Podcasts about Westminster Assembly

In this rich conversation, Camden Bucey sits down with Dr. Chad Van Dixhoorn—historian, pastor, and professor at Reformed Theological Seminary in Charlotte—to explore the remarkable work and enduring wisdom of the Westminster Assembly. Together, they discuss how the divines pursued theological clarity through collaboration, not compromise, and how their humility and respect shaped confessional standards that have guided the Reformed church for centuries. Van Dixhoorn explains why the Westminster Confession should be seen as "a document with compromises, not a compromise document," how its chapters differ in tone and theological armor, and what this teaches us about confessional fidelity today. The conversation also explores doctrinal preaching—how to preach theology without losing the text—and why confessions must unite rather than constantly be rewritten. With warmth and clarity, Dr. Van Dixhoorn reminds us that Reformed unity is not built on uniformity, but on the shared pursuit of truth before the face of God. 00:00 Introduction and Word & Deed Ministry 01:18 At the Reformation and Worship Conference 04:10 Introducing Dr. Chad Van Dixhoorn and the Westminster Assembly 06:00 Consensus, Collaboration, and Compromise in the Assembly 09:30 The Process of Drafting the Westminster Standards 12:00 Respectful Debate and the Spirit of the Divines 19:30 Comparing the Westminster and Heidelberg Traditions 25:30 Confessional Revision, Study Committees, and Doctrinal Reports 33:00 Doctrinal Preaching: From Text to Theology 40:50 The Joy of Teaching and Ongoing Research on the Divines

In this rich conversation, Camden Bucey sits down with Dr. Chad Van Dixhoorn—historian, pastor, and professor at Reformed Theological Seminary in Charlotte—to explore the remarkable work and enduring wisdom of […]

Chad Van Dixhoorn • Selected Scriptures • Grace Community Church

What role do historic confessions play in the life of the Church today—and why should we care? In this episode we welcome Dr. D. Blair Smith, President and Associate Professor of Systematic Theology at Reformed Theological Seminary in Charlotte, NC and author of Reformed Confessionalism (P&R Publishing). We explore the theological, pastoral, and spiritual value of the Reformed confessions—not as artifacts of a bygone era, but as living instruments for the Church's health and faithfulness. From the Church Fathers to the Westminster Assembly, Dr. Smith draws out the continuity and vitality of confessional Christianity, highlighting how confessions serve as tools for Christian formation, doctrinal clarity, and ecclesial identity. Topics include: Why every church is a “confessing church”—whether it admits it or not The relationship between Scripture and subordinate standards How confessions function pastorally and devotionally The dangers of doctrinal minimalism in the modern church How Reformed confessions express catholicity, not sectarianism Encouragement for pastors and churches seeking to recover confessional depth Whether you're a church leader, seminarian, or thoughtful layperson, this episode offers a compelling case for embracing confessionalism as a rich, living tradition that grounds the Church in biblical truth and historic continuity. Watch on YouTube Chapters 00:07 Introduction 05:21 Writing This Book 08:06 The Confessing Church 13:32 Promoting Unity 19:59 The Relationship between Confessions and Systematic Theologies 26:19 Challenges Facing Confessional Churches Today 31:50 For the Entire Church 36:02 Examples of How the Confessions Guide the Church 42:40 The Usefulness of Confessions for Church Planting and Revitalization 49:26 Conclusion This is Christ the Center episode 926 (https://www.reformedforum.org/ctc926)

Forged in Fire: How Civil War and Grit Gave Us the Westminster Confession In this episode, Pastor Joseph Spurgeon is joined by Zach Jackson to pull back the curtain on the fire-forged legacy of the Westminster Assembly. Don’t think of history as just some boring academic exercise. This is the story of men who fought political corruption, endured civil war, and wrote the blueprint for Reformed theology—all for the glory of Christ. You’ll discover how the church stood its ground when kings bowed to tyranny, how theology shaped politics, and why this battle still matters for men today. It’s time to stop being soft on doctrine and start wielding truth like a sword. Topics Covered: ✅ Why the Westminster Assembly was a battlefield, not a boardroom✅ The role of Charles I, Bloody Mary, and the divine right of kings in theological warfare✅ The Puritan grit that helped reform the Church under fire✅ How civil war, reformation, and biblical conviction collided✅ Why every man—whether Presbyterian or not—needs to care about the Westminster Confession✅ Sphere sovereignty, the church vs. the state, and Christian nationalism✅ Lessons in masculine leadership from the Westminster Divines This is history with teeth. Truth with backbone. Doctrine forged by fire. Don’t just listen—learn how to build, fight, protect, and lead. Chapters: 00:00 - The Call to Westminster: A Historical Prelude03:04 - The Westminster Assembly: Crafting a Confession06:03 - The Role of the Church in Society08:45 - The Impact of Historical Figures on Reformation12:10 - Political Turmoil and Theological Debates14:46 - The Evolution of Church Authority17:59 - The Legacy of the Westminster Confession32:38 - The Puritan Struggle and Reformation Theology35:04 - Charles I and the Dissolution of Parliament37:45 - The Civil War and the Rise of Parliament39:39 - The Westminster Assembly and the Confession of Faith46:02 - The Grit and Focus of the Westminster Divines51:42 - Theological Truths Amidst Cultural Chaos01:01:27 - The Relevance of the Westminster Confession Today Connect with The Patriarchy Podcast: YouTube: https://www.youtube.com/@ThePatriarchyPodcastSpotify: https://tinyurl.com/58tm5zjzApple Podcasts: https://tinyurl.com/f3ruzrsaWebsite & All Links: https://linktr.ee/thepatriarchypodcast Follow Us on Social Media:Facebook: https://www.facebook.com/ThePatriarchyPodcastTwitter/X: https://x.com/PatriarchyPodInstagram: https://www.instagram.com/thepatriarchypodcastGab: https://gab.com/thepatriarchypodcast Sponsored By: Patriarch Cigars – For men who reject passivity and take dominionOrder now: https://patriarchcigars.com/ Fit Father Project – Reclaim discipline and strength for lifeStart here: https://secure.fitfatherproject.com/a/transformation/4539 Books by Joseph Spurgeon:It’s Good to Be a Boy – https://a.co/d/7zpEh5DIt’s Good to Be a Girl – https://a.co/d/6VlBTzS

Welcome to Season 4 of Down Under Theology, a podcast equipping and encouraging Australian Christians to get down and under the theology impacting the life and mission of the church.In this episode, we're joined by Rev. Dr John McClean to talk about the Westminster Assembly and all to come out of it. We discuss the Westminster Confession of Faith, the other Assembly Documents (Shorter and Larger Catechisms, Form of Church Government, Directory of Public Worship), how the Assembly came about, and its impact on the church going forward.Rev. Dr John McClean is the Vice Principal and Lecturer is Systematic Theology at Christ College, and co-editor (alongside Murray Smith) of the 'We Believe' series (Lexham Press). Thoughts, questions or feedback? Get in touch with us at downundertheology@gmail.com.---Episode Hosts:Allister Lum Mow (@allisterlm)Cameron Clausing (@cam_clausing)Murray SmithJohn McCleanProducer:Nick RabeEpisode Sponsor:Christ College, Sydney---S4 Episode 13 - Show NotesRecommended Resources - Confessing the Faith: A Reader's Guide to the Westminster Confession of Faith by Chad Van DixhoornThe Westminster Assembly: Reading its Theology in Historical Context by Robert LethamFair Sunshine: Character Studies of the Scottish Covenanters by Jock PurvesChrist College, SydneyPreparing leaders for God's church and its gospel-centred mission in the world.Disclaimer: This post contains affiliate links. If you make a purchase, I may receive a commission at no extra cost to you.

In this episode, we speak with Dr. David Noe, the translator, and Dr. Chad Van Dixhoorn, the editor behind the newly released English edition of John Arrowsmith's remarkable work, Plans for Holy War: How the Spiritual Soldier Fights, Conquers, and Triumphs. Originally published in 1657 as Tactica Sacra, this treatise considers the intricacies of spiritual warfare, offering timeless insights and practical guidance for Christians engaged in the spiritual battle. John Arrowsmith was a notable seventeenth-century theologian and member of the Westminster Assembly. Born in 1602 in Gateshead, Durham county, Arrowsmith was a dedicated scholar who served as a fellow at St. Catherine's College and later as master of St. John's College, Cambridge. His significant involvement in the Westminster Assembly and his writings have left a lasting impact on Reformed theology. Join us as Drs. Noe and Van Dixhoorn share their journey in bringing this classic work to modern readers, revealing the challenges and triumphs they encountered along the way. With a deep appreciation for Arrowsmith's theological and scholarly contributions, they offer listeners a unique perspective on why Plans for Holy War remains a vital resource today. Dr. David Noe serves as pastor of Reformation Orthodox Presbyterian Church in Grand Rapids, Michigan. He is a distinguished translator and scholar with a deep expertise in classical languages and Reformed theology. Dr. Noe is also the Latin editor for the Confessional Presbyterian Journal, and his online pedagogy for Latin, Greek, and Classics generally can be found at LatinPerDiem.com, MossMethod.com, and AdNavseam.com. Dr. Chad Van Dixhoorn (PhD, Cambridge) is Professor of Church History and Theology at Reformed Theological Seminary in Charlotte, NC and an OPC minister. He is the author of Confessing the Faith and God's Ambassadors and editor of The Minutes and Papers of the Westminster Assembly (1643–1652). Chapters 00:07 Introduction 05:36 Biography of John Arrowsmith 11:02 Dr. Noe's Introduction to Arrowsmith 14:47 Arrowsmith's Health 17:41 Arrowsmith's Latin 21:57 Arrowsmith's Involvement at the Westminster Assembly 26:51 The Portions of This Volume 29:25 Speeches against Weigelianism 33:44 Arrowsmith's Work on Spiritual Warfare 40:28 The Pastoral-Scholastic Style 44:03 The Present Value of Reading This Book 55:08 Future Projects 57:38 Conclusion

How would you encapsulate the Bible's teaching with both precision and beauty? In this episode, Barry Cooper introduces us to a classic expression of Reformed theology: the Westminster Standards. Read the transcript: https://simplyputpodcast.com/westminster-assembly/ A donor-supported outreach of Ligonier Ministries. Explore all of our podcasts: https://www.ligonier.org/podcasts

Calvinism has characteristically argued for limited atonement (the "L" in TULIP), but can they attribute that to John Calvin? Dr. Allen will prove from Calvin's original statements that he held to unlimited atonement without exception. Only later, through the revisions of Theodore Beza and the ecclesiastical councils of the Synod of Dort and the Westminster Assembly, was limited atonement adopted as representative of genuine Calvinism even though there was significant disagreement within those assemblies. Limited atonement is a theological extrapolation from a system based on a faulty understanding of total depravity. As Dr. Allen says limited atonement is a doctrine in search of a proof text. Dr. Allen received his PhD from the University of Texas and now serves at Mid-America Seminary in Memphis. He is currently a candidate for the presidency of the Southern Baptist Convention. He also has a unique ministry coaching preachers in their preaching skills (see PreachingCoach.com). He has written extensively on the atonement in his lengthy book, The Extent of the Atonement, as well as a chapter in Calvinism: A Biblical and Theological Critique. Share this episode with your Calvinist, and non-Calvinist, friends and leave a comment with your thoughts.

Have you ever tried to find the word, "deacon" (or elder for that matter) in the Westminster Standards? If you have, you probably couldn't find it, because it isn't referred to explicitly by name. Does that mean the Standards aren't important for deacons to study?  Listen as Westminster Assembly scholar Dr. Chad Van Dixhoorn describes the profound impact the Westminster Standards has on the role of Reformed deacons. His expertise provides a glimpse into the spiritual requirements of a deacon and gives insight to the Westminster Standards as they relate to deacons. In this episode, Dr. Van Dixhoorn answers questions from a hypothetical deacon-in-training named Bob, who, after being given the Standards to study, questions their relevance to deacons.Dr. Van Dixhoorn navigates through the importance of the Confession of Faith and Catechisms in maintaining unity and transparency in doctrine. Dr. Van Dixhoorn's insights remind us that the role of a deacon extends far beyond the ordinary, offering solace and motivation through the communion of saints. As we conclude, we're left with a renewed appreciation for the Westminster Standards' relevance and an affirmation of their critical use in Christ's church.Referenced in this episode:The Minutes and Papers of the Westminster Assembly  1643-1653 by Dr. Chad Van DixhoornConfessing the Faith by Dr. Chad VanDixhoornThe Westminster Standards (including the Westminster Confession of Faith, Larger and Shorter Catechism.)The Deacon: The Biblical Roots and the Ministry of Mercy TodayYou can find all of our episodes at thereformeddeacon.org. Make sure to follow us on your favorite podcast player, so you don't miss an episode. Follow us on Facebook and Instagram for giveaways and more information. Find other resources on OPCCDM.org. Make sure to send us some feedback on your podcast player or by going to OPCCDM.org.

About The Guest(s): D.G. Hart is a historian and professor of history at Hillsdale College. He has taught at various institutions including Westminster Seminary and Wheaton College. He is also an elder in the Orthodox Presbyterian Church and has written several books on history and theology. Summary: D.G. Hart discusses the impact of geography and government on the Reformation. He explains how the political environment influenced the success and spread of the Reformation, highlighting the importance of gaining support from local politicians. He also emphasizes the diversity and regional differences in the Reformation, with each area facing unique challenges and circumstances. The conversation then turns to the concept of a "golden age" in the Reformation. Hart argues against the idea of a golden age, stating that it is a misnomer and that there is always a mix of good and bad in any historical period. He points to specific periods in Reformed history, such as the Synod of Dort and the Westminster Assembly, as examples of high points in Reformed theology. The discussion also touches on the topics of martyrdom, missions, and the ongoing debate between Calvinism and Arminianism. Hart explains how martyrdom and persecution played a role in the spread of the Reformation and the development of religious freedom. He also discusses the adaptability of Calvinism to different cultures and the challenges of the Calvinist-Arminian debate. Lastly, Hart addresses the accusations of antinomianism within the Reformed tradition. He argues that these accusations are often unfounded and that Reformed theology does emphasize the importance of sanctification and good works. Key Takeaways:Geography and government played a significant role in the success and spread of the Reformation.The concept of a "golden age" in the Reformation is a misnomer, as there is always a mix of good and bad in any historical period.Martyrdom and persecution were influential in the spread of the Reformation and the development of religious freedom.Calvinism has been adaptable to different cultures and has played a role in missions.Accusations of antinomianism within the Reformed tradition are often unfounded, as Reformed theology emphasizes sanctification and good works.Quotes:"The political environment in which the Church Reformation started was crucial. If you didn't gain support from your local politician, you could be executed." - D.G. Hart"One of the reasons why I like to study history is there's so much variety. It's hard to generalize." - D.G. Hart"The idea of a golden age for American Presbyterianism was the period of the Old School Presbyterian Church." - D.G. Hart"Martyrdom leads to the ideals of religious freedom and separation of church and state." - D.G. Hart"Calvinism has been adaptable to different cultures and has played a role in missions." - D.G. Hart"Accusations of antinomianism within the Reformed tradition are often unfounded." - D.G. Hart

129. What doth the word “Amen” signify? “Amen” signifies it shall truly and certainly be, for my prayer is more assuredly heard of God than I feel in my heart that I desire these things of Him.   Assurance of our faith. What is the Heidelberg Catechism, and why was it included in The Three Forms of Unity?   How does the Heidelberg Catechism reflect the theological beliefs of the Reformed tradition, particularly with regard to the nature of salvation and the role of faith?   What was the historical context in which the Heidelberg Catechism was written, and how did this context shape its contents?   How does the Heidelberg Catechism differ from other Protestant catechisms, particularly those of the Lutheran tradition, in terms of its theological emphases?   What is the significance of the Heidelberg Catechism for modern Reformed theology, and how does it continue to shape Reformed understanding of salvation and faith?   The Canons of Dort (1619)   What are the Canons of Dort, and why were they included in The Three Forms of Unity? A direct response to the Five Remonstrant Articles of 1610, set forth by the followers of Jacob Arminius. - Conditional election, universal atonement, a modified understanding of depravity, and the resistibility of grace, along with an article that questioned perseverance.   How do the Canons of Dort reflect the theological beliefs of the Reformed tradition, particularly with regard to the doctrine of predestination and the nature of sin and grace? The Canons of Dordt responded by asserting total depravity, unconditional election, particular redemption (“limited atonement”), irresistible grace, and the perseverance of the saints.   “The Canons were thus not intended as anything approaching a comprehensive statement of Christian doctrine.” What was the historical context in which the Canons of Dort were written, and how did this context shape their contents?   How do the Canons of Dort differ from other Protestant confessions, particularly those of the Lutheran tradition, in terms of their theological emphases?   What is the significance of the Canons of Dort for modern Reformed theology, and how do they continue to shape Reformed understanding of predestination and grace? “Anybody who thinks that Protestant confessionalism is a hard, dry creed needs to read the Heidelberg Catechism. Only the willfully stupid or deluded could possibly dismiss such a document.” The Westminster Standards. The Westminster Standards is a collective name for the documents drawn up by the Westminster Assembly (1643–49). These include the Westminster Confession of Faith, the Westminster Shorter Catechism, the Westminster Larger Catechism, the Directory of Public Worship, and the Form of Church Government,[1] and represent the doctrine and church polity of 17th-century English and Scottish Presbyterianism. The Westminster Confession of Faith and Larger and Shorter Catechism have been adopted as doctrinal standards by a number of Reformed and Presbyterian Christian denominations, but not the Church of Scotland nor those derived directly from it. What are the Westminster Standards, and why were they written? The standards indicate that the authors were men of acute pastoral insight.   How do the Westminster Standards reflect the theological beliefs of the Protestant Reformation, particularly those of the Presbyterian tradition? Westminster has a much stricter view of the fourth commandment when compared to the Heidelberg Catechism.   In what ways do the Westminster Standards demonstrate the importance of theological precision and the use of creeds in the modern church?   What is the structure of the Westminster Standards, and how does this structure contribute to their usefulness as a confessional document?   The Westminster Confession of Faith: gard to the doctrine of God and the nature of salvation?   --- Send in a voice message: https://podcasters.spotify.com/pod/show/biblebulldog/message

In this episode, Pastor Kevin DeYoung recounts the story behind the most famous Puritan theological work: the Westminster Confession of Faith. Learn the “why” and “how” behind one of the most enduring pieces of the Puritan legacy. Looking for more resources on the creeds and confessions? Click here: https://www.heritagebooks.org/categories/history/scottish-history.html Reformation Heritage Books presents The Puritan Conference Podcast, which brings you the addresses from The Puritan Conference (2022). This once-in-a-generation event provided an unparalleled opportunity for believers to immerse themselves in the history and teaching of those who lived courageously, believed with reverential precision, and died boldly for Christ in a way that continues to shape the Christian faith. Listen to theologians and pastors like Joel Beeke, Kevin DeYoung, Steve Lawson, John Piper, and more as they discuss various aspects of Puritan history and theology! Want to read more of the Puritans? Click here: www.heritagebooks.org/categories/puritan-conference.html Follow Reformation Heritage Books on social media: Facebook: https://www.facebook.com/heritagebooks.org   Twitter: https://twitter.com/RHB_Books    Instagram: https://www.instagram.com/reformationheritagebooks/ Support the show

Jonathan Leeman asks Hunter Powell and Mark Dever about authority in the church. What authority does the congregation have? What about the elders? And what did the congregationalists at the Westminster Assembly have to say about it?

Calvinist Conformity in Post-Reformation England: The Theology and Career of Daniel Featley (Oxford UP, 2022) is the first modern full-scale examination of the theology and life of the distinguished English Calvinist clergyman Daniel Featley (1582-1645). It explores Featley's career and thought through a comprehensive treatment of his two dozen published works and manuscripts and situates these works within their original historical context. A fascinating figure, Featley was the youngest of the translators behind the Authorized Version, a protégé of John Rainolds, a domestic chaplain for Archbishop George Abbot, and a minister of two churches. As a result of his sympathies with royalism and episcopacy, he endured two separate attacks on his life. Despite this, Featley was the only royalist Episcopalian figure who accepted his invitation to the Westminster Assembly. Three months into the Assembly, however, Featley was charged with being a royalist spy, was imprisoned by Parliament, and died shortly thereafter. While Featley is a central focus of the work, this study is more than a biography. It uses Featley's career to trace the fortunes of Calvinist conformists--those English Calvinists who were committed to the established Church and represented the Church's majority position between 1560 and the mid-1620s, before being marginalized by Laudians in the 1630s and puritans in the 1640s. It demonstrates how Featley's convictions were representative of the ideals and career of conformist Calvinism, explores the broader priorities and political maneuvers of English Calvinist conformists, and offers a more nuanced perspective on the priorities and political maneuvers of these figures and the politics of religion in post-Reformation England. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Calvinist Conformity in Post-Reformation England: The Theology and Career of Daniel Featley (Oxford UP, 2022) is the first modern full-scale examination of the theology and life of the distinguished English Calvinist clergyman Daniel Featley (1582-1645). It explores Featley's career and thought through a comprehensive treatment of his two dozen published works and manuscripts and situates these works within their original historical context. A fascinating figure, Featley was the youngest of the translators behind the Authorized Version, a protégé of John Rainolds, a domestic chaplain for Archbishop George Abbot, and a minister of two churches. As a result of his sympathies with royalism and episcopacy, he endured two separate attacks on his life. Despite this, Featley was the only royalist Episcopalian figure who accepted his invitation to the Westminster Assembly. Three months into the Assembly, however, Featley was charged with being a royalist spy, was imprisoned by Parliament, and died shortly thereafter. While Featley is a central focus of the work, this study is more than a biography. It uses Featley's career to trace the fortunes of Calvinist conformists--those English Calvinists who were committed to the established Church and represented the Church's majority position between 1560 and the mid-1620s, before being marginalized by Laudians in the 1630s and puritans in the 1640s. It demonstrates how Featley's convictions were representative of the ideals and career of conformist Calvinism, explores the broader priorities and political maneuvers of English Calvinist conformists, and offers a more nuanced perspective on the priorities and political maneuvers of these figures and the politics of religion in post-Reformation England. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

Calvinist Conformity in Post-Reformation England: The Theology and Career of Daniel Featley (Oxford UP, 2022) is the first modern full-scale examination of the theology and life of the distinguished English Calvinist clergyman Daniel Featley (1582-1645). It explores Featley's career and thought through a comprehensive treatment of his two dozen published works and manuscripts and situates these works within their original historical context. A fascinating figure, Featley was the youngest of the translators behind the Authorized Version, a protégé of John Rainolds, a domestic chaplain for Archbishop George Abbot, and a minister of two churches. As a result of his sympathies with royalism and episcopacy, he endured two separate attacks on his life. Despite this, Featley was the only royalist Episcopalian figure who accepted his invitation to the Westminster Assembly. Three months into the Assembly, however, Featley was charged with being a royalist spy, was imprisoned by Parliament, and died shortly thereafter. While Featley is a central focus of the work, this study is more than a biography. It uses Featley's career to trace the fortunes of Calvinist conformists--those English Calvinists who were committed to the established Church and represented the Church's majority position between 1560 and the mid-1620s, before being marginalized by Laudians in the 1630s and puritans in the 1640s. It demonstrates how Featley's convictions were representative of the ideals and career of conformist Calvinism, explores the broader priorities and political maneuvers of English Calvinist conformists, and offers a more nuanced perspective on the priorities and political maneuvers of these figures and the politics of religion in post-Reformation England. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Calvinist Conformity in Post-Reformation England: The Theology and Career of Daniel Featley (Oxford UP, 2022) is the first modern full-scale examination of the theology and life of the distinguished English Calvinist clergyman Daniel Featley (1582-1645). It explores Featley's career and thought through a comprehensive treatment of his two dozen published works and manuscripts and situates these works within their original historical context. A fascinating figure, Featley was the youngest of the translators behind the Authorized Version, a protégé of John Rainolds, a domestic chaplain for Archbishop George Abbot, and a minister of two churches. As a result of his sympathies with royalism and episcopacy, he endured two separate attacks on his life. Despite this, Featley was the only royalist Episcopalian figure who accepted his invitation to the Westminster Assembly. Three months into the Assembly, however, Featley was charged with being a royalist spy, was imprisoned by Parliament, and died shortly thereafter. While Featley is a central focus of the work, this study is more than a biography. It uses Featley's career to trace the fortunes of Calvinist conformists--those English Calvinists who were committed to the established Church and represented the Church's majority position between 1560 and the mid-1620s, before being marginalized by Laudians in the 1630s and puritans in the 1640s. It demonstrates how Featley's convictions were representative of the ideals and career of conformist Calvinism, explores the broader priorities and political maneuvers of English Calvinist conformists, and offers a more nuanced perspective on the priorities and political maneuvers of these figures and the politics of religion in post-Reformation England. Learn more about your ad choices. Visit megaphone.fm/adchoices

Calvinist Conformity in Post-Reformation England: The Theology and Career of Daniel Featley (Oxford UP, 2022) is the first modern full-scale examination of the theology and life of the distinguished English Calvinist clergyman Daniel Featley (1582-1645). It explores Featley's career and thought through a comprehensive treatment of his two dozen published works and manuscripts and situates these works within their original historical context. A fascinating figure, Featley was the youngest of the translators behind the Authorized Version, a protégé of John Rainolds, a domestic chaplain for Archbishop George Abbot, and a minister of two churches. As a result of his sympathies with royalism and episcopacy, he endured two separate attacks on his life. Despite this, Featley was the only royalist Episcopalian figure who accepted his invitation to the Westminster Assembly. Three months into the Assembly, however, Featley was charged with being a royalist spy, was imprisoned by Parliament, and died shortly thereafter. While Featley is a central focus of the work, this study is more than a biography. It uses Featley's career to trace the fortunes of Calvinist conformists--those English Calvinists who were committed to the established Church and represented the Church's majority position between 1560 and the mid-1620s, before being marginalized by Laudians in the 1630s and puritans in the 1640s. It demonstrates how Featley's convictions were representative of the ideals and career of conformist Calvinism, explores the broader priorities and political maneuvers of English Calvinist conformists, and offers a more nuanced perspective on the priorities and political maneuvers of these figures and the politics of religion in post-Reformation England. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

Calvinist Conformity in Post-Reformation England: The Theology and Career of Daniel Featley (Oxford UP, 2022) is the first modern full-scale examination of the theology and life of the distinguished English Calvinist clergyman Daniel Featley (1582-1645). It explores Featley's career and thought through a comprehensive treatment of his two dozen published works and manuscripts and situates these works within their original historical context. A fascinating figure, Featley was the youngest of the translators behind the Authorized Version, a protégé of John Rainolds, a domestic chaplain for Archbishop George Abbot, and a minister of two churches. As a result of his sympathies with royalism and episcopacy, he endured two separate attacks on his life. Despite this, Featley was the only royalist Episcopalian figure who accepted his invitation to the Westminster Assembly. Three months into the Assembly, however, Featley was charged with being a royalist spy, was imprisoned by Parliament, and died shortly thereafter. While Featley is a central focus of the work, this study is more than a biography. It uses Featley's career to trace the fortunes of Calvinist conformists--those English Calvinists who were committed to the established Church and represented the Church's majority position between 1560 and the mid-1620s, before being marginalized by Laudians in the 1630s and puritans in the 1640s. It demonstrates how Featley's convictions were representative of the ideals and career of conformist Calvinism, explores the broader priorities and political maneuvers of English Calvinist conformists, and offers a more nuanced perspective on the priorities and political maneuvers of these figures and the politics of religion in post-Reformation England. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Calvinist Conformity in Post-Reformation England: The Theology and Career of Daniel Featley (Oxford UP, 2022) is the first modern full-scale examination of the theology and life of the distinguished English Calvinist clergyman Daniel Featley (1582-1645). It explores Featley's career and thought through a comprehensive treatment of his two dozen published works and manuscripts and situates these works within their original historical context. A fascinating figure, Featley was the youngest of the translators behind the Authorized Version, a protégé of John Rainolds, a domestic chaplain for Archbishop George Abbot, and a minister of two churches. As a result of his sympathies with royalism and episcopacy, he endured two separate attacks on his life. Despite this, Featley was the only royalist Episcopalian figure who accepted his invitation to the Westminster Assembly. Three months into the Assembly, however, Featley was charged with being a royalist spy, was imprisoned by Parliament, and died shortly thereafter. While Featley is a central focus of the work, this study is more than a biography. It uses Featley's career to trace the fortunes of Calvinist conformists--those English Calvinists who were committed to the established Church and represented the Church's majority position between 1560 and the mid-1620s, before being marginalized by Laudians in the 1630s and puritans in the 1640s. It demonstrates how Featley's convictions were representative of the ideals and career of conformist Calvinism, explores the broader priorities and political maneuvers of English Calvinist conformists, and offers a more nuanced perspective on the priorities and political maneuvers of these figures and the politics of religion in post-Reformation England. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

Our Event Friday message this week is from the 2008 Westminster Confession Into the 21st Century Conference: Christ the Prophet. These messages focus on how Christ's prophetic office continues today in the Church through preaching. Pastors, church leaders, and all serious students of God's Word will benefit from these scholarly and practical messages. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

This episode is Part III of a multi-part series answering the question, "What does it mean to be Reformed?" We get asked this question often since Caleb is the pastor of a Reformed Baptist Church. Our go-to answer is that being Reformed means that we are "Calvinistic, Covenantal, and Confessional." We utilize these "3-C's" to help us explain the Gospel from a Reformed Christian worldview.  Reformed Christians have a rich heritage. In this episode, we will discuss the third of these "3-C's," which is Confessionalism, or what it means to hold to a Confession. Go back and listen to Part I on Calvinism or Part II on Covenant Theology. **The following links are Amazon affiliate links. We receive a small percentage of any purchase made through these links. Thank you for your support. Resources Mentioned in the Podcast: For Kids: Truth and Grace Memory Books for the Baptist Catechism for Boys and Girls by Thomas K. Ascol >> (Book 1, Book 2, Book 3) The Baptist Catechism Set to Music by Jim Scott Orrick Boekestein's Books for Kids - The Stories of the Heidelberg Catechism, The Canons of Dort, The Westminster Assembly, and Guido De Bres For Baptists: 1689 Second London Baptist Confession of Faith in Modern English by Founders Ministries A Modern Exposition of the 1689 Baptist Confession of Faith by Samuel E. Waldron A New Exposition of the London Baptist Confession of Faith of 1689 edited by Rob Ventura The Judicial and Impartial Reader: An Exposition of the 1689 London Baptist Confession of Faith by James M. Renihan Presbyterian Truths We Confess by R.C. Sproul Other Resources Mentioned: Fault Lines: The Social Justice Movement and Evangelicalism's Looming Catastrophe by Voddie Baucham >> Be sure to subscribe to the show so you don't miss an episode - a new one out every Tuesday. The best way that you can support this effort is to subscribe and leave a 5-star review wherever you listen to your podcasts. Visit our website and read our latest written articles: https://reformedfaithandfamily.com/ Enjoy our recommended resources page: https://reformedfaithandfamily.com/recommended-resources/ Download some freebies: https://reformedfaithandfamily.com/store/ Check out our one-of-a-kind Reformed swag shop: https://reformedfaithandfamily.com/swag-shop/ --- Send in a voice message: https://podcasters.spotify.com/pod/show/reformed-faith-and-family/message

In an introductory Sunday School lesson on Westminster Confession of Faith chapter 31 (Of Synods and Councils) Brad talks about the Westminster Assembly's makeup and political context and then examines the proof text for this chapter, Acts 15. (The reading of the full passage in the middle of the lesson has been removed because the readers were inaudible.)

Quest. 6. HOW many persons are there in the godhead? A. There are three persons in the godhead, the Father, the Son, and the Holy Ghost, and these three are one God, the same in substance, equal in power and glory.

Episode 145. This week we discover why our guest, Dr. Chad Van Dixhoorn, is known locally as the Indiana Jones of the Westminster Standards. We talk about the role of Confessions in the life of the church, the history of the Westminster Confession of Faith, and the recent discovery of piles of primary source material from the proceedings of the Westminster Assembly.

On Classical Reformed Theology with Christian Wagner (Scholastic Answers) Outline of the showTwo brief notes on the topic1. Don't be jerks2. Be careful1. The Reformers     1. First Generation     2. Second Generation     3. Polemical Context         1. Formed an early iteration of scholasticism that was chiefly polemical (although, its full flowering doesn't come until the 1580's in replying to Bellarmine)     4. Pre-Tridentine2. Early Orthodoxy (1565-1620)     1. Needed to build structure     2. Thus          1. First, needed confessions               1. Protestant Magisterium               2. Second, needed didactic theology     3. These are the guys that Bellarmine and Suarez were responding to3. High Orthodoxy (1620-1700)     1. "during the period of early orthodoxy (ca. 1560– 1620), theology was developed and worked out primarily from the basis of the Reformed confessions. The period of high orthodoxy (ca. 1620–1700), however, saw comprehensive dogmatic works in which the results of exegesis, dogmatic formulations, polemical elements, and expositions of the practical implications of doctrine were combined into an imposing whole. The scholasticism of high orthodoxy was thus characterized by increasing precision in its theological apparatus. This allowed dogmatic materialto be worked out further and caused the number of polemical topics to increase. High orthodoxy was not a time for developing new systems but rather for building up what had been inherited from the theology of early orthodoxy"      2. Catholic Resourcement          1. Hermeneutic of Reformed Catholicity     3. Synod of Dort     4. Westminster Assembly     5. Puritans vs. Anglicans4. Late Orthodoxy (1700-1790)     1. Dissolution of Reformed Theology5. Resourcement movements     1. Mercersburg theology          1. Schaff's Development of Doctrine          2. Richard MullerCritique1. Puritans vs. Anglicans2. Catholic Resourcement3. Magisterial to ConfessionalAdrian Social MediaIG: @ffonzeTwitter: @AdrianFonzeFacebook: Adrian FonsecaYouTube: Adrian Fonseca YouTube: Catholic Conversations

Chad and Emily Van Dixhoorn speak about Gospel Shaped Marriage: Grace for Sinners to Love Like Saints (Crossway, 2022). While many books on marriage cover the same well-trod ground and even follow a common formula, this book is distinct. Drawing from Scripture and the writings of Puritan minister William Gouge, Augustine, and others, they provide a brief assessment of the biblical design for marriage and offer real-world advice on married life from a grace-filled perspective. Chad Van Dixhoorn (PhD, Cambridge) is professor of church history at Westminster Theological Seminary and an OPC minister. He is the author of Confessing the Faith and God's Ambassadors and editor of The Minutes and Papers of the Westminster Assembly (1643–1652). Emily Van Dixhoorn (MAR, Westminster Theological Seminary) is a stay-at-home mom who leads and loves Bible studies and women's retreats. Her first publication was a study guide to the book Confessing the Faith, a commentary on the Westminster Confession of Faith. Chad and Emily have five children.

Obadiah Sedgwick (1600?–1658) was an English clergyman of presbyterian convictions, and a member of the Westminster Assembly.

Kevin DeYoung • Selected Scriptures • Grace Community Church

Quest. 5. ARE there more gods than one? A. There is but one only, the living and true God.

William Gouge (1575–1653) was an English Puritan clergyman and author. He was a minister and preacher at St Ann Blackfriars for 45 years, from 1608, and a member of the Westminster Assembly from 1643.

Part 27 The Church in the Stuart Period Last time we looked at the Protestant Reformation gathering apace in 16th century England. The main issue in the 16th century, as we saw together was “None but Christ saves” - that the Gospel is good news for all of humanity, that nobody can earn their salvation, but rather salvation is a free gift from God for all those who choose to receive it. The main issue in the 17th century however, was 'None but Christ reigns'. The Stuart monarchy promoted the 'Divine Right of Kings', the God given authority to rule country and church. James VI of Scotland became king in 1567, and tried to re-establish the Episcopalian system, undermining the Presbyterian system. In 1603, he became the King of England as well and became James I of England. The Scots never accepted his authority over the church and fought to maintain religious freedom. James and his son Charles harassed the Puritans and drove many out of the country to Holland. King James I however did authorise a new translation of the Bible – what we today know as the King James Version or Authorised Version. National Covenant - The Archbishop of Canterbury tried to impose a new system of Church Government (Episcopalian) on Scotland, but the Scots rejected this and many signed a national covenant to maintain the freedom of the Presbyterian Church. 1638 - The General Assembly of the Church to establish who was head. The people led by Henderson accepted the king as king, but not as the head of the church. War broke out and the Scots, under General Alexander Leslie, defeated Charles in 1640. 1643 - Both the English and Scottish Parliaments signed a Covenant binding themselves to seek the reformation of religion along Reformed lines. 1643-49 - The Westminster Assembly of divines met to establish a basis for a united church in Britain. The Westminster Confession of Faith became the statement of faith for the Presbyterian Church. The Puritans - Many Christians wanted greater reformation in the Church, following Calvin's model of Church Government and worship. Some separated from the Church of England altogether because they were considered still to be too closely attached with the Roman Catholic Church. . They formed distinctive groups embracing a greater purity of worship, doctrine and personal piety. Some went so far as to totally separate themselves from all other Christians and started autonomous local gatherings of believers. These independent churches were the beginning of the Congregational Church. The Separatists -  These Separatists were persecuted by both the Roman Catholic & Protestant churches, and many were driven out of England to Holland were there was great religious freedom. They were hounded out of England by King James I and then by King Charles. Many left for Holland. However in 1620, some returned to England and left for America (New England) on the Mayflower. They wanted a new land where they could worship God with total freedom and virtually establish His kingdom on earth. By 1643 some 20,000 had arrived resulting in America's origins being deeply religious. The Baptists - Some of these Puritans maintained believers baptism by immersion was also essential. This started John Smyth in an independent church in Holland. A remnant of this church returned to England, and established the first Baptist Church, resulting in over 300 churches in England by 1660. That's it for this time! Next time in our series HAHA, we will look at the last of this series - the church in the 18th century confronted by the Age of Reason and scientific materialism! Thanks for listening! Come back to Partakers where every day there is something new to encourage your walk as a Christian in the 21st century. Tap or click here to download and save this as an audio mp3 file

Quest. 4. WHAT is God? A. God is a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness, and truth. Support this podcast at — https://redcircle.com/the-lives-of-the-puritans/donations

Quest. 3. WHAT do the scriptures principally teach? A. The scriptures principally teach what man is to believe concerning God, and what duty God requires of man. Support this podcast at — https://redcircle.com/the-lives-of-the-puritans/donations

In this episode we examine documents of the Westminster Assembly in regards to Worship and whom is authorized to speak in the Church. And we look at the modern Leaven infecting the church, even those that would claim to be Confessional.

** This month we've got a giveaway thanks to Tulip Publishing. Listen on for more! **Episode #23 of our podcast equipping and encouraging Australian Christians to get down and under the theology impacting the life and mission of the church.In this episode we're joined by special guest Kamal Weerakoon to talk about the Civil Magistrate. This episode explores the relationship between Church and State - what does the Bible have to say about this relationship? How has this relationship changed over time in the West? What is the 'common good' for society? How does this affect things like religious freedoms?Thoughts, questions or feedback? Get in touch with us at downundertheology@gmail.com.---Episode Hosts:Allister Lum Mow (@allisterlm)Cameron Clausing (@cam_clausing)Murray SmithKamal Weerakoon (@kamalweerakoon)Producer:Nick RabeEpisode Sponsor:Christ College, Sydney---Episode 23 - Show NotesGIVEAWAY from Tulip Publishing (www.tulippublishing.com.au) includes -The Westminster Confession of Faith: A Study Guide for the 21st Century by Rowland S. WardA Short Introduction to the Westminster Assembly and its Work by Rowland S. WardGod and Adam: Reformed Theology and the Creation Covenant by Rowland S. WardRecommended Resources - Westminster Confession of Faith (Free Online Link)Westminster Confession of Faith (Reformers Bookshop Link)A Defense of Liberty Against Tyrants by Junius BrutusDemocracy and Tradition by Jeffrey Stout (Amazon Link)Christ Among the 'Gods' - Part 1 (Gospel Society and Culture)Christ Among the 'Gods' - Part 2Christ Among the 'Gods' - Part 3The Desire of the Nations by Oliver O'Donovan (Amazon Link)Christ College, Sydney Preparing leaders for God's church and its gospel-centred mission in the world.

** It's August giveaway time! This month we're giving away a pack of books thanks to Tulip Publishing. Check out this episode for all the details! **Episode #22 of our podcast equipping and encouraging Australian Christians to get down and under the theology impacting the life and mission of the church.In this episode chat about the topic of Oaths and Vows. Why is this in the Confession? Is it really that important a topic? What's the difference between oaths, vows and promises? How does this impact the way we live as God's people? Join us as we explore a topic that is more than meets the eye.In this first season of the podcast we will hone in on the topics of the Westminster Confession of Faith, using them as a springboard for discussing how these important theological issues impact the life and mission of the church.Thoughts, questions or feedback? Get in touch with us at downundertheology@gmail.com.---Episode Hosts:Allister Lum Mow (@allisterlm)Cameron Clausing (@cam_clausing)Murray SmithProducer:Nick RabeEpisode Sponsor:Christ College, Sydney---Episode 22 - Show NotesGIVEAWAY from Tulip Publishing (www.tulippublishing.com.au) includes -The Westminster Confession of Faith: A Study Guide for the 21st Century by Rowland S. WardA Short Introduction to the Westminster Assembly and its Work by Rowland S. WardGod and Adam: Reformed Theology and the Creation Covenant by Rowland S. WardRecommended Resources - Westminster Confession of Faith (Free Online Link)Westminster Confession of Faith (Reformers Bookshop Link)Bearing God's Name: Why Sinai Still Matters by Carmen Joy Imes (Amazon Link)The Christian's Reasonable Service, Volume 4: Ethics and Eschatology by Wilhelmus A. BrakelChrist College, Sydney Preparing leaders for God's church and its gospel-centred mission in the world.

** It's August giveaway time! This month we're giving away a pack of books thanks to Tulip Publishing. Check out this episode for all the details! **Episode #21 of our podcast equipping and encouraging Australian Christians to get down and under the theology impacting the life and mission of the church.In this episode chat about the topic of Worship and the Sabbath. What is worship - singing? gathered worship? all of life? Do we need to worship God in particular ways?  What is the 'regulative principle'? How do we think about gathered worship in the current climate of 'online church'? Join us as we discuss this important topic.In this first season of the podcast we will hone in on the topics of the Westminster Confession of Faith, using them as a springboard for discussing how these important theological issues impact the life and mission of the church.Thoughts, questions or feedback? Get in touch with us at downundertheology@gmail.com.---Episode Hosts:Allister Lum Mow (@allisterlm)Cameron Clausing (@cam_clausing)Murray SmithProducer:Nick RabeEpisode Sponsor:Christ College, Sydney---Episode 21 - Show NotesGIVEAWAY from Tulip Publishing (www.tulippublishing.com.au) includes -The Westminster Confession of Faith: A Study Guide for the 21st Century by Rowland S. WardA Short Introduction to the Westminster Assembly and its Work by Rowland S. WardGod and Adam: Reformed Theology and the Creation Covenant by Rowland S. WardRecommended Resources - Westminster Confession of Faith (Free Online Link)Westminster Confession of Faith (Reformers Bookshop Link)A Better Way: Rediscovering the Drama of God-Centered Worship by Michael HortonWestminster Directory of Public Worship discussed by Mark Dever and Sinclair FergusonWhat Happens When We Worship? by Jonathan Landry CruseWe Become What We WorshiChrist College, Sydney Preparing leaders for God's church and its gospel-centred mission in the world.

The podcast's first interview! I sit down with Clif Daniell - a scholar, Presbyterian minister, and pastor of Grace Presbyterian Church - to talk about the duties of the Westminster Assembly and 17th Century English Radicalism, a subject on which he has been published. Our discussion will hopefully provide a greater context to the last episode (the English Civil War) and the overall religious milieu of England in the 1640'sQuestions or Comments -  thebaptistheritage.net

Aaron and Calvin discuss the life and ministry of John Flavel, an English Puritan minister in the 17th century. One of his last works was an exposition of the Westminster Assembly's Shorter Catechism, which the Krapf Project is preparing for publication in an updated edition. Listen in and get a taste for Flavel's teaching!

The Westminster Assembly (1643-53) was one of the most important ecclesiastical councils in the history of Reformed Protestantism, but until very recently it had received little in the way of scholarly attention. With the rediscovery of the minutes of the assembly, and their publication in 5 volumes by Oxford University Press, historians are now able to see inside its workings, and to understand how the doctrines of its famous confession of faith were established. Working on this exciting frontier of historical-theological scholarship, Whitney G. Gamble, who teaches biblical and theological studies at Providence Christian College in Pasadena, California, has published an outstanding account of the assembly's response to its theological bogeyman – the popularisation of the claim, made possible by the sudden collapse of censorship, that Christians had no moral obligations at all. Her new work, Christ and the Law: Antinomianism at the Westminster Assembly(Reformation Heritage Books, 2018), shows how seriously assembly members took the new antinomian threat, and how challenging was their effort to shut it down. Crawford Gribben is a professor of history at Queen's University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of John Owen and English Puritanism (Oxford University Press, 2016). Learn more about your ad choices. Visit megaphone.fm/adchoices

An interview with Matthew Vogan of the Scottish Reformation Society and Pastor Jim Campbell, a minister of the Orthodox Presbyterian Church. The program gives you an introduction to the life and times of Samuel Rutherford, the 17th century Scottish pastor -who would serve as one of the Scottish representatives to the Westminster Assembly. Topics covered include Rutherford on the loveliness of Jesus Christ, -frowning providences-, and Rutherford the pastor. The program will whet your appetite to read Rutherford for yourself. -Free books are offered during the broadcast-. It also includes practical suggestions for devotional reading that will help you grow in your love for Jesus Christ.

We're honored to be talking with not one, but two Van Dixhoorns today. Chad Van Dixhoorn is a church history professor and pastor. He's written a book entitled Confessing the Faith, a reader's guide to the Westminster Confession of Faith. His wife Emily is a mother of five and among other things teaches women's Bible studies. She's written a study guide for Confessing the Faith. The two books are meant to introduce Christians with the Confession in an easy-to-read format.What's the purpose of a confession anyway? The Van Dixhoorns get right to it, emphasizing the richness of our historical heritage and the many ways we can profit from it.Can a document written in the 17th century be pastorally helpful with the tricky ethical questions we struggle with? Does it mention in vitro fertilization, the legitimacy of some medical treatments, or gay marriage? Not directly, but it provides us with foundational principles to answer these questions. Pull up a chair and join us around the Van Dixhoorns kitchen table.We're giving away some copies of Confessing the Faith reader's guide and Confessing the Faith study guide. The books are a generous gift from our friends at Banner of Truth. Please enter for a chance to win a copy. But if you don't, please access our Reformed Resources to purchase one. It's well worth it!Show NotesThe Minutes and Papers of the Westminster Assembly (1643-1653) - Chad's work.The Minutes and Papers of the Westminster Assembly (1643-1653) - Emily's multi-purpose use of Chad's work. God's Ambassador: The Westminster Assembly and the Reformation of the English Pulpit (1643-1653)

This week on Theology on the Go, Dr. Jonathan Master is joined by Emily Van Dixhoorn (M.A.R., Westminster Theological Seminary; B.A., Brown University).  Emily is a mother of five children and loves theology, mathematics, tennis, and time with her family. She has been leading Bible studies and teaching women for many years. Wife of Chad Van Dixhoorn, the author of Confessing the Faith, Emily appreciates on-going conversations about the Westminster Assembly and its theology.  Emily has done a great service to the church by helping us to study the Westminster Assembly.  Today Jonathan and Emily have a conversation about her new book. Just for listening, the Alliance of Confessing Evangelicals would like to give you a free resource. Register to win a free copy of Confessing the Faith and the Study Guide by going to ReformedResources.org!     Now, grab that cup of coffee and meet us at the table!

This week on Theology on the Go, Dr. Jonathan Master is joined by Dr. Chad Van Dixhoorn.   Dr. VanDixhoorn is Associate Professor of Church History at Reformed Theological Seminary in Washington D.C..  He is a graduate of Westminster Theological Seminary (MDiv, ThM) and the University of Cambridge (PhD). He has taught theology at the University of Nottingham, and has held three fellowships at the University of Cambridge, where he has researched the history and theology of the Westminster assembly and taught on the subject of Puritanism. A former British Academy Postdoctoral Fellow, in 2013 he was elected a Fellow of the Royal Historical Society in recognition of his five-volume work on the Westminster assembly, published by Oxford University Press. Van Dixhoorn also serves as an honorary research fellow in the School of History at the University of East Anglia, UK. Van Dixhoorn has lectured at RTS Washington since 2008 where he teaches church history and practical theology. He has served as Associate Professor of Church history at RTS Washington since 2013, as Chancellor's Professor of Historical Theology for RTS since 2015, and he is a minister in the Orthodox Presbyterian Church. Van Dixhoorn served as a pastor at Cambridge Presbyterian Church (UK) and then at Grace Presbyterian Church (Vienna, VA) for nine years. Today, Jonathan and Chad will the topic of preaching as it relates to Chad's new book, God's Ambassadors: The Westminster Assembly and the Reformation of the English Pulpit, 1643-1653. So, grab that cup of coffee and meet us at the table! Just for listening, the Alliance of Confessing Evangelicals would like to give you a free resource. If you would like to win a copy of " God's Ambassadors: The Westminster Assembly and the Reformation of the English Pulpit, 1643-1653", go to ReformedResources.org!

This, the 117th episode of CS is titled, “Which Witch?” and is a brief review of the well-known but poorly understood Salem Witch Trials.They're often brought up by critics of Christianity as examples of religious intolerance and superstition. And while they did indeed carry a bit of that, they were far more a case of a breakdown in the judicial system. The phrase “witch-hunt” refers to an attempt to find something damning in an otherwise innocent victim. What's rarely mentioned is that while there was a brief flurry of witch-hunting that went on in the New England colonies, it was a long practice in Europe from the mid-15th thru mid-18th Cs. It reached its peak in the about fifty-year span from between 1580 and 1630. It's difficult to sort out how many were executed but scholars say it was from a low of 40,000 to as high as 60,000.In light of such large numbers, the twenty executed in the Salem Trials seems trivial. But that even a single person was executed on the charge of witchcraft was a travesty of justice.Witch hunts began in the 15th C in southeast France and western Switzerland. The European witch craze was fueled by the publication of The Hammer of the Witches in 1486, by the inquisitors Heinrich Kramer and Jacob Sprenger.The trials included men and women of all ages and classes.In New England, there'd been three hangings for witchcraft prior to Salem. But the first sign of trouble in Salem Village occurred during the winter of 1692, when Elizabeth Parris the nine-year-old daughter of the village pastor and her eleven-year-old cousin Abigail Williams, began displaying bizarre behavior. The girls screamed uncontrollably, hurled items, groaned, and threw fits of wild contortions. Witchcraft immediately surfaced as a possible explanation.Suspicion quickly centered on three women living on the margins of village life. One was a homeless woman named Sarah Good. Another was an infrequent church-attender and so obviously suspicious woman named Sarah Osborne. The third was Tituba, a slave known for fortune-telling. These three were interrogated in March, 1692 and sentenced to jail.Tituba's ethnic origins are difficult to sort out but she appears to have been an African slave brought from the Caribbean to serve in the home of Pastor Samuel Parris, Elizabeth's father. She regaled the young girls with tales of the occult and indulged their desire to have their fortunes read. When the girls were caught gazing into a crystal ball, they tried to shift blame by affecting bizarre behavior that made them appear victims of spells cast on them by something malevolent or better, some-one.For anyone's who's worked with adolescent girls likely knows, it didn't take long before others of their age saw all the attention this gained them. So they affected similar behavior to get a slice of the attention pie. They accused the soft targets of women already considered odd and suspicious. Tituba was the first to be accused, but soon Sarah Good and Sarah Osborne were also implicated, questioned, and remanded to custody.Making matters more complicated was a long-running feud between the Putnam and Porter families. Charges and counter-charges of the damning charge of devil-worship flew on both sides. Pastor Parris used his pulpit to fan the flames of superstition that ANYONE in Salem might in fact be in league with Satan.In March, several more women were accused. Then, anyone who questioned the girl's veracity was suspected. Sarah Good's four-year-old daughter Dorothy was arrested and interrogated.Accusations began pouring in. More arrests made. But now many of those arrested weren't just on the fringe of Salem village life. They were upstanding members of the community and church. As tension grew, Governor William Phips set up a special court to adjudicate the cases.The first to be brought to trial was Bridget Bishop, who was accused of being a witch because her immoral lifestyle and affinity for darks clothes suggested she was in league with hell. She was found guilty and was executed by hanging in June, 1692. Five more women were executed in July, and then four men and one woman in August. The last executions took place in September when six women and three men were hung.Some of those arrested confessed they had practiced witchcraft, and accused others of being their mentors. But scholars now believe these confessions were made under duress and with the promise that by implicating others they might be allowed to go free.Giles Corey, an eighty-year-old farmer and husband of one of the accused, was also arrested in September. Corey refused to cooperate with the authorities and was subjected to a form of torture in which the subject is placed beneath an increasingly heavy load of stones in an attempt to compel him to enter a plea. After two days, Corey died without confessing.The last trial occurred at the end of April, and all five accused were found not guilty, bringing an end to the episode. In the final count, twenty were hung, one was crushed to death, and four died in prison.Twenty years later, the Massachusetts court declared the entire ordeal had been a gross injustice and ordered indemnifications be paid to the victims' families.At the time, two of New England's most influential leaders were the father and son, Increase and Cotton Mather. Increase, who became president of Harvard, believed in the reality of witchcraft and has been blamed for much of what happened in Salem. But he severely criticized the proceedings and use of spectral evidence which was central to the case.Spectral evidence was the testimony of the young girls and their supporters who claimed they saw certain things that must mean the accused were in fact witches bent on the spiritual and social unraveling of the Salem community. They saw what they described as ghost-like images. Increase Mather decried the use of such spectral evidence as being inappropriate to condemn someone to death. His son Cotton took a similar position, first writing against witchcraft, then deploring the manner in which the trials were conducted.It was the two-fold whammy of the Mather's condemnation of spectral evidence and that the girls apparently began to stretch out a bit to see just what they could get away with that moved people to begin to wonder what was going on in Salem. It's one thing to accuse oddballs and misfits of being witches. But when some of the community's most respected members and people known for their upstanding virtue were accused à Well, maybe we've been played by a handful of teens.While religious superstition fueled the panic that fired the Salem Witch Trials, it was in fact a failure of the judicial system that saw people hanged. And while Pastor Parris stirred the pot in Salem with his use of the pulpit to fuel suspicion, it was the work of two other pastors, Increase and Cotton Mather that moved the people of Salem and Massachusetts to calm down and end the trials.We turn now in the balance of this episode to tie off the Puritanism of New England.Within a single generation, the original Puritan vision of a City on a Hill was already dimming. A new cosmopolitanism from Europe had transformed cities like Boston. By the early 18th C, American Puritanism had split into three factions.First there were Congregational churches, which down-played Calvinist doctrines and looked to the Enlightenment. These came to be called the “Old Lights.”Then there were those who continued to practice the rigid Calvinism of their forebears, referred to as the “Old Calvinists.”The third group emerged from the “Great Awakening” with its pietistic emphasis on a “new birth.” The “New Lights.”Puritanism wasn't static on either side of the Atlantic. It couldn't be since their political contexts were vastly different. English Puritans were engaged in a civil war, while New England Puritans were carving a life out of a new world. Despite minor variations like the New England Halfway Covenant, the Puritan theological core remained the same. The Westminster Confession of Faith is a solid guide in identifying the theological tenets of Puritanism.The Confession was the work of the Westminster Assembly which met from 1643-9.The Assembly was a committee appointed by Parliament. It was charged with drawing up a new liturgy to replace the Anglican Book of Common Prayer and for implementing a new plan for church government. It met in what's called the Lady Chapel of Westminster Abbey for the first time on July 1, 1643. Parliament appointed 121 clergy and 30 laypeople to the assembly.It replaced the Book of Common Prayer with the Directory of Public Worship in 1645, and the 39 Articles of the Church of England were replaced by the Westminster Confession in 1646. The House of Commons returned the original draft of the Confession with instructions to add biblical proof texts. Revisions were made, and the Confession was ratified by Parliament. Two catechisms were added. The Larger Catechism (designed for instructing adults) and the Shorter Catechism (a bit easier for children) were approved in 1648.The Church of Scotland also adopted it without amendment, satisfying compliance with the Solemn League and Covenant. Its work completed, the Westminster Assembly dissolved in 1649.

This is the second episode in which we look at English Puritanism.We left off last time with King Charles I fleeing London after breaking into The House of Commons to arrest the Puritan members of Parliament he accused of treason. The men had been warned and had fled. What Charles had hoped would be a dramatic show of his defense of the realm against dangerous elements, ended up being an egregious violation of British rights. So in fear for his own life, he packed up his family and headed out of town.Back in London, John Pym, a leader of Parliament, ruled as a kind of king without a crown. The House of Commons proposed a law excluding the royalist faction of bishops in the House of Lords from Parliament. Other members of the House of Lords surprisingly agreed, so the clergy were expelled. This commenced a process that would eventually disbar anyone from Parliament who disagreed with the Puritans. The body took on an ever-increasing bent toward the radical. Feeling their oats, Parliament then ordered a militia be recruited. The king decided the time had come to respond with decisive action. He gathered loyal troops and prepared for battle against Parliament's militia. Civil War had come to England.Both sides began by building forces. Charles' support came from the nobility, while Parliament found it among those who'd suffered most in recent royal shenanigans. Parliament's army came from the lower classes, to which were added some from the emerging merchant middle-class, as well as a handful of those nobles who'd not been in favor at Court. The king's strength was the cavalry, which of course was traditionally the noble's military specialty. The Parliamentary forces strength was in their infantry amd navy, which controlled trade.At the outset of the war, there were only minor skirmishes. Parliament sought help from the Scots, while Charles sought it from Irish Catholics. In its efforts to attract the Scots, Parliament enacted a series of measures leaning toward Presbyterianism. English Puritans didn't agree with the Presbyterian plan for church government, but they certainly didn't like the episcopacy of the Church of England's royalist bishops. English Puritans ended up adopting the Presbyterian model, not only because it irked those Bishops, but because it made more Biblical sense at the time, and because confiscation of bishops' property meant Parliament could fund the war without creating new taxes.Parliament also convened a groups of theologians to advise it on religious matters. The Westminster Assembly included 121 ministers, 30 laymen and 8 Scottish representatives. Being that the Scots had the strongest army in Great Britain, though they numbered only 5% of the total participants in the assembly, their influence was decisive. The Westminster Confession which they produced became one of the fundamental documents of Calvinist orthodoxy. Although some of the Assembly's members were Independents who followed a congregational-form of government, and others still leaned toward an episcopacy, the Assembly settled on a Presbyterian church government, and urged Parliament to adopt it for the Church of England. In 1644, Parliament joined the Scots in a Solemn League and Covenant that committed them to Presbyterianism. The following year the Archbishop of Canterbury, William Laud, was executed on the order of Parliament.As Parliament built up its army, Oliver Cromwell came to the fore. A relatively wealthy man, he descended from one of Henry VIII's advisors. Oliver was a devoted Puritan, convinced that every decision, both personal and political, ought to be based on the will of God as revealed in Scripture.  Though he was often slow in coming to a decision, once set upon a course, he was determined to follow it through to its conclusion, believing it to be, in fact, God's Will. Respected by fellow Puritans, until the Civil War he was simply known as a member of the House of Commons. But when he was convinced armed conflict was inevitable, Cromwell returned home where he recruited a cavalry corps. He knew cavalry was the king's main weapon, and that Parliament would need their own. His zeal was contagious, and his small force accomplished great deeds. They charged into battle singing psalms, convinced they were engaged in a holy cause. That attitude spread to the rest of the Parliament's army which crushed the royal army at the Battle of Naseby.That was the beginning of the end for the king. The rebels captured his camp, where they found proof he'd been asking foreign Catholic troops to invade England. Charles then tried to negotiate with the Scots, hoping to win them with promises. But the Scots took him prisoner and turned him over to Parliament. Having won the war, Parliament adopted a series of Puritan measures, including setting the precedent that Sunday was to be reserved for solemn religious observances rather than the frivolous pastimes increasingly being adopted by the English nobility and emerging middle-class.The Puritans, who' had to unite due to war, now returned to what they best at, arguing among themselves. Most of Parliament supported a Presbyterian form of church govt, which made for a national church without bishops. But the Independents who made up the majority of the army leaned toward congregationalism. They feared a Presbyterian church would begin to limit their ability to pursue their faith the way their conscience demanded. Tension grew between Parliament and the army.In 1646, Parliament unsuccessfully tried to dissolve the army. Radical groups gained ground. A wave of apocalyptic fervor swept England, moving many to demand a transformation of the social order thru justice and equality. Parliament and the leaders of the Army began to square off with each other.Then è The king escaped. He opened negotiations with the Scots, the army, and Parliament, making contradictory promises to all three. Somehow he managed to gain support from the Scots by promising to install Presbyterianism in England. When the Scots invaded, the Puritan army defeated them, captured Charles I, and began a purge of those factions in Parliament they deemed inconsistent with the reforms they envisioned. Forty-five MPs were arrested. What remained was labeled by its enemies the Rump Parliament because all that was left was the posterior of a real parliament.The Rump Parliament began proceedings against Charles, accused of high treason and of having thrust England into a bloody civil war. The fourteen lords who appeared for the meeting of the House of Lords refused to agree to the proceedings. But the House of Commons carried on, and Charles, who refused to defend himself on the grounds his judges had no legal standing, was beheaded at the end of Jan, 1649.Now, I'm sure someone's likely thinking, “Is this Communio Sanctorum or Revolutions?” Yeah, this doesn't sound much like CHURCH history. It's more English History. So what's up? Well, it's important we realize the roll Puritanism and Presbyterianism played in this period of English history. The Reformation had a huge impact on the course of events in the British Isles.Fearing the loss of their independence from England, the Scots quickly acknowledged Charles' son Charles II, as their sovereign. And in the South, England descended into chaos among several factions all vying for powerThat's when Cromwell took the reins. He commandeered the Rump Parliament, stamped out a rebellion in Ireland and the royalists in Scotland. Charles II fled to the Continent.When Parliament moved to pass a law perpetuating its power, Cromwell expelled the few remaining representatives, and locked the building.  Seemingly against his will, Cromwell had become master of the nation. He tried to return some form of representative government, but eventually took the title Lord Protector. He was supposed to rule with the help of a Parliament that would include representatives from England, Scotland, and Ireland. In reality, the new Parliament was mostly English, and Cromwell was the real government.He set out to reform both church and state. Given the time, his policies were fairly tolerant. Although he was an Independent, he tried to develop a religious system with room for Presbyterians, Baptists, and even advocates of episcopacy. As a Puritan, he tried to reform English society through legislation. These laws were aimed at keeping the Lord's Day devoted to sacred rites, ending horse races, cockfights, the theater, and so on. His economic policies favored the middle-class at the expense of the nobility. Among both the very wealthy and the very poor, opposition to his rule, which is called the Protectorate, grew.Cromwell retained control while he lived. But his dream of a stable republic failed. Like the monarchs before him, he was unable to get along with Parliament—though his supporters kept his opponents from taking their seats. Since the Protectorate was clearly temporary, Cromwell was offered the crown, but refused it, hoping to create a republic. In 1658, shortly before his death, in a move that seems politically schizophrenic, Cromwell named his son as his successor. But Richard was most definitely not his father. He resigned his post.Parliament then recalled Charles II to England's throne. This brought about a reaction against the Puritans. Although Charles at first sought to find a place for Presbyterians within the Church of England, the new Parliament opposed it, preferring a return to the bishops' episcopacy. The Book of Common Prayer was reinstalled after being out of favor for several years, and dissenters were banned. But such laws weren't able to curb the several movements that had emerged during the previous unrest. They continued outside the law until, late in that 17th C, toleration was decreed.In Scotland, the consequences of the restoration were more severe. With the episcopacy reinstalled in England, the staunch Presbyterianism of the North was challenged anew. Scotland erupted in riot. Archbishop James Sharp, prime prelate of Scotland, was murdered. This brought English intervention in support of Scottish royalists. The Presbyterians were drowned in blood.On his deathbed, Charles II declared himself a Catholic, confirming the suspicions of many that he'd been an agent of Rome all along and thus all the blood of Puritans and Presbyterians.  His brother and successor, James II, moved to restore Roman Catholicism as the official religion of his kingdom. In England, he sought to gain the support of dissidents by decreeing religious tolerance. But the anti-Catholic sentiments among the dissidents ran so strong they preferred no tolerance to the risk of a return to Rome. Conditions in Scotland were worse, for James II placed Catholics in positions of power, and decreed death for any who attended unapproved worship.After three years under James II, the English rebelled and invited William, Prince of Orange, along with his wife Mary, James's daughter, to take the throne. William landed in 1688, and James fled to France. In Scotland, his supporters held on for a few months, but by the next year, William and Mary were in possession of the Scottish crown as well. Their religious policy was tolerant. In England, tolerance was granted to any who subscribed to the thirty-nine Articles of 1562, and swore loyalty to the King and Queen. Those who refused, were granted tolerance as long as they didn't conspire against the crown. In Scotland, Presbyterianism became the official religion of State, the Westminster Confession its doctrinal norm.But even after the Restoration, the Puritan ideal lingered and greatly influenced British ethics. Its two great literary figures, John Bunyan and John Milton, along with Shakespeare, long endured among the most read of English authors. Bunyan's most famous work, known by its abbreviated title Pilgrim's Progress, became a hugely popular, and the subject of much meditation and discussion for generations. Milton's Paradise Lost determined the way in which the majority of the English-speaking world read and interpreted the Bible.