“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 Dialecticism. Rome occupies an
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 with their order, progression, and
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 garden-kingdom of God, Adam, 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 part, but the God-given reality
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 purpose through some existential crisis;
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 I am free. This has
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 importance of the covenant for
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 triune God’s eternal counsel
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 his magisterial work on the
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 exist because of man, but
“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 Dialecticism. Rome occupies an
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 with their order, progression, and
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 garden-kingdom of God, Adam, 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 part, but the God-given reality
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 purpose through some existential crisis;
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 I am free. This has
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 importance of the covenant for
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 triune God’s eternal counsel
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 his magisterial work on the
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 exist because of man, but
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Summer1
By Geerhardus Vos Translated by Daniel Ragusa
Though countless signs around me brim
that he the land doth greet,
how shall I ever find him
or where his
Autumn1 By Geerhardus Vos Translated by Daniel Ragusa Still lingers golden autumn, still stand harvest colors,
Ripening in field, still roams through woods and gardens
A lovely postlude
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
