In Part One of this Pascalian reflection, we considered Pascal’s first step in the path of the spiritual quest. At nearly every point of his Pensées, Pascal goads his readers to pay close attention to the movements of the soul in response to the wonders of the created world. There, he insists, you will find flickers of light, glimmers of reality breaking through the darkness. Those sparks, however, are the beginning, and not the end.
Theology “Then and Now” More than four years ago, I published my first essay on Conciliar Post. It laid out what I consider to be the first principles of theological reasoning, but it also noted that—like all of us—I am still “on the way.” I stand behind these principles: the centrality of Christ, the contingency of created order, the need for grace, and the soul’s ascent to God. I also stand behind the fact that
Our lives are often guided by the questions we ask. Great inventors are driven by the impulse to build a better world. Explorers ask what lies beyond the edges of their map. Great philosophers question and question until they find a satisfactory answer. The curiosity of children leads them to wonder “why?” without end. A question that has dominated my own life is, “How do I know what God’s will is?” I’ve asked this question—in
Throughout church history, the question, “Can we be certain of our salvation?,” has troubled many believers. This question naturally arises because different Christian traditions have divergent teachings on the nature of salvation itself. How one is saved and whether or not this salvation can be subsequently lost are the subject of much discussion between believers. One noteworthy response to these questions from church history was the development of the so-called “Protestant work ethic.” This idea
It’s wonderful to be a father. I always suspected as much, but there are some things in life you just have to experience in order to truly understand. Sure, being a parent is hard work. You learn to die to your wants and to put your spouse and kid(s) ahead of yourself. You sleep less, you work more. But it’s all worth it when you see that smile, hear that laugh, and get that hug
In January I began teaching a series of evening Bible studies on the early Christian church as depicted in the book of Acts. Each week we began by re-reading Acts 2:41-47 as the focal point of our ongoing study. Over the course of our time, we dissected the practices, rituals, structures, and leadership patterns of the early church. Most of our study was free from debate and controversy. However, when we finally came to the
In my last post I outlined some of the contextual and doctrinal considerations surrounding my ongoing wrestling with tribalism and baptism. In today’s post, I attempt to apply these principles to my “on the ground” situation. All Things to All People? Saint Paul speaks of becoming all things to all people. Less helpful, at least for my purposes, is how far he expects us to go in order to meet people where they are. Building
Although this is a very personal story, it is my prayer that anyone reading it will find something that speaks to the human experience of God, and of life itself.1 Let us begin this and every endeavor with thankfulness to the Lord, and a firm desire to advance in love toward others. Regardless of where you find yourself on the journey through life, this journey is invariably and inevitably spiritual. Humanity was made by and
When Christ commanded that the apostles preach the Gospel to “the ends of the earth,” this mandate was taken literally. “Ends of the Earth” in the Greco-Roman world was quite specific, not allegorical. Maps of the known world at the time literally had their ends.
Why would a Protestant Christian convert to Eastern Orthodox Christianity? Such a question cannot be answered through the use of dogmatic assertions or theoretical musings. For such a question presupposes a particular person’s journey of faith. And such a journey can only be spoken of from experience.* Similarly, Christianity at its core is an encounter with Christ—a relationship—not a formal set of dogmas. It is not my aim to embark on the process of comparative