Flannery O’Connor once wrote “for me dogma is only a gateway to contemplation and is an instrument of freedom and not of restriction. It preserves mystery for the human mind” (The Habit of Being 92). O’Conner proclaims that dogma, that often maligned and mistreated word, is in fact an essential aspect of human freedom. How often do we hear that ‘dogmatization’ is wrong, limiting, restrictive, and contrary to our creativity, freedom, and personhood? Dogma has

“’Good’ and ‘bad,’ applied to them, are words without content: For it is from them that the content of these words is henceforward to be derived.” –C.S. Lewis, Abolition of Man In Abolition of Man, C.S. Lewis explains the nonsense of a subjective postmodern philosophy, wherein truth has no meaning. When one accepts that truth is a social construct rather than an objective correspondence to reality, the words ‘good’ and ‘bad’ no longer hold meaning,

I first caught a glimpse of him through the doorbell camera at church. He looked cold and a little scraggly, and when I went to open the door, he was shorter than I expected. But there he was: the Son of God in human flesh. We talked for a while, as anyone might when they have the chance to speak with someone so important and famous. We talked about theology, about the church, about the

Talking about Mary can feel dangerous, especially if you are a Protestant who adheres to Protestant orthodoxy. Sure, we sing about Mary at Christmas, feel her pain on Good Friday, and maybe even read a little about her in the gospels. But for most American Protestants, almost any other interaction with Mary is borderline Catholic. So we don’t talk about Mary, we don’t engage with Mary, and we don’t think about Mary. Life seems easier

“…as long as we have a body and our soul is fused with such an evil we shall never adequately attain what we desire.” – Plato (Phaedo, 66b)   I often wonder     what it means          that God gave us               bodies   made of bones,     flesh, and water—          with fingers, for example,               to pop open sodas   for sipping on     some hot summer          day—or with               eyes   to wander into the gaze     of others—strangers,          enemies, lovers—

“Individualism is idolatry because individualism seeks to transcend humanity by making us all gods with our own interests and wants. Individualism is idolatry because it denies that we are our relationships.” -Andy Root                                                                                       

“What is your earliest memory?” the psychologist asked me. “My earliest memory is of my father holding me in his arms at a nude beach, and he was flirting with two topless women.” “Do you remember how that made you feel?” he inquired, pen and notebook in hand. “Confused, and angry,” I said, “especially since my mother was sitting there, helplessly watching with my little brother just a few feet away on the beach.” My

The introduction to the series can be found here. “By detachment we strive to give our whole self to God, that all our willing, loving and desiring may be in him.”1                                                                                         

In recent years and months it has become undeniable that the foremost social issues pervading our culture involve personhood and identity. The transgender debate is the most obvious manifestation of this. But the broader, or perhaps underlying, debate of how personhood is to be defined is rapidly expanding beyond gender neutral bathrooms at Target. Indeed, even rivers are being declared ‘persons’. And it is becoming evident that technology will be interwoven into these questions, or

Introduction to the Series: This post begins an ambitious project, one which will engage the theological concept of personhood. I readily admit that I am in way over my head on this one. While the topic excites me (in a scary nerdy way), it is a theological behemoth. Yet, my hope is that, after years of study, I can unpack and promote ideas that bring clarification, instead of confusion, to the discussion table. Many theologians

“Walking in the desert one day I found the skull of a dead man lying on the ground.  As I was moving it with my stick, the skull spoke to me.  I said to it, ‘Who are you? ‘  The skull replied, ‘I was a high priest of the idols and of the pagans who dwelt in this place; but you are Macarius, the Spirit-hearer.  Whenever you take pity on those who are in torment,

So, I have been a bit obsessed with the field of philosophy/theology that is commonly labeled “relational ontology” for a few years now.  Some of the secular-ish folks also like to label it as “social construction theory” whenever it is applied on a purely anthropological level.  Everyone in the field seems to define the notion of relational being somewhat differently.  For example, should the mantra be, “I love, therefore I am,” or, “I am loved,

“There are no individuals if by that we mean isolated individuals, completely detached from each other.  What does exist however, is persons, people who realize their humanity in the encounter with others.  Humanness is always fellow-humanness.”1-Hendrikus Berkhof This is the last post in my three part series.  Part one can be found here: https://conciliarpost.com/christian-traditions/reformed/finding-your-self-in-communion-part-one/ Part two can be found here: https://conciliarpost.com/uncategorized/finding-your-self-in-communion-part-2/ This has been a series where I have sought to wrestle with the implications

“Become merciful (it says in the Greek) even as your Father is merciful.” There is movement and action. The word become implies change and growth and development. God is merciful and loving and He never changes. We are the ones who are changeable. The scary thing is that we have the same potential to become unmerciful as we have to become merciful. We are Orthodox Christians. I am very comfortable with that statement. I am also comfortable with

Within the general framework of contemporary identity politics – a term that I use here to refer to a synthesis between one’s personal attributes, or the intersections between said attributes, and one’s political preferences – an ancient theological debate may be resurfacing under different conceptual umbrellas. Recent scholarship has advanced an “intersectional” understanding of how race and gender interact to perpetuate discriminatory structures. Yet where the philosophy of such a movement is concerned, the two

In the days of the Nicean Council, during the Arian Christological controversy that rocked the early church, the absence of a single Greek letter made a great deal of difference. Per the formulation that later became the Nicene Creed, God the Father was understood to be of the same (homoousios) essence as God the Son, not merely similar (homoiousios). This doctrine continues to govern Christological thought today, and forms an essential component of a proper

When I first discovered Eastern Orthodox Christianity, I intuitively recognized a different “spirituality” from what I had experienced as an Evangelical Christian. Over the years, and especially since “spirituality” has become a buzzword within our culture, I have tried to identify the primary characteristic and distinctive features of Eastern Christian spirituality and to contrast them with where I came from. I did this first for the purpose of better understanding our Eastern Christian spiritual tradition

Most of the reviews I write deal with blockbuster movies, since that’s the type of film I know most readers will be seeing. That said, I also try to make a point of engaging with art that falls outside the domains with which I’m conventionally familiar. Since I happen to already be an Amazon Prime subscriber, I thought I’d give “Transparent” a look (particularly given how much I enjoyed Amazon’s “Mozart In The Jungle,” which