Unfortunately, Cara explains that the rest of his article will focus on works-righteousness, and that he will not undertake an examination of Old Testament covenantal nomism. It is unclear why he chooses to do this, but to ignore the entire basis for NPP soteriology (and Cara explicitly admits that covenantal nomism is the basis from which NPP theology develops) is argumentative malpractice. Cara cites only extra-Biblical Jewish texts in an attempt to show that at

To recap, Cara concludes that, in NPP soteriology, “Justification is no longer a once-for-all declaration that by grace alone God declares sinners to be righteous in his sight based on the work of Christ alone through the instrument of faith alone.” In stating this, Cara betrays a belief that justification is God stating that sinners are righteous even when we are not, because of Jesus’ work. The NPP belief is that justification is God stating

I am by no means an expert—in fact, I’m probably not even “well-versed”—in the New Perspective on Paul and the various views that fall under that umbrella. My education on the NPP came experientially, as I began to sense a disconnect between what my Lutheran upbringing taught me and what Scripture says, especially the gospels. I came to see that the version of Lutheran salvific theology I was raised to believe was not in the

“You’ve been vaccinated against COVID?” he said with a horrified gasp. “Don’t you know that the mRNA will cause your body to shed spike protein fragments, rendering people sitting next to you infertile while simultaneously introducing 5-G responsive nanoware that will leave your brain vulnerable to the influences of the deep state and the incoming Ko-Dan Armada?” OK, so the last part was a surreptitious nod to 1980’s nerd culture, but substitute George Soros or

People across the Christian West will celebrate Easter this coming Sunday. Which means, per usual, publications are offering their usual spate of think pieces about what really happened nearly thousand years with Jesus of Nazareth in Jerusalem. My favorite (read: most snarkily consumed) of these pieces are those which provide some sort of alternative reading of Mary Magdalene’s role among Jesus’ followers. Whether Mary was an important follower cast aside by the patriarchy or some

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,