The father of Reformed biblical theology was also a lifelong poet. Vos published eight volumes of poetry brimming with some two hundred poems in total.
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
God’s sovereignty and man’s freedom are often thought to be in competition with one another in a sort of zero-sum game: either God is sovereign or
Teaching on the eternal state of the world to come may sound from the outset to be speculative and useless for practical living in the
The Westminster Larger Catechism defines justifying faith as a saving grace, wrought in the heart of a sinner by the Spirit and Word of God,
Van Til used the word “scholasticism” (or its other variations) as shorthand for Thomistic dualism (and with it the medieval synthesis of Christian and pagan
The doctrine of the covenant, in the words of Anthony Hoekema, is “the vertebrate structure which holds all the doctrines of Reformed theology together.”[1] The structural
Geerhardus Vos wisely observed that “on the line of historical progress there is at several points already a beginning of correlation among elements of truth
In a previous post, we considered the way in which Geerhardus Vos’ doctrine of Christ impacted his redemptive-historical hermeneutic for reading the Old Testament. In
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
The father of Reformed biblical theology was also a lifelong poet. Vos published eight volumes of poetry brimming with some two hundred poems in total.
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
God’s sovereignty and man’s freedom are often thought to be in competition with one another in a sort of zero-sum game: either God is sovereign or
Teaching on the eternal state of the world to come may sound from the outset to be speculative and useless for practical living in the
The Westminster Larger Catechism defines justifying faith as a saving grace, wrought in the heart of a sinner by the Spirit and Word of God,
Van Til used the word “scholasticism” (or its other variations) as shorthand for Thomistic dualism (and with it the medieval synthesis of Christian and pagan
The doctrine of the covenant, in the words of Anthony Hoekema, is “the vertebrate structure which holds all the doctrines of Reformed theology together.”[1] The structural
Geerhardus Vos wisely observed that “on the line of historical progress there is at several points already a beginning of correlation among elements of truth
In a previous post, we considered the way in which Geerhardus Vos’ doctrine of Christ impacted his redemptive-historical hermeneutic for reading the Old Testament. In
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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