sacramentalism

By Thomas Plant The COVID-19 pandemic has revealed deep cleavages within society and the Church. The suspension of public liturgies and physical distancing requirements have...

In music, in dance, and in joyful worship Conrad Noel molded Thaxted into an image of the heavenly Jerusalem.

How could Bishop Barnes, a Cambridge mathematician, have gone so badly wrong?

In the world that Augustine and Aquinas inhabited, created things and human institutions were interconnected with heavenly realities, knit together in Christ in whom “all things hold together” (Col. 1:17). We seem not to inhabit this world.

For the Oxford Movement, the interpretation of the Bible is inextricably bound up with the doctrine of the Incarnation and the sacraments, so that to neglect a sacramental or allegorical interpretation is in some way to fail to appreciate, or even to deny, these doctrines.

It is good that Christians are weird. The weirder we can be, the better.

We know that we want to build Christ-filled relationships, and we know that our faith calls us to try to build just communities with those suffering from oppression. But it can be hard to figure out how to go about doing these things.

Man does not live on Dostoevsky, or even the Criterion Collection, alone.

There is a very old legend that anyone who spends the night on Cadair Idris will either be struck mad or wake up a poet.

The Cross is the nuptial bed on which is consummated the union of divine nature and human nature in the “one flesh” of Jesus. Nothing connotes this more powerfully than our Lord’s final “word” from the cross.