Currently, amidst the Reformed discussion concerning God’s simplicity and immutability, there has been repeated references to the anthropomorphic language of Scripture. It is commonly understood
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
Matthew opens his gospel account with these words: “The book of the genealogy of Jesus Christ, the son of David, the son of Abraham” (1:1).
Currently, amidst the Reformed discussion concerning God’s simplicity and immutability, there has been repeated references to the anthropomorphic language of Scripture. It is commonly understood
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
Matthew opens his gospel account with these words: “The book of the genealogy of Jesus Christ, the son of David, the son of Abraham” (1:1).
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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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