Dominic Legge, O. P. speaks about the deep connection between Thomas’s Christology and his trinitarian theology. Dr. Legge is Assistant Professor of Systematic Theology and Director of the Thomistic Institute Pontifical Faculty of the Immaculate Conception at the Dominican House of Studies. He is the author of The Trinitarian Christology of St. Thomas Aquinas (Oxford University Press, 2017).
Participants: Camden Bucey, Dominic Legge, Glen Clary, Jim Cassidy
In a startling episode of fear and worldliness we find the hope of the gospel. Learn how the person and work of Christ can be preached from what seems to be the most unlikely text.
Participants: Adam York, Glen Clary, Mark A. Winder
Lot can not save himself—God has to do it. In his mercy he provides for Lot’s salvation even through the destruction of the city of man, and in so doing provides for us a picture of Christ’s saving work.
Participants: Adam York, Glen Clary, Mark A. Winder
Dr. Lawrence Feingold brings us a Catholic’s perspective on Thomas Aquinas and the important connection between his doctrines of the Eucharist and the Beatific Vision. Dr. Feingold is Associate Professor of Theology and Philosophy at Kenrick-Glennon Seminary in St. Louis. He is the author of The Eucharist: Mystery of Presence, Sacrifice, and Communion and The Natural Desire to See God According to St. Thomas and His Interpreters.
Dr. Feingold expresses the deep congruence between Thomas’s metaphysic and doctrines of the Beatific Vision and Eucharist. Rather than treating different loci of his theology and philosophy as disparate elements, it is much better and more appropriate to embrace Thomas as a monumental thinker developing an organic whole.
While we have deep differences with the Roman Catholic tradition, we found this conversation to be utterly stimulating and instructive. Our understanding of Thomas and Catholicism was sharpened, and we trust listeners and viewers will benefit from careful consideration of Dr. Feingold’s teaching.
Participants: Camden Bucey, Glen Clary, Lawrence Feingold
Lot serves as a paradigm or picture of the salvation of sinners and judgment upon unbelievers. Sinners are not saved because they suddenly figure out God’s mercy and come running to him. They are saved because God does what they cannot do of their own accord.
Participants: Adam York, Glen Clary, Mark A. Winder
Here’s the big pictures of 1 Corinthians 1 and 2, particularly focusing on the wisdom of God as the doctrinal and ethical antithesis to world, and an introduction to Paul’s two-age eschatology.
Participants: Glen Clary, Mark A. Winder
Theologians often speak of regeneration, the work of the Holy Spirit to bring someone to the new birth. But the Westminster Standards speak of effectual calling as the work of the Spirit to give people new hearts, enlightening their minds and renewing their wills. Are effectual calling and regeneration the same thing? If not, how do they relate? In this episode, we discuss the relationship between these two aspects of the ordo salutis.
1. All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death, in which they are by nature, to grace and salvation, by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them a heart of flesh; renewing their wills, and, by his almighty power, determining them to that which is good, and effectually drawing them to Jesus Christ: yet so, as they come most freely, being made willing by his grace.
2. This effectual call is of God’s free and special grace alone, not from anything at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.
Participants: Adam York, Camden Bucey, Glen Clary
Here we seek to answer three questions: First, “What is the meaning of circumcision?” Second, “What is the purpose of circumcision? and third, “To whom is circumcision to be applied” We conclude that the sign of faith is to be applied to believers and their children.
Participants: Adam York, Glen Clary, Jim Cassidy, Mark A. Winder
Paul appeals to the believers at Corinth to be united, and admonishes them to abandon their factionalism. Paul reminds them that he did not do anything among them that would draw attention to himself, but rather he pointed them entirely away from himself and directed their attention and affection to Christ alone.
Participants: Adam York, Glen Clary, Mark A. Winder
The first paragraph of chapter twenty-nine in the Westminster Confession of Faith sets forth the institution of Lord’s Supper and the uses and ends for which it is designed:
Our Lord Jesus, in the night wherein he was betrayed, instituted the sacrament of his body and blood, called the Lord’s Supper, to be observed in his church, unto the end of the world, for the perpetual remembrance of the sacrifice of himself in his death; the sealing all benefits thereof unto true believers, their spiritual nourishment and growth in him, their further engagement in and to all duties which they owe unto him; and, to be a bond and pledge of their communion with him, and with each other, as members of his mystical body.
In this episode, we discuss the five purposes of the Lord’s Supper detailed in the confession:
Participants: Camden Bucey, Glen Clary, Jim Cassidy
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