How does Scripture's use as a means of grace inform the nature of what Scripture is? In Evangelical and Reformed contexts, what Scripture does is often separated from what it is.

The Rule of Faith is not an imposition upon the text of Scripture, as the Roman Catholic view might entail. Neither is it an idea that Protestants can simply overlook to uphold a reductionist understanding of sola Scriptura.

How might a philosophical understanding of the Hebrew Scriptures—a Christian reading of Leviticus as catechism of reality, for instance—help in understanding the order of all things?

What if the Church began to understand time, not as something that happens to us, but as something intrinsically tied to God and the in-gathering of the elect?

How does the Church's confession of Christ as God-Man inform her understanding of time and creation? What does it mean for the Church to confess with Paul that all things were created through and for Christ—including time?

What were the views of the Westminster Divines regarding tradition? How was tradition used during the Westminster Assembly?

How might a closer study of the Reformers and their retrieval of the Christian tradition as authoritative help us balance the place of Scripture and tradition in theological discourse?

The apologetic task requires hope in the gospel and humility as Christians defend the faith under persecution and while suffering at the hands of the world around us.

How might Job inform the Church, not only of the contents of the doctrine of natural theology, but also of how that doctrine can comfort those who suffer—especially those who suffer when no answer is given for their suffering?

Today, there is a considerable problem within the broader protestant Church of celebrity culture. How might the classical notion of casuistry help combat celebrity culture in the Church today?

Often, counselors and pastors will be tempted to reduce domestic abuse and its cause to the home, but domestic violence is first and foremost a sin problem with the home merely serving as the context in which this sin is expressed.

A close reading of patristic texts leads one to see that the God confessed in the Creeds is the God already worshiped for centuries in the Church.

The catholicity of the confessional Reformed theological tradition is not just a historical, textual, or theological position, but a holy and humble posture driven by God’s determination to glorify his Son through his Church in and through history.

It has often been said that theology leads to devotion; that good theology fosters godliness in those who pursue it. While this is true, might it be better to say that theology is devotion; that good theology is the pursuit of godliness in the Christian life?

How might a liturgical reading of Genesis 1-3 lead the Church to approach the pertinent issues of gender roles in the Church with more care and wisdom?