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 Old Side/New Side controversy occurred in colonial presbyterianism between 1741 and 1758 with a couple of stages in between. It was a controversy that
In Reformed Dogmatics 2:13–15, Geerhardus Vos coined a phrase for the image of God, entitled “the deeper Protestant conception.” When God formed Adam from the
The more than two-hundred-fifty-page PDF document available for download at the end of this introduction is a table that includes seven columns of information about
Dr. D. G. Hart speaks about the Old School-New School Controversy in the Presbyterian Church in the United States of America, which lasted from 1837
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