John Piper recently released a book called A Peculiar Glory, where he explores what it means for Scripture to be self-attesting. In this companion video to the book, Michael
Jim Cassidy and Camden Bucey preview our 2016 Theology Conference in Austin, Texas with a conversation on nature and grace. Christians have proposed many different theologies regarding relationship of God’s creation
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 flesh that out a bit,
The development, in rationalist systems of the eighteenth century, of a truly foundational natural theology represents a basic alteration of perspective and a loss, not an outgrowth or further refinement,
Introduction
The following is a response to Scott Swain’s post at Reformation21, “Theses on Natural Theology.” But it is more than that. I take the opportunity, in interaction with
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 and time, but has he
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 is he able to identify
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
Nature and Scripture, or general and special revelation, are a unit. By the Lord’s design, they are mutually informative. Accordingly, one’s conceptions of the purpose and significance of Scripture imply
In this short essay, I want to draw out the nature and downfalls of a salient principle of analytic philosophy: the primacy of rational intuition.
Philosophers think of rational intuition
John Piper recently released a book called A Peculiar Glory, where he explores what it means for Scripture to be self-attesting. In this companion video to the book, Michael
Jim Cassidy and Camden Bucey preview our 2016 Theology Conference in Austin, Texas with a conversation on nature and grace. Christians have proposed many different theologies regarding relationship of God’s creation
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 flesh that out a bit,
The development, in rationalist systems of the eighteenth century, of a truly foundational natural theology represents a basic alteration of perspective and a loss, not an outgrowth or further refinement,
Introduction
The following is a response to Scott Swain’s post at Reformation21, “Theses on Natural Theology.” But it is more than that. I take the opportunity, in interaction with
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 and time, but has he
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 is he able to identify
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
Nature and Scripture, or general and special revelation, are a unit. By the Lord’s design, they are mutually informative. Accordingly, one’s conceptions of the purpose and significance of Scripture imply
In this short essay, I want to draw out the nature and downfalls of a salient principle of analytic philosophy: the primacy of rational intuition.
Philosophers think of rational intuition
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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
