This is the second part of a series based on notes from a lecture delivered by Rowan Williams at Saint Louis University on 7 March, 2017. Part One can be found here. Part One: Historical Perspective If we look at the way language about Jesus Christ develops from the earliest days onwards, what we see is a gradual clarification—not just of what is said about Christ, but of what is said about God. In the early
The Word and the Text: Allegorical Exegesis and the Christological Ontology of Scripture in the Middle Ages Factum audivimus; mysterium requiramus. “We have heard the deed; let us seek the mystery.” So says Augustine in his tractates on the Gospel of John. Sentiments such as this were the bedrock of Medieval hermeneutics regarding Scripture. The mystical interpretation of Scripture, particularly allegory, had been bequeathed to the theologians and scholars of the middle ages by giants
When I was a graduate student at a Lutheran seminary I was enamored with the thought of Cyril of Alexandria. His concern for the unity of the person of Christ influenced me greatly, and I developed a trajectory of thinking that was different than most of my fellow students. This made me feel like a bit of an odd duck, as the conversation at the seminary tended to be hyper-focused on justification. Being Lutherans, rock-ribbed
This article is based on notes from a lecture delivered by Rowan Williams at Saint Louis University on 7 March, 2017. Metaphysics and God’s Activity Austin Farrer was possibly the greatest Anglican theologian of our time. In a 1948 series of lectures (The Glass of Vision), he brought together philosophy, devotion, and Scriptural exegesis in a remarkably beautiful way. It was something of a theological watershed. In these lectures, Farrer builds on his major work Finite
Note: Any time one writes about Trinity-related issues, they’re treading into dangerous theological territory. Accordingly, where I’ve overlooked important distinctions or overstepped my bounds, I welcome correction from those more rigorously trained than me. The recent film adaptation of The Shack put debates about the doctrine of the Trinity back on the public radar. Longtime critics of author William Paul Young drew fresh ammunition from his new volume Lies We Believe About God, a nonfiction
On the Cross we see what it means for God to be God, and for a Human to be human. On the Cross we see the fullness of God and the fullness of humanity revealed. On the Cross we see what it means for God to exist as love. On the Cross we see what it means for humanity to reach the summit of love. In the selflessness of Christ crucified, we see how the
The Christ you follow determines how you vote. If we want political unity, we need to find our way to a single Christ. Here are four possible paths forward.
Our churches preach three different Christs: two with no center and one with no edges. Out of this difference arises our political divide. Is reconciliation possible?
Our culture makes a lot of noise during the Christmas season. Some Christians wait with bated breath to see what Starbucks is going to do with their holiday cups so they can immediately make clips on Facebook and YouTube decrying Starbucks as godless and hostile to Christmas and Christians. Others, both atheists and Christians, post ridiculous memes about paganism being the root of the celebration of Christmas in between the reminders of Jesus being the
“I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment. For it has been reported to me by Chloe’s people that there is quarreling among you, my brothers. What I mean is that each one of you says, “I follow Paul,” or “I follow Apollos,” or
(A Brief Synopsis) What I have been given in the Church: The Protection and Shelter of the Saints ~ Part I: The Mother of God
This icon is called the Vladimir Icon of the Mother of God Note: While I am new to Conciliar Post, I am here because of their commitment to dialogue between Christian traditions (Catholic, Orthodox and Protestant) with respect and Christian love. While I could write (and perhaps will later) on why I think this is the best way, suffice for now to say what I see my writing, including this series, to be about: to
“God has ventured all in Jesus Christ to save us….” –Oswald Chambers Tomorrow Christians around the world will celebrate the birth of Jesus Christ, Messiah of Israel, King of Kings, Lord of Lords, Savior of Creation, Son of God, Logos Incarnate, God-become-man. This advent—arrival—and incarnation of the Christ has rightly fostered much contemplation from Christians over the centuries. Ranging from nativity accounts to creeds, and from hymns to Charlie Brown Christmas performances, Christians throughout the
“As for Nestorius, let him be anathema . . .” – Nestorius, “The Bazaar of Hercleides” “The controversies of the past led to anathemas, bearing on persons and on formulas. The Lord’s Spirit permits us to understand better today that the divisions brought about in this way were due in large part to misunderstandings.” – Pope John Paul II in 1994 regarding the first Council of Ephesus “Moreover if your brother sins against you, go
Irrational Contradiction, or Divine Mystery? The Incarnation is a puzzle, and puzzles are either a lot of fun or a major problem. The puzzle goes like this: Since God created space, time, and humanity, God could exist without space, without time, and without humans. But in the Incarnation, God becomes a temporal, spatial human. How can one thing be both spatial and non-spatial, both temporal and non-temporal, both human and non-human? While Christians often respond,
“To commit a crime against the natural world is a sin.” – Ecumenical Patriarch Bartholomew1 His All-Holiness Archbishop of Constantinople and Ecumenical Patriarch Bartholomew uttered these words on November 8, 1997 at Saint Barbara Greek Orthodox Church in Santa Barbara, California. This statement came as a shock to many in the media having never heard such bold environmentalist language from a religious leader, much less a Christian one. It is common in our Protestant-dominated culture to