Hello, My Name Is BROTHER of the One True King

Matthew West is a terrific musician. I love a lot of his stuff and he has frequently ministered to my soul. This song in particular is one that has repeatedly lifted my spirits. I even used this song as part of a lesson to teach the youth at the church to appreciate the change in their identity that happens when they accept Christ as Savior.

Now I wish I hadn't used this song to teach. I still find the message of this song encouraging, but after I taught that lesson I realized that this song teaches heresy. It is probably unintentional, but it is still heresy.

You are NOT a child of the One True King.

Neither am I. The One True King has no children. Jesus Christ is the One True King. We are adopted as children of God the Father, brothers and sisters of the One True King.

The idea that we are children of the One True King could have its roots in one of many theological errors, but in my estimation the most likely culprit is monism. Monism teaches that there is no such thing as the "trinity". Instead, monists teach that the Father IS the Son IS the Holy Spirit. One being, one entity, one person, one personality, 3 different manifestations. In monism, when Jesus was walking around on Earth he was the only manifestation of God - the Father and the Holy Spirit did not exist at that time because God was walking around as Jesus. We are adopted children of God the Father, and Jesus is the King, but according to monism Jesus and the Father are the same person, so in monistic teaching we are children of the king.

Monism is a very old heresy and it just won't stay away.

Of course there are several problems with monism. One obvious problem comes when you read about the baptism of Jesus. If monism is true then who in the world was calling down from heaven and what was the dove? Another obvious problem comes with the crucifixion of Christ, when Jesus exclaims "my God, my God, why have you forsaken me?". This statement makes perfect sense in the context of a trinitarian God, but is complete nonsense with monism.

I still like the song. I am still encouraged by it. In my head I just insert "brother" for "child" in the chorus as I am listening. But I do wish I noticed this glaring issue before using the song to teach the youth.

If God told me to kill you...

Wow, it has been over a year since my last post. I guess I need to work on my consistency.

Anywho, recently two men for whom I hold a great deal of respect were given the opportunity to debate publicly about Christianity and the resurrection of Christ. During the course of the debate J.T. Eberhard, a renowned atheist speaker and blogger, asked Bill Victor, a PhD wielding campus minister, "If God told you to kill me, would you?" Victor, being less seasoned in debate than J.T., struggled with the question. I have since recommended to Bill that he borrow a line from The West Wing and declare "I do not accept the premise of the question" anytime he is thrown a curve ball from a Cy Young debater like J.T.  However, I do not think that dodging this question is the only right answer. Sometimes it is better to let yourself get beaned with the pitch so you can take a free base. It will probably hurt - especially with a guy like J.T. who is capable of applying some real heat, but if you are ready to parry the question then the pain will be worth it.

The face value answer to J.T.'s question looks tricky, but it needn't be. If you accept the basic premises of the gospel then you believe that: A. Everyone is a sinner deserving of death. B. God is just in requiring anyone's death at any time. C. God is just in using whoever He so desires to bring about that death. D. God is morally superior to man in all ways. E. It is better to obey God than man/civil authorities. So, if you really believe these things then you ought to be able to honestly answer "yes." If God told me to kill you then I would try my best to kill you.

However, there is a secondary question that must be posed at this point (or you and I run the risk of looking like a crazy person) - What is necessary for the premise "God told me to kill you" to be rationally justified? What sort of experience would you and I have to endure in order for our belief in God-sanctioned manslaughter to be deemed rational?

This is an interesting question. Unlike J.T.'s curve ball, this question is more than just a club to scare away theists - it actually has some meat on the bone. Answering this question could actually serve to advance the dialog between atheists, theists, and agnostics.

So, if you are ever asked the question "If god told you to kill me, would you?" Respond with "Yes, but under what circumstances would it be rational for me to believe that God has actually told me to kill you?"

Then wait for a response.

If he admits that there is no such scenario then you have demonstrated that his epistemology precludes the possibility of Christianity outright, and he is therefore begging the question. If rationality is so defined such that it is impossible to accept the proposition "God is communicating with me and telling me X" then the definition of rationality, rather than rationality itself, is opposed to Christianity. Who gets to define what is rational? Well that is the question that your opponent fellow truth-seeker is begging.

If he offers a scenario by which one could rationally accept the premise "God told me to kill you" then compare that to the experiences of the disciples - was it rational for them to believe that Jesus was the Son of God who rose from the dead? How could that scenario make god-sanctioned manslaughter a rational belief, but hold that the Corinthians were irrational to believe in the resurrection of Christ, despite the fact that they were privy to hundreds of eyewitnesses to the event in question? This certainly won't silence whoever you are debating, but it does take the discussion in a profitable direction.

If When the person you are debating turns the question back onto you, explain honestly what it would take for you to believe that God actually told you to kill him. Personally, for me it would take a highly extra-ordinary experience comparable to the Apostle John's in Revelation. It is possible, but extremely improbable.

What do you think? Am I crazy? Is it better to just dodge the original question?

Should the Bible be the Last Word?

The following is a research paper I wrote not long ago as part of my seminary education. This paper pretty much describes my views on the Bible and its authority. I know it is a long read, but it serves as the foundation to pretty much everything I write.


The Authority of the Bible for Christians
A research paper by Patrick Shawhan, presented in November, 2011

Introduction

            Since its original canonization, no book has been translated into more languages, bought by more people, or caused so much controversy as the Bible.  In fact, while it would probably be impossible to measure, it would not surprise this author to find out that more copies of the Bible have been burned, torn apart, or trampled than the next best-seller has even produced altogether. Why has there been such hostility against the Bible for all these years? Well, it is likely due to the extreme implications that its pages entail. With the eternal destruction of unbelievers and the sovereignty of God over all of creation, there are many that wince over such a fate.  However, this paper is not written to address the disgraceful manner with which unbelievers and God-haters treat the Bible. Rather, this paper has in mind the disgraceful manner with which many Christians treat the Word of God.  As Millard Erickson puts it, “Because it conveys his message, the Bible carries the same weight God himself would command if he were speaking to us personally. (Erickson, 271)” Therefore, anyone claiming to be a follower of Christ ought to have, as his/her primary authority, the Holy Bible. Moreover, it is the contention of this paper that there is no higher authority available to Christians than the Bible.

Concerning skeptics

            There are many who would seek to discredit the Bible as authoritative.  This has typically been an activity of unbelievers, who would love to make Christians appear foolish. These are the individuals that love to point out the supposed fallacy regarding the logical circularity that exists when the Bible declares itself authoritative.  Simply put, these critics find it distasteful when the answer is given “Because it says so” to the question “How do you know the Bible is true?” However, what these critics fail to realize is that every epistemological system at its very foundation must be circular. After all, if some other authority on knowledge can verify the supposedly primary authority on knowledge, then isn’t the verifying authority in effect the primary authority? In other words, if human reason is the primary authority on knowledge, then the only answer that can be given to the question “Why should reason be the primary authority on knowledge” is “Because it seems reasonable to make it so”. Such is the case with every epistemology.  There is not space here to further elaborate on this point, but suffice it to say that the apparent circularity of the Biblical authority verifying itself should not damage the intellectual credibility of Christianity. (Grudem, 79)

            However, skeptics are not the only individuals attacking the authority of Scripture. There are a great many professing believers in the world today that subjugate the Scripture’s authority by inflating the authority of church traditions, leadership, or personal experience.  This attack is far more subtle and no less dangerous.  It is for this reason, along with many others, that the sufficiency of Scripture must be appropriately understood.

Concerning the sufficiency of Scripture, 2 Timothy 3:16-17

2 Tim 3:16  “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness;”2 Tim 3:17  “so that the man of God may be adequate, equipped for every good work.” (NASB)

Paul’s purpose in writing his second epistle to Timothy was to encourage him to be a man of God, even in the face of hardship. This book was written to Timothy as he was facing his own death, and thus much of what he has to say concerns facing persecution and suffering.  Paul demonstrates the supremacy of life in Christ by reminding Timothy what it looks like to be a man of God.  A man of God must have considerable perseverance, and Paul lists himself as an example of such. There are several patterns that Paul provides concerning what it looks like to live as a man of God, including the pattern of the soldier, athlete, farmer, and worker.  Most importantly, Jesus is the greatest example of a man of God facing persecution.  He also warns Timothy to avoid apostasy by continuing to preach the Scriptures and teach the gospel. (Carson, 577-581)

The passage here in consideration falls immediately after Paul describes the difficulty Christians will have living adequately Christ-like in the last days.  Sinfulness will abound and sufferings will be prevalent.  Into this context Paul inserts perhaps the most important text given in all of Scripture concerning the authority of the Bible.

Verse sixteen begins with the profound statement, “All Scripture is inspired by God…” It is important to note that the word used here for “Scripture” is typically a reference specifically to the Old Testament. However, in 1 Timothy 5:18 Paul set the precedent for using that same word with the New Testament writings in mind, quoting Luke alongside Moses and claiming them both as “Scripture” (Shultz). Therefore the scope of Paul’s meaning is clear. Whatever this passage says about Scripture, its referent is the entire Bible. Moreover, the phrase “inspired by God” is not referring to the kind of inspiration a muse might offer a poet. Nor is it referring to the kind of inspiration a coach might offer his/her team in a motivational speech. Rather, Paul seems to invent a new word to describe the inspiration he has in mind. Paul combines the Greek words meaning “God” and “ breathe” into “theopneustos”. Paul is saying that Scripture is literally breathed out by God (Barker, 915).

Verse sixteen continues as Paul elaborates on his description of Scripture. He describes Scripture as “profitable” in four specific ways: for teaching, reproof, correction, and training in righteousness. It is significant to note that Paul does not add anything to this equation. There is no other predicate which needs to be combined with Scripture to ensure the profit. Moreover, the listed profits of Scripture seem to envelop every necessary aspect of discipleship. “Teaching” includes all doctrines that a Christian has need to understand. “Reproof” refers to the conviction a Christian ought to feel towards sinfulness. “Correction” refers to the necessary restoration that follows the reproof. “Training in righteousness” includes whatever is necessary for a Christian to develop the discipline to live according to God’s standards (Vincent, 2 Tim 3:16).

Verse seventeen clarifies the purpose of the qualities of Scripture Paul sets forth in verse sixteen.  Paul uses the Greek hina alongside a present subjunctive form of eimi to express the purpose statement (Robertson, 2 Tim 3:17).  He makes it clear that the purpose of the inspiration and profitableness of Scripture is so that Christians “may be adequate, equipped for every good work.” The Greek word here translated “adequate” could also be understood as “competent,” “perfect,” or “complete.” Paul clarifies the meaning of “adequate” with the prepositional phrase describing it - “equipped for every good work.” Barker and Kohlenberger say it well: “The purpose of all this is so that Christians will be completely ready to meet the demands of discipleship (915).”

The theological implications of 2 Timothy 3:16-17 are staggering. To begin with, for Paul to say that Scriptures are God-breathed means that the words of Scripture are the very words of God. Thus Scripture has all the intrinsic authority as if God were personally speaking the words from heaven (Davids, 3). Moreover, because God knows everything (1 Cor 2:10-11) and cannot lie (Titus 1:2) there can be no doubt that Scripture is absolutely inerrant. There is no false statement in all of Scripture. Indeed, there is nothing in the universe more trustworthy than the Bible, save perhaps God himself! Beyond these implications, there is also the important fact that Scriptures are profitable to produce everything within a Christian that God expects of him/her. There are no other authorities which must be added to Scripture to make up for some lack or deficiency. Scripture is entirely sufficient in and of itself to achieve the sanctification of the believer insofar as the believer adheres to it with obedience.  This obedience is an important theme in the next passage to be evaluated.

Concerning the Christian’s accountability to Scripture, Hebrews 4:11-13

Heb 4:11  “Thus we must make every effort to enter that rest, so that no one may fall by following the same pattern of disobedience.”Heb 4:12  “For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart.”Heb 4:13  “And no creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we must render an account.” (NET Bible)

            The book of Hebrews was written to demonstrate the superiority of Christ and exhort the believers to stand firm in the faith despite facing persecution. Hebrews was written to what was probably a primarily Jewish congregation that was facing the potential for extreme persecution for their faith.  Apparently, many within the congregation were tempted to revert back to Judaism, since it was recognized as an official religion by the Romans.  In response to this, the author of Hebrews demonstrates the superiority of Jesus Christ over and above anything offered by the world or Judaism.  He is superior to the angels, Moses, Joshua, and Aaron, providing a superior priesthood, ministry, sacrifice, and faith.  Ultimately, believers should expect to face persecution, but faith overcomes persecution.  Moreover, Christians are the people of God and as such should expect to be reprimanded just as a father reprimands his child.  In short, Jesus Christ is superior in every way, thus faith in Christ is worth suffering for. (Carson, 596-615)

            The passage in question here falls toward the end of an introductory discourse on the superiority of Christ’s position over and above anything offered in Judaism. Particularly, chapter four is concerned with the spiritual rest that is offered to God’s people. Jesus Christ is presented as the provider of that spiritual rest. He has made God’s Sabbath rest available to those that place their faith in Him.  It is at this point that the author of Hebrews offers this solemn charge, “Thus we must make every effort to enter that rest, so that no one may fall by following the same pattern of disobedience (NET Bible, Heb 4:11).” The Greek verb for “make every effort” is here rendered by the author as aorist, active, subjunctive. This particular structure denotes a command, thus the English rendering “we must” (Rogers, 524).  The Greek word “hupodeigma” refers to a pattern in the sense of an example and warning sign (Vincent, e-sword). The author is suggesting that the failures of the Israelites of the Old Testament should be understood as warning signs to Christians.  Their failures were a result of their disobedience, and because of this they failed to enter into God’s rest.

            Verses twelve and thirteen go on to describe the means by which God judges individuals, discerning whether or not they can enter into that Sabbath rest.  Verse twelve offers a description of the Word of God that includes several very powerful pieces of imagery. However, what is most interesting is the final phrase, “It is able to judge the desires and thoughts of the heart (NET Bible, Heb 4:12).” Robertson describes the Word of God as “skilled in judging, as the surgeon has to be and able to decide on the instant what to do. So God’s word like his eye sees the secret lurking doubt and unbelief…(Robertson, Heb 4:12).” The author is here portraying God’s Word as a judge to everything about an individual, including the hidden things.

            Verse Thirteen continues where verse twelve left off, describing God’s vast perspective.  The author is basically saying that absolutely nothing can possibly be hidden from God. However, in this verse the author goes one step further, describing how all believers (an all-encompassing ‘we’) must give an account to God.  The Greek phrase translated as “we must render an account” could be better translated as “with whom our final reckoning has to be made (Rogers, 524).”  This “final reckoning” is inextricably tied to the perspective of God and the judging of the heart that is done through the Word of God.  

As was the case with the 2 Timothy 3 passage, the theological implications of Hebrews 4:11-13 are staggering.  According to these verses, there is a serious danger of which Christians need to be aware – that of failing to enter the Sabbath rest due to disobedience.  This passage is frequently referred to by scholars as one of several hypothetical warning passages in Hebrews. If this is in fact the case and “Sabbath rest” here refers to heaven, then it must be understood that this passage is not meant to illicit fear in the reader, as if he/she is in danger of losing salvation.  This passage in no way affects the eternal security of the believer.  There are too many other passages in Scripture that make a believer’s eternal security apparent (Romans 8, for example).  There is not space here to elaborate on God’s persevering work on behalf of Christians. One scholar offers this conclusion to this passage: “If the readers were mere professors and

rejected Christ in order to go back to the works system of Judaism, they would be excluded from the promised kingdom age or God's rest. (Toussaint, 74)” 

Whatever the case may be, these verses make it clear.  Christians are going to be held accountable according to the judgment of the Word.  Indeed, nothing is hidden from God, and eventually everyone will give account to Him.  These facts offer powerful motivation for receiving the exhortation and entering into the Sabbath rest by obedience.  If there were ever a powerfully compelling reason to adhere to the Bible as a primary authority, it must be because it will be according to the Word that all Christians are to be held accountable.  Moreover, because nothing, not even evil intentions, can be hidden from the Word, a Christian ought to submit his/her thought life to the authority of the Bible, as well as his/her actions.

Concerning practical application

As has been demonstrated in this paper, Scripture is the ultimate authority for believers because it contains the very words of God, and it is by these words that Christians are going to be judged.  The world today is full of deceitful messages in opposition to this conclusion. Many would suggest that no one and nothing has the right to say what is right or wrong. Others may invent their own standards and claim authority on their behalf.  For instance, scientists may suggest that science ought to be the utmost authority on all things. So with the advancement of evolution, those scientists insist that survival of the fittest is the primary concern. Drugs, alcohol, premarital sex, abortion… all these things are alright as long as they lead to the advancement of the species.  On the other hand, professional philosophers may insist on some other ethical behavior model as the authority on right and wrong. One may push Utilitarianism, suggesting that whatever leads to the greatest utility – or happiness – is the right decision. Another may suggest a neo-Kantianism, recommending the categorical imperative as the greatest authority on all things ethical.  Still another may say that there is no true morality but what one considers right in his own eyes. The world is filled with competing authorities on right and wrong, historical truth, philosophy, etc.  However, the Christian must submit every day to the authority of the word of God, treating it as the Bereans did, searching and studying it. 

Christians must seek to apply the Word of God thoroughly and accurately, reading it frequently and obeying it to the letter.  Because the Word of God is completely sufficient to help a believer meet every requirement God has upon Christians, and because Christians will be held accountable according to every word within it, there can be no higher authority in a believer’s life. Day in and day out believers ought to appeal to Scriptures for every need, with every moral dilemma, in good times and when life is difficult.  This appeal ought to include attending a church which holds Scripture at the same level as this paper has presented, as the ultimate authority on all doctrines and morality. This appeal should also extend to all other sources of counseling and education. The only sources that should be trusted as means to better reflect Christ are those sources that uphold Scripture as the all-sufficient and inerrant Word of God.  This even extends to one’s consideration of his/her own feelings and rationality. Great effort must be taken to ensure that personal feelings and human reasoning never displace the Bible as the seat of authority and object of obedience in one’s life.  The Bible represents the very words of God, and it is by those words that everyone everywhere will eventually be judged. These points must not be taken lightly.

Works Cited

Barker, Kenneth L. and John R. Kohlenberger III. The Expositors Bible Commentary Abridged Edition New Testament.  Grand Rapids: Zondervan, 1994.

Carson, D.A. and Douglas J. Moo. An Introduction to the New Testament. 2nd ed. Grand Rapids:

Zondervan, 2005.

Davids, Peter H. “Authority, Hermeneutics, and Criticism.” Interpreting the New Testament: Essays on Methods and Issues, edited by Black and Dockery, Nashville: Broadman & Holman, 2001 (2-20).

Erickson, Millard J.. Christian Theology. 2^nd ed. Grand Rapids: Baker Academic, 1998.

Grudem, Wayne. Systematic Theology. Grand Rapids: Zondervan, 1994.

Robertson, A. T..  Robertson’s Word Pictures, Hebrews 4:12, accessed through e-sword.

Rogers, Cleon L. Jr., and Cleon L. Rogers III. The New Linguistic and Exegetical Key to

the Greek New Testament. Grand Rapids: Zondervan, 1998.

Shultz, Gary. Systematic Theology I class notes. Baptist Bible Graduate School of Theology, Fall 2011.

Thayer, Thayer’s Greek Definitions. “σκηνόω” accessed through e-sword.

Toussaint, Stanley D. “The Eschatology of the Warning Passages in the Book of Hebrews.” Grace Theological Journal 3.1 (Spring, 1982): 67-80.

Vincent, Vincent’s Word Studies, Hebrews 4:11, accessed through e-sword.

So what do you think? Should the Bible have the last word on all matters for believers?

Is Doubt a Virtue?

Recently I have had some very interesting discussions on facebook about doubt. The following is a correspondence between myself and a good friend of mine about the nature of doubt as a Christian.

Friend:        "I have personally seen that doubt can be essential to one's faith. Not all doubt is bad. Healthy doubting forces us to continuously examine God and ourselves to make sure that our faith doesn't become stale and stagnant. What at first may appear to be a betrayal can, when examined more closely, be revealed as a deeper fidelity."

Me:        You are walking a fine line in reference to doubt. On the one hand you are listing as a virtue something that the Bible nowhere refers to as such. On the other hand it is hard to imagine a definition of faith that does not require some element of doubt. Some suggest that Hebrews 11:1-2 offers a definition of faith that requires absolute certainty, but I would suggest something more complicated. I tend to think that faith is strongest when epistemological certainty is unavailable, but extreme action is taken regardless. In other words, if there is a degree of doubt in your mind, but no doubt demonstrated by your actions then you have great faith.

A Different Friend:     "Who is the author of doubt?"

Friend:     "Jesus is. Look at what happened on the Crucifixion. It is the place where God doubts God. God rids himself of God. He says, "My God, my God, why did you abandon me?" He said this in Aramaic, not in Hebrew. If he had been quoting from the Old Testament he would have said it in Hebrew. Since he was a Jew and whenever they speak from Scripture they speak it in its original language out of reverence. It shows it wasn't just some divine play. Jesus was being human. Experiencing loss and abandonment. I understand I may be reading between the lines, but I don't think there is anything wrong with doing so. The Jews do this and think this. The spaces are just as sacred as the words themselves. They encourage multiple interpretations. The Bible is like a many sided jewel that when turned in the hands yields different views. The jewel itself never actually changes, but the way the light plays through it shows us infinite perspectives. 

I know full well that I am walking a fine line. That's why I have others … to keep me from straying away from our faith. I understand that the Bible nowhere explicitly states doubt as a virtue. But like I said above it doesn't mean it isn't there (reading between the lines)."

Me:     Peter would never have known the comfort and security to be found in Christ if he had not doubted Him among the wind and the waves. Certainly the doubt Peter experienced that day on the water incited one of the most life-altering experiences of Peter's life. To this extent one could argue that Peter's doubt was valuable. However, it was not inherently so, which was made clear when Christ scolded him for his doubt. The doubt opened up an opportunity for Christ to prove Himself to Peter in a special way. But the virtue of Peter's doubt is found solely in the experienced salvation, not in the doubt itself. Thus there are two issues of concern when elevating doubt itself to the level of virtue. First, Jesus scolded Peter for his doubt. Second, to intentionally doubt (the same way one might intentionally apply other virtues) would be to test God, since the virtue of doubt is found only in the experienced salvation from doubt that God may provide. Testing God in this fashion is also frowned upon in Scripture.

God is faithful and has promised to present believers before Him pure and holy - adorned in His righteousness. Until then doubt will creep up. However, God has several methods of addressing doubts, including His Word and faithful teachers of His Word. This being the case, there must be certain things about which God does not want us to doubt. There are certain things which God has stated and taught clearly, about which doubt can never be a virtue. So the question is this: which elements of theology, which propositions, ideas, or facts may a Christian appropriately doubt without undermining the underpinnings of the faith?

Finally, I have a very hard time equating Christ's ultimate suffering on the cross when He endured the full penalty of the sin of all humankind and the Trinity itself was voluntarily severed - finally uttering eloi eloi lama sabachthani as He experienced the ultimate spiritual agony - I have a hard time equating all that with the petty doubt that we sometimes experience when confronted by differing ideologies. Even if one could correctly describe Christ's experience as "doubt", surely you would recognize that this experience by Christ was meant to reconcile our relationship with God, not to vindicate our voluntary evisceration of the relationship He died to save.

Friend:      "You are missing my point. I apologize for not being capable of explaining my thoughts better. Hopefully someday I will be able to better articulate what I am discovering. I'm not as far off from a close read of the Scriptures as it may appear. I'm trying to clear the grime and dust that has collected on the spectacles of my worldview, keeping in mind that I can't and shouldn't entirely abolish it since it is a part of what makes me who I am. I have grown up being told all these things you are arguing for. I've heard it all before. I have gotten tired of being told what to think, I want to learn how to think. For myself. I am at a point in my life where I must do the hard work of searching for myself. I believe I have found a better way, for myself at least. If I come to a point later in my life were it all comes full circle, great. I can't wait to get there. Until that time comes, though, I am not going to force my journey on others, because it probably won't work for them. I am just eager to share with others what I am learning because it is exciting and I will never stop being hungry or thirsty for God and what He wants to show me. What I have come to understand makes sense because my past and present life has brought me here. And I think that were I am right now is where God wants me. Of that I have no doubt."

Me:      I think I might have a grasp on what you are trying to say. Perhaps there is a better way to communicate the intellectual/spiritual struggling than the word "doubt". Doubt often implies intentional skepticism and a narrowing epistemology - usually to the extent that human experience is elevated above Scripture. I don't think this is quite what you are suggesting. If I am understanding you correctly then I think the turmoil and turbulence that you have compared to Christ's agony on the cross could also be compared to Solomon's "Vanity of vanities" in Ecclesiastes or Job's desperate spiritual searching in lieu of his extreme suffering. Maybe the best way to describe this category of Christian experience, while "doubt" could work, is "wrestling with God". Jacob wrestled with God and God changed his name to "Israel" - wrestles with God. Right now, by your admission, you are an Israelite - not by genealogy, but by etymology. You are one who wrestles with God. This is not necessarily bad, and is sometimes spiritually healthy, but can also leave you with a limp!

I think there is another element to the "doubt" that you are describing - that is a reaction against the sort of intellectual arrogance frequently perceptible among both prominent theologians and Pharisaical Christians. Dogmatic humility is a lost virtue in many churches, and yes, this certainly is a virtue. However, even the theologically meek must be prepared to react against the wolves in sheep's clothing of whom we are warned.

My above comment is not so much a critique of Solomon, Job, or Jacob/Israel. And certainly not against dogmatic humility or theological meekness. On the other hand, mine is a criticism of the intentional skepticism that can drive an intellectual stake between the Lover and us, the beloved.

Sometimes I forget how smart teens are... Part 2

"As humans is there something in us that seeks to pray to someone higher then ourselves?"

Yes. The Bible does give some indication that God has placed something in us that causes us to naturally seek something higher than ourselves. Ecclesiastes 3:11 & Romans 1:19-2:15 both suggest this.

"Why do we always say Jesus is coming back are their alot of signs saying this?"

Yes. There is actually quite a bit of Biblical prophecy concerning this, from all over the Bible. Matthew 24:4-44 is just one example. There are other much more specific prophecies as well.The book of Daniel has a lot to say as well. Revelation doesn't have as much to say about what is leading up to the rapture and tribulation, since it mostly describes the tribulation and the millennial kingdom. In fact, there are many Christian scholars who would argue that every Biblical prophecy concerning what must take place before the rapture has already happened, so the rapture could literally happen any moment now.

"As Christians do we have to fast?"

There is no command in the New Testament for Christians to fast. However there are plenty of examples of fasting, especially in conjunction with prayer when making an important decision - Acts 13:2-3. Also Mark 2:18-20 suggests that Christians should fast occasionally until Jesus returns. Ultimately, fasting is a matter of discipline - mastering your control of your own body and mind to focus on the things of God.

"If God knows all what is the point of us praying to him if he knows what we need before we ask?"

When we pray we are not informing God of a new problem that He was not aware of. Rather, we are submitting this problem or situation to God and admitting that we can't do it ourselves. We need to pray because we are not strong enough to handle things on our own - prayer is for our benefit, not God's. Check out what Christ says in Matthew 6:7-18. In verse 8 he actually points out exactly what you are referring to. Prayer is a discipline that changes our hearts, attitudes, and minds to be more like Him.

"Can we really try God and his promises for us?"

Yes. In fact, there is at least one promise that God has given that He encourages the people to test: Malachi 3:10. God promises to bless the people of Israel if they give their tithe to Him. However, we have to remember that there is a difference between testing Him by obeying Him and testing Him by doing something stupid. Testing Him by doing something stupid was the Devil's temptation of Christ in Luke 4:9-12.

"What is fearing God?"

We should fear God the same way we might fear police officers or the military. Even if we have done nothing wrong we should still have respect for their position of power and authority. More so with God. Fearing God just means that we recognize and respect His power and authority. We obey Him because we know that He has the power to apply consequences if we disobey Him. Proverbs 1:7, and actually the entire book of Proverbs has a lot to say about the importance of fearing God.

"Is it a sin not to tell everyone about God?"

The short answer is no. There is no command to tell absolutely every person that we meet about God. However, it is a sin to disobey the leading and conviction of the Holy Spirit in your heart. If you feel led to witness to someone and you don't, then it is sin - James 4:17. Please do not let this be an excuse for you not to witness to someone. We are commanded to make disciples - Matthew 28:18-20.

More Old Posts: Problem of Evil? Part 2

Consider the following scenario:

A young woman is preparing a meal for her husband and 4 year old son. Something distracts her, and she walks away from the kitchen, leaving the uncooked hamburger meat and 4 year old boy unattended. Overcome with curiosity, the boy takes a small piece of the pink, appetizing goo. Within three hours of consuming the raw, e-coli infested meat the boy dies. The family is overwhelmed by tragedy.

An atheist has recently presented this as a case-study example of the problem of evil. He tried to demonstrate that surely a good god, especially the God described by most Christians, would not let this kind of tragedy happen. However, the tragedy did happen, so therefore the God described by Christians - a good, loving, all-powerful, all-knowing God - must not exist. Surely a god that is capable of stopping such a tragedy would be morally obligated to do so, yes?

This is a powerful argument, requiring serious consideration. If God would indeed be morally obligated to prevent human suffering, especially the kind described by the scenario above, then, having allowed such tragedies to occur, either God does not exist or God is malicious.

Is God morally obligated to prevent human suffering? To answer this question the terms must first be defined. In what sense should "moral obligation" be understood? What about "human suffering"?

My impression is "human suffering" is generally understood, in this context at least, to refer to a human getting what s/he doesn't deserve (or not getting what s/he does deserve). Therefore, when most people suggest that God is morally obligated to prevent human suffering, what is generally meant is that a just god would see to it that every human gets exactly what s/he deserves. Therefore, because God is morally obligated to do what a just god would do, he is obligated to see to it that all humans get exactly what they deserve.

So, rephrasing our question, is God morally obligated to see to it that all humans get exactly what they deserve? On this point I must agree with the atheist. Yes, God has an obligation to ensure that life is fair and that all people get exactly what they deserve.

You may ask, "How can you believe that and still be a Christian?" This is a fair question. Indeed, on first look it seems like there are all sorts of things happening all around the world that just aren't fair. Surely the family in the story did not deserve the tragedy that happened to them, much less did the little boy deserve to die! However, when I read the Bible I get a different story. If, indeed, everyone is a sinner, born with sin (Romans 3:23), and the just penalty for sin is death (Romans 6:23), then the death of an individual - anyone, no matter the age - is the outworking of perfect justice. Moreover, if a person does indeed deserve to "reap what you sow," then all human suffering is deserved insofar as all human suffering is the outworking of human choices and human sin.

"Well, doesn't God still have an obligation to alleviate human suffering?!" you may respond. However, the answer is no. God does alleviate suffering, but that is called grace and mercy. By definition if God is obligated to be graceful and merciful then it is not grace and mercy at all. Grace is a gift that is undeserved, and mercy is withholding a punishment that is deserved. If God is obligated to be fair, how can He also be obligated to be unfair - granting grace and mercy? The answer: God is not obligated to give grace or mercy to anyone.

Then how does God justly apply grace and mercy to sinners that deserve death? The death of Jesus Christ provided the necessary substitutionary sacrifice, making grace and mercy available to anyone that would be willing to accept Christ as Savior and Lord.

Christianity paints a coherent picture of human suffering and justice. Thankfully, it also provides a coherent portrait of salvation in Jesus Christ.

Does your worldview have a coherent understanding of suffering, justice, and salvation?

Sometimes I forget how smart teens are...

I have been getting a lot of tough questions from students lately, and I have decided to share them with you. Maybe some of you can answer them better than me...


Alright, here goes nothing....

"Why do we have to pay the price for someone else's sins? Like, why do we have sin in us that we cant control because of Adam and Eve?"

Adam and Eve were created absolutely perfect, so when they sinned it was proof that any and every person would sin. In that way we are guilty of the same sin as Adam and Eve. Also, it seems that in a way sinfulness is genetic - passed down from Adam and Eve to our parents and then to us - so we all are born with a tendency to sin. So, since we definitely would have failed the way Adam and Eve did then we can't complain that we are born with the sin nature that they passed down to us. Ultimately, though, we are paying the price for our own sin - which is why if someone dies before they reach an age where they are consciously rebelling (the age of accountability) they still go to heaven. They have not actually sinned for themselves, so God doesn't hold them responsible for their sin.

"Why does god put people through stress and everything if he loves us."

I'm afraid that your blame is a little off. We feel stress because we sin. Even if we are just worried about something, worry itself can be a sin. Here is what we do know - God puts us in situations that cause us to mature and grow spiritually, but because of our sinfulness we tend to not like those situations very much - hence the stress. Besides, this isn't that much different from what any good parent does. Potty training is pretty stressful for a kid - but very necessary. Same is true for bed time, taking the kid off the pacifier, forcing the kid to do her homework, etc.

"Why don't any literally any of my prayers come true?"

A prayer is not the same as a dream or a wish that may or may not "come true." God is not a genie. He is our Heavenly Father, so He wants the best for us and will give us what we want as long as what we want is good for us. If God is not giving you what you want, then He is working to change your desires so that they line up with His - that way eventually He can give you what you want. Besides, the primary purpose of prayer is definitely not just to get what we want. God allows us to talk to Him and bring our requests to Him so that we can get to know Him better and be changed to be more like Him. Prayer is just conversation with God, so when you pray try not to just make requests. Instead, try to just talk to Him like you would your best friend.

"If god is all knowing why did he put people on this earth to endanger others or know that somebody will be homeless or go to hell and make them suffer?"

I could answer your question with a question: why do you think this is unfair? If someone rightly deserves to go to Hell, then why is God at fault? If sinners really deserve eternal suffering in Hell, then why is suffering on Earth (like homelessness) considered unfair? Actually, the thing that is unfair is that any of us sinners actually get to enjoy anything at all! That is unfair to God. The most unfair thing at all is that Jesus Christ died for our sins - He was perfect and definitely didn't deserve death, but He died for us anyway. That is unfair. Yes, God does knowingly allow things to happen to us that can make us sad. But remember, every bad thing that happens to a sinner - any of us - is much much less suffering than we actually deserve. God did know about the suffering ahead of time, but since the suffering is deserved He is not obligated to prevent it.

"Isn't it rude for him to put himself here on earth for us to worship him and the ones who don't burn forever?"

Is it rude for a lifeguard to jump into a pool when someone is drowning - pull them out, give them mouth to mouth, etc? Is it rude for that lifeguard to tell people going to the pool "Hey, I'm the lifeguard - if you get into trouble then call for me." Jesus endured the only undeserved suffering a human has ever endured. Period. The one's who don't worship Him deserve Hell because they have rebelled against their Creator. Also, we have to remember that every single good thing that happens to us, every good feeling/emotion/sensation/etc happens because God allowed it. Hell is what happens when God stops allowing all those good things. When someone goes to hell they are getting what they asked for - space away from the God of the Bible and our Lord Jesus Christ. At the end of the day, the real rudeness isn't God trying to save us, it is us rejecting Him. Just imagine if you sacrificed everything to help someone and they just walked away hating you....

"Does he have favorites? By giving some people so much more than others have handed to them?"

God uses everyone in different ways and for different purposes. Some people have more because God's purpose for them requires more. Some people have less for the same reason. As I have already said though, none of us deserve anything good that God has given us. Just remember, the more God gives a person, the more responsibility that person has to give back to God. From our perspective it may look like God has given some people as easy life and others a hard life, but everyone is going to be judged by how they used the gifts God gives them - so the person that is given more is going to be judged more.