Theological Journals

Protestant Reformed Theological Journal 55,1 (Fall, 2021, pages 44-79): “’Committing the Truth to Faith Men’: Centennial History of the Protestant Reformed Theological Seminary,” Douglas Kuiper continues to outline the seminary’s history of governance and adaptations of structure to meet changing needs.

Reformed Theological Journal (Sept 2021), in “Psalms and the Christian Life,” Dr. Scott Swain wonderfully collects a catena of Psalter texts that inform, shape, lead, and inspire Christians. Sad that Psalm singing has largely disappeared (except for some places, thankfully).

Southwestern Theological Journal (Fall 2021), in “THE OLD TESTAMENT IN ACTS: A MACRO PERSPECTIVE,” Dr. Patrick Schreiner moves towards the expanded sphere of Christ’s witness, to wit, Samaria, the Ethiopian eunuch, Saul and Cornelius. While structurally correct, we would add that he misses the Christocentric focus. Admittedly, we think he would concede the point if asked, yet, the Christocentric focus is not a man-made idea, but is fundamentally Lucan and Pauline.

The Biblical Repertory/Princeton Review (Volume 9, Issue 1, 1837, pages 29ff.). James Waddel Archibald review Paul Henry’s “The Life of John Calvin, the Great Reformer” (Vol. 1, 1835). Rev. Archibald discusses Calvin’s transitional months moving toward his return to Geneva.

Concordia Theological Journal (Winter 2020), in “Confession of a Lutheran University,” Dr. David Loy wonderfully describes the challenges facing any Christian university—variously—while arguing for the definite need for Lutheran Confessionalism in all departments.

Princeton Theological Review (Vol.22, No.1, Spring 2019), in “The God to Whom I Belong: Inversions of Imperial Power in Acts 28.9-15,” MDiv student, Christopher Palmer, thankfully, brings his article to a close. It sank like a bag of rocks to the ocean’s floor. He even dragged in Michael Focault and structuralism.

Themelios (Dec 2021): in “On Being Soteriologically De-Motivated,” Dr. Daniel Strange closes his article by questioning Beilby’s presuppositions and the connection to the postmortem evangelism model. He thinks it arises from the Arminians’ need for universal accessibility—after universalism and prevenient grace in the Arminian model brings life to a close for all, that Arminian impulse leads Beilby to a universalistic wish in the postmortem period—the afterlife.

John Owen’s A Discourse Concerning Liturgies, and Their Imposition, Rev. Dr. Daniel R. Hyde continues to repeat Owen’s central thesis—“I hate imposed liturgies because they impose on my freedom and Christian liberty.” Like a bag of rocks, this one goes to the ocean’s floor too.