And you will mark that, as in nature so in grace, the most necessary is the most prominent. But far more frequently I read simple declarations of the truth. I see here and there a brilliant thought of beauty, but I find whole fields of plain didactic doctrine, which is food for the soul; and I find whole chapters full of Christ which is divine manna, whereon the soul doth feed.
By a professor of mine, who even knows my name!
Very fair sum of the fault-lines amidst conservative reformed types today. Gresham Machen and Westminster Theological Seminary has supplied the theological leadership for the conservative evangelical Reformed Christians in the United States. Under that leadership, conservative Calvinists made a strong stand against liberal theology.
But having lost that theological battle in the Presbyterian Church, U. This essay describes 21 of these issues, with some subdivisions, and offers some brief analysis and evaluations. It concludes by raising some questions for the Reformed community to consider: Did the disputants follow biblical standards for resolution of these issues?
Was the quality of thought in these polemics worthy of the Reformed tradition of scholarship? Should the Reformed community be willing to become more inclusive, to tolerate greater theological differences than many of the polemicists have wanted?
Gresham Machen, a lifelong bachelor, left no biological children but many spiritual ones.
The story of American conservative evangelical Reformed theology  in the twentieth century is largely the story of those children.
He returned to teach New Testament at Princeton Seminary. His faith and theological stability had been somewhat shaken by his experience with liberal German Bible critics and theologians, particularly Wilhelm Herrmann.
But in time he became a vigorous and cogent defender of the confessional Presbyterianism taught at Princeton by such stalwarts as Charles Hodge, B. Warfield, and Geerhardus Vos. Inhe published Christianity and Liberalism,  an attack on the liberal or modernist theology espoused by those critics and by many in American churches.
This book argued, not only that liberalism was wrong, but that it was a different religion from Christianity.
According to Machen, Christianity and liberalism were antithetically opposed in their concepts of doctrine, God and man, the Bible, Christ, salvation, and the church.
The liberals taught that doctrine is secondary to experience, that God is father to all apart from redemption, that the Bible is a book of mere human testimonies, that Christ is merely a moral example, that salvation is to be found by following that example, and that the church should accept this liberal gospel as orthodox.
Inthat body determined to reorganize the seminary to make it represent a broad range of opinion in the church, including the liberalism against which Machen had written.
In response, Machen left the seminary, together with colleagues Robert D. Wilson and Oswald T.
These scholars founded Westminster Theological Seminary in Philadelphia and added to its faculty such younger men as R.John tells us that, "The light shines in the darkness, but the darkness has not understood it."27 Again, Jesus is, "the true light that gives light to every man."28 Building upon the nature of light and darkness, we will examine Augustine's references to each.
Many religions come complete with a cosmogony that tries to explain life's origin and end (in both senses of that word). Some also promise that the privileged space of origin, though forfeited by sin or disobedience, will be restored in the course of time.
Lincoln Kirstein: For many years classical ballet was at the centre of twentieth century culture: it was the meeting point for great modernist innovators in painting, music, and dance; and, later, it was the art of the two superpowers.
The fact that obscure Scriptures are obscure and “need” (in some sense) clarification does not imply that the clear Scriptures are in similar need. After all, there are plenty. The last idea of Augustine that helped me look at my redemptive story was found in Book VII.
Augustine is writing about knowing God.
Augustine begins by making a point of his progress toward God at the time. And they would throw us in, and old Bull would say, "Take them off," and they did; and we would just go in the paddy wagon singing, "We Shall Overcome." And every now and then we'd get in the jail, and we'd see the jailers looking through the windows being moved .