Christians should consider deploying Pascal’s Wager in evangelism efforts. Evangelism is difficult today in America. Theological liberalism and moral relativism pervade academic circles, popular culture, and everyday thinking of many people, as illustrated by anthems like “You do you” and “Well, that’s my truth”. Breaking through the postmodern thicket with the Gospel’s truth is challenging; rather than fostering conversations about objective truth, Christians’ attempts to share Christ are often met with sympathy for their being

Over the last few years, there’s been a spate of critiques in the evangelical world (most noticeably, in my assessment, from the broadly Reformed camp) of the continuing use by Christians of the King James Version—the venerable biblical translation that the West has known and loved since its first publication. Perhaps the best example of this line of criticism is Mark Ward’s book Authorized: The Use and Misuse of the King James Bible—a comprehensive polemic

The Scriptures are clear: “Abraham was called the friend of God” (James 2:23) … A Sunday School teacher told me once that we should read the Bible every day, and I was an intense, introverted child: I followed her advice, opening my third-grade presentation edition after my evening shower, my hair dripping dimples onto the onionskin pages. Jesus, on the cusp of his crucifixion, called the disciples friends, not servants (John 15:15). I was raised

“Some who think they trust in God actually sin against hope because they do not use the will and the judgment He has given them. Of what use is it for me to hope in grace if I dare not make the act of will that corresponds with grace? How do I profit by abandoning myself passively to His will if I lack the strength of will to obey His commands? Therefore, if I trust

Born in approximately 185 CE to a Christian family, Origen experienced a tragedy in a formative period in his life when his father was martyred during the persecution of Laetus (201-203 CE). But far from serving as an impediment to his faith, his father’s courage and sacrifice spurred Origen into a life dedicated to Scripture and catechesis of the faithful. His work as a catechist was particularly important during the persecution of Christians under Aquila

“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.”[1] 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

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