The conversation turns to preaching, discipleship, the unity of the covenant of grace, Christ-centered interpretation, practical resources for reading the Old Testament, and the need for churches to recover the accomplishment of redemption as the great context for every biblical passage. In the audience Q&A, the panel also addresses ministry in small and struggling churches, church revitalization, and the pilgrim ethic needed for faithful pastoral service.

Links

• Birmingham Theological Seminary
• Reformed Academy

Chapters

• 00:00 Introduction and panel
• 03:55 Why biblical theology matters
• 09:28 Defining biblical theology
• 15:39 Derrick Brite’s formation and pastoral ministry
• 22:20 Dan Ragusa and the Dutch Reformed tradition
• 26:09 Biblical theology in a diverse congregation
• 30:09 Avoiding moralism and subjectivism
• 31:27 Hermeneutical foundations
• 35:56 The trans-testamental gospel
• 40:24 Christianity, liberalism, and supernatural history
• 43:54 God’s redemptive words and deeds
• 48:37 Christ, the one mediator
• 51:11 One gospel for Abraham and the church
• 52:56 Audience questions
• 53:23 Lane Tipton’s conversion and call to ministry
• 58:40 Teaching people to see Christ in the Old Testament
• 63:25 The exodus at the Transfiguration
• 67:16 Reading passages within the history of salvation
• 73:56 Christocentrism and Christotelism
• 77:11 Biblical theology and small-church ministry
• 82:58 The pastoral shortage and a pilgrim ethic
• 88:10 Conclusion

Participants: Camden Bucey, Dan Ragusa, Derrick Brite, Lane G. Tipton

The conversation explores the ordinary means of grace—Word, sacraments, and prayer—as Christ’s appointed instruments for strengthening faith, assuring believers, and shaping the church’s worship. Perkins discusses the reading and preaching of Scripture, baptism as a covenantal sign, the Lord’s Supper as communion with Christ and a foretaste of the marriage supper of the Lamb, prayer as a means Christ uses to sustain his people, and congregational worship as active participation before God rather than religious spectatorship.

Participants: Camden Bucey, Harrison Perkins

The conversation also highlights a timely pastoral burden: weak views of Scripture often leave believers vulnerable—whether to “me-and-my-Bible” isolation (confusing sola with solo), or to the perceived stability of traditions that promise rootedness without delivering true unity. By reconnecting the doctrine of Scripture to the doctrine of God, the episode invites listeners to hear again the shepherd’s voice in God’s word and to respond with reverent, regulated, Christ-centered worship.

Watch on YouTube

Chapters

• 00:00:07 Introduction
• 00:01:45 Ministry in Central Texas
• 00:10:03 Thy Word Is Truth Conference
• 00:17:18 Laying a Foundation on God’s Word
• 00:34:22 The Attributes of God and the Doctrine of Scripture
• 00:44:27 Mysticism and Apophaticism
• 00:49:38 The Sufficiency, Necessity, and Excellency of Scripture
• 00:53:44 The Regulative Principle of Worship
• 01:04:03 Conclusion

More seriously, friends, Merry Christmas and Happy New Year to you. Thank you for listening to Theology Simply Profound. We very much appreciate your ongoing support.

Participants: Rob McKenzie, Robert Tarullo

From discussions of Scott Aniol’s lecture on music that accords with sound doctrine to Wynne’s reflections on doctrinal immutability, the episode reminds us that worship is not mere performance—it’s the embodied response of the redeemed to the unchanging God. The conversation concludes with reflections on confessional fidelity, the training of pastors, and the importance of cultivating a love for Reformed unity grounded in truth.

Watch on YouTube

Chapters

• 00:07 Introduction
• 02:47 Introduction to the Reformation and Worship Conference
• 03:58 The Conference’s Heritage, Accessibility, and Scholarship
• 05:09 The Worship at the Conference (Hymns and Psalms)
• 06:32 A Variety of Conference Sessions and Speakers
• 07:21 Discussion of Scott Aniol’s Session on Music and Worship
• 08:14 Music that Accords with Sound Doctrine (Titus 2)
• 11:39 The Importance of Tune and Singability in Hymns
• 14:46 The Pastor’s Role in Music and the Worship Service as a Cohesive Unit
• 20:13 Carlton Wynne’s Breakout: Why the Church Must Maintain Fixed Truth
• 22:31 Why Truth Must Be Maintained (Confessionalism)
• 24:06 The Connection Between Fixed Truth and Faithful Worship
• 27:01 The Fixed Self in Christ and Eternal Life
• 30:00 Counsel from Dr. Godfrey: Be Reformed Unashamedly
• 31:07 Teaching the Westminster Standards to New Members
• 33:55 Using Confessions to Filter Music for Worship
• 37:34 Organizing Theology around the Westminster Confession of Faith
• 41:00 Teaching Redemption Accomplished vs. Redemption Applied
• 43:40 The Importance of the Regulative Principle of Worship
• 47:22 Conclusion

Participants: Camden Bucey, Carlton Wynne, Marc Harrington

Dr. Hall shares his journey into Reformed worship, highlighting how worship flows from every doctrinal locus—Christology, pneumatology, anthropology, and beyond. The discussion encourages believers to treasure reverence, resist shallow entertainment-driven services, and see worship as the very heart of discipleship.

Watch on YouTube

Chapters

• 00:07 Introduction
• 06:49 Confessing Unchanging Truth
• 13:55 Dr. Hall’s Background
• 20:46 Dr. Wynne’s Background
• 25:41 The Regulative Principle of Worship
• 33:56 Worship Offering a Sanctifying Influence
• 42:09 Trends in Worship Practices
• 46:44 The Directory for Public Worship
• 52:25 The Influence of the Wider Culture on the Church
• 59:19 Conclusion

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

How should Reformed churches approach the selection of psalms and hymns for corporate worship? In this video, Camden Bucey offers a rich, pastoral, and practical guide for choosing music that reflects the theological and liturgical shape of a service. Drawing on years of ministry experience, Camden explains how to align musical selections with Scripture texts, sermon themes, and the redemptive-historical movement of the liturgy.

This talk goes beyond personal preference or musical taste. Learn how thoughtful hymnody and psalmody can serve the worship of the triune God by reinforcing Scripture, guiding the congregation’s response, and cultivating reverence, joy, and theological depth.

Key Topics

• Theological principles guiding music selection
• Aligning songs with the sermon text and liturgical moment
• Balancing musical accessibility with doctrinal richness
• The role of repetition, variety, and congregational familiarity
• The emotional and redemptive-historical flow of a worship service
• Special considerations for sacraments, transitions, and unique services

Watch on YouTube

Chapters

• 00:00 – Introduction and Context
• 01:15 – Why Song Selection Matters in Reformed Worship
• 02:45 – Letting the Sermon Text Guide the Service
• 05:23 – Matching Music with Liturgical Placement
• 07:16 – Knowing Your Congregation and Musicians
• 09:18 – The Role of Records and Repetition
• 13:28 – Attention to Tune, Tempo, and Emotional Tone
• 17:45 – Maintaining a Redemptive-Historical Flow of Worship
• 21:05 – Strategic Placement: The Post-Sermon Hymn
• 23:14 – Special Elements and Transitions
• 28:36 – Conclusion: Cohesive Worship for the Glory of God

Participants: Camden Bucey

In this final installment of our introductory series on Eastern Orthodoxy for Reformed Christians, Camden Bucey explores Orthodox worship and sacramental theology through a Reformed lens. This episode provides a careful and charitable overview of Eastern Orthodox liturgical practices, including the Divine Liturgy, veneration of icons, and the centrality of the Eucharist.

What makes Eastern Orthodox worship distinct? Why are icons and incense used? What theological principles undergird these practices? Camden discusses the symbolism of Eastern Orthodox worship while also addressing key doctrinal differences—especially concerning the second commandment, the regulative principle, and the doctrine of salvation.

Whether you’re a Reformed believer curious about the traditions of the East or seeking to understand why some are drawn to Orthodoxy’s mystery and aesthetic, this episode offers insight, clarity, and biblical reflection.

Series

• Part 1 (The Church and Scripture)
• Part 2 (The Doctrine of God and Salvation)
• Part 3 (Worship and the Sacraments)

Watch on YouTube

Chapters

• 00:00 – Introduction
• 00:26 – Worship and the Sacraments in Eastern Orthodoxy
• 01:49 – Theology of Liturgy and Participation
• 04:14 – Worship as Theology in Action
• 05:36 – Icons, Veneration, and the Second Commandment
• 10:02 – The Eucharist
• 14:09 – Reverence and Symbolism
• 15:33 – Prayers for the Dead
• 16:44 – Summary of Theological Differences
• 18:10 – Final Reflections

Participants: Camden Bucey

More seriously, friends, Merry Christmas and Happy New Year to you. Thank you for listening to Theology Simply Profound. We very much appreciate your ongoing support.

Participants: Rob McKenzie, Robert Tarullo

More seriously, friends, Merry Christmas and Happy New Year to you. Thank you for listening to Theology Simply Profound. We very much appreciate your ongoing support.

Participants: Rob McKenzie, Robert Tarullo

Chapters

• 00:00:07 Introduction
• 00:00:42 Revisiting A History of Dispensationalism
• 00:06:25 The Aaronic Blessing in Numbers 6
• 00:16:43 Beholding the Face of God
• 00:24:41 Faces in Scripture
• 00:30:55 The Context of Numbers 6
• 00:44:13 Jesus’ Priesthood and the Aaronic Blessing
• 00:50:33 The Aaronic Blessing in Worship and Pastoral Care
• 01:00:29 The Priesthood of All Believers
• 01:11:18 Conclusion

Participants: Camden Bucey, Michael Glodo

Participants: Rob McKenzie, Robert Tarullo

Reformed worship is distinctive because it uses only the Bible and not human traditions or human wisdom for knowing how to worship aright. That leaves Presbyterians in a difficult position, because the Bible doesn’t provide an explicit order of worship. If we are going to follow the Bible in worship, there must be some measure of creativity.

I would prefer for Presbyterians to be more uniform in their order of worship. Presbyterians, however, have been very reluctant to have a General Assembly mandate things in a top-down fashion. Even though we have the “Directory for the Public Worship of God” in The Book of Church Order, we have wanted to give congregations great leeway in how they execute the directory. I think this has hurt Presbyterians at times—when you can go into different Presbyterian churches and have a different kind of service, a different order, and yes, even a different tone as well.

But there is a seriousness that characterizes Reformed and Presbyterian worship because trying to follow God’s Word means avoiding anything that would offend God or would be objectionable. There are all sorts of examples throughout the Bible, especially in the Old Testament, of people offending God with bad worship or false worship. Presbyterians are particularly eager not to engage in false worship, and that’s what the regulative principle tries positively to establish, but exactly what that has meant for Presbyterians has been harder to execute.

If you go to Presbyterian services in Scotland as compared to Ireland as compared to Canada as compared to present-day America, even though they all may be conservative churches, they may be following different kinds of patterns in worship, which is unlike Lutheran or Anglican churches. There you might have greater uniformity between the churches because they’re either using an Anglican prayer book or Lutheran service book. So, that uniformity is something I think Presbyterians still need to work on but with the idea of God as a consuming fire and thus the need to approach him with reverence and awe (Hebrews 12:28). I think this idea has characterized Christians throughout all times, but Reformed Presbyterians have made it particularly important.

Adapted from a transcript of the video.

Participants: Rob McKenzie, Robert Tarullo

Participants: Rob McKenzie, Robert Tarullo

Participants: Camden Bucey, Glen Clary

Rev. Cruse is pastor of Community Presbyterian Church in Kalamazoo, Michigan.

Participants: Camden Bucey, Glen Clary, Jonathan Landry Cruse

• We Must Flee the Forbidden Rites of the Wicked and Maintain the Purity of the Christian Faith
• The Christian Man’s Obligation to Fulfill or Renounce the Priestly Offices of the Papal Church

Calvin most likely wrote these letters in the fall of 1536. Both have a polemical tone and touch upon the subject of worship. These letters are Calvin’s first strong rebuke of two friends, men whom he had known for some time and had clearly expressed evangelical convictions and yet wanted to remain in the positions of privilege and power that they enjoyed within French Catholicism.

Dr. Noe is Professor of Classics at Calvin University in Grand Rapids, Michigan. He has also published a translation of Franciscus Junius’ (1545–1602) De Theologia Vera (Reformation Heritage Books) and a translation of Theodore Beza’s (1519–1605) Plana et Perspicua Tractatio De Coena Domini (Reformation Heritage Books).

Links

• Latin Per Diem
• Ad Navseam podcast

Participants: Camden Bucey, David Noe

In this episode, Glen Clary seeks to explain the redemptive-historical significance of the songs with reference to the temple cultus. These nativity canticles register a transition in the temple cultus from shadow to reality (type to antitype) in that they proclaim the arrival of the high priest of the heaven, who will bring the earthly temple cultus to its consummate fulfillment. They serve as a liturgical bridge between the old covenant and the new covenant and set the stage for the message of Luke, introducing significant theological themes developed in Luke-Acts.

Participants: Camden Bucey, Glen Clary

Participants: Rob McKenzie, Robert Tarullo

there is always the unmistakable note of sovereign power bespeaking the prophet who is at the same time a poet by the grace of God. Isaiah’s influence on the formal development of sacred poetry has proved as great and lasting as that exercised in his contribution to the body of revealed truth.^[2]

Vos’s own poetry remains an untapped source of insight into his all-encompassing, God-centered mind and heart.

In one volume of Vos’s poems, Spiegel der natuur (Mirror of Nature), is found a short poem inspired by a particular Sunday when the foretaste of the heavenly and eschatological rest was noticeably strong and nourishing. The poem is entitled, “Dies Solis” (“Sunday”).

This is a Sunday which can well be called a sun day;
I have bathed both body and soul in a sea of light,
have washed off my everyday doing and knowing,
have of heavenly wine tasted and wedding food eaten,
and blessedly sat listening by the way,
along which the singing holy procession goes.^[3]

Vos employs a wordplay on the Dutch zondag (Sunday) and zonnedag (solar day or sun day). The name of the day contains in itself a symbol of what is heavenly. The heavenly nourishes not only his soul, but also gives his body rest. The poem concludes with a pilgrim theme, with him seated on the way, for there remains a Sabbath rest for the people of God. This poem is the overflow of a heart in which are the highways to Zion.

_{[1] This is part of Vos’s description of Isaiah in his poem, “Jesaja,” in Spiegel der Genade (Grand Rapids, MI: Eerdmans, 1922), 33: “Heildichter, heilheraut…”
[2] “Some Doctrinal Features of the Early Prophecies of Isaiah,” in The Shorter Writings of Geerhardus Vos: Redemptive History and Biblical Interpretation, ed. Richard B. Gaffin, Jr. (NJ: P&R Publishing, 1980), 272.
[3] My translation. The original Dutch reads:
Dit is een zondag die wel zonnedag mag heeten;
Ik heb én lijf én ziel in zee van licht gebaad,
Heb afgespoeld mijn aldaags-doen en weten,
Van hemelwijn geproefd en bruiloftskost gegeten,
En zalig luistrend bij den weg gezeten,
Waarlangs de zingende hoogtijprocessie gaat.}

In the call to worship, God calls his people to have covenant communion with him in his heavenly temple. He calls us to enter his house—to draw near to him—to have communion with him.

The benediction is the bestowal of the covenant blessing by the successful probationer. Had Adam obeyed, he would have received for himself and for all his posterity the covenant blessing. The covenant blessing would be given to those whom he represented in the covenant of works on the basis of his obedience. Now, Christ as redeemer and mediator of the covenant, the obedient federal head (successful probationer) receives and bestows the blessings of the covenant.

Participants: Camden Bucey, Glen Clary

Justin Martyr wrote an early account of ancient Christian worship. It was written by a believer for an unbeliever. He does not assume that his intended reader—the Emperor Antoninus Pius (138–161)—knows anything about Christian worship. Second, while Pliny describes the worship practices of the Christians in Pontus, Justin describes the liturgical customs of the church in Rome. Justin lived and worshiped in Rome, but he didn’t convert in Rome. He most likely converted to Christianity in Ephesus around 130 A.D. So he was familiar with the liturgical customs of both Western and Eastern Christians. Third, Justin’s account is descriptive not prescriptive. It’s not a church order (e.g. Didache, Apostolic Tradition). It is simply a description of what Christians were already doing not what Justin thought they ought to do.

Participants: Camden Bucey, Glen Clary, Jeff Waddington

Pliny the Younger was appointed governor of Bithynia in 111 AD by the Emperor Trajan (98–117). Trajan knew that there was social unrest in that province, with a growing number of political factions causing divisions within the city. Among other things, he tasked Pliny with dissolving all associations or clubs in service of keeping the peace. This led him into a quandary regarding the Christians.

In one of the cities, trouble of some kind had arisen regarding the Christians, who were in several cases brought into court and accused of atheism, sexual immorality, incest, and even cannibalism. Pliny the Younger’s letter offers a window into the liturgical practices of ancient Christians and how they were often misunderstood by the world.

Suggested Reading

• Pliny, Letters, vols. 1 & 2. T. E. Page, E. Capps, et al. (London; New York: William Heinemann; The Macmillan Co., 1931).
• Robert Louis Wilken, The Christians as the Romans Saw Them
• Everett Ferguson, Backgrounds of Early Christianity
• Allen Cabaniss, Pattern in Early Christian Worship
• Ralph Martin, Carmen Christi
• W. Rordorf, The Eucharist of the Early Christians
• Hans Lietzmann, Mass and Lord’s Supper

Participants: Camden Bucey, Glen Clary

Participants: Camden Bucey, Glen Clary, Jim Cassidy

Be sure to listen for the special offer from a KJV Bait Shop.

Participants: Camden Bucey, Glen Clary

Thank you to everyone who visited reformedforum.org/donate throughout the year. We are tremendously grateful for your generous support. Be assured that we’re setting the stage for another big year as our board continues to think and pray about our next steps.

We’re looking forward to another full year of Christ the Center. January 25 marked our 10th anniversary. Jeff, Jim, and I recorded that first episode during my first year in seminary—three homes and three children ago. Things have changed over the years, but our goal has stayed the same. Our mission is to present every person mature in Christ (Col. 1:28).

Episodes

• 524 — Marcus Mininger, Uncovering the Theme of Revelation in Romans 1:16–3:26
• 533 — Michael Kruger, How the Second Century Shaped the Future of the Church
• 540 — The Nature of Apostasy in Hebrews 6
• 542 — Bill Dennison, Karl Marx
• 551 — The Impeccability of Jesus Christ
• 555 — Darryl Hart, Still Protesting
• 556 — The Deeper Protestant Conception
• 566 — Glen Clary, The Liturgies of Bucer, Calvin, and Knox
• 570 — Danny Olinger, Geerhardus Vos: Reformed Biblical Theologian, Confessional Presbyterian
• 571 — Cory Brock and Nathaniel Gray Sutanto, Bavinck’s Philosophy of Revelation

Participants: Adam York, Bill Dennison, Camden Bucey, Cory Brock, Dan Ragusa, Danny Olinger, Darryl G. Hart, Glen Clary, Jared Oliphint, Jeff Waddington, Jim Cassidy, Lane G. Tipton, Marcus Mininger, Michael Kruger, Nathaniel Gray Sutanto

Participants: Rob McKenzie, Robert Tarullo

Further Reading

• Knox Liturgy
• Genevan Liturgy
• Catholic Describes Communion Service in Calvin’s Church
• John Knox and Public Prayer

Participants: Camden Bucey, Glen Clary

Participants: Camden Bucey, Ken Golden

Links

• Reformation Worship book website
• Jonathan Gibson, Covenant Continuity and Fidelity: A Study of Inner-Biblical Allusion and Exegesis in Malachi

Participants: Camden Bucey, Glen Clary, Jonathan Gibson, Mark Earngey

¹¹ About this we have much to say, and it is hard to explain, since you have become dull of hearing. ¹² For though by this time you ought to be teachers, you need someone to teach you again the basic principles of the oracles of God. You need milk, not solid food, ¹³ for everyone who lives on milk is unskilled in the word of righteousness, since he is a child. ¹⁴ But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil. ¹ Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, ² and of instruction about washings, the laying on of hands, the resurrection of the dead, and eternal judgment. ³ And this we will do if God permits. ⁴ For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, ⁵ and have tasted the goodness of the word of God and the powers of the age to come, ⁶ and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt. ⁷ For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. ⁸ But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned. ⁹ Though we speak in this way, yet in your case, beloved, we feel sure of better things—things that belong to salvation. ¹⁰ For God is not unjust so as to overlook your work and the love that you have shown for his name in serving the saints, as you still do. ¹¹ And we desire each one of you to show the same earnestness to have the full assurance of hope until the end, (Hebrews 5:11–6:11, ESV)

Links

• Camden Bucey sermon on Hebrews 6:4–8
• Martin Emmrich, “Hebrews 6: 4-6-again! (A pneumatological inquiry).” Westminster Theological Journal 65, no. 1 (2003): 83–95.

Participants: Camden Bucey, Glen Clary

Dissertations/Theses Mentioned

• Leonardo de Chirico, Evangelical theological perspectives on post-Vatican II Roman Catholicism
• Trevor H. G. Smith, Christian Theology Emerging from the Akan Single-Tiered Unitive Perspective on Reality

Participants: Camden Bucey, Jeff Waddington, Jim Cassidy

Participants: Rob McKenzie, Robert Tarullo

When Christians ask: ‘Is it ok for me to do X on Sundays?’ the first response should normally be not ‘yes’ or ‘no’ but ‘Why would you be doing it?’ The most common answer to that question is probably ‘Because I don’t have time for it in the rest of the week.’ This highlights the importance of understanding the whole of the fourth commandment. The problem here is not how we spend Sunday; it is how we are using Monday to Saturday. We are living the week the wrong way round, as if there had been no resurrection! Use Sunday as a day of rest, worship, fellowship first and we will almost inevitably begin to discipline our use of time in the other six days of the week. Grasp this and the Sabbath principle becomes one of the simplest and most helpful of all God’s gifts. The burden-free day at the beginning of the week both regulates the days that follow and refreshes us for them. (Ferguson, 266n1)

Participants: Camden Bucey, Glen Clary, Jeff Waddington

Links

• Redeemer Presbyterian ballet offertory
• Carl Trueman, “The Church of England’s Nietzschean Proposal“

Participants: Camden Bucey, Glen Clary, Jeff Waddington, Jim Cassidy

Participants: Camden Bucey, Glen Clary, Jim Cassidy

Participants: Camden Bucey, Jared Oliphint, Nathaniel Gray Sutanto

Links

• Ligonier, “Bible Reading Plans for 2017“

Participants: Camden Bucey, Glen Clary, Jim Cassidy

Episodes

• 425 — David VanDrunen, God’s Glory Alone
• 428 — Vern Poythress, The Miracles of Jesus
• 441 — John Galbraith and Danny Olinger on John Galbraith’s Life and Ministry
• 443 — Alan Strange, Charles Hodge and the Spirituality of the Church
• 444 — Iain Murray, J. C. Ryle
• 445 — Lane Tipton, Trinity, Processions, and Missions: The Pactum Salutis
• 449 — Rob McKenzie and Bob Tarullo, Dispensationalism
• 452 — Michael Kruger, A Biblical-Theological Introduction to the New Testament
• 453 — Dennis Johnson, Walking withe Jesus through His Word
• 455 — Richard Gaffin, Jr., Calvin and the Sabbath
• 461 — Gregg Allison and Chris Castaldo, The Unfinished Reformation
• 464 — Mark Vanderhart and Cornelis Venema, The Reformed Church in Latvia
• 467 — Patricia Clawson and Diane Olinger, Choosing the Good Portion: Women of the Orthodox Presbyterian Church

Participants: Adam York, Alan Strange, Camden Bucey, Chris Castaldo, Cornelis Venema, Danny Olinger, David VanDrunen, Dennis Johnson, Diane Olinger, Glen Clary, Gregg Allison, Iain Murray, Jared Oliphint, Jeff Waddington, Jim Cassidy, John Galbraith, Lane G. Tipton, Mark Vander Hart, Michael Kruger, Patricia Clawson, Richard B. Gaffin Jr., Rob McKenzie, Robert Tarullo, Vern Poythress

Links

• Glen Clary, “The Origins of the Church Calendar“

Participants: Camden Bucey, Glen Clary, Jim Cassidy

• According to sola Scriptura and the Regulative Principle of Worship, if it’s not God-ordained, then we must not do it.
• If the Church holds an annual service to celebrate Christ’s nativity, then it will inevitably come to be regarded as a God-ordained holy day.
• Christmas is a Christianized pagan holiday.

Links

• Glen Clary, “The Origins of the Church Calendar“

Participants: Camden Bucey, Glen Clary, Jim Cassidy