The Wittenberg Door

Instead of opposing one religion to another, we need the conscience and that humorous raised eyebrow, which Powys described, with feminine overtones, as “that withdrawn, quizzical look which conscience, that tough customer, regards as an invasion of its preserves,” to rend the veil in all of our religious temples: cultural/educational, economic and political.

One can have a very merry Christmas with great simplicity. And maybe, thinking of charity toward our less fortunate neighbors, modeling simplicity has its virtues.

I remember being held. I remember, though it was the desert, being cold. I remember the feathers of a headdress, coming up like the...

We are limited beings distinct from God, but our earthly nature becomes beautified when it participates in the infinite. Christ’s humanity was thought to make it possible for every person to share in the divine life without ceasing to be human.

Contemplation of God is paying attention to what demands one’s attention—more than information discovered or expression felt. Contemplating art can be a means, a sort of preparatory practice, of contemplating the Beautiful One from which all beauty is derivative.

Of course, Amash may well not win, but that really is not the point. The prodigal son had limited hopes when he said goodbye to the pigs, but he had come to himself and he was heading home regardless.

Even in the midst of this sad era of cold, objective ambition, the possibility of grateful participation in the cosmic life of creation remains for each of us.

“Truth, wherever it is found, belongs to God.” This is true, then, when dealing with ancient writings of cultural value and significance. The truth and beauty found therein belong to God, and as children of God, we need not fear what properly belongs to the Father.

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.

Criticizing the ministry-industrial complex does not mean professional resources have no place in ministry. It is not so much their use as their guiding role in congregational life that prevents churches from prioritizing deeper formation. Information and inspiration are good, but congregations must recognize their insufficiency to foster deep and sustained transformation—and must not confuse tools meant to inform and inspire with formation itself.