Wolfgang Musculus was, as Richad Muller says, one of the “important second-generation codifiers of the reformed faith”[1] alongside Calvin, Vermigli, and Hyperius.

We’re concerned with the more pressing question regarding the participants in the Supper. Here, our interests are focused on “who may partake?” rather than “what does it mean to partake?” This question is indeed more pressing, because if we aren’t granting admittance to all those for whom Christ has given his body and blood, it will avail little to the church.

If we are moving toward that view of glory, and we have the blessed assurance of God’s promise that it will happen, we ought to be joyful and triumphant, building the Kingdom of God by the proclamation of the Gospel, one generation at a time.

All heresies with respect to the Trinity may be reduced to the one great heresy of mixing the eternal and the temporal.

— Cornelius Van Til

The Lord has been at work in my life and has been teaching me many things, of which I hope to share a small bit with you here. God is always at work, really, even when we aren’t aware of it. Over the last bit of my life, however, I have been afforded the kindness of being more aware of it than normal.

Considering the biblical teaching regarding the divinity of Christ. One place to look would be to the teaching of Paul found in Philippians 2. In verse 6 Paul plainly traces Christ’s life from eternity past, when he was in the form of God and equal to God, saying, “though [Jesus] was in the form of God, [he] did not count equality with God a thing to be grasped.”

It should be said, however, that in almost every point of argument from the egalitarian side I would have some degree of agreement.

Jerusalem the Golden is a hymn, composed by Alexander Ewing in 1853. He took the words from an ancient Medieval hymn, written by Bernard of Cluny in the 1100s.

God is the original horticulturist. But he doesn’t grow the expected fruits. Of course, he is the one who is all-around responsible for the growth of all the pomegranates, avocados, peaches, pears, and plums, but he is also the cultivator of a different and even better fruit, a spiritual fruit.

The Church reformed and is always reforming according to the Word of God. The Reformers lived by this principle in all aspects of the Christian life. Our understanding of the Scriptures and authority was reformed. Our understanding of salvation was reformed. Our understanding of people, families, and work was reformed. Everything was reformed.

We, as reformed, confessional Christians, argue that the Word of God is a sufficient rule for all of faith and life, and that includes our music. Our Triune God has given us a hymnbook, smack dab in the middle of our Bibles, and its contents should make up the majority of our worship.

Praise God from whom all blessings flow; Praise Him all creatures here below; Praise Him above, ye heav’nly host; Praise Father, Son, and Holy Ghost. Amen.

When we look at the confession, we observe that it intentionally has a “big tent” outlook on the church. It does this so as to not unnecessarily exclude any true believer from fellowship within the visible church, and the sacraments of the Lord. This is established within the confession by its discussion regarding the visible church.

This prayer is recorded in two of our Gospel accounts, both in Matthew and in Luke (11:2-4). The four Gospels being the first recognized books of the New Covenant[1], the early church recognized the importance of the Lord’s Prayer

“You mean, all I have to do is drink this cup and I’ll be forgiven? All my sins will be wiped away?” Yes! Only in this cup, this blood, can God and man come and live together.

We see first, that the psalmist asks the Lord the “lead” him in the path. This can also been translated as “make me walk,” but the idea being conveyed is that of bending a bow. Before the archer makes ready his weapon he has but wood and string.

It is customary, especially in Christian circles, to conceive of man as consisting of two, and only two, distinct parts, namely, body and soul. This view is technically called dichotomy.

In this blogcast, Nick writes about the image of God in man, what that means, and how we can have a sure identity which is derived from scripture.

The question of identity is a perennial one. A question that our American culture seems to be struggling to know and understand more than ever before - at least in my life time.

Imagine you’re going on a pleasant hike through some unnamed wood. You hear from a distance what sounds like rushing waters, babbling over rocks. Nostalgic sounds of sloshing water against the rivers edge begin to fill the air, till’ finally you reach it - the bank of the river.