Over the last five years or so, I’ve developed an abiding interest in that most mocked of things: modern art. (Last fall, my long-suffering wife spent about four hours longer in the MoMA than she would’ve liked.) The genesis of that interest was a book I read in law school (thanks to a Conciliar Post recommendation, as it were): Daniel A. Siedell’s God in the Gallery: A Christian Embrace of Modern Art. A few weeks
I find it interesting that many popular contemporary Christian figures are philosophers or at least philosophically oriented thinkers: William Lane Craig, Ravi Zacharias, Bishop Robert Barron, and others. Last year I went to hear Zacharias speak and was fascinated by the huge crowd that gathered to hear him talk about a few philosophical questions. As I thought about the event afterward, it reminded me of the accounts of the masses that would gather to hear
I have a complicated relationship with Reformed theology. Growing up, I first encountered Calvinist ideas in early high school. I was floored by the thought that anyone might really embrace a kind of theological “hard determinism,” in which anything could ultimately be causally attributed to God. It took only a little dot-connecting to see the implications: without free will, the Fall itself was an “act of God”… which, it seemed, would inevitably make God the
I believe we suffer from a propensity to look at people with whom we disagree and say to ourselves, “That person can’t teach me anything. They are so wrong in how they think, so insufficient in their intellectual capacities, so distorted in their worldview, that I could not possibly see reality more clearly by interacting with this person.” Think of the political divide. Republicans decry working with “the other side” as a compromise of values.
Christianity makes some bold claims: God created the universe. Jesus Christ rose from the dead. Human existence does not end at physical death. These statements all point to an important component of the Christian worldview: that which we can see, touch, and measure—the physical world—is not all that is. Reality is composed of something beyond the natural, physical material that we see all around us. Once one accepts the reality of the non-natural, an important question
Late last week, I found myself embroiled in a long online conversation with an acquaintance over my review of the recent film “Straight Outta Compton.” The movie, which charts the rise of controversial rap group N.W.A., is a well-made biographical drama that raises challenging questions. It also, as one might expect given the subject matter, contains a good deal of content that will be off-putting to certain viewers (and is undoubtedly inappropriate for audiences beneath
Christ has come to give us life, and that in abundance. He does not hold back. We ask to know Him, we ask for mercy, we ask Him to show us the path. And He answers us with the truth. There are no riddles to decipher or secret panels to open.
In today’s cultural climate, much is thrown around concerning the term “social justice.” Many are passionate about seeing the many injustices and oppressions of this world reversed into true human flourishing, and seeing the way the world is as different from the way the world ought to be. The primary worldview used as the foundation and motivation for this term is a notion of “progress,” fueled by a passion to make the world better. While