Monday, November 6, 2017 3:00-4:00pm, Session 1 (lecture #1, Context and Overview of 2LCF 4, “Of Creation,” Dr. James M. Renihan) 4:15-5:15pm, Session 2 (lecture #1, The context of 2LCF 4.1 with special focus on the importance of hermeneutics and theological method, Dr. Richard C. Barcellos) 6:30-7:30pm, Session 3 (lecture #2, The relevant issues
“a boundary between the being of God and the being of creation”? brief thoughts on K. Scott Oliphint’s proposal
In a book by Dr. Oliphint, The Majesty of Mystery: Celebrating the Glory of an Incomprehensible God, we find statements like this: There is, then, a distance of being between God and man. How can the Infinite One relate to finite creatures? [There is a] problem (for us, not for God) of
“God plus the world is still God, the Holy Trinity.” “God minus the world is still God the Holy Trinity,” says Fred Sanders. I would like to add to this the following: “God plus the world is still God, the Holy Trinity.” In other words, creation does not change God, nor does God change
“[M]uch of systematic theology that is done, especially in theology proper, needs a complete revision and rewrite”?
Really? “[M]uch of systematic theology that is done, especially in theology proper, needs a complete revision and rewrite.”  ___________________________  K. Scott Oliphint, “Theological Principles from Van Til’s Common Grace and the Gospel,” Lecture delivered at the 2014 Reformed Forum Theology Conference, Gray’s Lake, IL, October 2014. http://reformedforum.org/rf14_08/. Accessed 30 March 2015.
The 2LCF is a confession of faith. It is important to remind ourselves that the 2LCF is a confession of faith, a confession of what subscribers to it believe the totality of the Bible teaches on given subjects. The confession is not merely a reference point from which we subsequently or further develop
K. Scott Oliphint on the “distance of being between God and man” There is, then, a distance of being between God and man. How can the Infinite One relate to finite creatures?  [There is a] problem (for us, not for God) of the distance of God, which distance constitutes a boundary
From SCRBPC ’17 lecture – Two modes of existence in God: atemporal and historical? John Frame says, “My approach . . . recognizes two modes of existence in God.”  Previous to this statement he says, “The difference between God’s atemporal and historical existences begins not with the creation of man, but with
You can register for the conference here. Psalm 104:30 says, “You send forth Your Spirit, they are created; And You renew the face of the earth.” Here both creation and renewal are attributed to the Spirit of God. But notice one more thing about this text. Notice these words carefully: “You send forth
This is a footnote from a lecture for this year’s conference. 88. Frame makes other assertions which are not reflective of the Reformed theological tradition. For example: “. . . relenting belongs to God’s very nature . . . Relenting is a divine attribute. . . . relenting is part of God’s unchangeable
Our confession lays the groundwork for understanding the divine economy by first establishing its interpretive basis in theology proper and the doctrine of the written Word of God. Prior to discussing the external operations of God, the confession contains foundational statements concerning the ontology and ad intra works of God, the very same