The eschatological life of the believer requires the legal restitution of sin’s guilt by means of an imputed righteousness for justification—a kingdom benefit received only
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
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
I always remember Leviticus 17:11, probably for personal reasons. “For the life of the flesh is in the blood, and I have given it for
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
Life—understood biblically as the enjoyment of the covenant communion bond with God in a holy kingdom—is brought into close association with God’s word from the
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
The eschatological life of the believer requires the legal restitution of sin’s guilt by means of an imputed righteousness for justification—a kingdom benefit received only
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
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
I always remember Leviticus 17:11, probably for personal reasons. “For the life of the flesh is in the blood, and I have given it for
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
Life—understood biblically as the enjoyment of the covenant communion bond with God in a holy kingdom—is brought into close association with God’s word from the
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
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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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