James Clark is the Book Review Editor at The North American Anglican. His writing has appeared in American Reformer, Journal of Classical Theology, and Evangelical Quarterly, as well as other publications.
A number of Werntz’s suggested practices—e.g., regular use of corporate and pre-written prayers, and identifying with a classic confession of faith rather than a mission statement—are already common in many, more traditional Protestant churches and in Roman Catholic churches. Indeed, one gets the impression that Werntz’s argument is aimed primarily at nondenominational evangelicals and Baptists.
The IE is essentially the 1662 BCP of old, but unlike the Cambridge edition it is not just that and nothing more—it is the 1662 judiciously tweaked and supplemented in a way calculated to attract both newcomers to the BCP and long-time Anglicans.
Christian Platonism’s affirmation that we are spiritual beings who will outlive this current life, in one manner or another, lends us powerful impetus to reconsider what it means to spend life here and now in a worthwhile fashion.
When we see that beauty and imagination, rightly understood, are intellectual as well as affective, we no longer have to try to bridge some gap between imagination and reality.
The idea that “no arguments or reasons have to be given to enable the experience of beauty” is dearly hopeful in a time when arguments and reasons are largely impotent in reaching people.
I encourage readers to give Dreher a fair hearing and consider the evidence he offers in support of his arguments. The phenomena he cites are real and disquieting, and he should not be dismissed out-of-hand simply because he forecasts a world far darker than many of us believe could possibly emerge.
Evans, GA. Christian authors have been proclaiming the death of Christendom since at least 1989, when Stanley Hauerwas and William H. Willimon made such...
The poetry in this book captures some of those everyday moments and holds them up in a light that makes possible another kind of clarity, not that of simply worded declarations on a page, but that which concerns our own selves and souls.
Elevated figures in church history have a great deal to teach us, but we should not forget that we can also learn from the early, run-of-the-mill Christians who were as ordinary as we are, yet who, as the collective body of Christ, experienced vibrant faith and incredible growth in an inhospitable environment.
Hirschfeld’s assessment of what we as Christians should and should not accept in mainstream economics, informed by her training in both economics and theology, is thus a most welcome resource.
