The Westminster Larger Catechism defines justifying faith as
a saving grace, wrought in the heart of a sinner by the Spirit and Word of God, whereby he, being convinced of
Saving faith is the instrument by which the whole person is united to the whole Christ in the unbreakable bond of the Holy Spirit. I am not my own, confesses the believer,
Now we begin to make a definite turn toward Barth in Van Til’s writing. Thus far this blog series has been a smattering of topics arising from my rereading
Dr. Robert J. Cara speaks about his book, Cracking the Foundation of the New Perspective on Paul: Covenantal Nomism versus Reformed Covenantal Theology (Mentor, 2017), which is published in the
Melodie McKenzie joins Rob and Bob in our discussion of Classical Christian Education.
Participants: Melodie McKenzie, Rob McKenzie, Robert Tarullo
Van Til used the word “scholasticism” (or its other variations) as shorthand for Thomistic dualism (and with it the medieval synthesis of Christian and pagan thought). In short Thomistic
The doctrine of the covenant, in the words of Anthony Hoekema, is “the vertebrate structure which holds all the doctrines of Reformed theology together.”[1] The structural importance of the covenant for
We continue our #VosGroup series by opening pages 159–161 of Vos’ book Biblical Theology: Old and New Testaments to consider the relation between the offerer and his sacrifice.
Participants: Camden
Rob and Bob discuss the basic history and shape of the Young, Restless, and Reformed movement of the past decade or so, depending on who you ask. And, somehow, we
This post is a kind of follow-on from a previous post about “as-suchness.” In The New Synthesis Van Til writes:
Paul does not discuss
The Westminster Larger Catechism defines justifying faith as
a saving grace, wrought in the heart of a sinner by the Spirit and Word of God, whereby he, being convinced of
Saving faith is the instrument by which the whole person is united to the whole Christ in the unbreakable bond of the Holy Spirit. I am not my own, confesses the believer,
Now we begin to make a definite turn toward Barth in Van Til’s writing. Thus far this blog series has been a smattering of topics arising from my rereading
Dr. Robert J. Cara speaks about his book, Cracking the Foundation of the New Perspective on Paul: Covenantal Nomism versus Reformed Covenantal Theology (Mentor, 2017), which is published in the
Melodie McKenzie joins Rob and Bob in our discussion of Classical Christian Education.
Participants: Melodie McKenzie, Rob McKenzie, Robert Tarullo
Van Til used the word “scholasticism” (or its other variations) as shorthand for Thomistic dualism (and with it the medieval synthesis of Christian and pagan thought). In short Thomistic
The doctrine of the covenant, in the words of Anthony Hoekema, is “the vertebrate structure which holds all the doctrines of Reformed theology together.”[1] The structural importance of the covenant for
We continue our #VosGroup series by opening pages 159–161 of Vos’ book Biblical Theology: Old and New Testaments to consider the relation between the offerer and his sacrifice.
Participants: Camden
Rob and Bob discuss the basic history and shape of the Young, Restless, and Reformed movement of the past decade or so, depending on who you ask. And, somehow, we
This post is a kind of follow-on from a previous post about “as-suchness.” In The New Synthesis Van Til writes:
Paul does not discuss
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Autumn1 By Geerhardus Vos Translated by Daniel Ragusa Still lingers golden autumn, still stand harvest colors,
Ripening in field, still roams through woods and gardens
A lovely postlude
I had the privilege of participating in a panel discussion on Danny Olinger’s excellent biography of Geerhardus Vos at the Presbyterian Scholars Conference, held at Harbor House, Wheaton College, on
Winter’s Death[1] by Geerhardus Vos
Here lies the Winter hated,
Goliath-like prostrated,
Whom David’s stone laid low.
Recovered from earth’s chillness,
Spring uses the first stillness
To put left-over illness
Beneath the thin-grown snow. His efforts
I was recently in Rome for a gathering of the Rome Scholars and Leaders Network, convened by the Reformanda Initiative, where I was invited to deliver two lectures. We met
