Trueman has Seemingly Lost his Mind

https://firstthings.com/pope-francis-my-worst-protestant-nightmare/

https://wng.org/opinions/an-office-of-great-cultural-significance-1746424321

These articles left me baffled but they demonstrate how cultural and political motivations have taken over and now drive the thinking of most Christians. Trueman in particular surprises me as he once passionately argued for a kind of sober detachment but now is at the forefront of culture war battles even being promoted by and collaborating with the likes of Charles Colson protege John Stonestreet.

Recent Discussion of the Salem Witch Trials

https://reformedforum.org/podcasts/ctc907/

https://churchandfamilylife.com/podcasts/scripture-applied/681b88f593d37c3f67415b85

Regarding the Salem Witch Trials of 1692/93, it was evident early on that the host of the show was not familiar with the subject when he raised the question of whether Britain had its witch episodes as well. I guess he's never heard of Matthew Hopkins (d.1647).

The 17th century represented probably the height of the witch craze in the Western world. Many wrongly think of the Middle Ages when it comes to witches. Most of the episodes actually occur in the post-Renaissance context and the phenomenon seemed to equally afflict both Protestant and Roman Catholic circles.

How Should Christians View Their Children?

https://jacobrcrouch.wordpress.com/2024/11/01/train-your-kids-to-be-christians/

There is much that is positive in this article and I do not doubt Crouch's sincerity nor do I wish to simply cast his comments in a negative light. Rather I wish to utilize them and discuss some of the tensions and inconsistencies that exist within the Reformed and Evangelical communities.

Athens, Jerusalem, and the Foundations of Ancient Thought

For more than twenty years I have been fascinated by various similarities between aspects of ancient Greek philosophy and that of ancient India. As one reads of Pythagoras, Plato, some of the pre-Socratics, and the Orphic tradition, one cannot help but notice the striking parallels within the philosophical strains flowing from the Subcontinent. The explanations for this are many but often lacking.

Natural Theology, the Reformed Tradition, and Another Way

https://credomag.com/article/natural-theology-and-van-til/

Classical Theology in this case is in reference to Aristotelian-driven Scholastic Theology and Thomism. This group (Credo Magazine) represents the Thomist revival in Reformed theology. It's sort of ironic that all of this is starting to really take off after the 2017 death of RC Sproul who championed it - but didn't live to see it.

That said, the issues are complicated as there are also strong Scholastic tendencies and tensions within Van Tillian circles as the commitment to Confessionalism is retained. The advocates of 'Classical Theology' have a point in that the Scholastic ethos was dominant at the time the confessions were produced in the 17th century.

The Dangers of Viewing the Godhead Through a Scholastic Lens (II)

Dolezal's admission of mutabilist language being present in the text and his resort to nonliteral, accommodationist, and anthropomorphic arguments in order to fit the language of Scripture into his theological grid has the potential if not the tendency to generate more problems than it solves. Once again, one is driven to think of the patterns exhibited in historical theology and the role such 'rationalist' systems-driven thinking has played. The road from rationalist scholasticism to theological liberalism is in fact a short one. The dynamics of Scripture don't lend themselves to such rigid constructions and there's a tendency (even a drive) to refine and ultimately compress both Trinitarianism and the hypostatic union into ever monistic and more coherent frameworks. It begins innocently enough, pushing to the edge of orthodoxy. But in another generation it's redefined and in another lost altogether.

The Perils of Viewing the Godhead Through a Scholastic Lens (I)

https://frame-poythress.org/scholasticism-for-evangelicals-thoughts-on-all-that-is-in-god-by-james-dolezal/

After following the Dolezal-Divine Simplicity controversy for some years now, I found this review of his book 'All that is in God' to be helpful. I have been quite open over the years that I'm not a real fan of John Frame. I remember being rather put off by his Worship in Spirit and Truth back in 1996 and yet despite my differences I'm always curious to read his works and see what he has to say. His take is often a bit different and always challenging, even when I think he's wrong.

Crossing the Authority Line

I recently had a nice long chat with an Anglo-Catholic priest and we discussed the issue of authority and how their understanding differs from Rome and its Magisterium, from the models that seek to place Scripture, Reason, and Tradition on par, and Protestant understandings of Sola Scriptura.

The Evangelical Roots of New Calvinism

 While attending a New Calvinist congregation this last Sunday, we were disappointed to discover that a woman connected to the pro-life movement was there to give a pre-sermon presentation. It in fact amounted to a mini-sermon, and then an exhortation to support local pregnancy centers and the like as well a rather skewed narrative of the movement, and an overall call to action.

Two Kingdoms and the Reformed Tradition (III)

It must be granted the appeal to different understandings of law and its implications for Kingdom thinking by Evans is rather astute and is worthy of more reflection – but that's a question of historical theology and while interesting, is of a secondary importance. In terms of the question of Law vis-à-vis the New Testament, the Lutheran Law/Gospel paradigm is certainly artificial and forced, an outworking of the school's absolutising of Sola Fide – to the detriment of other aspects of soteriology, in particular sanctification. The Reformed understanding is more nuanced and remains a point of contention – different camps understanding it in different ways. There certainly is a case to be made (and one badly needed!)for a Law-Gospel distinction in terms of Redemptive History, but this is not the same as the Lutheran attempt to relegate all New Testament imperatives to a contrived category of law.

Two Kingdoms and the Reformed Tradition (II)

Common Grace is a reality, a mercy, and restraint while the Church bears witness in the world and (this is critically important) wins by losing. We win by bearing the cross, we conquer by being sheep for the slaughter. By living as pilgrims and rejecting the world, we testify against it and to the spiritual powers that undergird it – and proclaim a way of life, a coming Kingdom, and a coming doom. This is foolishness to the world, madness, and supremely unappealing and unattractive. Only people who have lost their minds would embrace such a message and calling – or so it would seem. It's tragic that the majority of Christians think the same as the world does on these points and view such glory and victory, such testimonies to the power of the Holy Spirit as pessimism, defeat, cowardice, and offensive foolishness. One wonders if such thinking has in fact grasped even the broad strokes of the gospel message and the core principles of New Testament doctrine – let alone its ethics. No wonder Christ's words concerning mammon (and the security and power it represents) are incomprehensible to them.

Two Kingdoms and the Reformed Tradition (I)

https://theecclesialcalvinist.wordpress.com/2014/03/04/the-two-kingdoms-theology-and-christians-today/

The cited article by William B Evans provided a well-argued and concise analysis of the question of Two Kingdom theology viewed from the perspective of Reformed Confessionalism and as such provides a good opportunity for some interaction and comment. Reading this essay alongside the work by Evans will hopefully assist readers in understanding the nature of the issues and just what is at stake.

Vigilantius and the New Piety

In a Journal of Early Christian Studies article from the 1990's David Hunter argues contrary to Jerome and later interpreters (such as Edward Gibbon) that the late fourth century protests of Vigilantius of Calagurris were not the result of innovation on his part, nor the lone voice of an outlier, but rather represented an extant and thus older tradition in protest to a newly developing piety.

Berkhof on the Early Church (II)

The problems involved that Berkhof refers to concerning the Godhead and the Incarnation are dilemmas only for the systematician who thinks he can dissect the very nature of God. Our task is not to parse, disassemble, and re-engineer Biblical doctrine into a form that fits our limited, temporal, and fallen notions of symmetry or aesthetics (as some have argued) but rather to submit to what has been revealed.

Berkhof on the Early Church (I)

Louis Berkhof's The History of Christian Doctrines (published in 1937) is a great resource if one is looking for a broad overview of historical theology. As a systematic theologian, Berkhof seems to struggle at times and grows frustrated with men like Augustine who are able to present theology in the framework of a dynamic. To Berkhof this is to embrace contradiction, even if the dynamic is supported by Scripture. This demonstrates the tendency of systematicians in their endless quest for coherence to subordinate Scripture in order to maintain the integrity of the dogmatic edifice to which they are committed. This point comes to mind every time I see the book on the shelf. Recently I picked it up again and revisited Berkhof's assessment of the ante-Nicene period.

Scholasticism and Muller's Concession

https://derekzrishmawy.com/2015/06/30/dont-underestimate-the-scholastics-or-gleanings-from-richard-mullers-prrd/

Critics of the Calvin vs. the Calvinists thesis often seem to suggest that those who posit the notion have erected a straw man – the supposed epistemological and methodological divide between the first generation of Magisterial Reformers and their seventeenth century descendants just isn't there.

Inbox: Questions Concerning the Apocrypha (III)

While the aforementioned councils of Late Antiquity were not 'ecumenical' councils – a point some make to argue their canon proclamations weren't considered universally authoritative – such an argument or appeal proves too much.

Gems from The Shepherd of Hermas

It's been quite a few years since I read The Shepherd of Hermas. Reading it anew I was reminded of how alien it is to Evangelical sensibilities. For my part, I found the second century work refreshing if a bit of a slog. But some of that perception is merely cultural. We are certainly impatient in our day and so many of the older works can seem tedious.

Once again my thoughts drifted back to Catholic claims regarding the Fathers – ones echoed by nineteenth century figures like Cardinal JH Newman and John Nevin. While I will once again grant that the Magisterial Reformation and its Evangelical progeny may find the waters of Hermas strange, I still contend they are something other than Roman Catholic.

Sola Scriptura and Divine Simplicity (II)

To my mind, it makes perfect sense that this dispute over the doctrine of God has arisen in the context of Reformed Baptist circles as I have long argued Baptist doctrine and understandings regarding concepts such as the covenant and sacraments tend toward reductionism and result from a kind of rationalism at work that will not tolerate ambiguity, tension, and paradox – even though a true Biblicist hermeneutic demands the embrace of such mysteries.

The Moral Law: Ezekiel 20, the Sabbath, and the Decalogue

Moreover I also gave them my Sabbaths, to be a sign between them and Me, that they might know that I am the LORD who sanctifies them.(Ezekiel 20.12)

The Sabbath was a covenantal sign that was to 'mark out' the people of God as distinct from the Gentile nations. The Sabbath therefore was not universal, it was not a law that was to be applied in all places and at all times. This is actually fairly clear when one reads the Old Testament and it is even explicit in places like Ezekiel 20.12. It was a covenantal sign and as such was only binding upon those in union with Jehovah.

But this presents a real dilemma for some Christian groups today.