In the distortions brought about by human sin, authority can be unaccountable and damaging- but the real Sovereign's kingdom contains the good of its subjects.

When the Heidelberg Catechism describes Christ as the -eternal, natural Son of God- it reflects the Christian consensus that the second person of the Trinity is eternally the Son of the Father without any inequality.

The hungry man disappointed by a lack of figs is the owner of the vineyard of Israel, Lord of the Temple, and the only mediator between God and man.

Our union to an anointed savior means that we also have the gift and responsibility of living like prophets, priests, and kings.

In the confusing mess of human life, the fact of universal human sinfulness stands out as the immediate explanation of much that is troubling.

The name of -Jesus- is packed with deep significance for the identity of our savior and our view of him.

Christ's approach to Jerusalem demonstrates both his majesty and his humility.

The Glastonbury congregation acknowledged God's sovereign government and providence in Article 4 of their 1551 confession of faith. As refugeed who had gone from France to Strasbourg to England to Frankfort, they could speak from experience.

Why is human life the way it is, with a mixture of blessings and vanity- Solomon's second answer to that question is that this is the work of God's providence, preventing us from mistaking this cursed world for our true fulfillment.

The Heidelberg Catechism in affirming the doctrine of the Trinity stands united with the Athanasian Creed in this central confession of our faith.