I had to learn to preach in "receive" mode rather than "send" mode.
The state killed Kelly Gissendaner despite the evidence of a changed life. This points to a desire for retribution rather than reformation.
I don’t know what a perfect first-century family looked like, but I’m certain that Joseph and Mary didn’t qualify.
Nicholas Healy's central methodological criticism of Stanley Hauerwas is that he "is concerned with the logic of coming to believe and the logic of Christian living rather more than the logic of belief."
In this long, freewheeling conversation with the Heidelberg Catechism, Eberhard Busch sometimes uses the document for leverage against distortions in the contemporary church, and sometimes challenges its assumptions.
Alistair McGrath offers an intellectual history of Emil Brunner's life and thought—and pleads for a recovery of his theology.
Stanley Hauerwas’s book is about learning how to die and training how to be human. Broadly speaking, it is a book about time and purpose—or, better said, the purpose of time.
Theo Hobson’s ambitious book traces the historical emergence and fate of liberal theology in the modern period. He defends the “liberal state” and the way good liberal Christianity is allied with it.
Cornelius Plantinga Jr. contends that to be fully prepared to share a word from God with a congregation, a preacher should attend to storytellers, biographers, poets and journalists.
Rousseau and Barth each imagined arriving in heaven with his books. But the response they anticipated could hardly have been more different.