Introduction: Tracing the Implications of Metaphysical Theology The branch of philosophical theology known as classical theism has long written of a God who is the Ground and Source of Being, both wholly transcendent and wholly immanent (Eastern Orthodox theologian David Bentley Hart’s brilliant exposition and defense of this concept, The Experience of God, is still one of the most influential and thought-provoking books I’ve ever read). This concept, implicit in Eastern Orthodox and much Catholic

Saint Polycarp was born in the first century A.D. (c. 69) and grew in the Christian faith under the tutelage of Saint Bucolus, the Bishop of Smyrna, who ordained him to the priesthood. When Bucolois died, Polycarp succeeded him as Bishop of Smyrna. A contemporary of Saint Ignatius and Papias, Polycarp is was familiar and corresponded with both. Ignatius, in his last known letter before his martyrdom, wrote to Polycarp, exhorting Polycarp and the Smyrnaeans to fulfill their Christian duties, as clergy and laity. The witness of Polycarp’s disciple,

I have sometimes been accused of holding onto my faith for no other reason than rank stubbornness or some vague sense of tribalist loyalty. This assumes on the behalf of the accuser that Christianity is something like a philosophy to which one has proudly ascended and is now too entrenched in to give it up when something more certain in its veracity comes along, lest the believer become red-faced with embarrassment in front of his

In the first article of this series, I emphasized the importance for the Christian life of imitating moral exemplars, following the Apostle Paul’s exhortation to the Corinthians to “Be imitators of me, as I am of Christ.” (1 Cor. 11:1) Top of the list for Christian moral exemplars, aside from Jesus himself, are those who were closest to him, hence my devotional exploration of the writings of the Apostolic Fathers. Up next in this survey

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

“We live in an age of individualism.  In our so-called civilization, everyone thinks only of himself; this attitude is not limited to the ‘secular’ world, but is also present among Christians.  Individualism has crept in and each one of us tries to be reconciled to God by himself, on his own.  He forgets his brother or looks at him as an object of his criticism and blame and forgets that the meaning of the spiritual

Blessed is the King who comes in the name of the Lord. Peace in heaven and glory in the highest. Assist us mercifully with your help, O Lord God of our salvation, that we may enter with joy upon the contemplation of those mighty acts, whereby you have given us life and immortality; through Jesus Christ our Lord. —Book of Common Prayer Greetings to our faithful and new readers. We invite you to look over the essays from

In most Christian circles, the simple statement that “Christians interpret the Bible in a different way than they interpret the Constitution” would probably be largely uncontroversial. The intuitive objection to juxtaposing the documents in this way–that the Bible is the Word of God, while the Constitution is man’s words–does not directly address the interesting paradox: why do many political and theological conservatives use interpretively “liberal” language (“underlying purpose,” “culturally specific,” “not literal”) in their interpretation

Happy Weekend, Dear Readers! Below is a selection of theological and current events articles from around the internet this week. Rather than providing the final word on a given topic, we hope these articles will serve to spark friendly, yet thoughtful conversations. Consider this your welcome to join (or kick off) those conversations in the comments below! Conciliar Post Finding Yourself in Communion, Part One by TJ Humphrey By the Waters of Babylon by Kenneth O’Shaughnessy

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

“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,

I’ve been enjoying a collaborative book titled “Three Views on Eastern Orthodoxy and Evangelicalism,” a book full of meaningful dialogue across Christian traditions. In it, Bradley Nassif offers the perspective that Eastern Orthodoxy and Evangelicalism are highly compatible. Nassif is Eastern Orthodox and appears to bear the approval of Antiochian Eastern Orthodox hierarchy (even though he does not enjoy unanimous agreement among all of the Eastern Orthodox). Within his broader argument1 for compatibility between these two

If I’ve learned anything from college over the past four years it’s that once you begin learning something you quickly realize how little you actually know. My time here at Conciliar Post has been no different. At first starting to write for this website arguing for a particular version of Christianity, I soon learned how little I actually knew, both about my own tradition and of the traditions of others. Having been sufficiently disoriented as

Since we are eager for those things which are better, all our activity and our entire life being dedicated to God and we wish to have all our activity as the firstfruits of many firstfruits . . . what more excellent activity ought there be . . . than the careful examination of the gospel. -Origen, Commentary on the Gospel of John Conciliar Post: DREW MCINTYRE: IS SPRINKLING THE BEST WAY TO BAPTIZE? JOHN EHRETT: DEADPOOL

“This trouble is from the Lord! Why should I wait for the Lord any longer?”1 As 2 Kings 6 wraps up, the despair is evident. Samaria is under a siege that has lasted long enough that some of the inhabitants have resorted to cannibalism. Faced with a situation outside of his control, with no apparent hope of rescue, Jehoram (king of Israel) sends a messenger to kill Elisha. As the messenger relays the kings words,

Here in the Bible Belt, sacramental Christians sometimes feel like the nerdy kid on the playground when it comes to explaining our practices of baptism.  In many Baptist, Pentecostal, and nondenominational congregations, baptism is only done “as John the Baptist did it.” That means getting dunked like an early morning cruller in hot coffee. For many in my part of the world, baptism means one thing: immersion. United Methodists actually aren’t against immersion (which is

ALMIGHTY and everlasting God, who hatest nothing that thou hast made, and dost forgive the sins of all those who are penitent; Create and make in us new and contrite hearts, that we,worthily lamenting our sins and acknowledging our wretchedness. may obtain of thee, the God of all mercy, perfect remission and forgiveness; through Jesus Christ our Lord. Amen.   —The Lenten Collect The Book of Common Prayer (1928) It is with heavy hearts that we

Questions of an ethical nature dominate headlines, classrooms, and pulpits across the world. In an era where formulations of morality often spring from what “feels right” rather than any sort of foundational principles, many commentators have rightly noted the necessity of carefully considered ethics.1 For contemporary Christians, ethical thought remains clouded by ongoing disagreements about from where our moral systems arise and how authoritative those sources are in a technologically advanced world of complexity and

Happy Weekend Dear Readers! Below is a selection of theological and current events articles from around the internet this week. Rather than providing the final word on a given topic, we hope these articles will serve to spark friendly, yet thoughtful conversations. Consider this your welcome to join (or kick off) those conversations in the comments below!   Conciliar Post A Conversation on the Saving Work of Jesus by Ben Cabe and Ben Winter Fasting by

The Golden Rule: Do to others what you would want them to do to you. For those whose childhood memories contain mornings spent in Sunday school, this moral rule is impossible to forget. Taught by Jesus in the first century, the Golden Rule has shaped the moral outlook of the Christian West for centuries. (After all, if God incarnate highlights one foundational moral rule, you should probably observe it.) The Golden Rule is simple, concise,