Tag: Theology Page 1 of 20

DETAILS:
Series: Short Studies in Systematic Theology
Publisher: Crossway
Publication Date: October 3, 2023
Format: Paperback
Length: 157 pg. 
Read Date: October 15-November 12, 2023

This book introduces Christians to the Holy Spirit, which is a cheeky thing to do.

By definition, every Christian must already know the Holy Spirit in the most important way, since “anyone who does not have the Spirit of Christ does not belong to him” (Rom. 8:9). So to publish a book for Christian readers under the title The Holy Spirit: An Introduction is to take on a peculiar project: introducing readers to somebody they already know. That is exactly what this book does. It presupposes that its readers are already engaged with the reality of the Holy Spirit and invites them to a theological encounter with that person.

What’s The Holy Spirit: An Introduction About?

It’s kind of summarized there in that last sentence: it’s an introductory work on the theology of the Holy Spirit assuming that the reader knows Him already, but needs to understand Him, His identity, and His work more fully.

As it’s an Introduction (like all the books in this series), and therefore accessible which is nice—but it does a thorough job of talking about things like the Doctrine of the Trinity and how it is informed by and informs our Theology of the Spirit.

Sanders’ Approach

Rather than try to paraphrase or summarize Sanders, let me just let him describe the design of the book:

But my approach in this book is, as I said above, indirect, which is why I began by highlighting the paradoxical character of studying the Holy Spirit. I hope to treat the paradoxical character of pneumatology not as a hindrance to be lamented but as a help to be cherished. If knowledge of the Holy Spirit is, in the ways described above, deflective, reflexive, and connective, then an introduction to the Holy Spirit might deliver a great deal of insight by arranging itself in a corresponding way. Think of the implications that follow from the work of the Spirit being deflective, reflexive, and connective. Deflective means that when you try to think about the Spirit, you find the Spirit himself changing the subject to the Father and the Son. Reflexive means that when you try to think about the Spirit, you find the Spirit himself requiring you to think about yourself and about thinking. Connective means that when you try to think about the Spirit, the Spirit himself draws you out into the full scope of all theology. But these things are all beneficial! To study the Holy Spirit according to his own characteristic way of working means to be personally engaged in a total Trinitarian encounter with the truth of God, We will engage the deflective character of pneumatology.

Many books about Him focus on things like how the Spirit acts in the world today, the gifts of the Spirit—what that phrase means and how one obtains them—the role of Pentecost and how it can/if it can be duplicated today, and so on. Sanders eschews that—focusing on more primary issues (which isn’t to say he doesn’t get into some of that). He starts looking at the Trinity, then he considers the Spirit in relation to the Father—and how by doing so we can gain a better understanding of them both. Then he moves on to the Spirit in relation to the Son—how that’s similar and how that relationship is different than the previous. The final chapter considers the Spirit Himself—yes, addressing some of the same information, but from a different angle.

Bonus Material

As with many (sadly, not all) of this series, this comes with a nifty-looking Further Reading list—one I fully intend to use.

But the additional material I want to talk about is the Appendix, “Rules for Thinking Well about the Holy Spirit.” These are 27 brief rules that so usefully summarize the material in the book—and related ideas—for believers to bear in mind as we read Scripture or theology while working through doctrines/ideas about the Spirit. These rules are the kind of thing that students would do well to pin a copy of onto their wall/somewhere in easy reach.

So, what did I think about The Holy Spirit: An Introduction?

The Holy Spirit makes himself known to us in a way that is better than we could have expected or imagined for ourselves. He is the prevenient person, always already at work, never Father-free or Sonless in his being or in his work, closer to us than our own breath, and making known to us in the depths of our selves the deep things of God.

This is definitely one of my top 3 books in this series—possibly the best thing in it so far.

Sanders’s tone is certainly engaging—he never loses sight of the importance of what he’s talking about, and the necessary reverence. But he’s okay with being chatty and a little witty with the reader. He’s able to break down some complicated and technical points in a way that the reader can find them understandable and compelling.

I really appreciated his approach—both in the way he focused on what he chose to and those things he didn’t seem that interested in writing about. I’m sure others would disagree with me, but it looks like he majored on the major issues and didn’t bother with the minor ones.

I’m not sure that this will supplant Ferguson’s The Holy Spirit in my own use and reference when it comes to pneumatology—but I can’t see me looking into Ferguson’s without looking into this next.

Get your hands on it, and be introduced to Someone you’re already close to.

4 1/2 Stars

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The Marrow of Modern Divinity by Edward Fisher: The Core of the Gospel

By HCNewton

On December 8, 2024

In Non-Fiction, Theology/Christian Living

The Marrow of Modern Divinity

by Edward Fisher, Thomas Boston

DETAILS:
Publisher: Christian Heritage
Publication Date: November 1, 2009
Format: Hardcover
Length: 343 pg.
Read Date: November 10-December 1, 2024

The gospel method of sanctification, as well as of justification, lies so far out of the ken of natural reason, that if all the rationalists in the world, philosophers and divines, had consulted together to lay down a plan for repairing the lost image of God in man, they had never hit upon that which the divine wisdom has pitched upon, viz: that sinners should be sanctified in Christ Jesus, (1 Cor 1:2), by faith in him, (Acts 26:18); nay, being laid before them, they would have rejected it with disdain, as foolishness, (1 Cor 1:23).

What I’m Not Going to Talk About…

The controversy or (most) of the history surrounding this book and its contents. This isn’t that kind of blog, and it’d take more research and footnotes than I really want to take time for.

Okay, that’s only kind of true. I’d love to spend time doing that, but I don’t have time for it. And, again, that’s not what I do here. Maybe in 15 or so years, I’ll change my focus when I have more time and I’ll start doing that sort of thing.

What’s The Marrow of Modern Divinity About?

The back of the book says:

An intriguing book, quite unlike any other The Marrow of Modern Divinity defies pigeon-holing. It was written in the 1600s by an author of whom we know little, yet it proved to be a critically important and controversial theological text.

Penned as dialogue between a minister (Evangelista), a young Christian (Neophytus), a legalist (Nomista) who believes Christianity is a set of rules to be obeyed and Antinomista who thinks it’s okay to sin because God will forgive him anyway, it makes for a wonderfully insightful book that remains tremendously relevant for our world today.

This newly laid out and eagerly awaited edition includes explanatory notes by the famous puritan Thomas Boston, an introduction by Philip Ryken and an historical introduction by William Vandoodewaard.

(there are some problems with this, actually, but it’ll do to get started)

In 1645, this book was originally published by “E.F.” That’s probably Edward Fisher—a layman theologian of a few works. But this didn’t make much of an impact at the time. In 1700, Thomas Boston read it and it made a considerable impact on him, so much so that he and a colleague made arrangements to republish it—with the explanatory notes (some of which disagree with Fisher). Some of these notes are very brief, some are anything but.

Part One

Say, then, I beseech you, with a firm faith, The righteousness of Jesus Christ belongs to all that believe, but I believe, and therefore it belongs to me. Yea, say with Paul, ‘I live by the faith of the Son of God who loved me, and gave himself for me’ (Gal. 2:20). “He saw in me (says Luther on the text) nothing but wickedness, going astray, and fleeing from him. Yet this good Lord had mercy on me, and of his mere mercy he loved me, yea, so loved me, that he gave himself for me. Who is this me? Even I, wretched and damnable sinner, was so dearly beloved of the Son of God that he gave himself for me.’

Oh! print this word ‘me’ in your heart, and apply it to your o,” self, not doubting but that you are one of those to whom this ‘me’ belongs.

As the above section said, this is a dialogue. Neophytus and his friend Nomista have been having some discussions with Antinomista and they haven’t gone anywhere, so they agree to go talk to their minister, Evangelista, to help them sort it out. Basically, they’ve been wrangling about the place and use of the Law in the life of the Christian. Evangelista refuses to take either side, showing how both misunderstand things and helps Neophytus to come out of the influence of Nomista and to embrace the Scriptural understanding.

There are four chapters in this Part—”Of the Law of Works, or Covenant of Works,” “Of the Law of Faith, or Covenant of Grace,” and “Of the Law of Christ” take up the bulk of it. He covers the typical Covenant theology here, and applies it to the use of the Law throughout Redemptive History—and then brings it all home in the last chapter, “Of the Heart’s Happiness, or Soul’s Rest.”

Throughout, Evangelista, expounds things in a way fully consistent with the Westminster Standards (and will appeal to them) and will invoke figures like Luther (most frequently), William Perkins, John Calvin, and others, but primarily he’ll invoke Paul. He takes on several errors associated with antinomianism, neonomianism, and the rest—but he’s more interested in positive teaching than correcting error.

If you ask me, it’s easy to see why Boston would find this part of the book attractive and want to get it into the hands of as many people as possible. I do.

Part Two

This part is not mentioned on the back of the book—it’s a much shorter portion of the work, which is part of it. This time Neophytus brings another friend, Nomologista (“a Prattler of the Law”), to Evangelista to help settle a disagreement they’re having. Nomologista tells him that “he is persuaded that he goes very near the perfect fulfilling of the law of God; but I cannot be persuaded to it.” Nomologista affirms that’s true and gives a very surface-level explanation of the Ten Commandments (in a sentence or two). He says he’s pretty much followed those all his life.

Evangelista gives an explanation of the Ten Commandments, along with some other comments on the Law of God, obedience, and whatnot. At some point, NOmologista leaves the conversation and Neophytus and Evangelista wrap things up—with Evangelista giving some reassurance and further guidance to Neophystus.

On the whole, there’s nothing revolutionary or unexpected about the exposition of the Commandments. I did think a couple of the applications Evangelista used were striking, but it’s basically what you read in Watson, Calvin, Turreting or any of the Reformed Catechisms. The things that surprised me the most were the brevity of the comments on the 4th and 7th commandments were.

I did wonder about a couple of the comments Evangelista made in the last page or two. It’s probably a problem with my comprehension, but my notes were basically, “Someone should tell Evangelista to read Part One of this book.” I’m pretty sure I misunderstood something, actually.

On the other hand, a few pages earlier, when Evangelista goes through the commandments in a similar way that Nomologista did, except pointing out how Evangelista frequently breaks them all…it was so reassuring, so comforting to see that even this fictional paragon of theological precision and righteousness fails.

There’s almost nothing (maybe nothing at all) by Boston here, it’s just Fisher.

How to Read This Edition

I’m a little curious about how other editions of this work lay it out—but Christian Heritage lays out the book in a pretty handy way. About 2/3 of each page are Fisher’s text, with some of Boston’s briefer notes in brackets in the text. Some of his one or two-sentence notes are in the 1/3 that’s primarily white space, or subject headings added by the editor.

And then every few pages, you get Boston’s longer notes in double columns—they’re all clearly labeled so you know what he’s talking about.

I think that’s clear enough, but if it’s not, don’t worry about it—there’s a very handy two-page spread showing you all this at the front of the book.

Boston, in his prologue, suggests reading Fisher’s text before the notes, so you can fully get the point of the notes. This makes sense, but you can see why he took the time to say it, because you occasionally will get on a roll with his notes and forget that he’s trying to amplify, clarify, or respond to something else.

So, what did I think about The Marrow of Modern Divinity?

I beseech you to be persuaded that here you are to work nothing, here you are to do nothing, here you are to render nothing unto God, but only to receive the treasure, which is Jesus Christ, and apprehend him in your heart by faith, although you be never so great a sinner; and so shall you obtain forgiveness of sins, righteousness, and eternal happiness; not as an agent but as a patient, not by doing, but by receiving. Nothing here comes betwixt but faith only, apprehending Christ in the promise. This, then, is perfect righteousness, to hear nothing, to know nothing, to do nothing of the law of works; but only to know and believe that Jesus Christ is now gone to the Father, and sitreth at his right hand, not as a judge, but is made unto you of God, wisdom, righteousness, sanctification, and redemption? Wherefore, as Paul and Silas said to the jailer, so say [ unto you, ‘Believe on the Lord Jesus Christ, and thou shalt be saved’; that is, be verily persuaded in your heart that Jesus Christ is yours, and that you shall have life and salvation by him; that whatsoever Christ did for the redemption of mankind, he did it for you.

I’ve frequently said (mostly to myself) that I didn’t know why I haven’t read this book at some point in the last 28 years or so—especially not in the 15 years since this edition came out. However many times I’ve said that prior to starting this book, I probably matched saying it while reading it. This is going to become one of those works I return to.

It’s so clear. It’s so helpful. It’s so full of Gospel truth and assurance. It’s so spot-on in describing the ditches of legalism and antinomianism that are so easy to fall into. And yet, it never gets nasty or harsh in the criticism of the errors, it just points at them and says, “Don’t go there, and here’s why.” So few books along these lines manage that (I’m not saying they’re wrong to show teeth, but Fisher/Boston show you don’t need to).

I cannot recommend this enough.

5 Stars

This post contains an affiliate link. If you purchase from it, I will get a small commission at no additional cost to you. As always, the opinions expressed are my own.
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Word and Spirit: Selected Writings in Biblical and Systematic Theology by Richard B. Gaffin, Jr.:Righteous Gems

By HCNewton

On December 1, 2024

In Chronicles of Prydain, Constance Verity, Duncan MacMaster, Ian Rankin, John Rebus, Kitty Norville, Luca Veste, Non-Fiction, Theology/Christian Living

I can’t put this one off any longer—if I could, I promise you I would (I’ve delayed it a few weeks already). I’m out of my league here, but I’ve got nothing else to write about. And I really need to write something about this.

Word and Spirit:
Selected Writings in Biblical and Systematic Theology

by Richard B. Gaffin, Jr.; edited by David B. Garner & Guy Prentiss Waters

DETAILS:
Publisher: Westminster Seminary Press 
Publication Date: December 1, 2023
Format: Hardcover
Length: 723 pg.
Read Date: January 7, 2024-September 22, 2024

The word atonement does not occur in Paul’s writings.’ But no concern is more central for him than the meaning of the death of Christ, the church’s perennial concern in its doctrine of the atonement. What does Christ’s death achieve? How is it effective for the salvation of sinners? This chapter considers Paul’s answers to such questions with an eye to the issue of continuity between Paul’s teaching and later church doctrine. How faithful to the apostle is subsequent Christian understanding of the atonement?

Contemporary Pauline scholarship is marked by a fairly widespread consensus that in its dominant and most influential expressions, traditional atonement theology departs from Paul in at least two substantial ways. First, it fails to recognize, or at least do justice to, the Christus Victor theme in Paul, that Christ’s death destroys actual slavery to sin and its consequences in the sinner. Second, its notion of the cross as penal substitution, particularly as it has been developed beginning with the Reformation, is foreign to Paul.? In my view, the first of these critiques contains some measure of truth; however, the second is wrong. As a fair generalization, historic Christianity, including Protestant orthodoxy, is weak in not recognizing adequately Paul’s teaching that the cross destroys sin in the sinner as a corrupting and enslaving power, but modern historical-critical scholarship is defective for not dealing adequately with his teaching that the cross removes the guilt and just punishment of sin.

What’s Word and Spirit About?

According to the Publisher,

Few Reformed theologians have exerted the influence in both the church and the academy that Richard B. Gaffin, Jr. has, shaping the theology and spiritual formation of generations of pastors and teachers. Until now, his most significant published works have been inaccessible to most theological readers, published in academic journals, denominational newsletters, and out of print festschrifts and essay collections. A decade in the making, Word & Spirit gathers Gaffin’s finest works of biblical and systematic theology and arranges them in a singular, organic whole that presents Gaffin’s thought and work as comprehensively and clearly as it ever has been. More than 40 essays, articles, and tracts have been compiled, including “The Usefulness of the Cross”, No Adam, No Gospel, “A Cessationist View,” and “The Work of Christ Applied”. This collection is a must-have for any student of theology.

There’s really not much else to say. It’s broken down into five sections, and I’d be tempted to say that each section was the most valuable/useful (well, at least 2-5, but maybe if I spent some time re-reading part 1, I’d reconsider that). Let’s take a quick look at each:

Hermeneutics, Biblical Theology, and Systematic Theology

This is ten articles spread out over 170+ pages, covering the basics of Biblical Theology, how it can and should interact with Systematic Theology (and vice versa).

There’s some repetition of ideas (this will be a common thread throughout each section), which makes sense as these were written as individual pieces, not as part of a book, and Gaffin’s position and ideas about these things have remained static/build on each other.

It’s vital to understand him and his work—and just good to have a handle on these ideas regardless.

Theology of Hebrews and Paul

Most of these seven articles encapsulate (and expand on) the ideas from In the Fullness of Time: An Introduction to the Biblical Theology of Acts and Paul, a book I raved about a couple of years ago. But there are teachings and texts he didn’t address there, that he does here.

This section was so rich, so helpful—the chapters “‘The Obedience of Faith’: Some Reflections on the Rationale for Romans,” “Atonement in the Pauline Corpus: ‘The Scandal of the Cross,'” “and “The Priesthood of Christ: A Servant in the Sanctuary”—were good enough that I almost re-read them immediately (and I probably should’ve).

The first article in this section, The Usefulness of the Cross is available as a PDF Free Chapter Download from the publisher, take advantage of this.

Scripture, Epistemology, and Anthropology

The first three of these six chapters might have been the most mind-stretching for me (they won’t be for everyone), and were very rewarding.

The final three were the easiest for me—and the most repetitive in the book. They focus on Biblical anthropology (as in teaching on the nature of man), focusing on the historicity and nature of Adam. I’ve read at least “No Adam, No Gospel” before—it was published as a booklet a few years ago, and I think I read the previous chapter, the Translator’s Foreword to Adam in the New Testament as well. And I didn’t mind one bit re-reading it/them. Still helpful.

Pneumatology

These seven chapters could be (should be, if you ask me) be reworked into one book. Gaffin shines in these studies—and going back to his By Faith, Not By Sight and Resurrection and Redemption, these teachings are where he’s historically helped me the most. And that streak continues here.

Reformed theologians often (and wrongly) get the reputation for not talking about the Spirit as much as other traditions, and—even worse—are considered to ignore Him. Gaffin makes it clear that everything about Reformed Theology is based on the work of the Spirit in believers’ lives and helps us understand just what that means—both theologically and practically.

The Law of God, Soteriology, and Eschatology

This section pretty much covers “everything that couldn’t fit above.” Again, I’ve read a few of these before in other publications/stand-alone works. But I don’t care.

The chapters on eschatology are gold.

The chapters on Justification and Calvin are even better—the way he talks about Calvin’s view of the relationship of Sanctification and Justification (and the way he presents the two in The Instittues even in the organization of them) is so important for us all to heed. Particularly as he roots them both in Union in Christ—as is every benefit that the believer enjoys in this life and in the resurrection.

So, what did I think about Word and Spirit?

The justification of God’s elect is unshakably secure because, in a sentence, Jesus Christ is “the same yesterday, today and forever” (Heb. 13:8). Despite the way it is often read, this is not, at least in the first place, a proof text for Christ’s divine immutability, that as God he is unchanging, though that attribute is surely in the background (see, for instance, 1:10—12).” Rather, it is most likely an affirmation of his unwavering fidelity, his abiding reliability as high priest—in his once-for-all sacrifice in the past on earth and in his ongoing present and future (cf. 7:25) intercession in heaven. That is as good a note as any to bring these reflections to a close. “Jesus Christ—the same yesterday, today and forever.” This, first and finally, is what Christians need to know about their justification when they consider Christ as their priest, not only in his state of humiliation but also in his state of exaltation.

Outside of the Foreword, Introduction, and Brief Biography (Appendix A), none of this is particularly easy reading. Nor quick. But all of it is accessible—for the depth he gets into at points, this is much more approachable than On Classical Trinitarianism (to mention a recent example).

This is probably the most personally beneficial read I’ve had in the last couple of years—sitting down with Gaffin for 30-50 minutes every week has been a great discipline and a great boon.

I should probably have more to say than that, but I can’t think of what else to say that’s not just a restatement of this: this is a fantastic book—with insights, teachings, and reminders of the things that are vital for every believer.

Highly recommended.

5 Stars
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REPOSTING JUST CUZ: In the Year of Our Lord by Sinclair Ferguson: Sinclair Ferguson brings out the heart as well as the life of Church History

By HCNewton

On November 24, 2024

In History, Non-Fiction, Theology/Christian Living

In the Year of Our Lord: Reflections on Twenty Centuries of Church History

by Sinclair Ferguson

eARC, 229 pg.
Reformation Trust Publishing, 2018
Read: August 26 – September 16, 2018
The seeds of this book were first published in a book Ferguson co-authored called, Church History 101: The Highlights of Twenty Centuries — he’s now taken those chapters, done more research (being retired has freed up some time for him to do some reading), and expanded that into this great survey of Church History.

After a stirring (yes, really) introduction that lays out the purpose of this volume, why the study of Church History is important and what can be gained from even the figures from Church History that may disagree with — Ferguson dives in to his survey. I really can’t say enough good about this introduction — which feels odd, that’s not supposed to be the best part of a book (and it isn’t, actually — but it’s good enough that it really could be). The body of the book is twenty chapters — in case you couldn’t guess, that’s one chapter for each completed century Anno Domini (and Ferguson is committed to the usage of that).

Each chapter starts with an excerpt from a noted piece of writing from the century in question — like The Martyrdom of Polycarp, On the Incarnation, Gottschalk;s Shorter Confession concerning Double Predestination, and Savonarola’s The Triumph of the Cross (noted, not necessarily commonly known, obviously). Following that Ferguson summarizes the events of that century — focusing on particular figures or movements that stand out. Most of these will be at least familiar to the reader by name, if not for activities and attributes. Then he closes the chapter with some words of application to the contemporary Church and a hymn from that century — most of those hymns I was totally unfamiliar with, and am so glad I was exposed to them.

The core of the chapters, the history of that century — as summarized as it may be — is so helpful. I’ve taken classes covering a lot of those chapters — and read enough on my own that I was pretty familiar with the material covered. But I learned something about even those eras and individuals I’ve studied extensively — maybe not a lot, but enough to justify the time. And even those things that were primarily review for me were well worth reading — the story of our family is one we should hear over and over again and this book is a prime example of what we need to hear.

But what about those who haven’t taken the classes, or haven’t had that much exposure to Church History outside of the last century — or maybe the first couple of centuries? This book is even better for them. It’s primarily intended as an introduction to Church History, and it excels at being one. First of all, it gives you the good bird’s eye view from the day after the last chapter of Acts to the present. Which is a perspective that’s all too easy to lose in the details — we’ve got to see the forest. But the trees are also important — and Ferguson gives enough detail (while remembering that these are brief summary chapters) that the reader can get a handle on a particular century and learn enough that they can pursue what they’re interested in. I know from reading that Celtic monasticism is something that I want to read more about (and not just by rereading Thomas Cahill), but that there are other things from that period that don’t spark my interest in the same way. Some people will react that way to Gregory I or Thomas Chalmers or something else — and Ferguson has provided the reader with enough to start on to feel comfortable pursuing that interest.

Whether for review or as an introduction — the meat of this book is just what the doctor ordered.

Even if the history wasn’t that helpful, Ferguson’s application and the hymn made the book worthwhile. Sometimes that application is comforting, sometimes it’s challenging — it’s always helpful. And the bonus of having that hymn? That’s a wonderful, devotional way to bring history to life — that’s the same Lord, the same faith being proclaimed in these words. Loved that. Starting the chapters with a doctrinally rich (if occasionally problematic) excerpt reminds us that our faith is first and foremost about truth, about ideas — but those find expression in the heart and life of the believer — as seen in the hymns.

Yes, it’s a weakness that this book focuses on the Western Church — particularly that represented in the English, Scottish and American branches. Ferguson admits that at the beginning, but that’s his tradition, that’s his background — and that’s the background for most of his, readers, too — so it’s what’s most relevant. To go beyond that would result in a tome unwieldy and not that handy for his audience (as great as it would be to see).

The structure of head (excerpt), life (history) and heart (hymn) is a fantastic outline for this book — and everything hung on that outline is clearly-written, helpful to the Christian and relevant (if only to say “don’t be like that.”) Ferguson knocked it out of the park with this one, and I can’t recommended it highly enough. Great for personal use, family devotion, Sunday Schools, Home Schools — you name it, there’s someone who can benefit from this book.

Disclaimer: I received this eARC from Reformation Trust Publishing via NetGalley in exchange for this post — thanks to both for this.

—–

4 Stars

Opening Lines: Empowered Witness by Alan D. Strange

By HCNewton

On November 17, 2024

In Fiction, Mystery/Detective Fiction/Crime Fiction/Thriller, News/Misc., Opening Lines, Quotations

We all know we’re not supposed to judge a book by its cover (yet, publishing companies spend big bucks on cover design/art and we all do judge them that way). But, the opening sentence(s)/paragraph(s) are fair game. So, when I stumble on a good opening (or remember one and pull it off the shelves), I like to throw it up here. There are so few writers that can grab you like Winslow can from the get-go.

from Empowered Witness: Politics, Culture, and the Spiritual Mission of the Church by Alan D. Strange:

The calling, or mission, of the church as the church is to proclaim the gospel to the ends of the earth, not to be another merely (or even chiefly) political, social, or economic institution. The church, in its full-orbed existence, may have political, economic, or social concerns that develop out of its mission, but those aspects are not what primarily mark and define it. Our Lord Jesus Christ, who is head and King of the church, made it clear in his marching orders to the church—what we’ve come to call the Great Commission—that he intended the church to go to every people group (often translated “nations”) and to evangelize and disciple them (Matt. 28:18-20), enfolding them into his kingdom, which is “not of this world” (John 18:36), a kingdom that does not have the transitory but the eternal at its heart (2 Cor. 4:18). It is Christ himself, our heavenly King—since he is with us even now by his Holy Spirit (1 Cor. 15:45)—who gathers and perfects his church (Westminster Confession of Faith 25.3) through the appointed means.

The gospel is not about worldly success in any proper sense, then, but is rather about deliverance from the penalty, power, and ultimately the presence of sin, a message that comes to permeate the whole of the lives of those transformed by it. We can rightly say that the message of the church is a spiritual one, coming to people of every sort in every land to bring them here and hereafter into the spiritual reality of the kingdom of Christ. Therefore, Paul encourages the Christians in Corinth, “In whatever condition each was called, there let him remain with God” (1 Cor. 7:24). Paul makes clear that the bondservant may and should avail himself of the opportunity of freedom (1 Cor. 7:21). He also makes clear, however, that whatever condition one finds himself in, even whether one is married or not, is not paramount: what is most important is not one’s vocation or life circumstance but being called by and coming to Christ, being a new man or woman in Christ. Paul’s concern is that his readers are Christians, whatever else may be true of their lives. His concern for them, to put it another way, is chiefly spiritual.

This is the spiritual message that the church is privileged to herald to the world (salvation by grace alone), the good news—the meaning of gospel—without which there is no good news. The story of the world after Adam’s fall is nothing but bad news since all is sin, darkness, and hopelessness without the good news of the gospel. The gospel of salvation in Christ, however, is the good news that transforms the worst into the best, seen particularly at the cross, where humanity at its worst not only fails to defeat God but where God uses humanity’s attempt to do so as the centerpiece of our salvation. Christ has overcome the world. This is the message that the church joyfully preaches to the world. It does not preach itself, nor does it promote some sort of political, social, economic, or cultural utopia to be achieved in this age.

The church preaches that we are to live in this age not for this age but for the coming age that has broken in on this age and beckons us to a new heavens and a new earth that await all who trust in Christ alone.

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Saint Cyril of Alexandria and the Christological Controversy by John McGuckin: More Than You Thought You Wanted to Know about the Nestorian Controversy

By HCNewton

On November 10, 2024

In History, Non-Fiction, Theology/Christian Living

Saint Cyril of Alexandria and the Christological Controversy

by John McGuckin

DETAILS:
Publisher: St Vladimirs Seminary Press
Publication Date: January 1, 2004 
Format: Paperback
Length: 399 pg.
Read Date: September 1-November 3, 2024

What’s Saint Cyril of Alexandria and the Christological Controversy About?

I think if I tried to summarize this book, I’d either go on for paragraphs upon paragraphs or I’d miss something important, so I’m just going to borrow the summary on the Publisher’s site:

This important and compelling work describes the turmoil of fifth-century Christianity seeking to articulate its beliefs in the person of Christ. The policies of the Theodosian dynasty and the conflicting interests of the patriarchal sees are the context of the controversy between Nestorius of Constantinople and Cyril of Alexandria, a bitter dispute that racked the entire civilized world. The historical analysis expounds on the arguments of both sides, particularly the Christology of Cyril, which was adopted as a standard.

There are five chapters and I want to say a little about each.

Chapter One: The Context of the Ephesus Crisis

You’ve probably heard the popularized version—or the John Godfrey Saxe line about not wanting to know how the sausage is made when it comes to laws. Well, there’s a bit of truth there in theology, too. There’s a part of me that was better not knowing all the politicking, maneuvering, and PR work that went into the Nestorian Controversy. McGuckin gives us a lot of the run-up to the Ephesus Council, the convoluted way the Council got the job done—and how the various players got the Emporer to take the position he did following it.

It was interesting—and probably for someone who if better grounded in Orthodox history it was easy to follow (I didn’t find that)—but for me, it went on too long. Not only was it out of my comfort zone, I just didn’t find most of it that engaging or interesting. There were more than enough points that did pique my interest to keep me going—but I really had a hard time in this chapter.

Chapter Two: The Christology of Nestorius

McGuckin goes out of his way in this chapter to prove that he’s being (or at least attempting to be) fair to Nestorius. So much so that I was a little afraid that he was going to end up saying the differences between the two camps were overstated, and that they were closer than anyone (particularly those in the middle of the controversy) realized.

He didn’t go that far—and the next chapter demonstrates that very clearly—but he does show the root of the differences (which weren’t that great) and then how the differences were compounded and grew until Nestorious went too far.

Chapter Three: The Christology of Cyril

This chapter is the heart of the book and truly could’ve been published as a decent-sized volume by itself (maybe with Chapter Five to really make it worthwhile). McGuckin goes full Cyril fan-boy here—and it was great to see.

More importantly, he explained both the main and some of the minor points of Cyril’s Christology in depth. This was not easy reading, and I really had to think about some points—and read the occasional paragraph a few times to really get it (and I’d have to read them a few more before they’d get really ingrained).

I cannot say enough good things about this chapter, and I know I’ll be returning to it (and the last chapter) again—I’m not sure I’ll work through the rest again (just because it’s not something I really need to worth through). although I wouldn’t mind it. But these two chapters? Just gold.

Chapter Four: The Oecumenical Reception of Cyril’s Theology

This is a rather brief chapter recounting how Cyril’s teaching, largely through this conflict, affected the church immediately following him up through Chalcedon and the impact it had there. As much as I thought the first historical chapter could’ve used some trimming, I think this could’ve used a few more pages.

Chapter Five: Translated Texts

This is easily the most valuable part of the book—no disrespect to McGuckin’s analysis or recounting, but we get fifteen texts—homilies, letters, and theological writings from Cyril and Nestorius that show what both were saying—and there are a couple of appendices of other writings that play a role in the controversy.

It’s one thing to read a modern scholar’s take on these texts, it’s another to be able to read them for yourselves.

So, what did I think about Saint Cyril of Alexandria and the Christological Controversy?

Cyril’s language and preferred formulas were, as we have seen, sometimes responsible for causing more confusion than illumination in the camps of his opponents. Unlike Nestorius, however, his essential meaning always tended to emerge clearly enough from the discursive flow of his text, and so, while he cannot justly be called a confused thinker, at times he can be rightly accused of being a diffuse and discursive theologian… It would, nonetheless, be truer to conclude that it was only Cyril who possessed the moral and intellectual authority to bring matters to a head, at precisely the necessary time, by stating the issues so forcefully and so brilliantly.

When all is said and done, for the mystical and moral power his icon of Christ bears, for the profundity of his christian sense, the power of his intellect, and the unfailing purity of his literary purpose, then surely all his faults are diminished in significance.

His greatness cannot be denied.

All in all, this was a great book. It could’ve been a bit more engaging (especially in the first chapter), it could’ve been a little easier for Western laity to get into (not that we’re the audience). But those issues pale in comparison to the really good analysis, summarizing, and showing how it all plays out and is still relevant to the Church (Eastern and Western) today.

A lot of what McGuckin says about the patristic approach to exegesis here, and the characterization of Western and Eastern approaches to theology were interesting and thought-provoking—and on the whole very valuable. In fact, I wrote almost a few more notes about things like that—asides to the main controversy, than I did about the controversy. It was very helpful.

I really don’t have that much to say—it’s not an easy read, there are portions that we didn’t need (well, I didn’t need), but it’s worth the effort. I’m so glad that I read this and got this level of insight and understanding into this vital period of Church History. If you give it a shot, I imagine that you will almost certainly agree.

4 Stars

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REPOSTING JUST CUZ: In the Fullness of Time: An Introduction to the Biblical Theology of Acts and Paul by Richard B. Gaffin Jr.: One of the Best Things I’ve Read in Years

By HCNewton

On October 20, 2024

In Non-Fiction, Theology/Christian Living

I can’t put this one off any longer—if I could, I promise you I would. I’m out of my league here, but I’ve got nothing else to write about. And I really need to write something about this.

In the Fullness of Time: An Introduction to the Biblical Theology of Acts and Paul

by Richard B. Gaffin Jr.

DETAILS:
Publisher: Crossway
Publication Date: May 3, 2022
Format: Hardcover
Length: 419 pg.
Read Date: September 4-December 25, 2022

What’s In the Fullness of Time About?

First, let’s look at what was on the Publisher’s Website:

An Exegetical Study of the Book of Acts and Pauline Theology

Christians often skip a crucial starting point when studying the apostle Paul: the foundations of his deeply nuanced theology. Some studies on the book of Acts attempt to touch on every major theme in Paul’s letters, making them difficult to understand or prone to leaving out important nuances. Christians need a biblical, theological, and exegetically grounded framework to thoroughly understand Paul’s theology.

In this book, Richard B. Gaffin Jr. gives readers an accessible introduction to Acts and Paul. Building on a lifetime of study, Gaffin teaches on topics including the redemptive-historical significance of Pentecost; eschatology; and the fulfillment of redemptive history in the death and resurrection of Christ. In the Fullness of Time is an exegetical “textbook” for pastors, students, and lay leaders seeking to learn more about Acts and Paul from a Reformed and evangelical perspective.

Explores the Foundations of Paul’s Theology: Offers a nuanced look at the core of Paul’s thinking

Wide-Ranging Audience: A valuable study for pastors, theology students, and lay leaders

Thorough Yet Accessible: An in-depth look at Pauline theology that’s accessible to readers

After reading the book, however, I’d offer a tweak or two to that description. For example, I’d add to that “for pastors, students, and lay leaders” lay people in general (or just swap out “leaders” for “people”).

Also, I’m not sure I’d include eschatology alongside those other topics. It seemed to me (on first read, anyway) that this was a book about Eschatology as presented by/understood through the New Testament—with a focus on understanding Pentecost and the fulfillment of redemption (and a couple of other topics) in light of that eschatology. That may seem like splitting hairs, and really, I’m guessing the good people at Crossway understand the book a bit better than I do. Still, I didn’t get the impression that the book thought of those ideas as equal (unlike the description).

The chapters in this book came from lecture notes for the class that Gaffin taught for years on Paul and Acts—a class I’ve heard several people mention over the years, and really wish I could’ve taken. Getting that material in written form is a blessing I didn’t expect and was more than happy to receive.

The Centrality of Eschatology

In Chapter 2, Gaffin writes:

for much Christian theology and preaching seeking to be faithful to the Bible as God’s inscripturated word, the rediscovery of eschatology can be seen as having a corrective significance that has resulted in laying hold of biblical teaching in a way that has not been fully appreciated in the past.

For instance, in a standard volume on systematic theology, “Eschatology” is the last chapter. More significantly, coming at the end of the volume, eschatology tends to be defined exclusively in terms of the “last things” having to do with what is still future for the church—Christ’s return and matters concomitant with his return, perhaps including as well some treatment of what occurs at death and the so-called intermediate state. Even more significantly, very often little, if any, attention is given to the relationship with what has preceded, to the integral connection between the future hope of the church and its present life and the practical relevance of the former for the latter.

What has become more and more clear is that in an overall presentation of biblical teaching, eschatology is not properly compartmentalized at the end. In particular, the New Testament teaches, as our own work will show, what is often termed a “realized eschatology.” Biblical eschatology is to be defined in terms of the first as well as the second coming of Christ. New Testament eschatology has a dual focus. In that respect it is elliptical, defined by two foci, present and future, the proverbial already-not-yet.

It’s this dual focus that characterizes so much of this book, and grounds the arguments Gaffin puts forth.

The Exegetical Portions

Throughout the book, Gaffin offers a lengthier exegesis of a particular passage as either a foundation for a chapter’s position or to show how something from earlier in a chapter is worked out through Paul or Luke’s work. These are the best parts of this book.

Period. It’s not even close.

For example, he uses a little more than two pages to exegete Philippians 2:12-13 while considering the indicative and imperative in Paul. I don’t remember a better example of writing leading to doxology recently.

I get—between this being based on the course, where he only had so much time and the design of the book—that he couldn’t have given us similar treatment for several more passages that he touched upon. But man, I wish he had. But that brushes up on the next section, so I guess it’s time to transition.

Could Use A Little More

In addition to wanting more exegetical portions, there’s something else I could use more of.

I think that despite the length of the book, it should’ve been longer—too much needs to be fleshed out a little more. Not much, but almost every point could be expressed more fully. More than once, Gaffin does a better job of clarifying what he’s not addressing or not saying than he does in making it clear what he is trying to say.

So, what did I think about In the Fullness of Time?

I read a chapter (or just a half of one) a week for a few months to carefully work through the book—and I’m sure I need to do the same (or slower) once or twice more to really get a handle on Gaffin’s arguments. But what I got this time around was about as good as anyone could ask for.

Reading this felt like I was sitting in a lecture hall featuring my favorite professor—in a strange way. I felt like I was a beginning student—almost like looking at some of these passages for the first time. Yet, while reading I simultaneously felt like I was understanding texts with a depth I’m not accustomed to. Reading Gaffin you’re frequently running into thinking more subtle and profound than a lot of what you’ve encountered previously—and that’s certainly the case here. Still, I thought this work was a bit easier to work through than some of his shorter works.

For me, this is the kind of work that you want to read alongside one or more others, so you can pause and talk things through from time to time—just to make sure everyone is understanding everything. Or at least you’re stupified with company.

Anyway, I don’t think I have anything else to say at this point—maybe on the eventual reread, I’ll be able to say something more substantive than this. Basically, you want to read this, wrestle with it, study it, and do it again.

5 Stars

This post contains an affiliate link. If you purchase from it, I will get a small commission at no additional cost to you. As always, the opinions expressed are my own.

On Classical Trinitarianism: Retriving the Nicene Doctrine of the Triune God edited by Matthew Barrett. An Outstanding Defense/Explanation/Retrieval of the Vital Teaching

By HCNewton

On October 13, 2024

In Non-Fiction, Theology/Christian Living

On Classical Trinitarianism:
Retrieving the Nicene Doctrine of the Triune God

edited by Matthew Barrett

DETAILS:
Publisher: IVP Academic
Publication Date: October 1, 2024
Format: eARC
Length: 832 pgs.
Read Date: September 8-October 12, 2024

What Does The Cover Say About This?

There’s no way that I can do this justice easily, so I’ll just borrow the Publisher’s Website’s copy:
Modern theology claimed that it ignited a renaissance in trinitarian theology. Really, it has been a renaissance in social trinitarianism. Classical commitments like divine simplicity have been jettisoned, the three persons have been redefined as three centers of consciousness and will, and modern agendas in politics, gender, and ecclesiology determine the terms of the discussion. Contemporary trinitarian theology has followed the spirit of this trajectory, rejecting doctrines like eternal generation which were once a hallmark of Nicene orthodoxy and reintroducing subordinationism into the Trinity.

Motivated by the longstanding need to retrieve the classical doctrine of the Trinity, theologian Matthew Barrett brings together Protestant, Roman Catholic, and Eastern Orthodox scholars to intervene in the conversation. With over forty contributions, this ecumenical volume resurrects the enduring legacy of Nicene orthodoxy, providing a theological introduction that listens with humility to the Great Tradition.

In On Classical Trinitarianism, you find contributions from a wide range of scholars, including:

Katherin Rogers
Andrew Louth
Gilles Emery
Steven Duby
Gavin Ortlund
Adonis Vidu
Carl Trueman
Matthew Levering
Fred Sanders
Scott Swain
Karen Kilby
Amy Peeler
Thomas Joseph White

The distinct yet united voices of On Classical Trinitarianism summon the next generation to move past modern revisionism for the sake of renewing classical trinitarian theology today. Together, they demonstrate that Nicene orthodoxy can endure in the modern world and unite the church catholic.

Do NOT Follow My Example Here

I read this (until the last week or so) at a rate of 1-2 chapters a day (with the occasional day of 3 or 4 chapters) in a vain attempt to finish the book in under a month, so I could post about it before release day.

This should be read much slower—it wouldn’t hurt to read each chapter at the same pace I did, but only one at a time. Then you should go back and read it again, slower this time—maybe taking notes—and maybe one more time after that before moving on. That’s how I’m going to do it next time.

One thing I think I did do right was that I read this from front to back. Generally, this book builds from chapter to chapter. The first part, in particular, “Retrieving Nicene Trinitarianism” should be read before the rest—those 11 chapters dive deep into the historical material—with an emphasis on the first few centuries of the Church.

Highlights and Lowlights

Frequently when I talk about a book like this I’ll talk about the highlights, the chapters I liked more, or I thought were more convincing than others. And I’ll mention the ones that weren’t so successful in my eyes.

I don’t think I can do that with this one—they were all great. Some were more interesting than others, but…that’s really an “eye of the beholder” kind of thing and will probably vary each time I read the book. Some touched on things I’ve been reading lately, some were authors I wanted to read/read more of. That kind of thing.

Instead, I’ll talk about the difficulty in reading. Chapter 2, The Nicene Creed: Foundation of Orthodoxy could be given to any High School class. Carl Trueman’s “Reforming the Trinity? The Collapse of Classical Metaphysics and the Protestant Identity Crisis,” was only a little tougher. And the final chapter, Michael Horton’s “Biblicism and Heterodoxy: Nicene Orthodoxy, Ecclesiastical Accountability, and Institutional Fidelity,” was also pretty accessible.

Chapter 6 “Maximos and John Damascene: Mid-Byzantine Reception of Nicea” was so filled with Greek that I couldn’t get much out of it. But “The Unbegotten Father”, Chapter 22, was also Greek-rich, and I struggled, but I did get a lot out of it (but would translations in the footnotes have been so bad?). I thought Chapter 17, “Three Persons, One Will” was pretty hard reading, too—but so, so helpful. I don’t know if anything topped Chapter 6, but Chapter 25 “No Impassibility, No Eternal Generation: Retrieving a Pro-Nicene Distinctive” maybe came close. But it’s also one of my favorite chapters.

The rest of the chapters are somewhere in between those extremes, closer to the latter than the former set. None are unapproachable for the non-professional. But you do need to be prepared for some struggles.

So, what did I think about On Classical Trinitarianism?

I loved this book. I’ve been talking with friends about it for weeks (actually, some of us started talking about it months ago). It’s a real blessing for The Church and individual believers.

I learned so, so much—and know when I read it more slowly, I’ll learn so much more. I have notes throughout about looking into this idea or that idea some more. There are also a handful of books from the footnotes that I need to go buy (and that handful will likely multiply on my next read). I got some clarification on positions I already held or leaned toward—and I’m more convinced of them all now, and can explain them better. I was confronted by ideas I hadn’t reckoned with before—or ways of looking at tried and true subjects that I hadn’t considered before, and now can’t help but see everywhere.

I think the critiques of Social Trinitarianism, Eternal Functional Subordinationism (and related positions), attacks on Eternal Generation or the Impassibility of God and so on were so valuable—and the wide range of chapters and topics that led to them shows how large an impact these positions can have—and the way they are out of step with pro-Nicene Theology.

This book takes work—and it should—but it’s worth every ounce of effort you expend. You will be rewarded for your efforts—I have been already, and I took the easy way through it. I’ll be returning to these pages again and again—I heartily recommend this and encourage you to give it a read.

9.5 out of 5 stars. (It loses a half star for all the untranslated Greek)

Disclaimer: I received a copy of this book from IVP Academic—thanks to both for this.

5 Stars 4 1/2 Stars

On the Unity of Christ by Cyril of Alexandria, John Anthony McGuckin (Translator): A Powerful Dialogue on the Person of Christ

By HCNewton

On October 6, 2024

In Non-Fiction, Theology/Christian Living

On the Unity of Christ

by Cyril of Alexandria, John Anthony McGuckin (Translator)

DETAILS:
Series: Popular Patristics Series, #13
Publisher: St Vladimir's Seminary Press
Publication Date: March 23, 2005
Format: Paperback
Length: 133 pg.
Read Date: August 25, 2024

What’s On the Unity of Christ About?

In a dialogue between characters creatively named A and B, Cyril advances–Scripturally, theologically, and philosophically–the classic case against Nestorius and his teachings, advancing what’s now received as the orthodox position on Christ’s nature as the god-man.

Uh, What?

I haven’t read a lot of the books in this series, but of the handful that I have read, this is one that had me scratching my head the most. There were a few times that I just had no idea why Cyril was addressing topics or making a certain argument. Those either were moved on from quickly, or I finally got the point–I don’t think this was a problem on his part–it’s just me not knowing the ins and outs of my Fifth Century theology, particularly the Christological conflicts.

There were even a couple of times where I was following Cyril, but I really didn’t think the argument was that sound or helpful–and both times, my notes tell me that within two pages, I’d come on board (well, largely).

It’s a good reminder that just because someone is a reliable teacher/writer–even an Early Church Father–they’re flawed people (flawed people who’ve had people reading them for centuries, sure). And while the smart thing to do is shut up and learn from them regardless, they still can stumble from time to time. You’ve still got to keep your brain engaged and to test the Spirits.

Tone

Hoo-ee, Cyril did not hold back what he thought of his opponents or those who differed from him:

What nonsense that is. Surely it is the clearest proof of delirious brain.

My goodness. I cannot imagine how stupid and intellectually superficial they must be who hold to such a conceptos. The whole thing is faithlessness and nothing else. It is the novelty of wicked inventions, the overthrowing of the divine and sacred kerygma which has proclaimed One Lord Jesus Christ, the Son of God, truly the Word of God the Father…

who is this serpant who has recently appeared? And what are these idiotic things he ser against the teachings of the truth?

What has happened to their brains and their intelligence—people who hold such opinions?

Do they have anything from the sacred scriptures to demonstrate for us the truth of their doctrine on such matters? Or are they innovating in the faith? “Speaking things from their own hearts and not from the mouth of the Lord,” as it is written (Jer 23:6). Perhaps they find themselves unable to say: “As for me, let me never boast save in the cross of Christ, through whom the world is crucified to me, and I to the world” (Gal 6:14).

It’s a different time. It’s a different atmosphere. The stakes (typically) in theological controversy aren’t quite as high for us as they were then. So we don’t usually talk like that. I’m not going to say whether Cyril was right or wrong in that–it’s just too hard to apply different cultural standards.

But let’s put it this way: you know where you stood with him. No doubt. It reminded me of reading Luther, to be honest.

So, what did I think about On the Unity of Christ?

So, I’m obviously not going to get into any kind of critique of Cyril’s thinking or writing–I know my place in history and his (I might get into something closer to that in a few weeks when I talk about a book about Cyril). So, this is focusing on this read.

This is a really easy read given how important it (and Cyril) is in history. The translator (like with the rest of this series) has got to be at least partially responsible for that.

Except for the moments I mentioned above, I had no trouble understanding his points–either what he claimed his opponents taught or his response to it. The text flows easily, the dialogue format helps you track what he’s saying (I don’t always appreciate that style, but I got into it with this).

I enjoyed this, I profited from it, and (if nothing else) it serves as a good motivation to get more from this series.

5 Stars

BOOK SPOTLIGHT: On Classical Trinitarianism: Retrieving the Nicene Doctrine of the Triune God edited by Matthew Barrett

By HCNewton

On September 29, 2024

In Non-Fiction, Theology/Christian Living

Ideally last week, or at least today, I’d have posted about this book. But I bit off a bit more than I can chew requesting it when I did from Netgalley. I’m hoping it’ll be up next week–but that won’t be easy. Still, with the publication date coming up on Tuesday, I wanted to get something up about it. So here’s a Spotlight post. (largely taken from the Publisher’s Webpage about the book, I really hope they don’t mind–or that they’ll forgive me if they do mind).

Book Details:

Title: On Classical Trinitarianism: Retrieving the Nicene Doctrine of the Triune God
Genre: Theology
Format: Hardcover/e-Book/Audiobook
Length: 832 pages
Publisher: IVP Academic
Publication Date: October 1, 2024

About the Book:

Modern theology claimed that it ignited a renaissance in trinitarian theology. Really, it has been a renaissance in social trinitarianism. Classical commitments like divine simplicity have been jettisoned, the three persons have been redefined as three centers of consciousness and will, and modern agendas in politics, gender, and ecclesiology determine the terms of the discussion. Contemporary trinitarian theology has followed the spirit of this trajectory, rejecting doctrines like eternal generation which were once a hallmark of Nicene orthodoxy and reintroducing subordinationism into the Trinity.

In On Classical Trinitarianism, you find contributions from a wide range of scholars, including:

Katherin Rogers
Andrew Louth
Gilles Emery
Steven Duby
Gavin Ortlund
Adonis Vidu
Carl Trueman
Matthew Levering
Fred Sanders
Scott Swain
Karen Kilby
Amy Peeler
Thomas Joseph White

About the Editor:

Matthew Barrett is professor of Christian Theology at Midwestern Baptist Theological Seminary, the editor-in-chief of Credo Magazine, and Director of the Center for Classical Theology. He is the author of the award winning book, Simply Trinity: The Unmanipulated Father, Son, and Spirit, as well as the author of The Reformation as Renewal: Retrieving the One, Holy, Catholic, and Apostolic Church. He is currently writing a Systematic Theology. He is the host of the Credo podcast, where he talks with fellow theologians about the retrieval of classical Christianity today for the sake of renewing the church.

Editor Links:

Twitter ~ Center for Classical Theology ~ Credo Podcast ~ MBTS Page

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