Throughout church history, the question, “Can we be certain of our salvation?,” has troubled many believers. This question naturally arises because different Christian traditions have divergent teachings on the nature of salvation itself. How one is saved and whether or not this salvation can be subsequently lost are the subject of much discussion between believers. One noteworthy response to these questions from church history was the development of the so-called “Protestant work ethic.” This idea
At the end of The Benedict Option (2017), Rod Dreher writes, “At the risk of sounding grandiose, I also want to express my gratitude for the life and work of Joseph Ratzinger, Pope Benedict XVI, who I consider the second Benedict of the Benedict Option.”1 This is not a random shout-out; the reason is pretty clear in Dreher’s introduction: “Pope Emeritus Benedict XVI foretells a world in which the church will live in small circles
Living in a post-Christian culture appears to be taking its toll on the local church. We no longer reside in small towns where people work together through the week and walk to church together on Sundays. We get in our separate cars from our separate neighbourhoods and homes, convene for an hour or two, and go home. Does this hour of the week change who we are? Does it connect us with the body of Christ?
By Peter Schellhase I became a Calvinist in my teens. Before this, my religious understanding had been stunted by my family’s involvement in a cult-like parachurch group. Reacting to toxic fundamentalism, I found new life in the rich soil of Calvinistic theology. Yet, after almost ten years, I was still a “teenage” Calvinist. Much like Jeff Reid, I had read many modern, derivative theological works in the Reformed vein, but nothing by the great Protestant