There are many accounts of how the Reformation created the modern world. But what if they’re all wrong?
A few weeks ago, I wrote a review of Sam Goldman's very stimulating new book, After Nationalism. In the book, Goldman narrates three different conceptions of American national identity: the Covenant (c. 1630-1830), rooted in New England Protestant identity; the...
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
In understanding the draw of young evangelicals toward Rome, the proper place to start is where most conversions begin: in the soul.
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.