If you’re anything like me, when you hear the word “soul,” your mind probably leaps immediately to something resembling the folk conception of a “ghost.” We live in a culture saturated with images of humanlike spirits being swept up to heaven or down to the abyss, from Dante’s luminous Paradiso to the stormy hellscapes of Supernatural and What Dreams May Come. This soul/ghost inside us is imagined as a kind of ethereal doppelganger, capable of

I love weddings. The joy. The joining of lives. Bringing together family and friends. The celebration. There’s just something good about weddings. In this article, I want to talk about a historic wedding that is rarely discussed but of tremendous importance. I want to talk about when Jesus got married. Now, before you dismiss me as a poor surrogate for Dan Brown, hear me out. I genuinely think that the text of the canonical New

One way to frame post-Reformation church history is by what Robert Rodes (a Notre Dame law professor, not the Confederate) identified as an Erastian-High Church dichotomy or “tension” working itself out across then-already-dwindling Christendom. In a narrow, most historical sense, Erastianism represents the views of the eclectic layman theologian-physician, Thomas Erastus. Presented by the Swiss Calvinist—once a suspected as a Socinian but later exonerated—was a posthumously published proposal in 1589 not all that radical: sacraments,

Messages. They’re all around us. In our technology- and logistics-saturated world, we’re constantly overwhelmed with messages. Every day, I get messages via email, text, Facebook, Facebook Messenger, Instagram, and TikTok. Then I go to work, where I field a few phone calls, go get the mail, and open the door for the UPS, FedEx, and Amazon drivers whom we see enough to know by name. And this is our world. We’re constantly receiving messages. In

If you’ve poked your head in on the academic discipline of “Religious Studies” within the past few years, you’ve likely noticed a tic that—to nonspecialists—seems rather odd: the frequent references not to “Christianity” as such, but rather to “Christianities.” (The horrifically ugly neologism “a/theologies” tends to show up too.) That pluralization is deliberate, and encodes a specific value judgment: there is no such unified thing as “Christianity” in general, with a coherent and discernible essence,

  “I do not think that we can possibly deny that there is some other way than the one we have spoken of, on the supposition that God can do what human reason cannot comprehend.” -Anselm of Canterbury “Abba, Father, all things are possible for You. Take this cup away from Me; nevertheless, not what I will, but what You will.” – Jesus of Nazareth I recently read with great interest Wesley Walker’s article entitled “The God of

Minimalism is having a moment. Marie Kondo’s bestselling book and accompanying Netflix series The Life Changing Magic of Tidying Up, Gretchen Rubin’s Outer Order, Inner Calm , and the absolute deluge of blog posts and articles about building a “capsule wardrobe” all promise that the one thing missing in our lives is, well, less. We have too much stuff, and consequently not enough time or mental and emotional energy. There is something about this that

This is the second installment of a three-part series. Part I can be viewed here.  Inauthentic Man Marx’s final confidence notwithstanding, he (obviously) was taken up with the proximate, intervening problems standing in between man and his destiny. Namely, that modern man in the capitalist epoch of history is not living authentically. As a cog in the “automatic system” he is alienated from his labor which means that he is alienated from both himself and his