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Princeton College alumni who remembered Benjamin Breckinridge Warfield's student days at Princeton recall that on November 6, 1870, the young Warfield and a certain James Steen, "distinguished themselves by indulging in a little Sunday fight in front of the chapel after Dr. McCosh's afternoon lecture." Warfield, it seems, "in lieu of taking notes" during Dr. McCosh's lecture, took great delight in sketching an "exceedingly uncomplimentary picture of Steen," which was subsequently circulated among the students (Hugh Thomson Kerr, "Warfield: The Person Behind the Theology," Annie Kinkead Warfield Lecture for 1982, at Princeton Theological Seminary, ed. William O. Harris, 1995, 21)....

A Brief and Untechnical Statement of the Reformed Faith By B.B. Warfield Adapted from Selected Shorter Writings of Benjamin B. Warfield-1. Edited by John E. Meeter. Nutley, NJ: Presbyterian and Reformed, 1970, pp. 407-410. -------------------------------------------------------------------------------- 1. I believe that God, since the creation of His world, has plainly revealed through the things He has made His eternal power and divine nature, and the requirements of His law, so that there is no excuse for unbelief or disobedience on the part of any man; yet however glorious this revelation, it is not sufficient to give that knowledge of God, and of...

It is a somewhat difficult matter to distinguish between Christian doctrines and facts. The doctrines of Christianity are doctrines only because they are facts; and the facts of Christianity become its most indispensable doctrines. The Incarnation of the eternal God is necessarily a dogma: no human eye could witness his stooping to man's estate, no human tongue could bear witness to it as a fact. And yet, if it be not a fact, our faith is vain, we are yet in our sins. On the other hand, the Resurrection of Christ is a fact, an external occurrence within the cognizance...

There is no one of the titles of Christ which is more precious to Christian hearts than "Redeemer." There are others, it is true, which are more often on the lips of Christians. The acknowledgment of our submission to Christ as our Lord, the recognition of what we owe to Him as our Saviour, - these things, naturally, are most frequently expressed in the names we call Him by. "Redeemer," however, is a title of more intimate revelation than either "Lord" or "Saviour." It gives expression not merely to our sense that we have received salvation from Him, but also...

"THE monumental Introduction of the Epistle to the Romans" - it is thus that W. Bousset speaks of the seven opening verses of the Epistle - is, from the formal point of view, merely the Address of the Epistle. In primary purpose and fundamental structure it does not differ from the Addresses of Paul's other Epistles. But even in the Addresses of his Epistles Paul does not confine himself to the simple repetition of a formula. Here too he writes at his ease and shows himself very much the master of his form. It is Paul's custom to expand one...

I believe that my one aim in life and death should be to glorify God and enjoy him forever; and that God teaches me how to glorify him in his holy Word, that is, the Bible, which he had given by the infallible inspiration of this Holy Spirit in order that I may certainly know what I am to believe concerning him and what duty he requires of me. I believe that God is a Spirit, infinite, eternal and incomparable in all that he is; one God but three persons, the Father, the Son, and the Holy Ghost, my Creator,...

What is called the dogmatic spirit is not popular among men. It is characterized by an authoritative method of presenting truth; by an unwillingness to modify truth to fit it to current conceptions; by an insistence on what seem to many minor points; and above all by (what lies at the root of most of its other peculiarities) a habit of thinking in a system, and a consequent habit of estimating the relative importance of the separate items of truth by their logical relation to the body of truth, rather than by their apparent independent value. Such a habit of...

“By grace have ye been saved,” says Paul to the Ephesians (Eph. ii. 5, 8); and so important does it seem to him that his readers shall understand this and bear it on their hearts that he says it twice in the course of four verses. He says it in such a way, moveover, as to throw a tremendous emphasis on the word “grace,” and therefore on the manner in which they had been saved, as distinguished from the salvation itself. He is not assuring the Ephesians that they had been saved. They knew that for themselves, and were rejoicing...

Calvinism The Meaning And Uses of the Term by Benjamin B. Warfield (1851-1921) This essay originally appeared in The New Schaff-Herzog Encyclopedia of Religious Knowledge, edited by Samuel Macauley Jackson, D.D., LL.D., ii. pp. 359-364 (Funk and Wagnalls Company, New York, 1908). This edition, however, was derived from volume five of The Works of Benjamin B. Warfield (Grand Rapids, MI: Baker Book House, 1991, pp. 353-366). The electronic edition of this article was scanned and edited by Shane Rosenthal for Reformation Ink. It is in the public domain and may be freely copied and distributed. Pagination from the Baker edition...