Away from my family on study retreat, I went to St. Isidore’s for the Sunday English language mass. While looking up toward the dome before the service, I caught sight of the four Evangelists, in Baroque attitudes of dramatic inspiration, pages under their poised fingers, living creatures over their shoulders. I prayed something like the following: Lord, you pour forth power and wisdom and goodness without cease According to your own mode, which is limitless,

Snow Every year, Ryan O’Neal, better known as Sleeping at Last, releases a Christmas song for his free Christmas collection. This year it was “Count Your Blessings Instead of Sheep” from White Christmas, a dearly loved classic. However, my favourite offering is further down the list, a song simply titled “Snow.”     The branches have traded Their leaves for white sleeves All warm-blooded creatures make ghosts as they breathe Scarves are wrapped tightly like

During the Christmas season, this passage from the Nicene Creed regarding our Lord Jesus Christ assumes particular significance: For us and for our salvation he came down from heaven: By the power of the Holy Spirit he became incarnate from the Virgin Mary, and was made man. That Jesus was incarnated (cf. John 1:14) and the means by which it happened (cf. Matthew 1:18-25) are universal Christian truths. And at first glance it also seems

Earlier this month, eight bishops in the United Methodist Church—the largest mainline Protestant denomination in the country—called for a denominational split. The statement from the bishops laments the “brokenness” of United Methodism. Per the authors of the statement, the animating issues relate to LGBTQ+-identifying clergy, the performance of same-gender weddings, and broader questions of human sexuality and gender. Paradoxically, the bishops place a positive spin on the whole ordeal, calling for multiple “expressions” of the

I will admit that I am late to the party. Lin-Manuel Miranda’s Hamilton has been a cultural craze since its debut in early 2015. At the time, I was still a poor graduate student. Only recently were my wife and I able to see the show in Chicago. As we entered, my wife was more excited to see the show than I, but as we left, I was the one charged with energy. From reviews,

Christians should consider deploying Pascal’s Wager in evangelism efforts. Evangelism is difficult today in America. Theological liberalism and moral relativism pervade academic circles, popular culture, and everyday thinking of many people, as illustrated by anthems like “You do you” and “Well, that’s my truth”. Breaking through the postmodern thicket with the Gospel’s truth is challenging; rather than fostering conversations about objective truth, Christians’ attempts to share Christ are often met with sympathy for their being

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

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

This article is a working edition of an explanatory position paper for a church plant. The question of who leads in the Church—when it comes to offices and gender roles—remains an oft debated topic with which all churches must wrestle. This is especially true of new churches, which have less working tradition to fall back on. The purpose of this position paper is to outline some of the considerations and boundaries for leadership in a

“The sands have shifted! The sands have shifted!” Walid shouted as he hurriedly drew back the curtain of the buryuut hajar. “It will be well to change our course, Alim, everything looks different. What I once knew, I know no more. We cannot know where we are; we cannot know where we are going. The storms, the harmattan winds; the landscape is utterly different. How are we to navigate?” Abdul-Alim followed Walid out to survey.

The Scriptures are somewhat ambiguous about how fully God can be known by human beings. On the one hand, the Son has revealed God to be our Father and has pioneered the path of faith—offering unprecedented access through grace. Jesus teaches that the pure in heart “will see God” (Matt 5:8). Likewise in the first Johannine epistle: “Beloved, we are God’s children now; what we will be has not yet been revealed. What we do

One of the most familiar themes here at Conciliar Post is an appreciation for the historic insights and worship practices of the two-millennia-old Church. Since the site has been online, the majority of contributors and editors have hailed from liturgical backgrounds—whether Catholic, Orthodox, Anglican, Lutheran, or something else altogether. And the blogosphere at large is filled with accounts of young Christians transitioning from the evangelical or nondenominational church experiences of their upbringings into high-church traditions.

Back in April (2019), David Doherty gave three reasons to study church history. His case was, in brief, that church history teaches us how to live well, inspires us to do so, and is ultimately an act of love for the Church. I wholeheartedly affirm David’s reasons. I would add at the outset that the confidence provided by the discipline is especially desirable.  R.G. Collingwood, the polymathic philosopher of history, and himself a committed Anglican,

A few months ago, after reading Timon Cline’s review, I watched the recent documentary film Calvinist. The film is not a history of the Reformed tradition or even of the “doctrines of grace’ themselves.  Rather, it’s a celebration of a distinctly contemporary moment in American Christianity—namely, the “Calvinist turn” in evangelical theology and culture that goes by the moniker Young, Restless, and Reformed (often abbreviated “YRR”). In the film’s optimistic telling, this particular revival of

Creation Care and Evangelicals Discussion of issues related to the environment among American Evangelicals faces a number of challenges. Let me bring three important ones to the fore. First, American Evangelicalism notoriously lacks any kind of overarching governmental bodies or institutions. The best it’s been able to muster so far are alliances or coalitions of various sorts. But these hardly serve to govern evangelicalism as a whole, nor could they. This means that works coming

A few weeks ago, I found myself having a fruitful discussion about Christian unity with a nondenominational friend. His concerns echoed many of those voiced by Peter Leithart in The End of Protestantism—fragmentation over comparatively insignificant differences, the mandate of Jesus that his followers be one, and so forth. And I tend to think that many of those observations have force: in a cultural moment where questions of orthodoxy seem less and less bound up

This is the third installment in the series stemming from my original post, “The Necessity of Contingency.” You can view part two here. In the last post, I discussed the ontological presupposition behind classical theism, namely, man’s dependence. The goal of this post is to establish another foundational metaphysical presupposition of classical theism which will permit fuller discussion of causality, God’s knowledge, and human freedom in a later piece. What is laid out below is

Over the last few years, following my grandparents’ decision to downsize and move into an assisted-living community, my family has been sorting through a treasure trove of documents to piece together our ancestors’ story. As we’ve explored the letters and records left behind by our forerunners, perhaps the most prominent theme that comes through is their deep commitment to their Lutheran faith. In fact, we think they originally fled Europe in search of religious freedom

I have been both fascinated and, it must be admitted, frustrated with the some of the discussions on Conciliar Post of so-called “Calvinism” over the past couple of years. The most recent set of discussions has been for me, I happily admit, more fascinating than frustrating. Rather than inserting myself into the middle of so fine a discussion being carried out by Timon, Jody, and John (wouldn’t want to darken their counsel, after all), I

Last month I wrote a post called the “The Necessity of Contingency.” It was largely a response to an earlier post by AJ, though I also addressed some other issues surrounding the label of “Calvinism.” My basic argument, however, was that Reformed theology, properly understood, does not espouse determinism, and that the idea of real contingencies are essential to the Reformed conception of God’s sovereignty and man’s freedom.   An impromptu roundtable has emerged, which