Latest Articles

18 Oct 2019

How to Become a Friend of God

The Scriptures are clear: “Abraham was called the friend of God” (James 2:23) … A Sunday School teacher told me once that we should read the Bible every day, and I was an intense, introverted child: I followed her advice, opening my third-grade presentation edition after my evening shower, my hair dripping dimples onto the onionskin pages. Jesus, on the cusp of his crucifixion, called the disciples friends, not servants (John 15:15). I was raised

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Indigo bunting in a field at sunset
14 Oct 2019

Trusting in God

“Some who think they trust in God actually sin against hope because they do not use the will and the judgment He has given them. Of what use is it for me to hope in grace if I dare not make the act of will that corresponds with grace? How do I profit by abandoning myself passively to His will if I lack the strength of will to obey His commands? Therefore, if I trust

Jarrett Dickey 0
11 Oct 2019

The Transfiguration of Scripture: Virtue-Hermeneutics and the Kenosis-Glorification Dialectic in the Philocalia of Origen

Born in approximately 185 CE to a Christian family, Origen experienced a tragedy in a formative period in his life when his father was martyred during the persecution of Laetus (201-203 CE). But far from serving as an impediment to his faith, his father’s courage and sacrifice spurred Origen into a life dedicated to Scripture and catechesis of the faithful. His work as a catechist was particularly important during the persecution of Christians under Aquila

Wesley Walker 0
07 Oct 2019

Withered Souls

“There comes a time when one must take the position that is neither safe nor politic nor popular, but he must do it because conscience tells him it is right.”[1] Rev. Dr. Martin Luther King Jr. What happens when one consistently ignores their conscience? What kind of damage might that do to a person or people group? These are questions Martin Luther King Jr. took up, specifically regarding white people. King recognized that from the

David Justice 0
04 Oct 2019

Going Beyond “A Secular Age”

In this, the twenty-seventh year of my life, I find myself turning at last to Charles Taylor’s A Secular Age. As a preparation for (and procrastination from) the task at hand, I’ve spent considerable time reading many of the Reformed responses and engagements with A Secular Age. In the course of my informal survey, I noticed an apparent disconnect between Taylor and many of his readers. While several hundred pages remain before I’ll be able to

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02 Oct 2019

Go to the Ant, Thou…Curious

Writing in the mid-twentieth century, Dorothy Sayers observed that the church in her part of the world weighed triflingly little in the estimation of its cultured despisers. This was not, however, because its archaic teachings had been finally unmasked as ‘irrelevant’ to progressed, Modern society. No, she insisted, the problem was precisely the opposite: its ancient truths had been hidden from Modern society’s sight: Let us, in heaven’s name, drag out the divine drama from

Joshua Schendel 0
30 Sep 2019

The Passibility of God – Part 2

In my previous article, I argued that God’s self-sacrificial Love defines the intra-Trinitarian relations. This Love was uniquely demonstrated at the cross, where the Father abandons the Son and the Son is abandoned by the Father, causing both to lose the other for the sake of their Love. Much of this comes as an apologetic response to theologians advocating “Death of God” Theology, which Jurgen Moltmann corrected to “Death in God.” ‘Death of God’ or

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27 Sep 2019

Dialogue on The Passibility of God

In an essay dated September 18, 2019, Conciliar Post guest writer Christopher Warne addresses the attribute of divine impassibility. Warne’s writing is critical of impassibility, leaning heavily on the theology of Jurgen Moltmann. The purpose of this article is to respond to Warne and briefly sketch some reasons why Christians should embrace divine impassibility as an essential attribute of God.  Warne argues almost exclusively from Moltmann and Richard Buakham’s analysis of Moltmann. The argument is

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