JoeInStLouis @JoeInStLouis
Christian/Husband/Father, studying Scripture used in St Louis to teach skin color & sexual orientation; critical social identity as deconstruction in the church Joined January 2022-
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@RScottClark @Heidelblog01 @heidelcast @HeidelbergRefo1 OK thanks!
[41:41] “How many times have you & I had a conversation, whether it’s Revoice or the Federal Vision …” [42:23]“Ryan Speck, one of the great churchmen in the history of the PCA stood alone in front his Presbytery. Took it all the way to the SJC … not just once but twice.” I have conflicting feelings about this. On the one hand, I would like a link on this page to buy Pastor Speck a coffee. Or better yet, a button whereby your readers can have his Presbytery buy him a coffee. I earnestly believe what this man did was astonishing and good. Go buy Trembling Joy on Amazon. On the other hand, some of the similarities between FV & Revoice having ongoing implications that we might soberly consider. Both defendants were cleared by the same Presbytery … and then left the denomination? The moderator in the first case was the chair of the committee in the second case. The defendant in the first case served on the committee in the second case. The moderator in the first case who wrote the paper clearing the second case now worships at an EPC church. You can zoom out a little and see the content itself can be framed in terms of community and social identity in the church (along with sex and race) and studied more broadly. The defendant in each case (as well as the moderator in the second case) all signed the 2006 Presbyterians Together petition in favor of doctrinal diversity. Or you can zoom in and see that PCA ideas like ‘continuity of the historic Biblical sexual ethic’ are still being taught — even this week — by EPC pastors to their congregations. Pastors have always been sinners and confessed sin in the context of sorrow, repentance, confession, and discipline. But it’s novel and provocative to teach Christians to identify with sin socially — publicly, positive, casually, voluntarily. Doubly so for sexual sin, and even more so for homosexual sexual sin. The misdirection of Revoice advocacy and the presbytery reports is echoing through EPC churches as we speak. Cordial disagreements with the PCA’s 2025 teaching on Revoice here: x.com/JoeInStLouis/s…
Hans Madueme’s 2025 PCA GA seminar is called “Sin, Identity & Same-Sex Desire: Some Lessons from Disability.” I share many warm agreements with my brother in Christ and am glad for his perspective on critical social identity. 1)Madueme criticizes giving homosexuality special
Historically, naming sin is taught in the context of sorrow, repentance, confession, and discipline. What's novel and provocative about Revoice advocacy is not only the sexual sin -- it's treating orientation as a social identity: public, positive, casual, and voluntary. Please consider when a pastor introduces himself as "heterosexual." Heterosexuality is not necessarily sinful but the use of orientation as a social category is still novel and provocative. Is that helpful?
Last year, the PCA GA identified concupiscence as the point of disagreement with Revoice. This is confusing because Collins, Johnson, and the local authorities show occasional orthodoxy on that point. I'd be glad for feedback if you want to check it out: x.com/JoeInStLouis/s…
Hans Madueme’s 2025 PCA GA seminar is called “Sin, Identity & Same-Sex Desire: Some Lessons from Disability.” I share many warm agreements with my brother in Christ and am glad for his perspective on critical social identity. 1)Madueme criticizes giving homosexuality special
Historically, Christians are taught to identify as sinners in sorrow, repentance, confession, and discipline. Think simul justus et peccator. What's novel and provocative about Side B is identifying with sin as a social identity: public, positive, casual, and voluntary. Does that help? More here: x.com/JoeInStLouis/s…
Notes on Critical Social Identity for the EPC ~7 minutes Intro Definition: social identity, and critical social identity Examples in the world: sex(male/female), race/ethnicity(black/white) Examples in the church: sex(male/female), race/ethnicity(black/white),
Thus the whole revelation of the OT converges upon Christ, not upon a new law, or doctrine, or insitiution, but upon the person of Christ. A person is the completed revelation of God; the Son of Man is the own and only-begotten Son of God. The relationship of the Old and New Testament is not like that of the law and Gospel. It is rather that of promise and fulfillment, of shadow and body, of image and reality, of shaken and unshaken things, of bondage and freedom. And since Christ was the real content of the Old Testament revelation, He is in the dispensation of the new covenant also its capstone and crown. He is the fulfillment of the law, of all righteousness, of all promises, which in Him are yea and amen, of the new covenant which is now established in His blood. The people of Israel itself, with all its history, its offices and institutions, its temple and its altar, its sacrifices and ceremonies, its prophecy, psalmody, and wisdom teaching, achieves its goal and purpose in Him. Christ is the fulfillment of all that first of all in His person and apearance, then in His words and works, in His birth and life, in His death and resurrection, in His ascension and sitting at the right hand of God. Pg 77
The leadership I was part of committed to Afro/Anglo parity in every area of church life -- hiring practices, music choices, even specifying theology & ethics. The racialization of our children's worship included history: God's Beautiful People, Slavery, Juneteenth, Emancipation, Jim Crow, and the Great Migration Some of the women seemed especially responsive to the new white fragility. We had three "white" women come out as minorities at our church -- two during worship. A number of marriages fell apart, one multi-ethnic to suicide, some to divorce, some to same sex remarriage. All our mercy ministries were renamed "justice." All Messianic Scripture was racialized: The promises to Abraham (all nations) were something we could do now; the reconciliation of Jew/Gentile was something we could do now; the New Wine, the Mystery Revealed, every Gospel symbol was appropriated, racialized, and re-deployed as law. Our pastors attended and organized BLM marches. We had to hold some young men back from ordination so that our leadership would not be majority-egalitarian. x.com/JoeInStLouis/s…
@realmattcarr Racialization movement in 3 stages Racialization as only one part of critical social identity movement Denominational applications Closing notes 1 The racialization movement in early stages begins by using the moral law and mercy ministry. Of course we are right to speak against
A Klinean Response to Tim Keller’s Social‑Guilt Framework Keller’s move from personal sin to ancestral or structural guilt cannot be reconciled with Kline’s covenant architecture. It replaces covenantal representation with sociological participation and turns moral
*Notes on teaching Christ from all Scripture* Some pastors use Ezra, Nehemiah, and Daniel to teach corporate confession in Sunday worship for the moral guilt of slavery. They say that those instances of the church publicly confessing past sins together are an example we should follow today. I want to maintain a high view of sin in order to have a high view of grace. There may be a place for representative authorities confessing sins for their church and their denomination. But spiritual authorities normalizing the confession of sins we did not commit during Sunday worship raises some concerns. In the examples we see in Ezra, Nehemiah, and Daniel, the people confessing had also committed the same sins their fathers had. And we cannot simply say that we should do everything that happens in the Old Testament. Does the church now form an army because that's what Joshua did? Even within the field of corporate confession, once we decide we can confess things that we did not do and have no responsibility for, where do we stop? Should we confess the moral guilt of murder? And if we publicly confess the moral guilt of murder and slavery, what does that mean for the hearts of people who actually enslave or murder people? Would they hear us and think we are disingenuous? What does that do to our own hearts to the hearts of those who have NOT enslaved & murdered? Would they confess slavery outwardly, while inwardly thinking how righteous they are? At our church, this confession and its following defenses taught race essentialism – the belief that ethnicity implies solidarity, representation, and the association of guilt, shame or pride. This sort of identity is common historically when applied to family or nation, but in the church it is a return to the Old Testament distinctives. This sort of confession also functions as an accusation and not simply as a confession. We do indeed have an obligation to hold one another accountable to the agreements we've made, but this is usually done through a church court rather than in Sunday worship. The insurmountable difficulty with a confession where there is no guilt is that it is not followed by forgiveness. This is in sharp contrast to Scripture, where confession is part of turning away from sin. Right authority does not simply confess sin in an empty way, but it also stops the sin, disciplines the sinner, and repairs what is broken. Don't just read the confession of the guilt of intermarriage in Ezra 9 but read Ezra 10 where the wives are separated and guilt offerings are made. Look in Nehemiah how a new oath and curse is made to repair what was broken. Don't stop in Daniel 9 with the confession, but also see how an angel comes and commands atonement. We were taught to confess the moral guilt of slavery for horizontal and social reasons: whenever there was racial tension, whenever it came up, and whenever someone was upset. Rather than teaching all spiritual blessings in Christ, we were teaching the inheritance of all sin through the Church. Rather than hearing the assurance of pardon from God, we were looking for the approval of our neighbor. I don't want your experience to be like mine. We do not have to make a guilt offering as in Ezra – it is finished. We do not need a new covenant like Nehemiah when we have a been given a New Covenant in the blood of Jesus. Gabriel gave Daniel a glimpse into the anointed being cut off, but angels stooped to see the full mystery that has been revealed to us in Christ. Beloved of God, when you hear the corporate confession of Ezra, Nehemiah, and Daniel I want you to give thanks. Give thanks for the stories of faithful believers thousands of years ago. Give thanks for the symbolic and prophetic role of sacrificing animals. And then give thanks that the former things have come to pass. We don't teach race essentialism in Christ any more than we teach priests or temples or atonement by animal sacrifice. But I still want you to follow the example of Ezra, Nehemiah, and Daniel. By them the Spirit indicates that we have access to God. The example of Ezra, Nehemiah and Daniel demonstrate that sin needs to be dealt with and they anticipate the efficacious means of dealing with it once and for all. The full meaning of Ezra, Nehemiah, and Daniel is this: The gift of God is eternal life in Christ Jesus our Lord.
@realmattcarr @megbasham x.com/JeffTaylorLR/s…
A Klinean Response to Tim Keller’s Social‑Guilt Framework Keller’s move from personal sin to ancestral or structural guilt cannot be reconciled with Kline’s covenant architecture. It replaces covenantal representation with sociological participation and turns moral
@thisisfoster I would love to see some pastors discuss social identity in the church more broadly as a whole set of related contemporary challenges: x.com/JoeInStLouis/s…
@RFBWCF @zoeschimke @Presbydog95 @hmatthewlee Notes over coffee Re: Ep 316 & 317 With appreciation & respect for arguments of doctrine & integrity, I offer 7 reasons for including critical social identity in the deaconess conversation. 1)Similarity in language: dignity, in/exclusion, solidarity, representation, minority,
We don't see that better ending for some thousand years, but the angels stooped to see: The book of Judges gets progressively worse. The levite in Judges 19 is the inversion of the better levite, the Great High priest of the Gospel. The former has a concubine substitute, while the latter is himself our substitute. The former sends the bad news out to the 12 tribes, while the latter is the good news sent through the 12 apostles. The former is full of anger, while the latter is full of compassion. The former proclaims injustice; the latter proclaims justice fulfilled. The former is a call to war, but the latter is a call to peace. The former pursues, incites, encourages wrath in others; the latter appeases, absorbs & satisfies God's wrath in himself. The former is tragedy; while the latter is Gospel. Yes, a dismembered concubine is an inverted foreshadowing -- the negative image -- of our crucified groom. x.com/JoeInStLouis/s…
*Notes on preaching Christ from all Scripture* Some pastors teach group identity transfer in surprising ways from the book of Judges. They read identity politics into and out of the text; they teach that things are good and natural because God uses them; and they encourage us to
Megan, I appreciate how novel and provocative connecting skin color to injustice is. I took notes in 2018 when he came to St Louis with the Carver Project and said that "Ephesians 2 says 'We ought to be looking for every effort to show the world that the Gospel brings down racial barriers," and talked about how powerful it would be if we could "pull off" Ephesians 2. My response was: Of course we cannot pull off Ephesians 2. ... But wait until you hear about the builder from Nazareth. Anyway, since then I've been tracking how pastors use the law and the Gospel to teach ethnic distinctives in the church. I'd be glad for feedback if you're inspired: x.com/JoeInStLouis/s…
@realmattcarr Racialization movement in 3 stages Racialization as only one part of critical social identity movement Denominational applications Closing notes 1 The racialization movement in early stages begins by using the moral law and mercy ministry. Of course we are right to speak against
@mbjackson77 @zoeschimke Mary, I've done some work on this and would be glad for feedback if you're inspired: x.com/JoeInStLouis/s…
Notes on Critical Social Identity for the EPC ~7 minutes Intro Definition: social identity, and critical social identity Examples in the world: sex(male/female), race/ethnicity(black/white) Examples in the church: sex(male/female), race/ethnicity(black/white),
Racialization movement in 3 stages Racialization as only one part of critical social identity movement Denominational applications Closing notes 1 The racialization movement in early stages begins by using the moral law and mercy ministry. Of course we are right to speak against sinful ethnic animus and to have compassion on sin and misery. At this stage, white privilege is simplified but used to teach compassion and love. In this context, racial reconciliation is mercy ministry, and hospitality. But as the movement progresses, it takes over every area of church ministry. More on that here: x.com/JoeInStLouis/s… x.com/JoeInStLouis/s… 2 In midlevel stages of the movement, racialization develops a positive multi-ethnic vision. Rather than speaking for love or mercy or hospitality (which may practically in some situation align with ethnicity), it begins speaking directly and explicitly about skin color. Here, “white privilege” becomes pejorative, or a burden; something to sacrifice, to set aside. A softer example is Alexander Jun describing monoculture as “a figurative death in terms of the fellowship of the saints.” He says it is “at best boring and at worst totalitarian.” This might be a good place to introduce Ince’s Heal Us, Emmanuel, which blends the Godly condemnation of sinful ethnic pride with a surprising condemnation of mono ethnicity. Chapter after chapter confuses monoethnicity with racism, and appropriates the Scripture's prophetic & symbolic & Messianic language (Jew/Gentile, Christian unity, All tribes & tongues, Mystery Revealed, New Wine etc) to achieve his vision for particular ethnic distinctives in the church. Beautiful Community is the same way, describing multi-ethnicity with terms like “divinely satisfying” and “redemptive.” This vision appropriates the power of the law & the Gospel, and attaches my pewmate’s ethnicity to salvation: “We are striving intentionally to live out the Gospel imperative of redemptive ethnic unity in Christ.” I genuinely think multi-ethnicity can be excellent, but he probably means psychotherapeutic redemption (because of our terrible history of chattel slavery) rather than Christian redemption (which is actually not accomplished through the ethnic distinctives he teaches). As 2018 PCA GA moderator, Ince published a committee paper chaired by his mentor Kevin Smith which is even more radical & explicit in its doxology of diversity and suggestion that differences in skin color reflect the hypostatic union. One throughline is the teaching that NAPARC churches are racially segregated. I’m thinking Mike Higgins in Heal Us Emmanuel, and Eric Washington in All Are Welcome. Ince says the same in Beautiful Community. These are brothers in Christ and I respect them but, since you ask, I do think it’s part of the racialization movement that has hurt a lot of people. A related throughline is the idea that racism doesn’t have to be intentional to be called racism: Duke Kwon wrote this in 2016: By “normativity,” of course, I mean both what already is as well as what ought to be. I’m talking about assumed norms, standards of correctness. “Normativity” implies what’s acceptable; it defines what’s right. And it’s weaved into the very fabric of our relationships, practices, and traditions. White Normativity is that set of unwritten cultural precepts that serve as a source of minority alienation in a majority culture—yes, even in the Church. …Indeed, insofar as it devalues, subordinates, and excludes minority culture members—even against our best intentions—and as it overvalues, supra-ordinates, and preferentially includes majority culture members, White Normativity is the passive racism of our beloved denomination. Pastor Jun asks “How much does intent really matter if the impact continues to perpetuate feelings of marginalization or oppression for minority brothers and sisters in our churches?” I can send you the newspaper that covered a NAPARC pastor reading the names of deceased victims during the Eucharist, subverting “Do this in memorial to me.” Here’s a piece from another member of our church: theaquilareport.com/an-open-letter… 3 In late stages of the movement, the group identity transfer is explicitly anti-white and will transfer group identity through skin color across time, which is why you’ll see things like white repentance. At our church, we repented at the congregation level during Sabbath worship for the moral guilt of chattel slavery. Our pastor published two papers explaining and defending this practice. Late stage racialization also goes intersectional, which lines up the subdominant group identities, which is why you’ll see Revoice having a racial diversity section, and BLM having a queer solidarity section. Randy Nabors position paper (which is my only reference material that goes back the 50 years Auron mentions) is explicit in its reversal of the binary: “white people as a group are indicted for America’s racism … white Christians must in a very real sense give up their whiteness … they must be servant … they must not let their culture dominate.” Social identity more broadly In 2019 I reached out to Greg Johnson to help explain some mistakes Revoice was making. It turns out that while we were teaching a set of ideas [identity, unity/diversity, solidarity, in/exclusion, representation, protest/demonstration, visibility, affirmation, raised awareness, centering/marginalization] in terms of black white, our dear brothers up the street were teaching those same ideas in terms of homo/hetero. We were teaching that we needed a black pastor and congregants to reflect unity/diversity, and that a pastor would represent people through his skin color. They teach they can reach the homosexual community to reflect unity/diversity and that having a homosexual pastor would represent them. We taught representation through skin color; they teach it through orientation. Nevermind that ordination grants authoritative representation to a pastor regardless of the skin color or sexual sin of a particular member of his congregation. We were in a sense deconstructing the authority of ordination and rebuilding it around social identities. Here’s an overview of social identity and its critical application: x.com/JoeInStLouis/s… Have you ever read about PCA TE Greg Thompson? Although stepping down if you’re a white pastor was advised in Heal Us Emmanuel, this pastor actually did so, because he believed his pastoral ordination was compromised by his skin color. So it’s a pretty real-life example of what guys were teaching 10 years before. But let me press this point further since you are a man of the Word. We weren’t both simply teaching unity/diversity and in/exclusion etc with separate applications. We were using the same Scriptures: Eph 2/3/4, John 17, Gal 2, Gen 12/15/17/22, Rev 5/7, John 4, Luke 10. Isn’t that interesting? For example, the Good Samaritan was not taught in terms of the failure of the law and introduction of the Gospel; but in terms of the social identity (outsider, foreigner, ethnically different, or looked down on in a social emotional sense) of the pastor as he reshaped the church in his likeness. Rather than teaching the Good Samaritan as Jesus' condemnation to those under the law, we teach it as an invitation to works-righteousness. Here’s a short overview of appropriating the redemptive act: x.com/JoeInStLouis/s… And an example of zooming in one one: x.com/JoeInStLouis/s… Does that sound like a lot? If you’re interested, this Romans 6:23b twitter blog catalogues 20 Scripture verses that generally comprise the racialization movement and bend them back to Christ. Sources are available to those ordained to act authoritatively. x.com/JoeInStLouis/s… There are particular applications to these ideas in particular denominations. I’ve written some about that here where you can see some of the intersectional applications of critical social identity more broadly over time: x.com/JoeInStLouis/s… x.com/JoeInStLouis/s… x.com/JoeInStLouis/s… I also do readings of sermons to help give people language to describe what they’re hearing: x.com/JoeInStLouis/s… Closing notes: I’m glad for pushback if you like; or to engage particular ideas here. Would more quotes be helpful? Thanks for considering. Peace of Christ to you Joe
@ObservingPCA A reading of Randy Pope’s Greater Love 2/25/18, available in full on Vimeo vimeo.com/257613864 Intro 1)Critical social identity 2)Social emotional 3)Exegesis Intro Christians unite when speaking against sin: slavery, racism, unequal voting rights, etc. But Christians will
Matt, thanks. This got a little bigger than I’d pictured, but my family’s out of town & I have an hour on my own tonight. Actually, my kids are at Covenant College for summer camp. Small world, right? I think Auron’s 50 years referred to the broader western culture, and perhaps it has only more recently moved into the church? But I do track this in the church. And I actually do have reference material going back 50 years. Maybe I’ll break it roughly into three stages and copy some text from pieces I’ve written over the years & provide some links in case you want to zoom in on something particular. Since this is twitter let me be explicit. I think those men are more likely responding to racialization in the broader culture than to these quotes in the church. But whatever the reasoning in their mind, whatever the social emotional background or context, my reference material is not an attempt to justify any sort of pro-holocaust ideology.
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137 Followers 229 Following Associate Pastor at Bridwell Heights Presbyterian Church (CRPC)
Diana Alastair💚�... @sappholives83
57K Followers 4K Following Cop, writer, lesbian, radfem. Eppur sono uomini. [email protected]; https://t.co/zK8SeictD8
Ezra Institute @Ezra_Institute
6K Followers 406 Following Informing Faith | Reforming Culture Equipping Christ-centered cultural leaders to know and advance a Kingdom vision in every area of life.
James R. Wood @jamesrwoodtheo
18K Followers 1K Following Associate Professor @RedeemerUniv | Teaching elder in the PCA | Civitas podcast @_Theopolis | Cohost @MereFidelity | Former associate editor @firstthingsmag
Adam Tisdale @revtizzy
55 Followers 177 Following UGA & CTS Grad | PCA TE | Amateur at most things | Not your platform Starting account from scratch in 2026.
Taylor Eaton (Active ... @Taylor_A_Eaton
278 Followers 254 Following || Reformed (PCA) || Husband & Father || Soli Deo Gloria || Previously @TaylorAlanEaton
johnalex1 @johnalex1
1K Followers 717 Following Family guy, Mac & science lover. Pastor, First Presbyterian, Greensboro, AL; eLearning, religion guy, Shelton State; history instructor, University of Alabama.
K.R. Vasquez @KevinRVasquez
917 Followers 389 Following Laying foundations of Christ’s design. OPC RE + Church Planter | @WestminsterTS MDiv Faith-Based Health Partnerships | EN/ES Founder, The Priory 🏛️
Dan Quakkelaar @quakkelaar
1K Followers 972 Following Pastor at Friend of Sinners Church (PCA). Jesus is my King. US Army veteran of the Berlin occupation behind the Iron curtain. Former businessman.
Paul Kalfa @PKalfa
158 Followers 70 Following PCA TE. @ReformTheoSem alumnus. History faculty. Astoria, Queens. 🇬🇷
Joel St Clair @joel_stclair
288 Followers 150 Following Red Line. Ethiopian food. Running. AMR: https://t.co/JXBmvG8zUO
The Alliance for Miss... @a4mrofficial
410 Followers 11 Following
Jerry Klemm @jerryklemm
146 Followers 187 Following Redeemed Sinner. Eternal Son. Blessed Husband. Proud Dad. Thrilled Father-in-Law. Grateful Pastor.
Leandro Passos @leandrorspassos
279 Followers 548 Following ✝️ Minister of the Gospel (P.C.A.) 📌 MDiv at Reformed Theological Seminary 🎥 Cinema appreciator
Joshua Sparkman @Presby1517
162 Followers 236 Following hell-worthy sinner saved by Christ alone, undeserving husband, grateful father of six, thankful Pastor of Christ Pres (PCA), servant of the reigning Christ
Colin Fast @colinjfast
552 Followers 572 Following Canadian married to an American living in Scotland. Father. Preacher. Author. Minister, Abbeygreen Church, Lesmahagow. Mostly book posting.
ajneufeld @ajneufeld1
89 Followers 211 Following PCA. WCF. Saved by grace alone through faith alone. I like running.
andrew vander maas @andrewvmaas
113 Followers 66 Following Lover of Jesus, my wife Lisa, & 7 great kids .. J,M,I,L,S,G,Z (its twitter!) ... lead pastor at Christ Church PCA ... avid reader, b-ball player & Cardinals fan
DJ Cimino @djcimino
296 Followers 660 Following Husband. Father. PCA Ruling Elder, Board member w/MORE in the PCA. Healthcare Administration.
Mika Edmondson @mika_edmondson
22K Followers 146 Following Claimed by Christ, husband, father, son, advocate for marginalized,author "The Power of Unearned Suffering," Retweet ≠ Endorsement
Zachary Conover @ZacharyConover
3K Followers 534 Following Ambassador for the King of kings, Husband, Father
David Richter @DavidJRichter
320 Followers 394 Following Husband to Kelly, Father to Sam & Luci, Pastor, Painter, Poetry Lover, Soccer Fan
Tim Bayly † @tbayly
2K Followers 12 Following Come and hear, all who fear God, And I will tell of what He has done for my soul. -Psalm 66:16
TLSE (Nuru Kisimani) ... @nurukisimani
388 Followers 533 Following Glorifying God and Enjoying Him Forever. Coram Deo. 6FU | Reformed Theology | Confessional Presbyterian Soli Deo Gloria
Ben Appel @benappel
19K Followers 2K Following Author, CIS WHITE GAY: THE MAKING OF A GENDER HERETIC. Words in The Atlantic, WSJ, NY Post, Free Press, Newsweek, and elsewhere. Visit https://t.co/hx52vRDbHl.
Peter Krol @KrolPeter
419 Followers 513 Following President of DiscipleMakers campus ministry (https://t.co/qc6VmWB2l6). Also: pastor, blogger, board game enthusiast, and baseball umpire.
Sean Whitenack @seanwhitenack
346 Followers 538 Following Lead Pastor at New Life in Christ Church (PCA); Husband and father; Twitter for the (sometimes random, sometimes purposeful) things going through my head
Reformed Dogmatika @RefDogmatika
3K Followers 719 Following Confessional Reformed theology for faith and life | Articles, book reviews, and resources rooted in Scripture and the Reformed confessions.
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