I am translating some works of Geerhardus Vos [1862-1949] [and Herman Ridderbos - 1909-2007] from English to Portuguese here in South America [Brasil, and now in Paraguay] to evangelical/ protestant social segments and to my students in Theological Seminary and to Church. It is not enough to present these two theologians as great thinkers and theologians, etc, etc. All student of theology and scholar needs to know and perceive the function of these two theologians in history of the development of the Biblical [Reformed] Theological thought. We know that G. Vos is known as "The father of Reformed Biblical Theology", etc, etc, and together with Ridderbos they were the forerunners of the Historical Redemptive School of approach to Scriptures. But, to us, they represent much more than this; G. Vos [and Ridderbos] represent the fourth historical moment of development of the Theological [Reformed] thought. Geneva, and Calvin [1534-1564] was the first moment, with the Institutes and a Trinitarian Theology; Synod of Dort [1618-19] was the second moment, with a Trinitarian and Infralapsarian Theology [and the Institutes and Canons of Dort]. Westmisnter Assembly [1643-1649] was the third moment with a Trinitarian, Infralapsarian and Covenant Theology [and the Institutes, the Canons of Dort and the Documents of Westminster]. Princeton, US [G.Vos – 1862-1949] and Kampen, Netherlands [Ridderbos – 1909-2007] was the fourth moment of development of the Christian [Reformed] Thought with a Trinitarian, Infralapsarian, Covenantal Theology and a Historical – Redemptive Approach to the Scriptures [with all former cited theological documents and works, and the actual works of G. Vos and Ridderbos] and with a integrative approach of all these former moments and stages of Reformed Theology. One question that we need to reflect on: The work of G. Vos [The Pauline Eschatology] shows that Eschatology has prominence over Soteriology. So a Dogmatic [Systematic] Theology must be built with this consideration: Soteriology is function of Eschatology [see Pauline Eschatology of G. Vos] propose; and the center of Pauline Theology is in Historia Salutis [History of Redemption], not in the Ordo Salutis [See that many known Reformed Theologians [as R. C. Sproul, McMahon, in www.apuritansmind.com, and others] teach that the Doctrine of Justification by Faith is the center of the Paul's Theology [and of the N.T.]. When we examine the works of Ridderbos [Paul, An Outline of His Theology] and G. Vos [The Paulines Eschatology] we note that this is not true. The Doctrine of Justification by Faith is very, very important, but it is not the center of Paul Theology, nor the [hermeneutic] center of the New Testament. As G. Vos teaches [and Ridderbos]: The center of the Paul's Theology is 1. The [Vicarious] Death of Jesus [Passion] and 2. His Resurrection]; 1 Co. 15.14,15; John 16.7 [the work of the Holy Spirit himself depends on the Redemptive Work of Jesus - Passion and Resurrection]. So, the Reformed Theology and Reformed Theologians cannot change this center from the Passion and Resurrection [historia salutis] to Justification by Faith [Ordo Salutis]. Other aspect, is that nowadays, almost all Reformed Systematic Theologies were built upon the 17th Century [Reformed Ortodoxy Era] presuppositions [First: Soteriology, after: Eschatology-the last things]; and this process carry in itself the Aristotelianism from Ortodoxy [Protestant [Reformed] Scholasticism]. We don't know exactly until what extent our Systematic Reformed Theologies are committed with Aristotle Philosophy [Rejected by the Protestant Reformers [16th. century], but embraced again by the Orthodox Reformed Theologians [17th Centtury]. So, the challenge that G. Vos and Ridderbos present to us is very, very important, and it is not a challenge for only the present Reformed generation, but to the present generation and the next reformed generations. It would be good begin with the building of a Biblical Theology [genuinely biblical – continuing the work started by G. Vos and Ridderbos]; and the systematic reformed theologians think about the building of a Reformed Systematic Theology that can reflect the presuppositions of this Biblical [historical-Redemption] Theology. We can note that the theological construction presented by G. Vos take its foundations from the Hebrew Text of Scripture only, with the organic feature of the Special Revelation. So, there are not in historical redemptive process [exegeses] some influence of Aristotelianism, or etc; this is good because now we can correct some mistakes of the past [of the Protestant Reformed Ortodoxy]. It must be clear that we are not talking about changes in fundamental doctrines etc, etc, but about [considerations of] the historical redemptive exegeses [see: "Herman Ridderbos’s Redemptive-Historical Exegesis of the New Testament" by Riemer Roukema in Westminster Theological Journal, 66:2, Fall, 2004, and Resurrection and Redemption by Richard Gaffin Jr.] . Conclusion: If you are a Reformed theologian [Pastor or leader], we ask you: What Generation of Reformed Theology do you teach your church? The First generation?, [only Trinitarian Theology and Institutes]; or the Second generation? with Trinitarian and Infralapsarian? or even the third generation: Trinitarian, Infralapsarian and Covenantal Theology, with Institutes, Dort Canons, and Westminster Documents? Only this is not enough to your church; they must learn about how to build a Biblical Theology [Biblical Theology from Historical-Redemption] School. Until today, the Reformed social segments don't have an explicit Biblical Theology; in our Reformed Theological Seminaries we have in the program only: Systematic Theology; Historical Theology, etc; but the unique propose of construction of a serious and genuinely Biblical Theology [with G. Vos and Ridderbos] - a Historic - Redemption Biblical Theology, we do not have [officially adopted] in our [Reformed] Theological Seminaries. We, that teach the Holy Scriptures can change this situation and accept the challenge of G. Vos and Ridderbos. Here in South America [Brasil and now in Paraguay], I accepted this challenge, and I am slowly working on this. Other aspect that we need reflected on is about what is teaching in our Reformed seminaries and churches we can identify with a construction from a influence of the 18th Century with a strong influence of High Criticism: A Fragmentation of the Scripture; so, when the student learn about the Epistles of Paul: for example: he studies only Romans; after only Corinthians, and so forth. In the teaching of theology, generally teachers and students deal only with a "Theology of Old Testament" and after and with a Theology of New Testament separately; and so, all the Bible is studied in a fragmented model; this is a High Criticism influence. On the contrary, the Biblical Theology with historical - redemption approach [G. Vos and Ridderbos] take the study of the Scriptures as a whole and with a unifier center: The history of Redemption. Note the title of a work of G. Vos is: Biblical Theology of Old and New Testaments. Also, we can observe even some isolated studies of Covenant Theology and etc; but, actually, in the present, I do not know no development of studies that integrate all these stages [or historical developments] of Reformed Theology [Trinitarian, Infralapsarian, Covenantal Theology...] in a unique Biblical Theology. This is exactly what the Biblical Theology of historic redemption School [of G. Vos and Ridderbos] do: They begun a development of a Biblical Theology [with a historical - redemption approach] that study and approach the Scriptures as a whole and with a unique center: The History of Redemption, with its climax in the Passion [vicarious death] of Jesus and His Resurrection [in Paul’s Theology].