In this article, I want to discuss three reasons why creeds and confessions, in principle, are necessary for churches. And why the above concerns originate from deep theological and historical misunderstandings of the nature and function of credal and confessional documents.

Through a retrieval of Grantham, Crosby demonstrates a distinctly Baptist interest in the “universal catholick church of God” and in the “Protestant” way.

In volatile political climates, the church and her elders are ever pressured to use the pulpit as an opportunity to correct the ills of the state.

We live in a materialistic cultural rut that strives to remove any and all reference to the supernatural. Philosophical and scientific naturalism has stripped the world of its vibrant, spiritual excitement. But is this a good reason to adopt henotheism?

If everything we knew faded into history, could we still be a church—constant, remaining, set upon the Rock, identified by that heavenly, unshaking city of God?

Whether Baptists are called “Reformed” or not isn’t something self-professing Reformed Baptists ought to be willing to die over. 

The only Bible you’ve ever seen is at your church. The pastor reads from it every Lord’s Day, and it was produced over the course of a year by a band of monks in a scriptorium a week’s ride from where you live.

By affirming this orthodox article of the hypostatic union, Booth lays the foundation for avoiding just about every variety of kenotic Christology…

In discussing pastoral qualifications, Gregory glosses the psychology of curiosity, earthly cares, and shame. Below, I will look at what he has to say concerning each of these.

“Being, then, in the form of a servant, Jesus Christ, Who before was in the form of God, said as a man, I ascend to My Father and your Father, and My God and your God.”