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.”
Christ and Caesar: A Response to John MacArthur
Last week, John MacArthur used his immense stature in the evangelical church to call Christians to civil disobedience. WE
Revisiting “The Shape Fallacy”: A Response to Ben Jefferies
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 Shape Fallacy: The Book of Common Prayer as Text
The Reformers were concerned not only with theology but also with its expression in worship – both its structure and content.
Whether One May Flee From a Deadly Plague
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.
Why Protestants Convert, Pt. 5: A Way Forward
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 Protestants Convert, Pt. 4: The Sociology 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
Why Protestants Convert, Pt. 3: The Theology of Conversion
Why do Protestants convert to Rome? Chris Castaldo surveys three key theological concerns that motivate many converts.
Why Protestants Convert, Pt. 2: The Psychology of Conversion
In understanding the draw of young evangelicals toward Rome, the proper place to start is where most conversions begin: in the soul.
Why Protestants Convert, Pt. 1: Conversionitis
Twenty-four years ago, at the opening of his classic work The Scandal of the Evangelical Mind, Mark Noll acidly remarked that “the scandal of the evangelical mind is that there is not much of an evangelical mind.” Since that time, there have been plenty of signs of hope and improvement.