Lewis’s illustration of the church as one corridor with many rooms has been badly misinterpreted by evangelicals.
A review of Simeon Zahl’s “The Holy Spirit and Christian Experience”, which addresses the disconnect between doctrine and experience.
Since the beginning of history, people have used technology to overcome various challenges. Bifocals, cars, artificial knees, smartphones: the history of humanity is littered with technologies designed to address the many limitations we face in our everyday lives.
In seeking an answer to how we achieve deep and lasting Christian formation, modern Protestants have often operated by Francis Bacon’s famous precept: “knowledge is power.”
Last week, John MacArthur used his immense stature in the evangelical church to call Christians to civil disobedience. WE
I am concerned with something bigger than any one late modern prayer book: how the Dixian shift to thinking of the prayer book in terms of “shape” has affected the virtues of the prayer book tradition.
The Reformers were concerned not only with theology but also with its expression in worship – both its structure and content.
The Black Death, which from 1347 to 1350 swept out of China or India to the Crimea and thence into Europe and as far as Iceland, killed one-fourth of the population of Europe.
People have more than one reason (whether they know it or not) for changing their religious commitments. Conversion is usually a multilayered process. In this series, we have examined the (1) psychological, (2) theological, and (3) sociological dimensions of conversion.
Why do Protestants convert? The answer, as we’ve seen in our posts this fall, is complicated. It cannot be reduced to simple slogans or polemical talking points, and it calls for serious self-examination among Protestants