“There comes a time when one must take the position that is neither safe nor politic nor popular, but he must do it because conscience tells him it is right.” Rev. Dr. Martin Luther King Jr. What happens when one consistently ignores their conscience? What kind of damage might that do to a person or people group? These are questions Martin Luther King Jr. took up, specifically regarding white people. King recognized that from the
In this, the twenty-seventh year of my life, I find myself turning at last to Charles Taylor’s A Secular Age. As a preparation for (and procrastination from) the task at hand, I’ve spent considerable time reading many of the Reformed responses and engagements with A Secular Age. In the course of my informal survey, I noticed an apparent disconnect between Taylor and many of his readers. While several hundred pages remain before I’ll be able to
Writing in the mid-twentieth century, Dorothy Sayers observed that the church in her part of the world weighed triflingly little in the estimation of its cultured despisers. This was not, however, because its archaic teachings had been finally unmasked as ‘irrelevant’ to progressed, Modern society. No, she insisted, the problem was precisely the opposite: its ancient truths had been hidden from Modern society’s sight: Let us, in heaven’s name, drag out the divine drama from
In my previous article, I argued that God’s self-sacrificial Love defines the intra-Trinitarian relations. This Love was uniquely demonstrated at the cross, where the Father abandons the Son and the Son is abandoned by the Father, causing both to lose the other for the sake of their Love. Much of this comes as an apologetic response to theologians advocating “Death of God” Theology, which Jurgen Moltmann corrected to “Death in God.” ‘Death of God’ or
In an essay dated September 18, 2019, Conciliar Post guest writer Christopher Warne addresses the attribute of divine impassibility. Warne’s writing is critical of impassibility, leaning heavily on the theology of Jurgen Moltmann. The purpose of this article is to respond to Warne and briefly sketch some reasons why Christians should embrace divine impassibility as an essential attribute of God. Warne argues almost exclusively from Moltmann and Richard Buakham’s analysis of Moltmann. The argument is
Last week, Union Theological Seminary—perhaps the epicenter of liberal Protestantism—tweeted out a photo that was roundly mocked across the internet: students “confessing to plants” in a chapel service, offering their “grief, joy, regret, hope, guilt and sorrow” to “the beings who sustain us but whose gift we too often fail to honor.” In follow-up tweets, Union explained that the rite was a response to a recent visit by Robin Wall Kimmerer, a Native American botanist
“We always give thanks to God for all of you and mention you in our prayers, constantly remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ” (1 Thessalonians 1:2-3 NRSV). Paul’s second missionary journey began as an excursion to revisit churches planted throughout Asia Minor on his first missionary journey (Acts 15:36). Along the way, the Spirit of God gave Paul
Tradition has told us that God is impassable, but is this really true? Historical Theologians remind us that impassibility has more to do with Greek philosophy than Scriptures himself. Is it necessary modern Christians believe God to be impassable, or is there room for a passable God? How does a passable God cause us to newly understand intra-Trinitarian relations? In The Crucified God, Jurgen Moltmann rejects the traditional Platonic belief that God is apatheia, or impassable.