Reformed and Presbyterian voices on theology, discipleship, and the church in our time.
TheologyAmerican culture treats the past as a burden to leave behind. Small argues the Reformed tradition does the opposite: it carries Calvin and the confessions forward not because they're old, but because they witness to a gospel the present urgently needs to hear.
A hundred years on, Machen's Christianity and Liberalism still outsells most seminary faculties combined. Burnett examines what Machen actually meant by 'liberalism,' how that target has shifted since 1923, and why the book still feels uncomfortably current to readers on both sides of the line he drew.
Parish ministry is one of the most demanding journeys a person can take. Ray writes to encourage those discerning the call, and the older ministers who tend them, with a reminder that the calling is never private: it is always the church's gift to one of its own.
Why insist that pastors be trained as scholars? La Montagne separates the Reformed tradition's actual answer from the modern research-university definition that's quietly replaced it, and shows how the original conception still serves congregations better than the institutional one.
Burgess responds to the 225th General Assembly's call for a new PCUSA confession of faith with a different proposal: confess our present inability to make a common confession, and clarify what we would confess if we could. A serious work-around for a denomination at an impasse.
The Pentateuch ends with Moses dying outside the promised land. Dearman reads that anticlimax theologically, finding in it a pattern: ministry passes from one hand to another, the work continues without us, and the inheritance belongs to those who come next, all by God's design.
Bullinger's Decades sat alongside Calvin's Institutes as a foundational statement of Reformed theology in the sixteenth century. Slemmons offers Bullinger's own short summary in English for the first time, a fifty-article distillation of what every Christian should know.
John Leith spent his career teaching Reformed theology and rarely tried to summarize it. Republished from a new collection of his writings, this essay is his bold attempt to name what is most basic about the tradition: a theology of the catholic church, anchored in Scripture and confession.
Princeton was founded in 1746 by a group of Presbyterian clergy and laymen bound together by what they called spiritual friendship. Longfield traces that brotherhood through Belcher and Edwards into the eighteenth-century awakening, and asks what kept the network theologically coherent across distance and time.
John Owen has become a stick used to beat people, his name shorthand for whatever kind of Reformed Christian someone wants to oppose. McDonald sets the polemics aside and reads Owen on the beatific vision, recovering a Reformed spirituality that has more to give the present than its caricatures suggest.
Pastors run spiritual formation programs without often pausing to ask what 'spirit' actually means. Vanhoozer treats that question as a load-bearing one for ministry: what we think the human spirit is shapes everything we do to form it. He follows the biblical words to a working answer.
The Reformation was as much a reform of spirituality as of theology. Old shows how Protestants moved devotion out of the cloister and into the workshop, the kitchen, the field, treating the whole of ordinary life as the place where Christians live before God.
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