In covering the errors of Dispensationalism, it is important to talk about the fact that their method for interpreting the book of Revelation is historically recent, and that there are several other ways that Christians have interpreted Revelation since it was written in the first century.

You might wonder, “What exactly is wokeness?” My goal in this article is to explain what it is; I will follow up with a second article on how the church should respond. My hope is that these articles will help our church to think clearly about these issues, and will guide us to have the courage to confront them when they arise.

Because of our fallen nature and our finitude, we cannot know this natural law without the light of Christ to illuminate the darkness of our hearts and minds, or without the spectacles of the Scriptures to enable us to see these laws of nature clearly. So, while natural law does exist, it is both unhistorical and unrealistic to say we have access to it without the grace of Christ.

Dispensationalism, though a modern theological framework, has significantly shaped Christian thought and culture, often to the Church’s detriment. This third article explores its practical consequences, including undermining biblical authority, fostering fear and anxiety, and promoting harmful dualism. By examining these impacts, we’ll see how dispensationalism has distorted theology and weakened the Church’s mission, and why a return to covenantal thinking offers a hopeful and faithful alternative.

Christmas is a season of celebration, rich with traditions that center on the birth of Christ. But for those who follow the Church Calendar, the joy doesn’t stop on Christmas Day. Instead, it marks the beginning of Christmastide, a twelve-day period of feasting, worship, and reflection that culminates in Epiphany Sunday. This ancient celebration commemorates the visit of the Magi and Christ’s appearance to the world as Savior.

Can humanity discern morality apart from God? The idea of natural law suggests that just as physical laws govern nature, moral truths are embedded in creation and accessible to all. But is this enough? This article explores the limits of natural law, the necessity of God’s Word to illuminate true morality, and what this means for engaging our culture.

As the liturgical year ends, I’m reminded of Napoleon’s powerful words: unlike empires built on force, Jesus established His kingdom on love—a kingdom still transforming lives today. Christ the King Sunday celebrates this eternal sovereignty, calling us to reflect on Christ’s present rule and the hope of His coming kingdom.

This article is the second in a three-part series on dispensationalism, a popular doctrine among American evangelicals. Dispensationalism presents a unique view of “last things,” including a “secret rapture” where Christ returns privately to take the Church out of the world before a tribulation led by an Antichrist. Central to this system is the belief that God has two covenant peoples, Israel and the Church, which shapes its approach to prophecy. This interpretation makes the future of the modern nation of Israel vital to dispensational views of “Bible prophecy.”

Dispensationalism arose within the last 150 years; it is a system of interpretation for reading and understanding the Bible. Central to its uniqueness is its separation of Israel and the church: that God has a different plan for salvation for ethnic Israel (the Jewish people) and the Christian church. 

How to maintain the best of Presbyterianism’s standard of thoughtful, learned preaching and teaching while reaching an increasingly diverse culture is one great challenge facing our church today.

The office in its New Testament form was recovered to the church at the Reformation but has had a spotty history since. The church has sometimes valued the office and profited greatly from its ministry. At other times, the office has once again virtually disappeared.

No matter that certain principles are held in common, all Presbyterian churches do not practice precisely the same church government, and some of these differences are substantial. These distinctive features derive from the different history of the churches, as well as their different political and social environments.

One of the most interesting and consequential of these distinctively American features of our Presbyterianism is the popularity of the so-called two-office view of Presbyterian church government. Historically, Presbyterianism since the Reformation has been a three-office church government (ministers, ruling elders, and deacons).

There is a virtue in Presbyterianism greater than any of these. I am speaking of the way Presbyterian church government embodies and practices the unity of the church.

The Presbyterian church government, like all other Christian polities, is only as good as the men who occupy its offices.

Does the New Testament actually prescribe a form of church government that Christians are duty bound to practice still today? Does the New Testament material regarding church government taken together amount to a commandment that we are obliged to obey? 

What is Presbyterianism? The term itself suggests government by elders or presbyters. But Presbyterians aren’t the only Christians whose churches are ruled by elders, just as Baptists are not the only ones who practice baptism.

How does being Presbyterian shape our life as a church and our lives as individual Christians? In what ways does it distinguish us from other Bible-believing Christians?

There is a lot of risk in starting a business, mainly because it is hard to see how profitable a business will be until you actually do it. But buying a business means acquiring a business you already know is profitable. As it turns out, roughly 10,000 boomers are retiring every day in our country, and many of them built successful businesses.

One of the great challenges around this issue is that Christians are people of compassion. We read multiple times in the gospels that our Lord saw people and had compassion on them. We hear about adolescents who are depressed or even suicidal, experiencing gender dysphoria, and our hearts go out to them