Theology is important. Good theology is even more important. Everyone is called to “do” theology.1 These are guiding principles for my theological work, which I seek to undertake with thoughtfulness, faithfulness, and charity. Of course, to merely say (or write) that theology holds a place of value is not the same as actually living out one’s faith while seeking understanding.2 Too many times in my own life it is at the place where the proverbial “rubber hits the road” that my abstract, intellectualized theological principles fall prey to my sinful nature and laziness. As important as it is to speak truth, it is not enough to merely say the right things. As James says in his epistle, “Show me your faith apart from works, and I will show you my faith by my works.”3
Thus, truly good theology consists not only of thinking rightly about God, but also living rightly (and righteously) in his presence. Of course, this raises that all important question of how: how do we not only think but also live faithfully? In reflecting on this task, I have developed some practice-oriented musings for how we should live as Christians in today’s world, which I now submit as theses for discussion: Continue reading
This post is part of an ongoing series reflecting upon Women and Gender in Early Christianity.
Pheobe the διάκονος: Reflections on a Program for Assessing Deaconesses in EC
In the article “Deacons, Deaconesses, and Denominational Discussions,” Clarence Agan III tackles the often controversial topic of NT women’s service is diaconal roles, employing Paul’s reference to Pheobe as a διάκονος as a test case. Agan begins this article with some important caveats, namely that a) discussions of women in the early Church must take a holistic approach rather than specifically-targeted rhetorical tactics, b) specific lexical factors surrounding διάκονος must be thoroughly investigated in their particular contexts, and c) a theological reading of prescriptions in the early Church should form only part (though an integral part) of contemporary denominational and theological reflections on women, gender, and church office. Using this approach, Agan argues that Pheobe’s title of διάκονος in Romans 16:1 should be understood as an indicatory of her emissary or representative status. Continue reading
This article originally appeared at Conciliar Post.
If you drive through any appreciable stretch of the United States, you are bound to come across churches. In some sparse locales, these places of worship are few and far between, much like the dwellings of those who attend them. In other places, churches abound, with nearly every street seeming to possess its own house of God. When my wife and I lived in Winston-Salem, North Carolina, one of our favorite pastimes was driving through the rolling forests that lay between our city and the Appalachian Mountains. On these drives, we grew to appreciate the term Bible Belt, as we would pass countless small, country churches on every drive. On one stretch of road no more than five miles long, we encountered some ten different churches, at least five of which included “Baptist” in their title. Likewise in Saint Louis, where we now live, church steeples dot the cityscape with peaceful regularity, directing commuter’s eyes heavenward. Continue reading
The Second Vatican Council (1962-5) stands apart as one of the single most important events of modern Church history, not only because of the number of Christians that the Church at Rome influences, but also because of the magnitude and depth of the canons of the council. While a thorough examination remains outside the parameters of our course, here we examine three of the most interesting and impactful sections of the Vatican II documents, those decrees on Indulgences, the Blessed Virgin Mary, and Non-Christian Religions. Through our examination of these sections we will note the interesting connection of the Vatican II statements to the history of the Catholic Church. Continue reading
- Martin Luther
Martin Luther remains one of the most influential men in Western History, as his attempts to reform the Roman Catholic Church sparked nearly 500 years of debate and division within Western Christianity. It has been said that more has been written about Luther than any other person aside from Jesus of Nazareth, as vast amount of Luther’s writings and complexities concerning his life, teaching, and writing abound. In examining his Preface to the Latin Writings, the famous Ninety-Five Theses, and Freedom of the Christian, Luther presents a variety of concerns and ideas in the earliest stages of what is now called the Protestant Reformation, including his critique of institutionalized power, abuses concerning indulgences and the penitential system, the priesthood of the believer, proper Christian ethics, interpreting Romans 1.17 and justification by faith, and a variety of other theological tropes and concerns. Examining these writings as a whole, Luther’s main argument appears to be that God’s gift of faith should enable the Christian to live as both free from the necessity of works-based justification and the institutionalized penitential cycle as well as remaining duty-bound to love of neighbor and continued penitence for sin. Here we will look at each of these three accounts of or documents from Luther’s early reform program, drawing out their respective main concerns within the scope of Luther’s overall early reformation of the Church. Continue reading