If “God so loved the world” (John 3:16) and “desires that all be saved” (2 Tim 2:4), how are Christians to make sense of hell? Is hell undoubtedly eternal (as passages like Matt 25:41 suggest), or is it possible that God’s Love will eventually conquer even the staunchest of resisting wills? What is the role of doctrine about hell in living the Christian life, in training new Christians, or in proclaiming the Gospel?  Today our

Some philosophers say, “If you’ve seen a person, you’ve seen their soul.” And they mean that literally. But others seriously disagree. Who is right, and who should Christians side with?

There is a mood and practice of forced buoyancy in American evangelical churches. In near Orwellian fashion, this frenzied gaiety tries to sanitize the church of any perceived negativity, sorrow, or grief. I have been in church services where the worship leader mounts the stage, “kicking off” the service with, “How’s everybody feeling this morning?” (implying the expectation of a positive reaction), followed by, “Oh, you can do better than that!” when the enthusiasm of

For my monthly contribution, I want to engage in an interesting thought experiment. Let me start off with the caveat that I am not, at this moment, a Universalist. In the upcoming November Round Table on Hell and universalism, I will described myself as a “Hopefulist” in the sense that I desperately want it to be true that God eventually saves everyone in the end, but I cannot definitively prove that this is the case.

I am an irrepressible zoo aficionado. During the past two summers, I lived in the Woodley Park neighborhood of Washington, D.C., just two blocks from the National Zoo run by the Smithsonian Institution. Almost every morning, I’d see to it that my daily run detoured through the zoo, past elephants and sloth bears and pandas and clouded leopards (luckily for me, the gates generally opened early). For me, visiting zoos (and aquariums) is one way

To the relief of readers and editors, today’s article is not about the election bid of businessman Donald J. Trump. There’s no longer any reason to discuss that, given that its current state of acrid evanescence is more analogous to a cloud of rapidly dispersing canine flatulence than a real presidential campaign. I would instead like to revisit an episode of early church history: the 3rd century persecution under the Roman emperor Decius and the

The Insufficiency of Spontaneous Prayer  “Now if we imagine that we can sustain spontaneous prayer throughout our life, we are in childish delusion.” – Anthony Bloom1 In the Charismatic Tradition there are generally two ways of prayer echoing the words of St. Paul in I Corinthians 14:15: praying with the Spirit and praying with the understanding (or mind). Praying with the Spirit is understood as praying in tongues, or as praying in a private prayer

In my last post, I promised my readers that I would post a follow-up argument from the Scriptures on behalf of the “Catholic interpretation of ‘justification by faith:’ i.e., continual, infused righteousness, sacramentally transmitted, on the basis of faith that is ongoing and uninterrupted by mortal sin.” After I began an outline for that argument, I quickly realized I could not do it justice in a single post. Therefore, I have narrowed my argument in

Peter Leithart’s latest work, The End of Protestantism, is a grand book. Grand both in the sense that it is imposing and important, but also in its scope. Leithart’s purposes in writing the book are no less than to pray publicly for the unity of the church, outline a biblical theology of God’s actions to unite and renew, affirm the changes of the Reformation, critique the historical outworking of American denominationalism, outline the shifting paradigms

I went on a walk with a friend recently, we saw trees fully green and trees with delicate yellow leaves, falling in the wind, on green grass. Autumn in Northern New Jersey! While sitting on a bench, we talked about books, ideas and our dreams for life. I reminisced a bit. I told her how when I was in school, years back, outside Vancouver and new to the Orthodox Church. I saw 2 icons for

“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

Can we get something straight? It is okay to judge. I know it is the unpardonable sin of our society, but it is not unpardonable before God. In fact, he calls Christians to judge.1 Before someone runs off decrying me as a heretic, let’s talk about what judging is. To judge means to esteem, to select or choose, to determine or resolve, to sift or weigh evidence, or to pronounce an opinion between right and

If you’ve been following the evangelical press lately, you’ve probably encountered the latest brouhaha over biblical inerrancy. As part of a sermon series entitled Who Needs God?, well-known pastor Andy Stanley took aim at the idea that appeals to biblical authority could be the foundation for a successful apologetic approach. In other words, Stanley is saying that it doesn’t work to tell people that “the Bible says so” about a particular topic, and assume that

It may come as a surprise to some that, Luther’s attempt to add the word “alone” into Romans 3:28 notwithstanding, the words “alone” or “only” are never paired with “faith” in all of the Sacred Text except when the phrase is condemned in James. As a Protestant, this was the first fact to give me pause about my theology of salvation. If the phrase “faith alone” was really, as so many Reformers claimed, the best

When someone who was raised in an Evangelical Protestant setting goes to an Anglican church, it might seem very Catholic. There’s a crucifix with Jesus’ body hanging on the cross, the altar is at the center, and the pulpit is off to the side. There may be icons and a rail to kneel at for Communion. If they stay for the Mass, they might see something that very closely parallels a Roman Catholic service. The

Icon of St. Herman of Alaska from Holy Dormition Monastery. Icon of St. Herman of Alaska, made by my Ottawa Parish, from a print from Greece; Picture taken by author. Note: This is a continuation of my series on what I have been given in the (Eastern Orthodox) Church.  Part One is found here. The Protection and Shelter of the Saints ~ Part II: Saints Herman and Nicholas Saint Herman of Alaska While at St.

One of the most quoted scriptures is Philippians 4:13, “I can do all things through Christ who gives me strength.” It is plastered all over pretty sunset pictures and inspirational posters. It is hung in our houses and on bumper stickers on our cars. It is tattooed on our bodies. It is recited by athletes as they step onto the court or field.  But how often do we hear the verses right before it? It’s

Named for the companion of Paul (Acts 9:27, 11:19-30, 14), the Epistle of Barnabas is technically anonymous, and scholars continue to debate whether its author was the canonical Barnabas, another early Christian leader named Barnabas, or simply someone else. The possible dates of composition for this epistle range from the reign of Diocletian (r. 79-81 CE) to around the time of the Bar Kokhba Revolt (132-135 CE). Widely understood as orthodox in character, the Barnabas

It seems that the headnote over my last piece was more judicious than I realized at the time. Several responses—one from Ben Winter and another from Jacob Prahlow (both of whom are authors on this site)—have taken exception to one part or another of my article, with generous asides that they might have interpreted my article incorrectly. In my opinion, this is precisely what happened; I utterly agree with the theological assertions made by both of

This icon is called the Vladimir Icon of the Mother of God Note: While I am new to Conciliar Post, I am here because of their commitment to dialogue between Christian traditions (Catholic, Orthodox and Protestant) with respect and Christian love.  While I could write (and perhaps will later) on why I think this is the best way, suffice for now to say what I see my writing, including this series, to be about: to