Showing 10 results for “our rejection of conditions”
by Martyn McGeown. Previous article in the series: Our Rejection of Conditions (1): What Conditional Theology Is. _________ Instinctively, we all think that we know what a condition is, but a precise definition is elusive. The word “condition” is from the Latin condicere which means to “say with”
By Martyn McGeown. Previous article in the series: Our Rejection of Conditions (4): Herman Hoeksema, late 1940s and early 1950s (Part 2) ____________ In an earlier blog post I wrote that at its most basic a condition reflects a relationship of necessity between two or more things. In English we of
By Martyn McGeown. Previous article in the series: Our Rejection of Conditions (2): A Survey of Creeds and Literature. _________ In the late 1940s and early 1950s the topic of conditions was debated in the Protestant Reformed Churches in the Standard Bearer and one of the chief proponents of condi
REJECTION OF ERRORS Article 7 (continued) REJECTION OF ERRORS Article 7 (continued)
Herman Hoeksema says it well: “Through the work of grace man becomes responsible in the highest sense of the word. Not, indeed, responsible for what God does, but freely responsible for the new obedience unto which he is called. Just because God works within him to will and to do of His good pleasur
(Canons of Dordt, 1, 9 Rejections of Errors, I,III,V). For the term itself does not have a Reformed connotation. It is true that there are Reformed theologians who hold to “condition,” but without support from the Westminster or Reformed Confessions. Why then do we find in the Larger Catechism, Q. 3
This I personally believe is due to the fact that those who have strongly advocated “conditions” have failed to clarify their conception. Repeatedly they have stressed that they repudiate “conditions in the Arminian or Pelagian sense” and, yet, in the minds of many that which they understand by “R
Certain steps are already being taken in the direction of a formal confession of free will by Reformed Churches. One of these is the widespread representation of faith as a condition to salvation by Reformed theologians. Invariably, a defense of the offer of the gospel will stress that salvation is
That alone is the bone of contention in our circles. Can we speak of conditions in the reformed sense? If we can, then may we, by declaration, officially affirm that the promises of God are unconditional? If the answer to the former is "yes" then to the latter we must say "no". In the discussion of
Conditions In Salvation