I was in college the first time I heard someone argue for eliminating male pronouns in reference to God. “Calling God ‘Father’ just doesn’t work for me,” my friend said, “I have a terrible relationship with my father, and I don’t want to think of God like that.” At the time, I found the argument persuasive. We know that God isn’t a man, so why do we address him like he is? I even went

“The flood continued forty days on the earth; and the waters increased, and bore up the ark, and it rose high above the earth.” -Genesis 7:17 (NRSV) Recently, I had occasion to complain to a friend about the elasticity of the word “literal” when wielded in discussions concerning hermeneutics. The word is frequently used as a placeholder for vapid personal interpretations derived in absentia of authorial intent, historical context, and the traditions of the Church.

“But you are a chosen race, a royal priesthood, a holy nation, God’s own people, that you may declare the wonderful deeds of him who called you out of darkness into his marvelous light.” – 1 Peter 2:9 (RSV) As an Anglican priest, I am often reminded by my Baptist friends that members of the Church are part of the “universal priesthood of believers.” I have no serious qualms with this terminology but I also

In former generations this mystery was not made known to humankind, as it has now been revealed to his holy apostles and prophets by the Spirit: that is, the Gentiles have become fellow heirs, members of the same body, and sharers in the promise in Christ Jesus through the gospel (Ephesians 3:5-6 NRSV). Ephesians 3 opens with a brief description of Paul’s commission as an apostle of Jesus Christ. Paul begins by calling himself a

The road to doctrinal certainty, as I outlined in a previous essay, is fraught with false shortcuts. There are a million wrong ways to achieve peace of mind about one’s religion; nevertheless, only stability will satisfy our spiritual longings. If these inward groanings are satiable, then there must be a right way to pursue them. The trouble with each of the aforementioned approaches to certainty lies in a presupposition that was mostly foreign to Christian

A previous version of this post originally appeared on my own blog, Undivided Looking, where I mostly talk about physics and theology.  I have divided it into two halves for purposes of publication on Conciliar Post.  Note:  It is my custom when blogging to refer to all serious Christians by the title of “St.”, because I believe all Christians are filled with the Holy Spirit. My Own Testimony I suppose I may as well start

Without the Bible—and more specifically, the New Testament—the Christian faith would not exist today. This is a fact that Christians of any branch would readily agree upon. But how did we get this collection of 27 New Testament books?1 How do we know that we have the correct books—that we haven’t left any out or included any spurious ones? To frame the question more poignantly, can we trust the collection of books we call the

Recently, I had the privilege of sitting down with a couple fellow Conciliar Posters for an all-too-brief book club meeting over Google Hangouts. I was a little surprised—and more than a little nervous—about the book the choice; it was a book I wrote. Well, it’s the book I wrote, as currently there is only one. It’s called Genesis of the Dead, and in it I reimagine the early histories told in the Bible as a

O my crucified but never wholly mortified sinfulness! O my life-long damage and daily shame! O my indwelling and besetting sins! O the tormenting slavery of a sinful heart! Destroy, O God, the dark guest within who hidden presence makes my life a hell.1 This the final post in a series focused on God’s forgiveness. Not that three articles are enough to cover the topic—far from it. However, they should help lay the groundwork for

Over the past month, I’ve started work as an intern for a “big four” accounting firm in the heart of Manhattan for ten weeks, trading the small world atmosphere of my college campus in North Carolina for the rat race of New York City. I’ve moved from the sidewalk of the South where people nod and speak to passersby, to the concrete jungle where you pass by thousands of people on your morning commute. To

In A Little Exercise For Young Theologians, Helmut Thielicke warns beginning theology students against abusing their new-found knowledge. This warning was prompted by the Church, which was “concerned very rightly for our spiritual health.”1 The concern Thielicke references highlights the nature of the Church. The Church is not just a collection of people but, in some sense, a distinct organism. At least this is the picture Paul provides when he states that God “gave the

Life is messy. Then again, that’s probably to be expected when spending time with sinners. When that intersects with our Christian community though, things can become a bit more puzzling. These are the people who are supposed to know right and wrong, follow Christ, and live holy lives. How should we react when coming across sin in others? Hopkins wrestled with this question, and provided his answer in poetry: Myself unholy, from myself unholy To

Ephesians 4:15 “…speaking the truth in love, we will grow to become in every respect the mature body of him who is the head, that is, Christ.” Why is truth so often served within the context of law and justice rather than love? In almost every instance where truth was used in the Old Testament, it was accompanied by love, kindness, justice, mercy, or another expression of who God is. Often truth was revealed as

I do not watch much television, only occasionally go the theater, and, for the most part, do not watch YouTube videos. Among the various genres of television, films, and video streaming I especially avoid comedy, such as Saturday Night Live, The Simpsons, and the various sitcoms that occupy television network lineups. Why do I do this? I am somewhat picky, feeling uncomfortable with sensuality and adult humor. What causes me discomfort is how comedy presentations