Any time I come across a moment that the reformed community, primarily because it is my community, attempts to honestly, even in passing, address issues of mental illness and health, my attention is grabbed. As […]
Tacitus, in describing the Romans…and it feels all too familiar. They have plundered the world, stripping naked the land in their hunger, they loot even the ocean: they are driven by greed, if their enemy […]
Do not be ashamed to enter again into the Church. Be ashamed when you sin. Do not be ashamed when you repent. Pay attention to what the devil did to you. These are two things: […]
I never really had much interest in growing up, though it is admittingly useful. And if my age and my adolescence could reach a detente, I’d be satisfied. More to the point, my wife would be pleased…and suspicious, and also insist that I replace adolescence with immaturity. And I ramble. I repeat random trivia as if for the first time, which she indulges far more than I deserve. And when that moment of epiphany arrives, it arrives with exasperation and disappointment; though probably warranted.
Ever since I found myself apart of the confessional reformed church, I have always been struck by the reversal of roles that often occurs in the “liturgies” of contemporary evangelicalism, more so that I have been removed from the Sabbath practices of American Evangelicalism, specifically. Dr. Horton, more succinctly than I, identifies the unintentional estrangement from the historic worshipping church that results from the reorientation of biblical anthropology and ecclesiology.
As the Government of the United States of America is not, in any sense, founded on the Christian religion,—as it has in itself no character of enmity against the laws, religion, or tranquility, of Mussulmen [Muslims],—and as the said States never entered into any war or act of hostility against any Mahometan [Mohammedan] nation, it is declared by the parties that no pretext arising from religious opinions shall ever produce an interruption of the harmony existing between the two countries. ~ John Adams,
The social gospel, the belief that Church has the skills and obligation to ameliorate the moral deficiencies society, both real and imaginary, is not only a disorder of the liberal church today but of those that ostensibly identify as conservative evangelicals. But the real differences are largely circumstantial, rather than largely substantial. Both seem to be more concerned with a socio/political vision of the perfect society than with the person and work of Jesus; the great society rather than the great commission. This is where we’ve come to, where the differences between the liberals and conservatives in the church are ones of moral persuasion rather a commitment to a transcendent message.
“What a stimulus to seek after the true and full knowledge of Christ is the realized conviction of the utter vanity of all things else without Him.”
I’ve come to the conclusion, that, while equality is a noble and necessary pursuit, it is also one that is fraught with danger and susceptible to the temptations of despotism. Because activism is as much […]
The freedom of religion is not primarily concerned with private devotion but rather that of public worship. It is a display of the freedom of conscience which, if removed to merely the privacy of silence, becomes a privation of faith which results in a practical, if not literal, atheism.
Over the years I’ve heard or read about the idea of “redeeming” music or literature or education or government…you get the picture. If it exists and functions in society as an institution of some sort, there’s always someone in the Church that wants to sound the call to redeem it. What they really mean is that they want to sanitize it in order to make it palatable or useful according to whatever manner of constructs that their pietistic sensibilities have conjured up.
Modernity’s insistence upon the quantifiable and its suspicion of anything that existentially intrudes upon the clean lines it believes are necessary to achieve the life well–lived is unsettled by the beautiful; it strikes a challenge […]
…the Christian infinite belongs to an ontology of original and ultimate peace, and as a consequence allows a construal of beauty and peace inconceivable in terms of the ontology that Christian thought encountered first in […]
Both the charismatic Evangelical and the Eastern Orthodox have a mutual tilt, that is, a bent toward disenchantment. Either seeking more concrete and direct revelation by an ecstatic oracle or a room filled with wood, stone and canvas as instruments both liturgical and pedantic, the outcome is the same. And what it displays seems to be a dissatisfaction with the mundane appearance and nature of the simple Word and Sacrament, which is more mystical and incarnational than either the charismatic or the iconologue may claim to be.