Reflection on the institutions, on the shape of the divine promises to care for human life as revealed in Scripture, brings to light that to which our hearts cling in social and political life.
By his integration of literary, archaeological, and liturgical evidence, Stefan brings the doctrine of resurrection down from the realms of ideas and demonstrates the many ways in which it was applied and lived out in the early Church.
An economy can never be viewed as amoral, and it must be assessed on its ability, not to generate private profit, but to increase the number and flourishing of the “sons of God.”
Beyond Dordt and De Auxiliis examines the interdependence of these two traditions in the early modern period as they discussed and debated doctrines such as predestination and divine grace.
Many Protestants today are conflicted Protestants. Here we stand, we can do no other—yet we feel adrift of the church’s historical doctrine and worship.
While the Commonwealth was not the cartoonish inquisition its detractors make it out to be, the Cromwellian regime by no means approached what eventually became the understanding of toleration in the American republic.
The Reformers were concerned not only with theology but also with its expression in worship. Many liturgies were produced in the churches of the magisterial Reformation in Germany, England, Switzerland, and elsewhere.
This essay briefly attempts to explore the major formational differences between Baptists and Reformed Christians in the American republic on the question of church and state.
Aristotle described politics as involving art or craft (techne). It, too, required skill. It, too, could produce excellent, even wondrous edifices: regimes. Once upon a time, the Reformed tradition saw politics in the same manner. Althusius, for example, spoke of “the art of governing.” Joseph Caryl, a Westminster Divine, described rulers as engaging in an “art” or a “craft.” These thinkers, moreover, developed this artistry, doing so consciously within a Reformed framework.