Matthias Konradt, Israel, Church, and the Gentiles in the Gospel of Matthew. Translated by Kathleen Ess. Waco, TX: Baylor University Press, 2014. Pp. xii +
The other day the song “Mary Did You Know?” came on the radio. Someone in the car remarked, “Uh oh, Dan doesn’t like this song.” True, I had
So often we read events in Jesus’ life as mere examples from which we can draw principles for common experiences, rather than as once-for-all accomplishments
Matthias Konradt, Israel, Church, and the Gentiles in the Gospel of Matthew. Translated by Kathleen Ess. Waco, TX: Baylor University Press, 2014. Pp. xii +
The other day the song “Mary Did You Know?” came on the radio. Someone in the car remarked, “Uh oh, Dan doesn’t like this song.” True, I had
So often we read events in Jesus’ life as mere examples from which we can draw principles for common experiences, rather than as once-for-all accomplishments
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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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