Ignoring Genesis 9 in covenant theology is like ignoring John 1 in Jesus theology. Skipping God’s earth covenant in soteriology is like skipping the incarnation in Christology. Yet as I noted in my January 3
1. Interpret the gospel primarily through Romans. Biblical writers, including Paul, tell us to study the whole of Scripture and interpret it through that wholeness. But the persistent tendency to see Romans as the key
God’s exquisite and puzzling timing in his acts in history suggest his determination to work in harmony with those who are willing to work in harmony with him. A form of sovereign synergy.
The paperback edition of The Oxford Handbook of Evangelical Theology has just been released by Oxford University Press (524 pp.). The original hardback was published in 2010. This is a marvelous book, and I am
I’m reading a remarkable little book, Images or Shadows of Divine Things, by Jonathan Edwards (1703-1758). It was edited by the noted Harvard historian Perry Miller, and was one of Miller’s earlier books (Yale University
My visits to Haiti (2009, pre-earthquake, and again this year) have prompted me to think more deeply about the relationship between the gospel and economics. Most of Haiti’s problems are economic. True also in many
Stephen R. Holmes, senior lecturer in systematic theology at the University of St. Andrews, has published a book which amounts to a full-throated attack on social Trinitarianism. The title is The Quest for the Trinity:
One of the most insidious tendencies is to see all of Scripture through the lens of Romans. This bias goes way back in history.
Is homosexuality a core issue of Christian belief? A matter of doctrinal fidelity? Or is it essentially a question of human rights; the current focus in the long battle that progressively has given freedom to
