Learning to recognize the arc of Christian life modeled and strengthened in corporate worship, we follow a movement from calling to benediction, all in Christ and as part of his body.

Kelly M. Kapic, Christian Life, 51.

And, if one does not accept His birth from a Virgin, how can he accept His resurrection from the dead?

St. Irenaeus of Lyons, On the Apostolic Preaching, 64.

Read the divine scriptures constantly. In fact, never let the sacred volume out of your hand. Learn what you have to teach.

St Jerome, Epistle 52

And the Christian resists all racist pride, not on the basis of the evolutionary dogma of man’s greatness, but the biblical doctrine of creation and the fall.

G. I. Williamson, The Westminster Confession of Faith: for Study Classes, 58.

The Kinists may rage and gnash their teeth against cultural Marxism, accusing their opponents, such as myself, of being such, but the reality is this: their entire anthropology and philosophy of race and ethnicity is firmly based upon and founded in atheistic evolution. Their cry of “cultural Marxism” is a smoke screen, a shroud to hide their anti-Biblical view of man, which in the end is based on pride and a violation of the 6th Commandment: hatred of fellow man and pride of flesh.

“A Response to Kinism: A Critique of an Unbiblical Anthropology” by Edgar Ibarra in The Covenanter, Vol. 2, Spring 2025, 73.

Consider how Eusebius juxtaposes two astonishing catches of fish. He connects Luke’s miraculous catch early in Jesus’s ministry (Luke 5:4–7), with John’s similar narrative set after Jesus’s resurrection (John 21:1–6, 11). Eusebius of course recognizes the differences between these two narratives. Yet he nonetheless juxtaposes Luke’s miraculous catch of fish—and its associated call to “catching people” (Luke 5:10)—with Jesus’s renewed calling of the disciples after his resurrection in John. By prioritizing narrative parallels between the two accounts, Eusebius invites us to recognize theological continuity in Jesus’s calling of his disciples before and after the resurrection.

Reading the Gospels with Eusebius

Idols are a danger not only because they are unworthy of worship but because we become like what we worship (e.g., Pss 115:8, 135:18). Consequently, while God calls us to be conformed to the image of the good and loving God, worshipping an idol starts us down the path of becoming deformed in the image of a false deity.

Kelly M. Kapic, Christian Life, 46.

So, by means of the obedience by which He obeyed unto death, hanging upon the tree, He undid the old disobedience occasioned by the tree.

St. Irenaeus of Lyons, On the Apostolic Preaching, 62.

And, having divided the Red Sea, He led the sons of Israel, in all safety, into the desert, while the persecuting Egyptians, who followed after them into the sea … <He destroyed> them all. This was the judgment of God on those who unjustly maltreated the seed of Abraham.

St. Irenaeus of Lyons, On the Apostolic Preaching, 57.

For what use is it to know the truth in words, only to defile the body and perform evil deeds? Or what profit indeed can come from holiness of body, if truth is not in the soul? For these rejoice together and join forces to lead man to the presence of God.

St. Irenaeus of Lyons, On the Apostolic Preaching, 40.

Catholicity means that our particularity must not undermine the most cherished and central unity of the church: We worship the triune God who reconciled sinful humanity to himself through the incarnate Son and in the power of his given Spirit. And by this affirmation of particularity within a larger catholicity, our theology of Christian life will seek to honor both the historical and the contemporary. We look to the past and the present, honoring the universal while creating space for the particular.

Kelly M. Kapic, Christian Life, 40-41.