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,
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
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 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
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
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,
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
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
Episode 38 deals with Jesus’ teachings to his disciples in Matthew 24 and Mark 13 commonly called the Olivet Discourse. Your hosts, Rob and Bob, following
“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
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,
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
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 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
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
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,
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
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
Episode 38 deals with Jesus’ teachings to his disciples in Matthew 24 and Mark 13 commonly called the Olivet Discourse. Your hosts, Rob and Bob, following
“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
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I often receive questions about Barth’s views on the Bible, which admittedly is a challenging topic. According to Karl Barth, the Bible is not revelation.
Neither consumerism nor minimalism can make us happy. When either is raised to messianic proportions, their disciples are left dry and doomed. But there is a tertium quid (a third option) that only the Christian can see: God giving himself in covenant to be our God.
It is a great strength of our Presbyterian and Reformed ethos that we are historically conscious. We enjoy history and pride ourselves on being self-consciously rooted in
On February 7, 1951, Cornelius Van Til wrote an insightful letter to neo-evangelical theologian Carl F. H. Henry. While it was written sixty-nine years ago,
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