Despite a plethora of theological differences, the church of the 21st century is united by the common scandal of abuse. Moving forward involves (even) more than taking steps of prevention and accountability. Followers of Christ must also address the spiritual turmoil generated within the souls of victims and their families. This wound cries out for a healing process—one which includes a reconstruction of an incarnate understanding of Scripture. The testimonies of victims often point toward

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

There was once a wealthy banker who was so intrigued by what he heard about Jesus of Nazareth that he decided to go hear him preach. The banker listened intently to Jesus’ teachings. Jesus referred to himself as the Good Shepherd who leaves 99 sheep just to save one. He told a parable about an important, honorable man who nonetheless lavishly celebrated the return of his disgraceful, disreputable son. And Jesus responded to questions with

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

I had the privilege to sit down with Fr. Porter Taylor to discuss his new festschrift We Give Thanks Unto Thee: Essays in Memory of Fr. Alexander Schmemann. Fr. Taylor is currently doing his doctorate at the University of Aberdeen and serves as a priest in the Diocese of Pittsburgh (ACNA) where he is the Theologian in Residence at Church of the Apostles in Kansas City. An extended version of this interview can be heard

The book of 3 John is both one of the shortest books in the Bible and one of the most unique. Being short, the letter is easy to read straight through, and one can easily grasp the basic themes. Being addressed directly to “the beloved Gaius,” the book is unique in that it is a personal letter (3 Jn 1). In the opening, the author, John, identifies himself as “the elder” (Gk. presbuteros). In the

On April 9, 1906, the Azusa Street Revivals galvanized nineteenth-century charismatic theology and began injecting new doctrines concerning the Holy Spirit and related pneumatological practices into the Church. These ideas did not stay insulated in charismatic communities: they infiltrated the liturgical traditions via the upheaval of Vatican II and subsequent liturgical renewal movements in the Protestant mainline. Today, many elements of Evangelical worship are influenced by charismaticism’s insistence on experience and emotion. One of the

As anyone even somewhat familiar with Christianity knows, various Christian denominations have different, specific approaches to baptism—that all important rite involving water and the Holy Spirit. Depending on its theological commitments, a church may expect the person being baptized to be an adult (or, at least old enough to make a conscious decision to be baptized), to be fully immersed in water (rather than sprinkled or poured upon), to be triple immersed (rather than once),

The apostle John, known to many as St. John the Evangelist, is among the most celebrated figures in Christianity. His Gospel (the Gospel of John) is likely one of the most read (if not the most read) books in the Bible, largely because it presents the message of salvation in an accessible way while at the same time reaching dizzying theological and philosophical heights. And of course, the book of Revelation, traditionally attributed to the

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

“And they devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers.” -Acts 2:42 (RSV) According to Acts 2:42, the primitive church dedicated itself to four practices: apostolic teaching, fellowship (koinonia), breaking of bread (Eucharist), and prayer. In some way or another, most Christian traditions maintain these practices despite disagreements concerning their meaning and shape. Yet, of the four, koinonia is the least understood. Is it a mutual association

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

As I write this, it’s Easter evening, the end of Holy Week 2019—and last night, my wife was confirmed into the Lutheran church at our congregation’s Easter Vigil service. It’s been wonderful, after years of migrating from city to city during college and law school, to settle into the rhythms of a local church community. That recognition is a little bittersweet, though, because it reminds me of an uncomfortable truth: there was a three- to

God of the margins, We encounter you in the ostracized, in the liminal, on the outskirts of town. We encounter you in the pariah, the reject, the apostate. Sometimes we are the pariah, plagued by the ghosts of failed expectations. Of merciless accusations. With no consolation but your deafening silence. Sometimes we find you again. In a fellow outcast whose words spark hope. Whose vulnerability is magnetic. Whose inspiration is contagious. Their voice reverberates with

For the last five years, I have taught an introduction to humanities course at a local community college. Each semester I begin and end the semester with the same question, “What makes us human?” I ask students to think about a pet dog or higher primate like the gorilla. Certainly, we have some characteristics in common with other members of the animal kingdom. Yet, in spite of these similarities, our human intuition imagines that there

“I preached as never sure to preach again, and as a dying man to dying men.” -Richard Baxter The purpose of the sermon is frequently ill-defined. Without a clear objective, sermons can easily become chaotic and even counter-productive.  While I am writing from a specifically Anglican perspective, much of this critique of modern sermons and proposal for rectifying the problem can be applied more broadly. The problem of sermonic mercuriality must be properly diagnosed and

Dogmatism, Open-mindedness, and Other Intellectual Virtues and Vices This was the title of a course I had proposed for the life-long learning program at Wilfrid Laurier University last year. The healthy enrollment in the class and the lively discussions in the six-week lecture series that followed suggested a deep awareness of the need for intellectual virtues like open-mindedness, intellectual fairness, integrity of mind, intellectual courage, tolerance, and intellectual generosity. There would also seem to be

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

For many Christians, especially, I think, within Protestantism, Church history is a foggy and mysterious realm somewhere beyond the borders of normal thought, beyond the more familiar lands of biblical interpretation and spiritual discipline. Occasionally, one of its more conspicuous citizens (St. Francis of Assisi, Martin Luther, and a few others) makes an appearance in familiar territory, but in general the land and its inhabitants seem far away and shrouded in darkness. Many evidently prefer