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

The 4th of July is an interesting American holiday; one celebrating both legal separation from Great Britain and the approval of the Declaration of Independence. American yards and beaches transform into gathering places for smoking grills, waving flags, and smiling faces. The night’s sky glistens amongst stunning aerial displays of light and color—symbolizing the hard-fought victories of our forefathers. Yet one particular—seemingly innate—aspect of the July 4th holiday has, for me, become problematic: The phrase,

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