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Genesis 25:1–21 — Epilogue to Abraham

In Episode 78 the panel discusses how the story of redemption shifts focus from Abraham to his descendants, and particularly to Isaac and Jacob. Employing a covenantal and redemptive-historical hermeneutic becomes important in understanding the significance of this shift and its implication for the inclusion of the Gentiles.


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Machen’s Christianity and Liberalism

Darryl G. Hart speaks about J. Gresham Machen’s classic work, Christianity and Liberalism. In becoming familiar the content and historical context of this book, people will gain an understanding not only of twentieth century Presbyterianism but also of global Christianity to a degree. And in contemplating the lessons of this era, people will also be better equipped to meet the challenges that face the contemporary church.

Westminster Seminary Press has issued a new edition of Machen’s classic work and has included new essays by the faculty of Westminster Theological Seminary, the institution Machen founded in 1929 after the reorganization of the board of Princeton Seminary.

Dr. D. G. Hart is Distinguished Associate Professor of History at Hillsdale College and the author or co-author of many books on American religious history, including Seeking a Better Country: 300 Years of American PresbyterianismDefending the Faith: J. Gresham Machen and the Crisis of Conservative Protestantism in Modern Americaand The Selected Shorter Writings of J. Gresham Machen.


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Evangelicals and Post-Vatican II Roman Catholicism

Leonardo De Chirico speaks about evangelical responses and assessments of Roman Catholicism post-Vatican II. Vatican II was an ecumenical council of the Roman Catholic Church held from 1962–1965 and widely interpreted as bringing the Catholic Church into a new relationship to the world and other religions.

De Chirico analyzes the several prominent evangelical scholars, including G.C. Berkouwer, Cornelius Van Til, and John Stott, in order to identify various strengths and weaknesses in evangelical perspectives on modern Roman Catholicism. De Chirico concludes that evangelicalism typically misses how two foundational aspects of Catholic theology (the relationship of nature to grace and a Christological ecclesiology) serve to undergird an entire theological system.

Leonardo De Chirico planted and pastored an Evangelical church in Ferrara (northern Italy) from 1997 to 2009. Since 2009 he has been involved in a church planting project in Rome and is now pastor of the church Breccia di Roma. He earned degrees in History (University of Bologna), Theology (ETCW, Bridgend, Wales) and Bioethics (University of Padova). His PhD is from King’s College (London) and it was published as Evangelical Theological Perspectives on Post-Vatican II Roman Catholicism (Bern-Oxford: Peter Lang 2003).


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John Gerstner and the Renewal of Presbyterian and Reformed Evangelicalism

Jeffrey S. McDonald speaks about his book, John Gerstner and the Renewal of Presbyterian and Reformed Evangelicalism in Modern America (Wipf & Stock, 2017). It is published in the Princeton Theological Monograph Series.

John Gerstner (1914–96) was a significant leader in the renewal of Presbyterian and Reformed evangelicalism in America during the second half of the twentieth century. Gerstner’s work as a church historian sought to shape evangelicalism, but also northern mainline Presbyterianism. He wrote, taught, lectured, debated, and preached widely.

Jeffrey S. McDonald is the pastor of Avery Presbyterian Church in Bellevue, Nebraska and an Affiliate Professor of Church History at Sioux Falls Seminary, Omaha.


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Reformed Apologetics

J. V. Fesko has written Reforming Apologetics: Retrieving the Classic Reformed Approach to Defending the Faith (Baker Academic, 2019). In the book, Dr. Fesko criticizes, among others, Cornelius Van Til. In this conversation, we interact with the book and compare its claims with those of Van Til. A central claim of Dr. Fesko’s is that Van Til rejects “common notions.” He writes:

in the middle of the seventeenth century, philosophers such as John Locke (1632–1704) rejected the idea of common notions. In the twentieth century, this rejection made its way to liberal and conservative Reformed theologians alike, including Karl Barth (1886–1968) and Cornelius Van Til (1895–1987).”[1]

He draws particular attention to Van Til’s discussion of authority and reason on pages 168–169 of Defense of the Faith (3rd edition).[2] On those pages, Van Til makes an important distinction:

A word must now be said about the idea of ‘common notions’ referred to in the quotation given above. The present writer made a distinction between notions that are psychologically and metaphysically, that is revelationally, common to all men, and common notions that are ethically and epistemologically common.[3]

Van Til continues, “All men have common notions about God; all men naturally have knowledge of God.”[4] So, what is Van Til getting at? There are notions common to all men, but there are some things common to believers and others common to unbelievers. Van Til explains what is also common to natural man as a consequence of total depravity:

It is this actual possession of the knowledge of God that is the indispensable presupposition of man’s ethical opposition to God. There could be no absolute ethical antithesis to God on the part of Satan and fallen man unless they are self-consciously against the common notions that are concreated with them. Paul speaks of sinful man as suppressing within him the knowledge of God that he has. . . . It is these notions of human autonomy, or irrational discontinuity and of rationalistic continuity that are the common notions of sinful or apostate mankind.[5]


[1] J. V. Fesko, Reforming Apologetics: Retrieving the Classic Reformed Approach to Defending the Faith (Grand Rapids: Baker Academic, 2019), 24.

[2] Fesko, 24n56.

[3] Cornelius Van Til, Defense of the Faith, 3rd ed. (Philadelphia: P & R Publishing, 1967), 168.

[4] Van Til, 168.

[5] Van Til, 168.

[6] Van Til, 168.


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Reformed Forum, the Church, and the Great Commission

Reformed Forum exists to present every person mature in Christ (Col. 1:28). We do that specifically by supporting the Church in her God-ordained task of accomplishing the Great Commission. In this episode, we discuss our mission and vision and share exciting news about the future of our ministry including Camden Bucey’s transition to become our full-time Executive Director.

Reformed Forum is an organization committed to providing Reformed Christian theological resources to pastors, scholars, and anyone who desires to grow in their understanding of Scripture and the theology that faithfully summarizes its teachings. We are committed to the principles of the Reformation and a redemptive-historical approach to Scripture. We believe these faithfully represent the teachings of the Bible, which is our only standard for faith and practice.

During the Modernist-Fundamentalist Controversy of the early twentieth century, E. J. Young wrote to J. Gresham Machen, the founder of Westminster Theological Seminary and key figure in the Orthodox Presbyterian Church, which had yet to be formed:

Within the church there should be an organization, entirely independent of the formal church, which would act as leaven. This organization should be composed of ministers, elders and laymen of the new church alone, who not only believe the Westminster Confession but who are on fire with it. The purpose of this organization should be to propagate and to defend the Reformed faith, to point out the errors of modernism, sacerdotalism, premillennialism, Arminianism, Trichotomy, and so much of the anti-Scriptural evangelism of today. Furthermore, this group would seek to propagate Reformed literature, such as your book, Christianity and Liberalism, Boettner’s book and works of that type. It would seek to propagate this literature not only among the clergy but also among the laity. In other words, it would be a missionary agency whose primary field is the church. Further, it would eventually seek to promote truly Reformed Bible Conferences and Evangelistic Campaigns, would seek to start Reformed Bible classes and prayer meetings and would seek to encourage Reformed radio broadcasts, etc.

E. J. Young, letter to J. Gresham Machen, October 2, 1935.

Seventy-three years passed before Reformed Forum was founded and much has changed regarding technology, but providentially we have become such an organization. There is a need today just as there was then, because the theological challenges persist. We are committed to be faithful to Scripture to the end that Christ would be glorified in the fulfillment of the Great Commission.


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