This is a list of my top (i.e. favorite) posts from the past year. This list is most helpful for me to look back later to see what captured my attention during 2020. This past year also represented a shift in my writing, namely that I had a number of articles published elsewhere. I include links to all of those as well.
- A Personal Journey on Intinction. In this post I reflect on the issues involved in the practice of intinction through lens of my personal experience.
- I summarized what I believe are the distinctive characteristics of Reformed faith and practice here.
- I wrote several articles on human sexuality (two of which are included on the article section below), with two additional posts on the subject, including an assessment of transgender pronouns and Christian speech and a review of the Christian Reformed Church’s report on human sexuality.
- A subject to which I regularly return is the EPC’s version of the Westminster Confession of Faith. This year I wrote on why the additions of chapters 34 and 35 should be rejected.
- I was frustrated by the lack of good American Presbyterian family trees, so I made my own. I’m not a graphic designer, so it will need to be polished in the future, but I like it.
- Mere Orthodoxy
- World Reformed Fellowship
I started a tradition in 2018 of selecting a theologian and reading all (or at least most of) his works over the course of the subsequent year. My hope is that this allows me to not only to become familiar with important figures and texts, but to also get into his theological mind over a large body of work. This year I picked to a group of theologians: the Cappadocian Fathers.
The Cappadocian Fathers are three hugely influential, 4th-century theologians and churchmen who wrote and ministered in Cappadocia, what is now central Turkey. They are Basil the Great (330-379), the bishop of Caesarea; his younger brother, Gregory of Nyssa (~335-395), who was bishop of his namesake; and their friend, Gregory of Nazianzus (or Gregory Nazianzen; 329-389), who was briefly bishop of Nazianzus before becoming bishop of Constantinople…
I have an article up at Reformation 21 on the identity of those who do the work of gospel ministry: pastors. Here’s an excerpt,
God’s gracious, redemptive covenant has been administered in different ways to his people throughout history. All of these ways in the Old Testament, circumcision, the Paschal meal, the Mosaic sacrifices, prefigured Christ, and were shadows anticipating him who is the substance of God’s grace. This is what Paul means in 2 Corinthians 3:7-11 and Colossians 2:17, and what is taught in Hebrews 8 when the Mosaic sacrifices, described as copies and shadows of Christ, are contrasted with the better leitourgia (ministry) obtained by Christ in the new covenant. Jesus is the leitergous (liturgist!), the administrator or server, of the new covenant (Hebrews 8:2) of which he is the substance. In other words, in the new covenant, gospel ministry is Jesus serving himself to his people.
This article is the probably the best biblical summary of my theology of my ministry.
A 90-year-old Canadian women opted for assisted suicide instead of enduring another 2-week lockdown in her retirement home. The threat of another two weeks with no human contact was too much, and the doctors agreed to kill her to avoid it. Her family, however, was allowed to be with her to provide companionship during her death. Just not her life.
My recent presbytery transferal exam included quite a bit of discussion on my opposition to the 1903 additions to the Westminster Confession of Faith (WCF) still held by the EPC, namely the chapters “The Holy Spirit” and “The Gospel of the Love of God and Missions.” Though I’ve written about the revisions to the Westminster Confession of Faith at length here, I thought it would be helpful to present a concise summary of how to understand these chapters and why I think they ought to be rejected, not merely on the basis of being superfluous, but for failing to meet biblical muster. I draw heavily on the 1936 analysis and critique from Ned Stonehouse and John Murray, as well as the Associate Reformed Presbyterian Church’s 2014 report on the additional chapters, which I recommend people read if they want a fuller picture of the doctrines taught and neglected in the additional chapters.
In short historical review, in 1890 the PCUSA began the process of revising the WCF. This effort culminated in 1903 with several alterations, including the addition of the two chapters in question. The express purpose of these revisions was to soften the Reformed and Calvinistic theology of the WCF. Confessionalists, such as B. B. Warfield, Abraham Kuyper, and Geerhardus Vos opposed the changes. After the changes, Arminians stated that the WCF could now be read in a way that was compatible with their doctrine, and by 1906 the majority of the Cumberland Presbyterian church (Arminian in doctrine) had rejoined the PCUSA because of the doctrinal revisions. When the OPC formed in 1936, they rejected these additions as being compatible with the WCF’s doctrine, which was the course followed by the PCA at its founding in 1973. The ARP had added the revisions in 1959, but removed them in 2014 on similar grounds. During the EPC’s formative years in the early 1980s the new chapters were kept, but no discussion of their compatibility with the rest of the WCF ever occurred.
There are several ways of reading the new chapters in relation to the rest of the WCF and Catechisms…