This is the 5th post in a series titled “In Defense of.” Check out part 1, part 2, part 3, and part 4.  Baptismal regeneration is the process through which the Holy Spirit makes the recipient of the sacrament of baptism a new creation by forming a covenant. whereby . This is different from conversion, where someone repents of their sins and has faith in God (i.e. the thief on the cross next to Jesus).

In his post, “Does Experience Affect our Theology?” Peter Enns briefly speculates about the role of experience in the formation of theology. He concludes with this point, “We have to be willing to rethink who this God is, this God who isn’t as predictable as we might think.” This is a principle C.S. Lewis illustrates when it is said of Aslan: “He isn’t safe. But he’s good.” Christians should avoid feeling too comfortable with their

Here at Conciliar Post, there have recently been a couple articles poking alleged holes in the Reformed doctrine of sola scriptura. This post should be considered less a full rebuttal of the points made in the previous posts and more of an extended comment that will hopefully act as “iron” (Prov. 27:17) for further discussion in the spirit of CP’s mission statement. If I am able to at all challenge and sharpen the positions of

This essay is the second in a series entitled “Catholicism: What You’d Expect.” The previous essay can be found here. In the first post, I lay out an argument that Christian distinctives find their fulfillment uniquely within the Catholic paradigm. I also argue that the first Christian distinctive, its incarnational theology and practice, is an ultimately Catholic attribute. This essay concerns the second distinctive which I listed: the authoritative nature of Christian theology. In all

When arguments break out about the Constitution in public life, almost everyone has a natural tendency to grab a copy of the document, point to a passage that appears to support their views, and declare that the question is immediately settled. The Constitution’s Ninth Amendment—“The enumeration in the Constitution, of certain rights, shall not be construed to deny or disparage others retained by the people”—is a prime example of this: most liberal and conservative scholars

Christians of all sorts partake of some form of communion. Known by different names—the Lord’s Supper, Eucharist, Holy Communion, Breaking of Bread, Mass—and taken at different frequencies—daily, weekly, monthly, quarterly—this practice involving bread and wine stands as a testament to both Christian unity as well as divisions. What do contemporary Christians believe about the Lord’s Supper? To begin answering this question, we must first look at the history of communion, beginning today with what the

“I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment. For it has been reported to me by Chloe’s people that there is quarreling among you, my brothers. What I mean is that each one of you says, “I follow Paul,” or “I follow Apollos,” or

Imagine if one of the twelve disciples of Jesus had personally discipled a man whose pupil had written a short book for us, a book that explains the barest essentials of the apostles’ teaching. What a treasure it would be if we found such a book! In 1904, a priest of the Oriental Orthodox Church of Armenia uncovered exactly such a book, the Demonstration of the Preaching of the Apostles. Its author, Bishop Irenaeus of