There are many things we observe in history that we wouldn’t necessarily want to appropriate into the present.
The church is not a biological, chemical, or mechanical laboratory. We’re not looking for the latest developments in “Christian theology.” Our science is very old.
When we say “Scripture interprets Scripture,” we are talking about the analogy of Scripture.
We should be careful not to insert ourselves, or what we do into the gospel equation. If we do this, we essentially become co-mediators and co-redeemers with Christ.
It’s a microcosm of the overall redemptive arc of our Lord’s incarnate ministry. From Capernaum, through the trial of storm, landing in the nether regions on the other side of Galilee (and Jordan).
According to Thomas Aquinas, the Augustinian definition “comprises perfectly the whole essential notion of virtue.”
But paedobaptists generally limited covenant interest only to immediate offspring.
When we speak of theology as “theoretical” we are not speaking about something uncertain or non-factual.
Very few people speak to one another. Knecks angled down, eyes overshadowed by hair or brow, most people stare at their phones.
Sola Scriptura and biblicism are entirely different from one another in form and matter. Sola Scriptura is a principle, biblicism is a mode or manner of biblical interaction.
What does it mean to say, “Christ assumed human nature?”
The term subsistence tends to avoid the confusion caused by the word person…
It occurred to me last night that ‘I Will Sing the Wondrous Story’, by Francis Rowley (1886), is explicitly kenotic in its Christology.
If we are not careful to understand the meaning of Scripture within the context of the whole counsel of God, our sin nature will take over, and we will use texts like this petition to justify our laziness.
The question is whether or not the concept of divine simplicity is necessarily contained within the text. And to this question we are able to answer with a clear affirmation.
The doctrine of sola Scriptura is a declaration of Scriptural sufficiency. But as of late, one would think it also serves as a statement on man’s sufficiency.
To the extent temporality explains God’s ability to create, temporality—not God—is the first cause of the universe.
Aside from the obvious holes in Lang’s reasoning, Scripture hardly qualifies when it commands the assembling of God’s people. (Heb. 10:24-25)
And it’s also concerning that DeMar does all of this while maintaining a decently high profile influence over younger and/or more impressionable Christians.
Unwittingly, Christians often make the assumption, implicitly or explicitly, that the work of redemption was intended to restore man to a Garden of Eden situation, and that nearly everything about the pre-lapse life will characterize life in glory.
Because of man’s inadequacy, the Holy Spirit turns the Christian to his fellow man, “Without counsel, plans go awry, But in the multitude of counselors they are established.” (Prov. 15:22)
Power, as a divine attribute, leads us to consider the administration of it in God’s sovereign dominion.
This is a command and an encouragement to count those things as joy which the world would count as occasions for despair and cynicism.
The Author of the law comes to deliver the law according to its fuller sense.
A pilgrim, traditionally understood, is a sojourner in a land that is not his own.
God is self-existent and is thus unaffected by His creation. Creation does not leave an impression on Him.
The design of common/redemptive kingdom semantics is the preservation of the redemptive kingdom, and with it, the preservation of the gospel that alone produces it.
In substance, all that is meant by “covenant of works” is the divine imposition of conditions upon man in the garden with blessings for obedience to those conditions and curses for failing to obey.
The covenant of redemption is not distinct to paedobaptist covenant theology, but to the orthodoxy of high Calvinism in the post-Reformation era.
To bring our understanding of the New Testament into Old Testament interpretation is, for the dispensationalist, an “intrusion of an outside view upon the plain text of Scripture.”