“Yet the Aristotelianism of Rome, with its idea of potentiality, offers, we are bound to think, a point of contact with the underlying philosophy of
Paul was a redemptive-historical preacher of the highest order. His theology was founded not on timeless or idealistic truths, but concrete historical events in accordance
The garden was a kingdom that the Lord fashioned by divine fiat in which he would reign in life with his holy people. Within the
True life is the enjoyment of the covenant communion bond in face-to-face fellowship with God in his holy kingdom. This is no invention on man’s
The Lord does not breathe into man the breath of life for him to exist in the abstract, nor for him to struggle to find
God’s sovereignty and man’s freedom are often thought to be in competition with one another in a sort of zero-sum game: either God is sovereign or
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
In a previous post, we considered the way in which Geerhardus Vos’ doctrine of Christ impacted his redemptive-historical hermeneutic for reading the Old Testament. In
The complexity revolving around the question of the relationship between the kingdom and the church is largely due to varying definitions. So before setting forth Herman Ridderbos’ formulation in
The Covenantal Structure of the Westminster Confession of Faith Written at the entrance of the temple of Reformed theology are the words: “God does not
“Yet the Aristotelianism of Rome, with its idea of potentiality, offers, we are bound to think, a point of contact with the underlying philosophy of
Paul was a redemptive-historical preacher of the highest order. His theology was founded not on timeless or idealistic truths, but concrete historical events in accordance
The garden was a kingdom that the Lord fashioned by divine fiat in which he would reign in life with his holy people. Within the
True life is the enjoyment of the covenant communion bond in face-to-face fellowship with God in his holy kingdom. This is no invention on man’s
The Lord does not breathe into man the breath of life for him to exist in the abstract, nor for him to struggle to find
God’s sovereignty and man’s freedom are often thought to be in competition with one another in a sort of zero-sum game: either God is sovereign or
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
In a previous post, we considered the way in which Geerhardus Vos’ doctrine of Christ impacted his redemptive-historical hermeneutic for reading the Old Testament. In
The complexity revolving around the question of the relationship between the kingdom and the church is largely due to varying definitions. So before setting forth Herman Ridderbos’ formulation in
The Covenantal Structure of the Westminster Confession of Faith Written at the entrance of the temple of Reformed theology are the words: “God does not
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The Old Side/New Side controversy occurred in colonial presbyterianism between 1741 and 1758 with a couple of stages in between. It was a controversy that
In Reformed Dogmatics 2:13–15, Geerhardus Vos coined a phrase for the image of God, entitled “the deeper Protestant conception.” When God formed Adam from the
The more than two-hundred-fifty-page PDF document available for download at the end of this introduction is a table that includes seven columns of information about
Dr. D. G. Hart speaks about the Old School-New School Controversy in the Presbyterian Church in the United States of America, which lasted from 1837
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