusually rich feast for me to preach through. You think you understand the text until you work on it week in and week out for weeks, months, or years, and so it has been peculiarly rich for me. I’ve been very encouraged doing it. Of course, I have—I don’t want to diminish any other congregations in the world—but I might have the most patient and loving congregation in the OPC. They have stayed through it all, and we’ve taken a slow, careful look at that text and just feasted on the Christ who is revealed in it. It’s been a delight.

Now you’re a bit unusual as a minister in the OPC because you not only have the privilege of preaching twice every Lord’s day and doing Sunday school and visitation and serving the saints in Easton, but you’re also a Fellow of Biblical and Systematic Theology at Reformed Forum. How are you actively engaged in the Colossians 1:28 mission of Reformed Forum in that particular capacity?

Let me begin by saying Reformed Forum has been and always will be a pure labor of love for me. You do not find anything like it anymore. In the past, there were some that were striving for this, but the combination of militancy and love, distinctive commitments to the Confession, Van Til, Vos Kline, and the development of what you might call the old Westminster theology or the first generation OPC theology, enriched by people like Kline, Gaffin, Strimple, and others—that’s unique to Reformed Forum. The ministry is so distinctive, while at the same time not succumbing to these biblicist, mutualist perversions that you find in the evangelical and ostensibly “Reformed” world of contemporary vintage in the last 20 years. At Reformed Forum you’ve got a catholic, Reformed, robust ministry of Reformed theology with Colossians 1:28 as the mission, seeking to present everyone mature in Christ.

My service, whether it pertains to the Reformed Academy and teaching courses on Van Til, Reformed Forum conferences—we’ve got one coming up that I’m so excited I can barely contain myself over—or the books that I’ve been graciously given the opportunity to write for Reformed Forum—Foundations of Covenant Theology, the Van Til book [The Trinitarian Theology of Cornelius Van Til], and several on the way—all continues to be a joy in the Lord. I don’t feel like in any of this that I’m working. I’m serving with joy, gladness, and peace and would not want to be anywhere in the whole world serving in except Reformed Forum. So again, I said about pastoring that the Lord’s given me the desire of my heart. Serving with Reformed Forum, though, it’s just been a delight that the Lord has brought. There are people that I won’t mention by name, but they have engaged in extraordinary giving and continue to give in ways that astound me to enable this kind of ministry. They have my deepest gratitude and admiration in the Lord. So, brother, as long as the Lord continues to cause Reformed Forum to flourish, and I have the ability and capacity and strength to serve, the duty is delight. They go right together.

To have over 3800 students in 75 countries involved at Reformed Forum, and to see it exploding in terms of worldwide outreach and ministry and serving the global church so profoundly, that especially gives me unbridled joy in the Lord. I pray that the Lord will continue making Reformed Forum this growing servant of the universal, worldwide Church. I love everything about Reformed Forum, but that, in particular, really is close to my heart to be able to serve brothers and sisters in different countries, under great persecution, who otherwise don’t have access to this kind of theology. To be able to serve them with rich, Reformed theology in the way that Reformed Form enables, and with the quality in terms of the platform and the presentation, as men committed to the deeper Protestant conception, it’s very exciting. I’m thankful to be a part of it, and I’m thankful to see the way the Lord has been blessing it. I’ve been amazed at the way that the Lord is causing Reformed Forum’s ministry to explode throughout the world. And it’s all of the Lord, so we give him glory.

In terms of that worldwide explosion, would you at liberty to share about any of the work that you’ve done with our brethren in China or Cambodia?

I’ll give you just one example. I’ve had an opportunity with a dear brother to talk to numbers of brothers in China, engaging in the training of pastors. I’ve taught a course to brothers in the Lord who are serving and pastoring. I just recently recorded some sermons that will be a part of a conference coming up, and I believe that there are going to be around 1200 people attending. For the last decade, I’ve had opportunities pre-COVID to go to Hong Kong to engage in service of these Chinese brothers and sisters. I can just testify to this: the Lord is giving them extraordinary grace and deep conviction. If Reformed theology in seminaries in this country is on the decline, which it is, and if the broad evangelicalism of this country is strangling true piety and vibrant doctrine, which it is, if liberalism and Barth and the post-conservative evangelical, post-liberal movements are divesting the system of doctrine of its vitality and substance, which it is—as you see a relative decline in the West, these brothers are on fire. The persecution that they are receiving is only causing more and more joy and vigor and militancy to make Christ known and to have an opportunity to serve. I’m going to stop because this gets me choked up, brother, but to have the honor and the privilege to serve such brothers whose hearts are so clearly cruciform and cross-stamped, serving the Lord, not seeking treasure on Earth but in heaven, it’s amazing. That opportunity and ongoing attempts to partner with those brothers, it’s just a delight.

Amen, brother. What you’re saying resonates in a peculiar way with me as I’ve had the great joy of regularly corresponding and working with many brothers and sisters in mainland China and Taiwan through our Reformed Academy. I’m consistently blown away by how they are willing to joyfully lay their lives down for the gospel. They often suffer much hardship for the sake of our Savior in their families and work, and yet at the end of the day, they still have the Spirit-wrought energy and zeal do the difficult work of translation and subtitle correction for us at Reformed Forum. They labor for nothing but for the glory of God and to see the riches of the Reformed faith flourish in their land. I’m truly in awe of what the Lord is pleased to do in bringing Reformed Forum these connections with saints that weren’t on my radar, but they were on the Lord’s radar. He is bringing the Church, his global family, together even while the world is at war. Chinese believers and Western believers are loving one another and are growing unto perfection in Christ.

It is of the Lord. They are the dearest of brothers and sisters, so praise the Lord for them.

As we come to the close of our interview, how might our friends and supporters around the world pray for you and your ministry?

I really appreciate you asking. Pray for my wife to continue to flourish and for our relationship to grow; for my children to continue to flourish and walk with the Lord as they’re doing; for faithfulness in ministry at Trinity, preservation of the elders and growth of the congregation. Pray also for the work at Reformed Forum to move forward with people recognizing that we give all of our resources up front for free. Pray that the Lord would raise up people to support Reformed Forum’s work so that this global outreach, these 3800 plus students from 75 countries, could continue to be served. Pray that the Lord would make Reformed Forum faithful in serving the church and not be distracted by any other mission outside of the mission of Colossians 1:28, to seek to present everyone mature in Christ through the presentation of what the Scriptures teach as received and expounded and enriched in our Reformed confessional tradition. Prayer along all those lines, and that the Lord would make me personally faithful in love and in truth for the sake of Christ would be deeply appreciated.

Harrison Perkins speaks about Samuel Miller’s views on Presbyterianism. Dr. Perkins has edited a new edition of Miller’s Presbyterianism: Its History, Doctrine, Government, and Worship, which has been published by Log College Press.

Samuel Miller, the first professor of Ecclesiastical History and Church Government at Princeton Theological Seminary and a prolific author, published this introduction and defense of Presbyterianism in 1835. Originally titled Presbyterianism: The Truly Primitive and Apostolical Constitution of the Church of Christ, Miller covers the basics of Presbyterian belief and practice, grounding his material in the Scriptures primarily and church history secondarily.

Dr. Harrison Perkins is Stated Supply at Oakland Hills Community Church in Farmington Hills, Michigan
Visiting lecturer in systematic theology at Edinburgh Theological Seminary and online instructor at Westminster Theological Seminary. He is the author of Catholicity and the Covenant of Works: James Ussher and the Reformed Tradition, of which he spoke on Christ the Center episode 677.

Chapters

• 00:00:00 Introduction
• 00:03:20 Update and Current Projects
• 00:09:35 Editing Samuel Miller’s Presbyterianism
• 00:17:46 Samuel Miller’s Biography
• 00:20:37 The History of Presbyterianism
• 00:33:51 Presbyterian Doctrine
• 00:40:17 The Practicality of Presbyterian Principles
• 00:45:47 Presbyterian Government
• 00:49:23 Presbyterian Worship
• 01:05:23 Conclusion

Participants: Camden Bucey, Harrison Perkins, Jim Cassidy

You can contrast the deeper Modernist conception of Karl Barth to the deeper Protestant conception of Vos and the deeper Catholic conception of Aquinas. For Vos, Adam comes from God, wholly inclined toward God and in natural religious fellowship with God, standing in no need of grace. According to the deeper Catholic conception, Adam comes from God riddled with concupiscence and in need of ontologically re-proportioning and ethically re-proportioning grace.

For Barth in the deeper Modernist conception, when Adam is created, he is instantly the first sinner. This is concupiscence radicalized. Adam does not stand in need of a covenant according to the deeper Protestant conception, nor does he stand in need of ontologically infused and elevating grace according to the deeper Catholic conception, Adam stands in need of the Christ event.

What makes the deeper Modernist conception so distinctive is that Jesus Christ is not a promised future redeemer. He does not come in terms of redemptive history, coming out of heaven in the fullness of time to take to himself a true body and a reasonable soul, die for sin, and rise and ascend to heaven. For Barth, the Christ event is at the very beginning the alpha point of God’s relation to Creation in geschichte in a supra-temporal dimension, wholly hidden from history.

According to Barth, the Christ event has always been occurring. And when Adam was created, he was so defective and stained in sin, he needed that supra-temporal indirect Christ event. Barth has the lowest of all views of Adam as a creature and the most deviant of all views of Jesus Christ, because there is no history of special revelation of which Christ is the consummation. There is merely an abstract positive supernal Christ event to which man in history never has any direct access. It is the polar opposite of Vos’s deeper Protestant conception.

Adapted from a transcript of the video.