We discuss how a return to sola scriptura through confessional Reformed theology spares us from the errors of Roman Catholicism and modernism. Reformed covenant theology,
Perhaps you will remember from the last post, according to Jenson, Israel’s hope, as well as our own, is for participation in God’s own reality,
In our last post, (a while back!) I argued that Jenson had in fact compromised the creator creature distinction and I said that we would
In the last post we asked if Jenson had gone beyond Barth. Has he temporalized eternity? Jenson is certainly bolder in his assertions linking eternity
Thus far in this series we have looked at the life of Barth as well as begin to explore his theology as well. In particular
This is the third part of a four part series on the life and thought of Karl Barth. After completing a brief biography, we now
In our previous post, part 1, we introduced our thesis and opened with the beginning of Barth’s life. We pick up here with his years
In our last post we left two questions begging to be asked. First, how can Jenson talk about ontological truth statements in Scripture? Second, how
By now it should be understood by the reader that for Jenson, God is the act of utterance.[1] For Jenson, as I argued in my
I stated my basic contention in the last post. It was simply this, Robert Jenson, adopting Barth’s theological notion of time and eternity and taking
We discuss how a return to sola scriptura through confessional Reformed theology spares us from the errors of Roman Catholicism and modernism. Reformed covenant theology,
Perhaps you will remember from the last post, according to Jenson, Israel’s hope, as well as our own, is for participation in God’s own reality,
In our last post, (a while back!) I argued that Jenson had in fact compromised the creator creature distinction and I said that we would
In the last post we asked if Jenson had gone beyond Barth. Has he temporalized eternity? Jenson is certainly bolder in his assertions linking eternity
Thus far in this series we have looked at the life of Barth as well as begin to explore his theology as well. In particular
This is the third part of a four part series on the life and thought of Karl Barth. After completing a brief biography, we now
In our previous post, part 1, we introduced our thesis and opened with the beginning of Barth’s life. We pick up here with his years
In our last post we left two questions begging to be asked. First, how can Jenson talk about ontological truth statements in Scripture? Second, how
By now it should be understood by the reader that for Jenson, God is the act of utterance.[1] For Jenson, as I argued in my
I stated my basic contention in the last post. It was simply this, Robert Jenson, adopting Barth’s theological notion of time and eternity and taking
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The dark moon of the Old Testament has its light only from the sun of grace of the Gospel.
These [pagan] philosophers in their appearance of wisdom [schijnwijsheid] had only imagined things about God and about the way to the supreme good, which these teachers would mix with the Gospel, as do also the scholastic teachers in the Papacy, whereby the simplicity and straightforwardness of the saving doctrine of the Gospel is considerably darkened and distorted.
We are so encouraged that many of you have registered for our new educational platform, Reformed Academy. Just last week, we launched our third on-demand course, Introduction to
The father of Reformed biblical theology was also a lifelong poet. Vos published eight volumes of poetry brimming with some two hundred poems in total.
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