If there is any subject bound to divide members within the Orthodox Church today, it is the relationship between Orthodoxy and psychotherapy. Indeed, a line could be drawn down the middle of any Church nave with members on each side intent on coming to blows. One side is bound to consist of ROCOR1 priests and laity, enthusiastic converts, and the boomer faithful; on the other stand dual vocation priest-therapists, intellectuals, and younger, seasoned faithful. Each
In 1996, the independent Scottish band Belle & Sebastian released their second full-length album, If You’re Feeling Sinister. More than twenty years later, Sinister is still revered as one of the greatest albums of the 90’s—ranking alongside notable alternative rock acts such as Beck, Smashing Pumpkins, Radiohead, and Nirvana. While the aforementioned bands were known for their use of heavily distorted electric guitars, Belle and Sebastian crafted a gentler tone, reminiscent of 60’s era folk-rock
Peter Leithart’s slim 2016 volume The End of Protestantism outlined a bold vision for a post-denominational Christianity, but was skimpy on theological specifics. Now, Lutheran academic Gene Edward Veith and Lutheran pastor A. Trevor Sutton have answered Leithart’s call. Their new book Authentic Christianity: How Lutheran Theology Speaks to a Postmodern World is an ambitious, audacious case for confessional Lutheranism as a universal Christian denomination (or, in their words, a “metachurch”). Veith and Sutton go
This is the second article in a two-part series on Protestantism. The first article can be found here. When the Augustinian monk Martin Luther penned his Ninety-Five Theses in 1517, it can be argued that Luther never intended to start a movement that resulted in splitting the unity of the Western Church. Given that Luther was excommunicated by the Church, I have met Lutherans who do not personally identify as “Protestant.” Luther never left the
“They devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers (Acts 2:42; NRSV).” Acts 2:41-47 provides us with an important window into the Jerusalem mother church, the source of all holy, catholic, and apostolic churches in the world today. Given that nearly 2,000 years have passed since the day of Pentecost, modern Christians do well whenever they re-investigate the roots of their own faith and practices. When we
In most Christian circles, the simple statement that “Christians interpret the Bible in a different way than they interpret the Constitution” would probably be largely uncontroversial. The intuitive objection to juxtaposing the documents in this way–that the Bible is the Word of God, while the Constitution is man’s words–does not directly address the interesting paradox: why do many political and theological conservatives use interpretively “liberal” language (“underlying purpose,” “culturally specific,” “not literal”) in their interpretation
Gun violence and lethal force have been hot topics on the evening news and the subject of debate in the social and political spheres for quite some time. Because of this, people are often categorized in one of two camps: those who are for and those who are against lethal weaponry. Instead of jumping into a heated political debate, we here at Conciliar Post asked our authors how they believe Christians should understand lethal force in self-defense.
Theology is no good if done in isolation. God is a community of Persons; so are we. As followers of Christ, we are called to engage with the content of our Tradition(s), in order to better understand why we believe the timeless truths that have been handed down in Scripture. Conciliar Post is an apt forum for just this sort of activity. As an author on this website, I do not claim to hold a
In the first part of this study a discussion took place of the diaspora of Christian beliefs and practices within contemporary Christianity in the West, and the concept of independent exposition of the Scriptures in order to avoid allegiance to any group since all allegedly contain pros and cons. It was concluded that some ultimate standard must be introduced in this confusion to avoid the complete dismantling of Christian “small ‘o’ orthodoxy.” This endeavor will
Human beings have long been interested in discerning what the future holds. Throughout recorded human history, people have sought to understand “the End” and what that event entails. Some worldviews adopt an attitude of pessimism regarding the end of the things, theorizing the utter destruction of planet earth by nature or humanity. Other perspectives take a more positive approach, trusting that the ills of the world will be remedied before life ceases on planet earth.
The human person—with his openness to truth and beauty, his sense of moral goodness, his freedom and the voice of his conscience, his longings for the infinite and for happiness—questions himself about God’s existence. In all this he discerns signs of his spiritual soul. The soul, the “seed of eternity we bear in ourselves, irreducible to the merely material,” can have its origin only in God (CCC 33). Such says the Catechism of the Catholic
This week, Western Christians celebrate Holy Week, the last days of Jesus Christ on earth before his crucifixion at the hands of Pontius Pilate, torturous suffering on a cross, and death. Of course, the story of Christ does not end there, but continues on Sunday with Jesus’ resurrection from the dead. This act—the defeat of death—became the launching point of the Christian faith, the linchpin of the Gospel: God has come to earth and he
Few experiences are as formative as those which we repeat on a regular basis. Routines, habits, and liturgies: they all influence who we are, how we live, and the narratives we inhabit. As important as what we do is who we do it with. Human life comes filled with relationships, our interactions with other human beings, people who impact us as we in turn influence them. For Christians, this means that a formative part of
In a recent Conciliar Post article entitled, Christmas is about the Cross, George Aldhizer presented the Reformed understanding of the Incarnation as a means to an end. The end being the death of Jesus Christ on the cross and the salvation of the elect; a salvation that needed to be “purchased” in order to “fully satisfy the justice of [the] Father”.1 George explained the purpose of the article in footnote 1 as, a response to
What is up with these Orthodox and their bones? Essentially bones matter, stuff matters, matter matters because of the Incarnation. When the Pre-Incarnate, Pre-Eternal, Second person of the Holy Trinity was en-fleshed, when the Fully Divine became Fully Man, matter was redeemed and took on the (or begins to take on) the true nature of what it was created to be.
Part 1: Heroes Feast of Saint Andrew Today, November 30th, is the feast day of Saint Andrew the Apostle on both the Eastern and Western calendars. East and West don’t share all saints, and many of the saints that we do mutually venerate are not honored on the same calendar day. Andrew is in the privileged minority of saints that are honored both simultaneously and universally. (Don’t even make me go into the old calendar/new
“And there came a man named Jairus, who was a ruler of the synagogue. And falling at Jesus’ feet, he implored him to come to his house, for he had an only daughter, about twelve years of age, and she was dying. As Jesus went, the people pressed around him. And there was a woman who had had a discharge of blood for twelve years, and though she had spent all her living on physicians,
Luke 16:19-31 As I read the Gospel for this week I noticed that in the title, “The rich man and Lazarus,” the rich man has no name. Names are so important. One of the very first things we do when we meet someone is to ask their name. Names are much more than letters that have been strung together. Ben. . .David. . .Mary. . . John. Names indicate who we are. So, for the
Lieutenant Dan: “Have you found Jesus yet?” Forrest Gump: “I didn’t know I was supposed to be looking for him, Sir.” The further I drift down this long and winding road called Christianity, the more I come to realize why I had problems with the Christian tradition for much of my life. One thing that has always been troubling for me is the tendency to speak about religion in the past tense. This past tense
A central task of Conciliar Post involves the gathering together of Christians from various traditions in order to reflect upon important issues. As author Stephen Sutherland reminded us in a post a few weeks ago, however, we must understand the purpose and appropriate use of ecumenism: “If good rules make for good neighbors and housemates, maybe a clearer understanding of what it means to be ecumenical can do the same here.” The topic of this