Against my better judgment, but because it’s irresistible fun, I have written on theonomy again. This time, in a symposium for London Lyceum. My contribution is a refutation of the common theonomist claim to the New England Puritans. It is long but I still, if you can believe it, was not able to include everything I wanted to. One point that would have been out of scope for that argument is that, in a sense,

I recently wrote a critique of Theonomy over at Mere Orthodoxy. Lots of feedback came my way, some constructive, most not. What seems to have been lost on many readers is that, first and foremost, my critique was aimed at the critics. I want to take Theonomy seriously and my criticisms to push them to better explication of their ideas. Finding the majority of recent criticisms of Theonomy either unfair or unthoughtful—when it comes to

Each major Christian tradition has theologians who exercise strong influence beyond its borders. To give only a few examples, Roman Catholicism has Thomas Aquinas, the Reformed tradition has John Calvin, and Methodism has John Wesley. In addition to these great heroes, each tradition also has a catalogue of brilliant and engaging theologians whose influence does not typically extend beyond their own tradition or, in many cases, beyond a small circle of academic specialists. I like

For we think of a thing, in one sense, when we think of the word that signifies it, and in another sense, when we understand the very thing itself. -Anselm, Proslogion, IV Problems with Comparative Studies I’ve noted in another post the resurgence of interest in Thomas Aquinas and Thomism among Protestants. One ‘type’ or genre of writing that is popular in this resurgence is what I’ll call a comparative approach. This approach asks what Thomas (or

Or Reflections on the Realities of Big Tent Christianity “As Christians, we are seekers after truth, not merely its custodians.” Michael Bauman1 The Situation “Christianity is in trouble,” everyone seems to be saying, for a variety of reasons. The rise of the “nones.”2 Increased dissatisfaction with institutional religion.3 The forthcoming disintegration of American evangelicalism over politics.4 The growth of the “spiritual but not religious” worldview.5 The general failure of the American Church’s members to reach

“I preached as never sure to preach again, and as a dying man to dying men.” -Richard Baxter The purpose of the sermon is frequently ill-defined. Without a clear objective, sermons can easily become chaotic and even counter-productive.  While I am writing from a specifically Anglican perspective, much of this critique of modern sermons and proposal for rectifying the problem can be applied more broadly. The problem of sermonic mercuriality must be properly diagnosed and

As most Christians, whether Protestant or otherwise, know, the end of next month will mark the 500th anniversary of the Reformation. I hope that such a momentous occasion will not only be cause for celebration if you are a Protestant, but also for deep reflection. The onslaught of Reformation-themed books (and movies) being published this year may be an indication that such reflection will take place for many (even Catholics). But I do not hope

If you drive through any appreciable stretch of the United States, you are bound to come across churches. In some sparse locales, these places of worship are few and far between, much like the dwellings of those who attend them. In other places, churches abound, with nearly every street seeming to possess its own house of God. When my wife and I lived in Winston-Salem, North Carolina, one of our favorite pastimes was driving through