Turretin does not give a definition of natural theology other than describing what it consists of, “The natural, occupied with that which may be known of God (to gnōston tou Theou), is both innate (from the common notions implanted in each one) and acquired (which creatures gain discursively).”
The early Reformed scholastic Francis Junius influenced Reformed theology greatly in his work A Treatise of True Theology.
There are two pillars on which Turretin constructs his natural theology, the first being Calvin’s duplex cognition dei.
A Christian’s understanding of the Lord’s Supper affects his understanding of the hypostatic union, sanctification, and other related doctrines. The doctrine of the Lord’s Supper is worth debating so that the church may hone its understanding and better remember the sacrificial death of Jesus Christ.
Natural theology has been confessed throughout the history of the church, it has not been used or understood monolithically. To use the recurring phrase of Turretin, many have “erred in excess” or “erred in defect” in their conception of natural theology.
At the center of Old Princeton’s confessional identity was the conviction that the doctrine of God is most important to shaping every other facet of theological speculation, in supplementation to informing one’s ability to accurately understand reality itself.
“The pathway to renewal and mission necessitated a literary demolition of what was a regnant theological narrative in far too many Baptist circles, namely, that of High Calvinism, which gloried in eternal justification and rejected the free offer of the gospel.”
Human strength and human schemes will fail in the expansion of God’s kingdom. It must be God’s work.
To rightly examine the life, ministry, and impact of William Carey is to consider a group of friends plodding together for the Lord.
Ignatius demonstrates the growing tendency for Christians to separate themselves from Jewish customs and advocates a distinctively Christian practice of Lord’s Day gathering.