“One way of characterizing the change that took place in British and Irish Particular Baptist life in the course of the long eighteenth century (1680s-1830s) is along the lines of walls and bridges: the Particular Baptists transitioned from being a community of wall-builders to one of being bridge-builders.”
FOR IMMEDIATE RELEASE September 12, 2023 For the first time, CBTSeminary offered two modular courses over one week in their new building at 800 Chuck Gray Court, Owensboro. The first course was offered at the Master of Divinity and Master of Arts level and covered...
The Holy Spirit in Christian Education | Dewey Dovel From the earliest days of civilization to the twenty-first century, human beings have demonstrated an insatiable curiosity about the world in which they inhabit.[1] Philosophers, scientists, and...
Though Christ’s humanity was sinless, it was subject to the effects of the curse. Though Christ’s humanity was sinless, it was subject to temptation’s onslaught.
Early heresies like Gnosticism and Docetism denied that Christ was a man. The Confession echoing the Creed of Chalcedon, asserts the opposite. Another early heresy said that Christ was mostly man. Rather, as the Confession says, he is “very man” “with all the essential properties” of human nature.
The historical reality is, the Confession appeals to the Hebrew and Greek textual tradition of Scripture. And as this textual tradition has within it, admitted by all, variations among them; the necessary result demands we engage in textual criticism.
There is much talk of ‘hyper-Calvinism’ – even though one rarely comes across hyper-Calvinists anywhere in the world. It is like the references to those who are ‘dead orthodox’ while, though they exist, meeting one is a rare encounter. So, there is some ignorance of what are the tenets and consequences of ‘hyper-Calvinism.’
When the names, attributes, and prerogatives of God are attributed to another, and when God the Father is closely associated with other persons in a way that connotes equality of deity, and when others receive worship with the Father, the significance of this can’t be over-estimated.
“Who is Jesus? He is the glorious and eternal Son of God that the Father wants us to love with the same tenderness, affection, and exaltation which He does!”
After considering the radical distinction between the Reformed and Thomistic/Catholic conception of the image of God, a pertinent question arises for contemporary Reformed Evangelicals. Does Thomism as a system really solve the problem of contemporary theistic mutualism?
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