Relying on Saint Maximus the Confessor, I argue that the Incarnation tells us how God typically manifests himself in created form. God's paradigmatic way of acting is visible, therefore, in the Incarnation. The Incarnation—God’s original and full manifestation in the flesh—is figuratively present throughout creation. Creation, therefore, is a theophany or embodiment of God.

In Dogma and Ecumenism: Vatican II and Karl Barth’s Ad Limina Apostolorum. Ed. Matthew Levering, Bruce L. McCormack, and Thomas Joseph White, 245–67. Washington, DC: Catholic University of America Press, 2020.

In this chapter I probe some of the difficulties surrounding the desire to meet “on equal footing.” I press the question of what unity means according to the Decree on Ecumenism.

Review essay. Pro Ecclesia 29 (2020): 275–84.

A review essay of Seitz’s The Elder Testament: Canon, Theology, Trinity. It is only through the acknowledgement of the ontological priority of the Christ event that the Spirit enables us to recognize the hidden, deeper meanings of the text.

“Neo-Calvinism and the Beatific Vision: Eschatology in the Reformed Tradition.” Crux 56/3 (2020): 25–29.

Recent eschatological trends within the neo-Calvinist tradition run counter not only to the traditional consensus of East and West but also to neo-Calvinism’s own Reformed heritage.

A chapter in Embracing Contemplation: Reclaiming a Christian Spiritual Practice. Ed. John H. Coe and Kyle C. Strobel, 182–200. Downers Grove, IL: IVP Academic, 2019.

The future beatific vision is not a stage beyond the vision of Christ. Rather we see God himself when we indwell the incarnate tabernacle of God through union and communion with Jesus. The reason is simply that Christ makes the future present.

In The Book of Acts: Catholic, Orthodox, and Evangelical Readings. Edited by Charles Raith II, 23–35. Washington, DC: Catholic University of America Press, 2019.

Review essay. Crux 55/1 (2019): 14–18.