This is the de facto religion of most American young people, according to sociologist Christian Smith. Catholic theologian Ulrich Lehner has written a powerful new book that tears MTD apart in a way that is accessible to the general reader.
May 27th, By Joshua Lim Category: Featured Articles This a guest post by Joshua Lim. He spent a few years in college as a Baptist before moving back to a confessional Reformed denomination URCNA prior to entering seminary. He was received into full communion with the Catholic Church this year on April 21st, the feast day of St.
He plans on continuing his studies in systematic theology. Joshua Lim It is hard to pinpoint any single factor that led to my conversion. Before coming to an actual decision point, I had never considered Catholicism to be an option for anyone in search of truth; even when I was most open to it, I would have sooner turned to agnosticism than to Rome.
And yet, here I am, a Roman Catholic — and a happy one, at that. In order to understand why I converted to Catholicism, it is perhaps best to begin with my move from broad evangelicalism to a more traditional expression of Protestantism. I was born and raised in the Presbyterian church.
During high school, thanks to one devoted pastor, I began to study the Bible seriously and ended up leaving the Presbyterianism of my youth and becoming a Baptist.
The Baptist church I subsequently joined was generally Calvinist and was composed of college students and young adults who were very fervent in their devotion to the Lord. The pastor and elders highly emphasized sola scriptura, community, holy living, revival, and missions.
While theology was prized, there was, in my opinion, an anti-intellectual ethos, and the study of too much theology, which was often held in contrast to the Bible, was sometimes frowned upon.
Despite the relatively small size of the church, or perhaps because of it, there was a sense that, in many ways, we were the only truly biblical church. Over time, I began to grow uncomfortable with the arbitrariness of such a small and isolated church structure the pastor seemed to have as much authority as the pope ; this, combined with my own Luther-like angst caused by the almost solely sanctification-driven sermons as well as a youthful zeal on my part ultimately pushed me toward the more traditional Reformed expression of Protestantism.
Eventually, through the writings of Geerhardus Vos and Meredith Kline, I ended up rejecting Dispensationalism; further study led me to the writings of Michael Horton, who emphasized the centrality of the preached Word as well as the regular administration of the Sacraments which were, in good Protestant form, two: I came to greatly appreciate the sacraments as well as the liturgical form of worship in contrast to the often inconsistent and subjectivistic tendencies of the majority of evangelicalism.
Moreover, my law-induced angst was alleviated by the gospel of free justification sola gratia et sola fide. Yet, it was not very long until my Nietzschean drive for truth was left desiring something more. Though Barth vehemently denounced Catholicism, I still found a certain Catholic tendency, an ecumenical spirit, if you will, throughout his work.
It was his writing that gradually opened me up to actually listen to opposing views; not in such a way that made me invulnerable to criticism—reading opposing views through my own lenses—but rather attempting to understand each view according to its own perspective and presuppositions.
I also began to read the Bible in this way; rather than interpret the text in such a way so as to accommodate a certain notion of justification sola fide, I tried to understand how other traditions understood Scripture; and I often found these competing interpretations to be, in their own right, very compelling.
This, no doubt, left me highly dissatisfied with the Reformed confessionalism that I had come to love. While I initially believed these narratives to be true, it became harder for me to see such distinctions as anything but an arbitrary defense mechanism.
Yet, it was unclear how such a recovery could not immediately devolve into the in-fighting typical of Reformed denominations indeed, it seems impossible to even get to the point where such a devolution could occur.
At least on this point, it seems that Charles Finney had a degree of truth on his side:The evidence is quite solid that Martin Luther King, Jr. did cheat on his wife, but the claims that he engaged in orgies or that he had sex with prostitutes, white or otherwise, appear to be totally undocumented at best and complete bunk at worst.
Ralph Abernathy, a close personal friend of Martin. Martin Luther King Jr was a great leader (this is what you're trying to prove in the essay) because he motivated others to take action (point 1), lead by example (point 2) and used non-violence as a method for change (point 3).
Thesis Statement The purpose of this project is to show Martin Luther King Jr.'s leadership and challenges for the rights of African-Americans and how it .
The Ninety-five Theses or Disputation on the Power of Indulgences is a list of propositions for an academic disputation written in by Martin Luther, professor of moral theology at the University of Wittenberg, Germany, that started the Reformation, a schism in the Catholic Church which profoundly changed Europe.
Historical veracity was a hot-button issue for Ava DuVernay's best picture-nominated biopic on Martin Luther King Jr.
Sometimes, however, the truth is unknowable, as a top academic appraises two. For Posterity's Sake. A Royal Canadian Navy Historical Project. Obituary transcriptions of those who served in the Royal Canadian Navy and Canadian Armed Forces (Navy).