J. H. Bavinck. The Riddle of Life.Translated by Bert Hielema. Grand Rapids, MI. William B. Eerdmans Publishing Company. 2016. Pp. 94. $20.00. For fallen man, life is a riddle that
As we read about in Matthew 3, John the Baptist breathed in an “atmosphere surcharged with the thought of the end.”[1] In his mind his baptism was the final opportunity
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 word “life” (ζωή) or “eternal life” (ζωή αἰώνιος) is no general term for Paul to describe all people with beating hearts on earth, but the “most frequent mould into which
Teaching on the eternal state of the world to come may sound from the outset to be speculative and useless for practical living in the present. How can heavenly contemplation
The relationship between the kingdom of God and the church, in the words of Geerhardus Vos, is a “delicate and eminently practical question.”[i] In fact, different ecclesiologies have even arisen
While ministering at the church in Corinth, Paul resolved to know nothing except Jesus Christ and him crucified (1 Cor. 2:2). The tactic sounds admirable and rings as worthy of imitation
Geerhardus Vos speaks of the Christian as “a peculiar chronological phenomenon.”[1] As is often the case with Vos, we need to reflect for a moment on what he means—especially since he’s speaking
“Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God finished his work that he had done, and he rested
It has been rightly observed by many that there is an eschatology—a goal of higher, escalated life that the creation is to move toward—already in Genesis 1–2. While everything was “very good,”
J. H. Bavinck. The Riddle of Life.Translated by Bert Hielema. Grand Rapids, MI. William B. Eerdmans Publishing Company. 2016. Pp. 94. $20.00. For fallen man, life is a riddle that
As we read about in Matthew 3, John the Baptist breathed in an “atmosphere surcharged with the thought of the end.”[1] In his mind his baptism was the final opportunity
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 word “life” (ζωή) or “eternal life” (ζωή αἰώνιος) is no general term for Paul to describe all people with beating hearts on earth, but the “most frequent mould into which
Teaching on the eternal state of the world to come may sound from the outset to be speculative and useless for practical living in the present. How can heavenly contemplation
The relationship between the kingdom of God and the church, in the words of Geerhardus Vos, is a “delicate and eminently practical question.”[i] In fact, different ecclesiologies have even arisen
While ministering at the church in Corinth, Paul resolved to know nothing except Jesus Christ and him crucified (1 Cor. 2:2). The tactic sounds admirable and rings as worthy of imitation
Geerhardus Vos speaks of the Christian as “a peculiar chronological phenomenon.”[1] As is often the case with Vos, we need to reflect for a moment on what he means—especially since he’s speaking
“Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God finished his work that he had done, and he rested
It has been rightly observed by many that there is an eschatology—a goal of higher, escalated life that the creation is to move toward—already in Genesis 1–2. While everything was “very good,”
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Having appreciated the work of Richard Muller, and his students, and having benefited immensely from their writings, I am still far from an expert in the area of Reformed scholasticism.
During our symposium, “Crossroads of Conviction,” D. G. Hart had a spirited exchange with Timon Cline regarding establishmentarianism. With respect to the American founding, Dr. Hart made a comment regarding
Geerhardus Vos mounted a heavenly vantage point from which he surveyed the world and all its happenings. From the high tower of God’s Word, he saw with eagle-eye clarity the
In 1936, at the first General Assembly of the Presbyterian Church of America—later renamed the Orthodox Presbyterian Church (OPC)—official greetings were received from the Synod of the Christian Reformed Church
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