Cyre traces the wedding scene that runs from Eden through the prophets to Revelation: the Father giving his Bride to the Son, Christ vowing eternal faithfulness to his Church. Every human marriage is an echo of that union, and our identity flows from being part of it.
The Ten Commandments aren't just a moral code; in Reformed worship they sit at the foundation of the service itself. Dorn traces how Bucer and Calvin built liturgies around them, and asks whether contemporary congregations have lost something by quietly setting them aside.
What makes a Reformed church Reformed? Small begins with Peter DeVries's wry novelistic portrait of a Calvinist boyhood and works toward a serious answer: shared Protestant emphases, yes, but with distinctive accents on Scripture, election, the priesthood of all believers, and worship as covenant response.
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.
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.
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.
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.
When did you last think about the beatific vision? Most Protestants haven't, leaving the topic to Roman Catholics. McDonald argues we lose something important when we cede it: the destination of salvation itself, the unmediated sight of the Triune God in whose face we will at last be at home.
TheologyWhat does humility have to do with teaching the Bible? Bryant argues: everything. The breadth and mystery of Scripture, the humility of God's self-revelation in Christ, and the limits of every interpreter all push against confident overreach in the classroom and the pulpit alike.
Western Christianity is increasingly described as a community in exile. McNutt asks what the Reformed tradition has to teach a displaced church, drawing on a tradition that has known persecution, dispersion, and the long discipline of being a minority before.
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