In this scene from The Good Place, the gang arrives at the Good Place and finds that it’s even better than they imagined it would be. Flying puppies, the energy you had when you were twelve, and the joy of meeting people you’ve always wanted to meet—I mean, who doesn’t want to end up in a place like that? But what’s the Good Place actually like?  Is it like this? Or is it different somehow?

At one point in The Good Place, Eleanor and the gang find themselves in the Medium Place. Now if we think of the Bad Place as more-or-less hell and the Good Place as more-or-less heaven, then the Medium Place is whatever lies in between. It’s neither good nor bad—it just kind of is, it just exists.  And while in The Good Place the Medium Place is created for one, precisely down-the-middle person who deserved neither

I love weddings. The joy. The joining of lives. Bringing together family and friends. The celebration. There’s just something good about weddings. In this article, I want to talk about a historic wedding that is rarely discussed but of tremendous importance. I want to talk about when Jesus got married. Now, before you dismiss me as a poor surrogate for Dan Brown, hear me out. I genuinely think that the text of the canonical New

This post is part of a series exploring God’s Story: God’s Story (Part 1) | Another One Bites the Dust (Part 2) Most of us don’t like waiting. Like, not even a little bit. Like, if this webpage took more than a few seconds to load, you were probably already thinking about moving on to something else. Why wait a few seconds when we have places to be and things to do? Our whole culture

About three years ago I was scrolling through my YouTube recommendations feed, looking for new and interesting videos. Since I regularly view biblical and theological content, my feed often contains helpful resources (along with videos on college football or live music). As I scrolled, one particular video thumbnail caught my attention. The thumbnail contained an aesthetically pleasing animated image of Job. I clicked on the video and had my first exposure to The Bible Project.

The emergence of the academic discipline of “biblical studies” is a post-Reformation, post-Enlightenment phenomenon that developed in opposition to dogmatic theology.  Within that discipline, emphasis on the historical-critical method has caused preoccupation with either proving the historical accuracy of the text, as seen in the biblical archaeology movement, or getting “behind” the text, as seen in the quests for the Historical Jesus or Paul within Judaism. While each approach does offer some valuable insights into

Once upon a time, there existed a version of Christianity that was irresistible. Over the years, however, errors and accretions have piled up, reducing to a shadow what was once a robust proclamation of the Good News of Jesus. But now, there’s a way that the Church can return to its roots and make the gospel great again. No, this isn’t another book about the corruptions of Catholicism that the Protestant Reformation overcame; it’s the

At the heart of vocational Christian ministry is the responsibility to faithfully proclaim the Gospel of Christ crucified and to administer the Sacraments of the Church. In the Anglican tradition, we depict this solemn duty at ordinations by presenting the ordinand with a copy of the Bible alongside a paten and chalice. In a liturgical settings, one tool used to more effectively preach the Gospel is the lectionary. A lectionary is a cycle of readings

Purgatory and the Playboy: Remembering Hugh Hefner Two weeks ago today, Hugh Hefner died at the age of 91. Almost immediately, writers rallied to denounce (or acclaim) the fraudulent idea of his “legacy.” What he left behind him can be called a legacy only in the same sense as the aftermath of a disaster. My hope is that his life’s work, like that of the Marquis de Sade, will fade to the point that while

Because of joy I am exposed 2 Samuel 6:16-23 When God has brought me home to Him by coming home to me, I will be unable to listen to you, even if you weep. I have to go and thank Him. God has come into the city of my soul; each breath is like an exile freed. The truth no longer grieves me. My laughter is like tambourines. I will continue to dance with swinging

Debates over Which Bible Occasionally, I will run into someone who holds an especially high view of a certain version or translation of the Bible. Sometimes, this perspective follows denominational lines: Roman Catholics have the Douay-Rheims, Reformed churches laud the Holman Christian Standard Bibles (recently updated as the Christian Standard Bible), Dispensationalists fervently search their Scofield Reference Bibles, and Fundamentalists hold to the King James Version. Even when not holding rigidly to one particular version

According to Richard Dawkins: The God of the Old Testament is arguably the most unpleasant character in all fiction: jealous and proud of it; a petty, unjust, unforgiving control-freak; a vindictive, bloodthirsty ethnic cleanser; a misogynistic, homophobic, racist, infanticidal, genocidal, filicidal, pestilential, megalomaniacal, sadomasochistic, capriciously malevolent bully.1 One example he finds grievous is the jealousy of God in the Old Testament, which he attributes to insecurity.2 The caricature Dawkins’ describes is a deified infant, violently

This post continues my reflections on baptism, focusing on the covenantal and sacramental aspects of Christian baptism. Covenantal Theology Those beginning an exploration of historic baptismal theology will almost immediately run into the concept of covenantal theology. As commonly defined, a covenant is a formal agreement made between God and humans, typically one that only God is capable of upholding in its entirety. Christians of various stripes will interpret covenants and their implications differently, but,

The crowd enthusiastically chanted, “TEN! NINE! EIGHT!” “SEVEN! SIX! FIVE! FOUR!” The smoke from the smoke machine filled the auditorium as the strobe light flickered with increasing intensity, and the giant screen above the center of the stage continued the countdown. “THREE! TWO! ONE!” Everyone immediately erupted in a glorious uproar as five hipsters ran onto the stage and began playing loud music with ripping guitar solos, cool sound effects, and a light show that

Exodus 3-4 is one of the most breathtaking passages in the Bible. God calls to Moses from a burning bush. Moses’ initial response assumes a submissive posture, “Here I am” (the Hebrew word is hineni). However, upon hearing God’s request that he go to Egypt to deliver the Israelites from slavery to Pharaoh, Moses doubts God’s choice. Even after seeing multiple miraculous signs from God confirming the call, Moses makes excuses for himself, “Pardon your

Do Muslims and Christians worship the same God? This is a question which has received much attention in recent years, with numerous theologians and cultural commentators weighing in on what has become a hotly contested debate. And rightly so, for as Christian and Islamic civilizations clash, a clarification of the foundations of each worldview remains necessary for understanding each religion and what is at stake. Yet the question of this month’s Round Table discussion does

Questions of an ethical nature dominate headlines, classrooms, and pulpits across the world. In an era where formulations of morality often spring from what “feels right” rather than any sort of foundational principles, many commentators have rightly noted the necessity of carefully considered ethics.1 For contemporary Christians, ethical thought remains clouded by ongoing disagreements about from where our moral systems arise and how authoritative those sources are in a technologically advanced world of complexity and

By Blake Hartung The last book of the Bible, the Revelation (or Apocalypse) of John, has been a consistent source of mystery and bewilderment for Christians since its composition in the last decade of the first century. This is of course, shouldn’t be too surprising; we are, after all, talking about the book that has given us such bizarre tableaux as a pregnant woman clothed in the sun pursued by a dragon, four colorful horsemen,

The way a congregation worships is very important. It is part of their identity and serves as a public demonstration of their beliefs. The use of liturgical rites and ceremonies is one of the means by which a church makes a confession of faith, both to their members and the greater public, and it makes sense that differences in practice can fuel dissent and controversy. However, even while these rites and ceremonies set congregations apart

Hello, readers, and happy weekend! Here is a round-up of different religion, theology, and current events articles from our own authors and across the internet. The following articles do not necessarily reflect the views or mission of Conciliar Post. These articles have been selected based on their prevalence across popular blogs and social media and their relevance to current events. We invite you to engage in friendly and positive discussion about these articles. If you read