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 last post, God is to
The panel discusses Jonathan Edwards’s sermon, “A Divine and Supernatural Light” delivered at Northampton and subsequently published in 1734. Participants: David Filson, Jeff Waddington, Nick Batzig
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 that understanding to its logical
When Karl Barth was once asked to comment on the reception of his theology in America, he noted that a bright young American scholar named Robert Jenson had rightly grasped
The doctrine of election is the sum of the Gospel because of all words that can be said or heard it is the best. CD II/1, 3 In a recent
Christ the Center is pleased to welcome Dr. Dane Ortlund to speak about Jonathan Edwards’s views of the Christian life. Ortlund is Senior Vice President of Bible Publishing at Crossway and the author of
Nick Batzig, Jeff Waddington, and David Filson discuss a sermon by Jonathan Edwards circa 1747. Participants: David Filson, Jeff Waddington, Nick Batzig
In this episode, we speak with Samuel Renihan about the doctrine of divine impassibility. Rev. Renihan is the pastor of Trinity Reformed Baptist Church in La Mirada, California and the
Barth’s theology, fairly early on, received the label “neo-orthodox.” Barth himself rejected the label (CD III.3, xii). It is regarded by some today as a misnomer. As early as 1972,
Jeff Waddington compares Alvin Plantinga and Jonathan Edwards on the perennial anthropological question regarding the relationship between the intellect and the will. In 2000, distinguished Christian philosopher Alvin Plantinga offered
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 last post, God is to
The panel discusses Jonathan Edwards’s sermon, “A Divine and Supernatural Light” delivered at Northampton and subsequently published in 1734. Participants: David Filson, Jeff Waddington, Nick Batzig
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 that understanding to its logical
When Karl Barth was once asked to comment on the reception of his theology in America, he noted that a bright young American scholar named Robert Jenson had rightly grasped
The doctrine of election is the sum of the Gospel because of all words that can be said or heard it is the best. CD II/1, 3 In a recent
Christ the Center is pleased to welcome Dr. Dane Ortlund to speak about Jonathan Edwards’s views of the Christian life. Ortlund is Senior Vice President of Bible Publishing at Crossway and the author of
Nick Batzig, Jeff Waddington, and David Filson discuss a sermon by Jonathan Edwards circa 1747. Participants: David Filson, Jeff Waddington, Nick Batzig
In this episode, we speak with Samuel Renihan about the doctrine of divine impassibility. Rev. Renihan is the pastor of Trinity Reformed Baptist Church in La Mirada, California and the
Barth’s theology, fairly early on, received the label “neo-orthodox.” Barth himself rejected the label (CD III.3, xii). It is regarded by some today as a misnomer. As early as 1972,
Jeff Waddington compares Alvin Plantinga and Jonathan Edwards on the perennial anthropological question regarding the relationship between the intellect and the will. In 2000, distinguished Christian philosopher Alvin Plantinga offered
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Having appreciated the work of Richard Muller, and his students, and having benefited immensely from their writings, I am still far from an expert in the area of Reformed scholasticism.
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
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
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
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