“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
When I first heard about Barth’s concept of the “wholly other” God, it sounded perfectly orthodox. Barth’s emphasis on the qualitative difference between God and
I have been working through the third volume of Geerhardus Vos’ Reformed Dogmatics on Christology and have appreciated the implications he draws throughout for properly understanding the Old
“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
When I first heard about Barth’s concept of the “wholly other” God, it sounded perfectly orthodox. Barth’s emphasis on the qualitative difference between God and
I have been working through the third volume of Geerhardus Vos’ Reformed Dogmatics on Christology and have appreciated the implications he draws throughout for properly understanding the Old
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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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