26 Aug 2016

How is God Sovereign?

This is the second article in a series giving an overview of two central concepts in Abraham Kuyper’s public theology. For a primer on common grace, see my article from last month. Having recently moved to New York City, I’m daily reminded of how small I am within this daunting, diverse, and driven world. Suddenly, the universe truly doesn’t revolve around me. As recently as this past spring, I was a graduate student at a

George Aldhizer 7
01 Aug 2016

And the greatest of these is… Faith?

Invariably, soteriological discussions will surface the concept of “true faith”—generally sooner rather than later. Why does James say that we are justified by works and not by faith alone, even though Paul writes that we are justified by faith? Because James wasn’t talking about “true faith.” Why do some people fall away after professing faith in Christ? Theirs was not “true faith.” But what does this term really mean? This question plagued me as a

Christian McGuire 5
29 Jul 2016

What is Common Grace?

Abraham Kuyper (1837-1920) was a remarkable individual. Playing the roles of pastor, theologian, journalist, and prime minister of the Netherlands, Kuyper is no doubt one of the most prolific Christians in church history. Although Kuyper’s direct lineage today represents only a small portion of Christendom (in America the denominations of the Christian Reformed Church and the Reformed Church in America), and though his thought remains influential primarily within Calvinist evangelicalism, I believe his thought ought

George Aldhizer 14
01 Jul 2016

Taking Trump’s Theology Seriously

Perhaps Donald Trump’s professed Christian faith has gotten a bad rap. Back in January, the Pew Research Center found that among American presidential candidates, Republican or Democrat, Trump was seen as the least religious.1 A recent GQ article argues that Trump “sure is bad at pretending he loves Jesus.”2 Erick Erickson in a tweet quips, “The more Trump talks Christianity, the more he sounds like he took a Rosetta Stone class on speaking Christian.”3 On

George Aldhizer 9
23 Jun 2016

Religious Reasons in Public Debate: On Stopping Conversation

The first article in this series argued that religious reasons ought to be included in discussions surrounding issues of public policy. Barth’s rejection of natural theology makes it clear that, while natural premises might be shared by nearly all, they are ill-equipped to communicate religious ideas. With Stout’s second option, to translate theological reasons into reasons based on shared or natural premises, rejected as an unworkable compromise for the religious interlocutor, the second article in

Creighton Coleman 0
02 May 2016

Anticipation

In a frenzy of thoughts and emotions I wrote the first draft to this piece.  It was written in the eye of the storm, so to speak; that time right after the panicked shuffle to the hospital and right before the final stages of labor kicks in.  There was a small window of time when all was calm and the nurses were tending to my wife and I was able to write out my thoughts.  There

TJ Humphrey 2
05 Apr 2016

What John Calvin Taught Me about the Sacraments

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

Peter Schellhase 3
09 Mar 2016

A Calvinist Reads Calvin: Knowing God Entails Relationship

Welcome back to our ongoing series following the thoughts of John Calvin in his Institutes of the Christian Religion. If you are joining the conversation for the first time, you might want to take a moment to read the first paragraph of the first post in the series. Otherwise, I hope you find the ideas as irresistible as I do. When we last looked at Calvin’s thought, we examined the relationship between knowledge of self

Jeff Reid 1
07 Mar 2016

Finding Your-Self in Communion, Part One

“We will always make lives—we are not free from that inevitability—and they will always be specific, focused, and limited. Through making them, we develop powers of agency and powers of relation, powers that can help guide others through the inevitable project of life-fashioning.”1 Individualism: Am I my brother’s keeper?  Such a question can only be answered in the affirmative. We are, in fact, our brother’s keeper. Just as Adam was given the responsibility to tame,

TJ Humphrey 0
11 Feb 2016

Religious Reasons in Public Debate: A Conversation with Karl Barth

Christianity and Democratic Dialogue: Part One Need we suspend our faith for the sake of conversation? Western Democracy has given Christians religious liberties that few throughout history have enjoyed, while also saving the Church from the shame of statecraft. Foundational to these democratic systems of government is a form of civil dialogue that seeks to include all reasonable voices in the conversation. However, secularization in the Western world has lead many, both atheistic and theistic,

Creighton Coleman 4
27 Jan 2016

A Calvinist Reads Calvin: Where Knowing Starts

Thank you for electing to read this post!1 If you are just joining this series, I would recommend reading the first part of the first post in the series. It will give you the context for my own exploration of Calvin’s Institutes and why you are invited to join me. Ironically, the selection we will be exploring deals with our basis of knowing. In the grand scheme of the book, we are beginning the first

Jeff Reid 3
13 Jan 2016

A Calvinist Reads Calvin: Of Kings, Apologetics, and Introductions

As recounted in my last post, there is real value in exploring your tradition’s response to theological questions. This being the case, I thought that I should take a dose of my own medicine. To this day, despite my Reformed leaning, I have never actually spent any serious time reading Calvin. After challenging you all to spend more time studying the theologians that have impacted your beliefs, it seemed only right that I would begin

Jeff Reid 4
06 Jan 2016

An Ex-Calvinist’s Tiptoe Through TULIP – Perseverance of the Saints

The final tenet of the Calvinist TULIP doctrinal statement is the “Perseverance of the Saints.”  This teaching contends that after having undergone a genuine conversion experience, a Christian, being regenerated by the Holy Spirit, cannot turn from the faith and forego that seal of salvific assurance, having joined the elect.  Christ stated that no one can be snatched out of the hand of God [John 10:28-29].  Since it requires irresistible grace and unconditional election for

Joseph Green 2
23 Dec 2015

An Ex-Calvinist’s Tiptoe Through TULIP – Irresistible Grace

In my favorite scene of the Jim Carrey flick Bruce Almighty––after Bruce has been given Divine powers only to abuse them, then hit rock bottom and seek reconciliation with his girlfriend––Bruce asks God [played by Morgan Freeman]: “How do you make someone love you without affecting their free will?” To which Morgan Freeman responds, “Welcome to my world, son.  You find an answer to that, you let me know.” For the Reformed Calvinist, this problem

Joseph Green 4
02 Dec 2015

An Ex-Calvinist’s Tiptoe Through TULIP – Limited Atonement

The Calvinist teaching of Limited Atonement is an understanding based upon a penal substitutionary model of Christ’s accomplishing salvation on the cross.  That is, salvation is understood to consist in Christ receiving God the Father’s wrath and punishment on the cross in the place of mankind, which results in a legal acquittal in the sight of the Father of people who accept this substitutionary gift.  However, since not everyone will accept this gift and be

Joseph Green 5
18 Nov 2015

Canon Considerations: Authority And The Heart Of The Discussion

Without the Bible—and more specifically, the New Testament—the Christian faith would not exist today. This is a fact that Christians of any branch would readily agree upon. But how did we get this collection of 27 New Testament books?1 How do we know that we have the correct books—that we haven’t left any out or included any spurious ones? To frame the question more poignantly, can we trust the collection of books we call the

Jeff Hart 18
09 Nov 2015

Authority, Heresy, and Protestantism

In a recent article for Conciliar Post, Eastern Orthodox Ben Cabe hinted (though did not explicitly argue) that Protestantism as a whole is a heretical movement. Cabe argued that Protestantism is divorced from Apostolic Succession and is thus separated from the faith passed down by Christ. In order to make his case, his analysis of what is heretical hinges on Church history, tradition, and liturgy. In this past month’s issue, Christianity Today ran a cover

George Aldhizer 23
28 Oct 2015

An Ex-Calvinist’s Tiptoe Through TULIP – Total Depravity

While Tiny Tim’s song may be quite catchy, the following tiptoe through TULIP series is no light-hearted matter since, depending on how Christians respond to this Calvinist framework, our understanding of who God is and how we are saved can end up in radical opposition.  I was a five-point Calvinist from high school until my time at an Evangelical seminary, but subsequently, one-by-one I began to drop letters of the TULIP complex from my theology

Joseph Green 26
17 Aug 2015

Denomination Discombobulation: The Disorienting Effect of Protestantism and Conciliar Post

Sitting in my cushy Sunday morning chair, immediately following a fairly lengthy sermon, my Presbyterian church’s suit-clad pastor prepares the congregation for the weekly partaking of the Lord’s Supper. I think to myself, Isn’t it interesting, other congregations from other traditions on this very morning are probably kneeling or chanting or something at this point in their liturgy. And how come the pastor isn’t wearing some special clothing or collar or something? Other traditions do

George Aldhizer 26
10 Aug 2015

Call It What You Will

Though many would argue that the “worship wars” of the 1990s are over, I have found that the church persists in its usage of some linguistic weaponry from that era. In past decades, conversations about worship have polarized worshippers into opposing camps: especially “traditional” vs. “contemporary.” These terms are based primarily on expressive style in worship, largely related to music. I want to suggest that we abandon the use of these words altogether, as they

Guest Author 6