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
Jesus Christ is Isaiah’s prophesied Suffering Servant who took upon himself the iniquities, transgressions and sins of his people as their substitute, so that they
Reconciliation is the restoration of a broken relationship between God and sinful man. It is the overcoming of our alienation from God because of our
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
Jesus Christ is Isaiah’s prophesied Suffering Servant who took upon himself the iniquities, transgressions and sins of his people as their substitute, so that they
Reconciliation is the restoration of a broken relationship between God and sinful man. It is the overcoming of our alienation from God because of our
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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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