Reformed Forum

Jeff Waddington previews his address for the 2018 Theology Conference. He speaks about Pseudo-Dionysius, a key influence upon Thomas Aquinas. Dionysius attempted to integrate neoplatonism with Christianity. The result was a Christianization of the great chain of being. Register for the upcoming conference. Reading List Daria Spezzano, The Glory of God's Grace: Deification According to St. Thomas Aquinas Dominic Legge: The Trinitarian Christology of St. Thomas Aquinas Lawrence Feingold: The Natural Desire to See God According to St. Thomas and His Interpreters Hans Boersma, Seeing God: The Beatific Vision in Christian Tradition [embed]https://youtu.be/L4sTPjFyBPU[/embed]

We discuss how a return to sola scriptura through confessional Reformed theology spares us from the errors of Roman Catholicism and modernism. Reformed covenant theology, broadly considered, is facing a crisis regarding what constitutes "reformed" theology. The situation currently is one of chaos and confusion. Some claim that the way forward is by way of retrieving the theology of Thomas Aquinas, the angelic doctor of the Roman Catholic church, in the service of a so-called "Reformed" apologetic. The line of this argument is that if you follow the Roman Catholic theology and method of Aquinas, you will arrive at Protestant conclusions. Others enlist Aquinas in conversation with the likes of John Webster and Karl Barth, in the interest of retrieving "catholic" tradition in the development of a reformed theological identity. Still others, outside of our reformed circles, are engaged in ecumenical dialogue between Thomas and Barth (Bruce McCormack and Thomas Joseph White's Thomas Aquinas and Karl Barth: An Unofficial Dialogue, or Keith Johnson's Karl Barth and the Analogia Entis, which helpfully to my mind points out the significant points of convergence between the two theologians). It is very much worth pointing out that Van Til virtually predicted this in advance in his sadly neglected but highly important work Confession of 1967, where he says, "If now we live in a dialogical age and if only the church as ecumenical can meet the needs of such an age, then surely the Roman Catholic too must learn to see this fact. As Martin Marty says, "If Protestants and Roman Catholics wish to make possible a creative coexistence, to enrich our pluralistic society, and to profit from each other's separate histories, they will have to participate in dialogue.…" And what does such "dialogue" look like? Again, Van Til says, "It was Hans Urs von Balthasar who, more than anyone else, has helped Barth to see that Roman Catholicism also begins its theology from the Christ-Event. Roman Catholicism, says von Balthasar, does not believe in direct revelation any more than does Barth. To be sure, Rome does speak of "faith and works," of "nature and grace," of "reason and revelation." But this "and" is not, as Barth thinks, fatal to the idea of the primacy of Christ and of faith in Christ. The whole discussion between Barth and the Roman Catholic position may therefore start from the idea that revelation is revelation in hiddenness. "The difference between Barth and Roman Catholicism will therefore be not of principle but of degree" (Confession, 119). [embed]https://www.youtube.com/watch?v=G9xyz5RQhfQ[/embed]

In Episode 57, we see that despite oncoming judgment, the passage underscores the deep relationship between God and Abraham. It is covenantal at its core.

On this week's episode of Theology Simply Profound, Rob and Bob begin a short series walking through the Letter to the Hebrews interacting on occasion with dispensationalism's understanding of various passages and concepts found so prominently in this wonderful letter to the church of Jesus Christ.

Darryl G. Hart, Distinguished Associate Professor of History at Hillsdale College, joins us to speak about his book, Still Protesting: Why the Reformation Matters (Reformation Heritage Books). This book addresses the divide between Protestants and Roman Catholics, considering some of the reasons that prompted the Reformation and the Counter-Reformation. It emerges particularly from the context of the increasing number of Protestants who convert to Roman Catholicism, and Hart's aim is to address some of the most frequent reasons given for abandoning Protestantism. [embed]https://www.youtube.com/watch?v=ZG2G2j8LkdA[/embed] Links DGH at Patheos Old Life

As most of our listeners are aware, Rob has been in the process of writing a book on dispensationalism. On today's episode of Theology Simply Profound Bob talks to Rob about his book entitled, Identifying the Seed, which will be published in early September 2018. Check out the book's Facebook page to find out more with updates about its publication.

We continue our #VosGroup series in pages 187–190 of Vos' book Biblical Theology: Old and New Testaments to consider the word of God and prophetism. Prophetism is restricted to the word as its instrument. The prophetic ministry was a declarative, spiritual authority of one who speaks and writes in the words of Jehovah himself. There is the closest possible connection, then, between the prophetic office and the declaration of the Word of the Lord, as that Word is given by the superintending agency of the Spirit, who breathes out the prophetic Scriptures (cf. 1 Pet. 1:10–11; 2 Tim. 3:16). The effect of being restricted to the ministry of the Word of God was a heightening of the "spiritualizing" relation between Jehovah and Israel. [embed]https://www.youtube.com/watch?v=8DFJ7eccK58[/embed]

Here's the big pictures of 1 Corinthians 1 and 2, particularly focusing on the wisdom of God as the doctrinal and ethical antithesis to world, and an introduction to Paul's two-age eschatology. Articles referenced in this episode: Gaffin article Christ the Center Bill Dennison episode

As an enjoyable way to close out our series on the doctrine of the atonement, this week on Theology Simply Profound, Bob will begin reading through an article by J. I. Packer in the book, The Glory of the Atonement, entitled "The Atonement in the Life of the Christian." (Part 2 reading) Many thanks to IVP for permission to make this article available in this format. Taken from The Glory of the Atonement edited by Charles E. Hill and Frank A. James III. Copyright (c) 2004 by by Charles E. Hill and Frank A. James III. Used by permission of InterVarsity Press, P.O. Box 1400, Downers Grove, IL 60515, USA. www.ivpress.com

Theologians often speak of regeneration, the work of the Holy Spirit to bring someone to the new birth. But the Westminster Standards speak of effectual calling as the work of the Spirit to give people new hearts, enlightening their minds and renewing their wills. Are effectual calling and regeneration the same thing? If not, how do they relate? In this episode, we discuss the relationship between these two aspects of the ordo salutis. Westminster Confession of Faith, Chapter 10: Of Effectual Calling 1. All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death, in which they are by nature, to grace and salvation, by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them a heart of flesh; renewing their wills, and, by his almighty power, determining them to that which is good, and effectually drawing them to Jesus Christ: yet so, as they come most freely, being made willing by his grace. 2. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it. [embed]https://www.youtube.com/watch?v=iw5EiOWVhpI[/embed]

As an enjoyable way to close out our series on the doctrine of the atonement, this week on Theology Simply Profound, Bob will begin reading through an article by J. I. Packer in the book, The Glory of the Atonement, entitled "The Atonement in the Life of the Christian." (Part 1 reading) Many thanks to IVP for permission to make this article available in this format. Taken from The Glory of the Atonement edited by Charles E. Hill and Frank A. James III. Copyright (c) 2004 by by Charles E. Hill and Frank A. James III. Used by permission of InterVarsity Press, P.O. Box 1400, Downers Grove, IL 60515, USA. www.ivpress.com

Jim Cassidy and Camden Bucey speak about the relationship between the Old Covenant and New Covenant in the epistle to the Hebrews. Moses was a servant in God's house, but Jesus Christ is a faithful son. Christ is the mediator of a better covenant. But we should not conclude that these covenants are unrelated. Indeed, Moses was a servant in God's house, not a different house. The substance of the Old Covenant is Christ, and it was nothing less than his grace that was mediated to Old Covenant believers, though it was administered through promises, types, and sacrifices. We discuss the earthly things of Old Covenant worship and how they are shadows and copies of the heavenly reality to which Christ has brought his people.

We interrupt our regularly scheduled programming because, whilst tending to his arduous studies at Reformed Theological Seminary in Orlando, Florida, Rob had the privilege of sitting down with Cameron Cole to talk about his new book with Crossway, Therefore I Have Hope: 12 Truths That Comfort, Sustain, and Redeem in Tragedy. We hope you enjoy this interview on Theology Simply Profound. Cameron Cole (MA, Wake Forest University) serves as director of youth ministries at the Cathedral Church of the Advent in Birmingham, Alabama, and is the chairman of Rooted, a ministry dedicated to fostering gospel-centered student ministry.

In the battle in which we must fight, Jesus is what we need, and Jesus is all we need.

The impeccability of Christ is an important, though debated point. It involves not only the sinlessness of our savior, but whether it was possible for him to sin. As we consider the issue, we turn to F. W. Kremer's article, "The Impeccability of the Lord Jesus Christ" published in Reformed Quarterly Review, Volume 26, April 1879. We discuss the tendency to consider Christ's humanity independently of his divinity. It's not merely that people recognize the natures are distinct, but that they implicitly acknowledge that his humanity can be abstracted from his divinity. In the abstract, we could acknowledge that Jesus's human nature had the capability of sinning. For example, his body was physically capable of taking a sword and murdering someone. But we cannot consider Christ's human nature in the abstract. He is the second person of the trinity who has assumed a true body and a reasonable soul. Sin involves a moral agent. Does the human nature of Christ constitute a full moral agent apart from the person of the son? This also raises serious issues regarding God's decree. Throughout the episode, we maintain that if it was possible for Christ to sin, it was possible for Christ to fail.

Genesis 18 provides a prototypical picture of the feast the believers have with their King in the heavenly places. It does so in the context of Sarah demonstrating an imperfect faith in a perfect Savior.

On this episode of Theology Simply Profound, Rob and Bob continue their discussion on the doctrine of the atonement with a focus on the atonement through the covenant. Jesus says, "...this is the new covenant in my blood...." We'll explore this statement and many more.

David Owen Filson joins us to speak about Dr. J. Oliver Buswell, theologian and former president of Wheaton College and Covenant College and Seminary. Buswell was involved with the early modernist-fundamentalist controversy and the founding of the Orthodox Presbyterian Church, though he joined the Bible Presbyterian Church when it split with the fledgling OPC over premillennialism and teetotalism. He continued to be an interlocutor with members of the OPC and faculty at Westminster Theological Seminary in Philadelphia. Interestingly, he coined the term "presuppositionalism" while debating with Cornelius Van Til over apologetic and theological method. Dr. Filson is teaching pastor of Christ Presbyterian Church in Nashville, Tennessee. He previously spoke on the subject in episode 316, January 17, 2014

Hosea is made us of a series of cycles—of judgment and redemption. Here we begin looking at the first cycle of good news and redemption, as the prophet brings a word of good news.

John Murray writes that the nature of union with Christ is both spiritual and mystical and that it is "the central truth of the whole doctrine of salvation." If this is the case, how is it so? How does the atonement, the cross of Christ, relate to this "central truth of the whole doctrine of salvation"? Rob and Bob discuss these things and more on this week's episode of Theology Simply Profound.

We continue our #VosGroup series in pages 185–188 of Vos' book Biblical Theology: Old and New Testaments to consider the unfolding of God's plan as it moves from the period under Moses to that of the prophets. Prophetism marks an epochal movement in OT revelation. In other words, the "new happenings" of God's mighty deeds in redemptive revelation bring enduring advancement toward consummation—each epoch builds upon and brings advancement to what has proceeded. The new feature is "the organization of the theocratic kingdom under a human ruler" (185). God is seeking to confer himself on a holy people through a holy king in a holy theocratic realm. As such, Prophetism is a "Kingdom-Producing Movement (186–187). This is a critical point to grasp: prophetism is attached to the advancement of the theocratic kingdom. Prophetism therefore has no independent significance. Its entire rationale grows out of the producing and advancement of the theocratic kingdom of Jehovah. This comes into even greater clarity as we recognize that the Word is the instrument of Prophetism (187–88). The essence, formally, of prophetism is that it "restricts" itself to the Word of God—the Word from the mouth of Jehovah. The Word of God "in reality did more than anything else towards the spiritualizing of the relation between Jehovah and Israel" (187).

Here we seek to answer three questions: First, "What is the meaning of circumcision?" Second, "What is the purpose of circumcision? and third, "To whom is circumcision to be applied" We conclude that the sign of faith is to be applied to believers and their children.

This week on Theology Simply Profound, Rob and Bob once again discuss the doctrine of the atonement with emphasis upon the relationship between the atonement and adoption. What does adoption have to do with the atonement?

Pierce Taylor Hibbs speaks about language and the Trinity. His book, The Trinity, Language, and Human Behavior: A Reformed Exposition of the Language Theory of Kenneth L. Pike is available in P&R Publishing's Reformed Academic Dissertations series. Hibbs describes Kenneth Pike's linguistic theory and compares it to the theology of Cornelius Van Til, demonstrating shared Trinitarian themes. Pierce Hibbs is the Assistant Director of the Theological English Department at Westminster Theological Seminary. He writes at wordsfortheologians.org. Links Who is Kenneth Pike?

God re-names Sarai—again reflecting his covenant promise. And one essential characteristic of the covenant of promise is that covenant community will always be comprised of elect and non-elect. Inseparable from the covenant itself are the parties of the covenant.

The fifth annual Reformed Forum Conference will be held October 5–7, 2018 at Hope OPC in Grayslake, Illinois. Our theme will be, "Seeing God: The Deeper Protestant Conception." We will address important theological challenges and controversies facing the contemporary Reformed church by exploring the theologies of Thomas Aquinas, Karl Barth, and Geerhardus Vos on the beatific vision and glorification of man. The beatific vision captures the glorious reality believers will experience when Christ returns. "Beloved, we are God's children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is" (1 John 3:2). This presents an important theological question: How shall we be like him? Is it by participating in the divine essence? Is it by being identified with God in a revelatory Christ-event? Does God change his being in some manner to accommodate this new relationship? Reformed orthodoxy demands a deeper conception. Our conference theme may sound esoteric, but these are critically important matters facing the Church today as an age-old theological controversy is rising once again. We seek to present a clear thesis that Vos offers the biblical way forward between two forms of divine-human univocism. These are represented by consistent Thomism and modernist Barthianism. Ostensibly, these systems are diametrically opposed to one another, yet Vos's insights will help demonstrate how Thomism and Barthianism eventually converge in what Cornelius Van Til termed the "Aristotle-Christ-Kant Synthesis." Through the biblical doctrines of divine immutability, covenant, and the image of God, Vos demonstrates how God enters into a glorious communion bond with his people without deifying them or becoming a creature himself. We plan to devote several episodes of Christ the Center to this subject leading up to the conference and develop a pre-conference reading list for those who want to get the most out of their experience. We look forward to seeing you in October. Register Now