B. B. Warfield’s 1915 ISBE article on the Trinity presents the Princeton theologian’s mature thinking on the biblical bases and meaning of the doctrine and offers a revisionist interpretation of the personal names of “Father,” “Son,” and “Spirit.” Instead of interpreting the personal names of the Trinity in terms of relations of origin, Warfield argues that the personal names only signify likeness between the persons. The present article locates Warfield’s revision within its immediate and broader historical contexts, critically engages Warfield’s proposed revision, and discusses the importance of a traditional interpretation of the personal names for Trinitarian theology.
The giant of Old Princeton, B. B. Warfield, outspokenly condemned the racism and rigid segregation of American society of his day. His views were remarkably ahead of his time with regard to an understanding of the evil of racism and even somewhat prophetic with regard to the further evil that would result from it. His convictions were explicitly grounded in an understanding and faithful application of the unity of the human race in Adam and the unity and equal standing of believers in Christ. This brief essay surveys Warfield’s arguments within the context of his day.
Philip Rieff’s sociological analyses explore the implications of Western Civilization’s unprecedented attempt to maintain society and culture without reference to God. He argues that this attempt to desacralize the social order is deeply detrimental and encourages Westerners to resacralize the social order. For Western Christians who wish to help facilitate a “missionary encounter” between the gospel and our secular age, Rieff’s work will pay rich, albeit uneven dividends. His work is most helpful when diagnosing the ills of our secular age but is less illumining in its prognosis and prescription. Thus, a Christian framework of thought must be employed to evaluate Rieff’s work and leverage it for the Christian mission.
Nearly three hundred fifty years after Martin Luther nailed the 95 Theses to the castle church door in Wittenburg, Charles Haddon Spurgeon confronted the growing influence of Roman Catholic teaching within the Church of England. Led by Edward Pusey and others, the Oxford Movement called the Church of England to return to her pre-Reformation traditions and teaching. Spurgeon considered this a betrayal of the gospel and, beginning in 1864, would take a Luther-like stand for the truth. This essay will argue that Spurgeon drew from Luther’s model of bold leadership and teaching on justification by faith in his battle against the Oxford Movement.
Brian Simmons has made a new translation of the Psalms (and now the whole New Testament) which aims to ‘re-introduce the passion and fire of the Bible to the English reader.’ He achieves this by abandoning all interest in textual accuracy, playing fast and loose with the original languages, and inserting so much new material into the text that it is at least 50% longer than the original. The result is a strongly sectarian translation that no longer counts as Scripture; by masquerading as a Bible it threatens to bind entire churches in thrall to a false god.
This article considers the emergence of an evangelical endorsement of the Two-Source Hypothesis as a solution to the Synoptic Problem in the first half of the twentieth century. Conservative scholars such as B. B. Warfield, Geerhardus Vos, A. T. Robertson, and W. Graham Scroggie considered the hypothesis, and its concomitant Q document, to be amenable to evangelical sensibilities. Specifically, the article details how the scholars considered the Two-Source Hypothesis to be a scientific conclusion, and one that presented an early source for the life of Jesus with a high Christology.