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Holy Week.

Posted by Michael Breznau on 3:00 pm in Church & Praxis, Devotionals, Eschatology & the Kingdom, Theology, Worship | 0 comments

Holy Week.

Christians all around the globe set this week apart from all others to remember Christ’s entrance into Jerusalem amid shouts of “Hosanna,” His steps to the cross, the foot-washing and Passover celebration, and the impending Resurrection Sunday. Such is why we call it Holy Week. The Father’s love for the world poured through the passion of the Son.

His body broken for us.

His blood shed for us.

For nearly 2,000 years, followers of Jesus have recited these ancient-yet-ever-true words:

THE NICENE CREED

We believe in one God the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.

And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds, God of God, Light of Light, Very God of Very God, begotten, not made, being of one substance with the Father by whom all things were made; who for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Spirit of the Virgin Mary, and was made man, and was crucified also for us under Pontius Pilate. He suffered and was buried, and the third day he rose again according to the Scriptures, and ascended into heaven, and sitteth on the right hand of the Father. And he shall come again with glory to judge both the quick and the dead, whose kingdom shall have no end.

And we believe in the Holy Spirit, the Lord and Giver of Life, who proceedeth from the Father and the Son, who with the Father and the Son together is worshipped and glorified, who spoke by the prophets. And we believe one holy universal and apostolic Church. We acknowledge one baptism for the remission of sins. And we look for the resurrection of the dead, and the life of the world to come.

Amen.

Pause for another moment. Retrace this confession of faith birthed from the Council of Nicea in 325 AD.

These are phrases of deep Gospel truth.

Notice how the Nicene Creed leads us through Creation, Incarnation, Crucifixion, Resurrection, and the coming Kingdom’s Consummation? This week, let’s take time each day to reflect and rejoice in this great announcement of good news to the world.

Love in Christ,
Pastor Michael

We, the Church

Posted by Michael Breznau on 2:38 pm in Church & Praxis, Devotionals, Mission, Theology, Worship | 0 comments

Common nomenclature compels us to talk about going to church, being at church, and liking or disliking a church or church service. But Christ’s plan for the church is something quite different.

Although we’re blessed with a beautiful church facility here at Mayfair, we could have all the carpet nicely vacuumed, a superb sound system, great coffee, good song selections, and a decent sermon, yet still miss God’s pattern and purpose for the church.

A church is…
…a worshiping assembly of believers in Jesus
…a body of localized followers functioning as one in Jesus
…a holy dwelling of the Spirit founded on Jesus
…a spiritual family and household in Jesus
…a team working together on the mission of Jesus

Further definition could be added to a fully-orbed picture of Christ’s plan for His people (the list above is simply derived from Acts 2:42-47; Rom. 12:3-8; 1 Cor. 3:9; 12:11-14; Eph. 2:18-22; 4:1-13; Phil. 1:27).

But notice something about the descriptors and metaphors employed by God to define His church: the church in whole and in part is a people not a place. The church is not a building, business, or buy-in social club, but the new covenant community of the Spirit — a radically distinctive entity commissioned by Christ, the resurrected Savior.

You live these truths so faithfully, beloved.

As we look ahead to what is known as Holy Week, starting this Sunday and through Easter, consider how our worship gathered and our service to one another scattered is distinct from and compelling to people who don’t have a personal relationship with Jesus and His church.

Today, who may you invite to Jesus? This coming week, who could you invite into the environment of our Good Friday and Easter Sunday gatherings?
You see, we’re not inviting them to enter a building for a program but rather to experience first-hand the good news and joy Christ among us. The beauty of Christ’s life-giving gospel isn’t found in a facility or service set-up, but in the smiles, tears, laughter, singing, giving, praying, and serving of the people He has redeemed.

So let’s pray, invest, and invite.

Pray for the love and truth of Jesus to be communicated in word and deed through us. Pray specifically, by name, for people who need Jesus’ saving grace.
Invest time into caring for the people for whom you are praying.
Invite them to experience an environment that is composed of people redeemed by Jesus, his church.

Wait. Trust. See what God can do.

Soli deo gloria.

Love in Christ,

Pastor Michael

Mayfair Bible Church gathered for worship. Photo credit: David Kamuiru (2021)

P.S. This Sunday at Mayfair Bible Church, we’ll supply you with handy-dandy invitations to utilized in our “pray, invest, and invite” mission. These aren’t “on-the-fridge” reminder slips for you, but intended as a tool for others to experience the grace of God’s family among us.

So take as many as you’ll give away! 🙂

Putting the Truth to Work: BOOK REVIEW

Posted by Michael Breznau on 1:12 pm in Book Reviews, Church & Praxis, Theology | 0 comments

InREVIEW: Book Look

By Michael J. Breznau

Doriani, Daniel, M. Putting the Truth to Work: The Theory and Practice of Biblical Application

Many pastors deal with continual angst as they face their congregations week-after-week and wonder, “Is what I’m saying connecting with their lives…is this message going to make a difference?” Doriani, long-time pastor and seminary professor faced the same consternation during his first fifteen years in the pulpit (pg. vii). When he approached other pastors about how to effectively weave together application, he was most often struck with the same concern – they were in the same boat as he was (pg. vii)!

We, as pastors, are fairly well-trained in biblical exegesis, theological method, and general homiletical form. But concentrated efforts on application are sorely lacking. Yet some pastors and teachers claim that one should not even include application in the sermon. “Teach the Bible with clarity and leave the application up to the Holy Spirit as you close in prayer,” so it has been said by one well-known expositor. On the other side of the spectrum, others jump from the felt-needs of their congregants immediately to application ideas as they cherry-pick Bible verses off their top of the heads for the next fireside chat with Pastor Chad.

Thankfully, Doriani is convinced otherwise. He writes, “Skillful application rests upon skillful interpretation” (pg. 3). The two essential methods go hand-in-glove. In Putting the Truth to Work he aims to provide the tools “for those who want to cross a river representing barriers to the communication of God’s word wrought by the passing of time and changes in cultures and language” (pg. 12). Moving from the bridge metaphor to concrete definition, the essence of biblical application may be defined this way: “knowing the God who redeems and conforming ourselves to him” (pg. 13, cf. pg. 39). The movement of knowledge to life-transformation according to God’s will can receive its impetus through faithful preaching with application.

Some greenhorn seminarians may naively believe that sermon application is as easy as a walk in the park, while battle-weary pastors or cynical skeptics may surmise that crossing the bridge from an ancient text to contemporary life is near impossible (pg. 32-33). But Doriani believes there is a way forward over the bridge. To add a metaphor (he’s a preacher after all), “one must find a coach and become a student of the game.” To this end, Doriani will “fill the gap and tread the seam between academic and pastoral theology” so that any dedicated pastor can learn to form consistent, creative biblical application (pg. 40).

Strong Points

One thing is clear: Doriani is an encourager par excellence. He is convinced that every preacher can put Paul’s promise into practice with their sermons, namely, that “Scripture is inspired and profitable for teaching, rebuking, correcting and training in righteousness” so that our church members will be “thoroughly equipped for every good work” (2 Tim. 3:16-17) (pg. 41). He joyfully, enthusiastically persuades the reader like a good baseball coach: “You can do this! Keep it coming!”

The book is rich with examples, visuals, diagrams, and thorough explanations. The thirteen chapters logically plod forward and cover nearly all the significant questions that pastors face with the weekly task of sermon building and application. This is no mere handbook. More than three hundred pages are filled with key steps, advice, and again, encouragement.

Weak Points

Due to the book’s extensiveness it is also at-risk of being overly exhaustive. Doriani is clearly a preacher-at-heart. The chapters – especially the introduction – wax eloquent with illustrations, quotes, and pastoral persuasion. Some pastors may find themselves hurrying past some of the more florid material to access the meat of the book.

A cheap-shot at the news media is poorly taken on pg. 43, he writes, “News media can obscure this, since they convey masses of apparently useless information – what can we do about hurricanes, riots, or train derailments in distant nations?” A friend reminded me of the regular barrage of off-handed attacks he daily receives as the morning anchor at our local TV station. As a believer and son of a pastor, he has helped me see from the other side of the news desk. Doriani would do well to encourage pastors to not bash the news media when such an approach is unwarranted – especially if they desire to also reach them with the gospel.

Reflection and Interaction

Doriani contributes a powerful discussion on preaching God-centric sermons, rather than hovering in the rather depressing clouds of anthropocentric sermonizing. He also holds to a mainstream Reformed view of Christocentric interpretation. He writes, “The prophets anticipated him, the apostles looked back to him, and he continually pointed to himself as he handled the law, prophecy, and biblical themes. In doing so, he declared himself greater than Abraham, Jacob, Moses, Jonah, and Solomon; greater than temple and priest, David and kingship. He is the great prophet, the final judge, the wisdom of God” (pg. 58).

While these declarations certainly ring true to the argument of the book of Hebrews and related passages, one is left wondering if this also means that Christ is the overall theme of Scripture or the specific meaning behind every Old Testament verse? Doriani utilizes a somewhat peculiar word to emphasize his Christocentric approach: “Jesus’ reading and application of Scripture are relentlessly theocentric and egocentric” (pg. 51),[1] meaning the Scriptures are all about him. On the surface, that sounds noble and right. But it is unclear how Doriani would apply certain Old Testament narrative texts in light of this perspective. If every passage is all about Jesus, then one is inclined to believe we must find him in there somewhere, regardless of the genre and historical context.

Christians have been known to do all sorts of things out of literalistic obedience to the Bible. Doriani comments, “People make decisions by flipping coins because Israel cast lots (Josh. 7:14-23; Acts 1:23-26). Like Gideon they lay out “fleeces,” though Judges portrays Gideon as a weak man (Judg. 6:36-40). They divest possessions to imitate the early church and horde them to imitate the patriarchs” (pg. 211). Therefore, we must guide them to the one, singular point of narrative passages. Doriani shines with clarity on how to accomplish this task in Chapter 8. Our goal is not to form some “free-floating moral stories” (pg. 211). Instead, I concur with the author that we must ascertain the central, God-centric truth of the passage and weave application into the sermon that aligns with that primary idea. Our aim is to “lead hearers to God” (pg. 259) not into a reliance on themselves or some outlandish behavior.

Should application be direct or indirect? Doriani waffles on this point, “The center of application is not commanding but expressing truth so that its relevance is obvious” (pg. 39). While I agree that not all application should be overt, we can and should graciously express God’s Word with imperatives, commands, directives where appropriate.

One will be disappointed that more attention is not given to expressing dependence on God in prayer and reliance on the Holy Spirit in the sermon development process. However, the obvious pastoral care of the author and his fastidious detail work in the scriptures makes this a book that will stand the test of time. Doriani’s emphasis on biblical integrity, shepherding sensitivity, and applicational relevance form a message that every preacher should devour.

FOOTNOTES

[1] Doriani goes on to use the term “egocentric” five times (see pg. 48, 49, 51, 280).

Applying the Sermon: How to Balance Biblical Integrity and Cultural Relevance BOOK REVIEW

Posted by Michael Breznau on 12:52 pm in Book Reviews, Church & Praxis, Theology | 0 comments

InREVIEW: Book Look by Michael J. Breznau

Overdorf, Daniel. Applying the Sermon: How to Balance Biblical Integrity and Cultural Relevance

Here is a book written for preachers by a preacher! Just like a great sermon, Overdorf grabs the reader’s attention and sets out on a fast-paced journey that is both remarkably interesting and informative. What is surprising is all that he is able to convey in a mere 175 pages (plus an appendix). He clearly knows the burdens of a pastor. Time is often short. Distractions are many. But faithful shepherds desire to present their best exegetical-theological-homiletical work every Sunday. Applying the Sermon offers not only warm, heartfelt encouragement but also great tools, points, and worksheets to help any pastor sharpen their game on a weekly basis.

Overdorf doesn’t lie. Building appropriate application into sermons and communicating those applications to a congregation is scary business. As pastors, preaching for application, in effect, is making a “thus says the Lord” pronouncement to God’s people. We better get this right!

So he begins, “Sermon application frightens me . . . Application is neither science nor art . . . practice and effort spur some progress, but it is not always significant. I seldom enter the pulpit confident in my sermon’s applications” (pg. 13-14). With Overdorf’s disarming honesty, the inquiring pastor enters this book wondering if there is a way forward to improve his application of God’s Word. To this end, Overdorf presents his central purpose: “Effective preaching includes application that, first, allows the Word of God to speak (which requires biblical integrity) and, second, allows the Word of God to speak as explicitly and concretely today as it did originally (which requires contemporary relevance)” (pg. 15).

Why is this book so important? Because “preachers often ‘fall off the wagon,’ as Willimon put it, because our application lacks one or both of these elements” (pg. 15). In short, our communication of God’s Word must drive toward application that “preserves biblical integrity while pursuing contemporary relevance” (pg. 19).

Applying the Sermon includes not only Overdorf’s on-point discussions but also insightful interview material from five other well-seasoned pastors: Will Willimon, Tom Long, Haddon Robinson, Bob Russell, and Vic Pentz. Each chapter includes engaging anecdotes from these men that coincide with each section. The chapters smoothly, logically progress from the necessity and definition of effective preaching (Ch. 1), to cooperating with the Holy Spirit (Ch. 2), a defense of sermon application in the Bible (Ch. 3), how to avoid application heresy (Ch. 4), discovering ten key process questions for developing effective sermon application (Chs. 5-6), the explanation of his sermon application worksheet (Ch. 7), and finally, how to integrate application into sermons through using the worksheet (Ch. 8). Overall, his process is clear, engaging, and biblically faithful. I closed this book with a renewed excitement to utilize these tools in my sermon development this week!

Strong Points

The uniqueness and charm of this book is Overdorf’s ability to write with a chastened economy of words. Every step in the process is gainfully explained and well-illustrated, both from present-day pastoring and also examples from the Bible. Unlike many other books on preaching, he provides a deeper level discussion on cooperating with the Spirit in the process of sermon development, as well as, in the preaching moment (see esp. pg. 37-39, 46-50).

He also gives an objective presentation of those with a differing viewpoint, namely, that application should be left entirely to the work of the Holy Spirit (not the preacher) (pg. 36-39). He treats proponents of this view with fairness and charity, even mentioning his own need to heed some of their advice. Overdorf provides excellent, fully-orbed biblical discussions from the Old and New Testaments that defend the inclusion of application in the sermon event (pg. 63-72).

His recap-summaries at the end of each chapter are also helpful for sealing the steps in mind as the reader moves through the tightly woven argument. Combined with his crisp, creative writing style, interview anecdotes, and well laid-out thought pattern, this work is easily accessible to anyone engaged in periodic or frequent preaching.

Weaker Points

Certain examples were straw-men, per se. Over-the-top extremes of scriptural misuse and misapplication brought a smile – even laughter (pg. 73-76). Overdorf admits as much (pg. 76). But while the examples are humorous (and make the point loud and clear), illustrations truer to the application mistakes we are all prone to make would likely have more bite. Yeah.

Two brief discussions are provided about ascertaining the “principle behind the pattern” (i.e. the timeless truth or theological proposition) (pg. 85 and pg. 112-113). However, most of the book centers on the need to move from the original meaning of the text/the authorial intent and then toward present-day application. While Overdorf clearly understands the need for robust theology to operate as the bridge between, an undiscerning reader might assume the only necessary steps for biblical preaching are found in obtaining the text’s meaning and moving straightway to a plausible application based on the filter of his ten key questions (Ch. 5-6).

Reflection and Interaction

Overdorf provides two key ways application can be communicated: with explanation or in demonstration (pg. 21-25 and repeated throughout). These two categories are quite simple yet I’ve never heard it detailed as found in this text. He later shows just how to employ both of these methods separately or in a blended approach (pg. 164-169). I’ve employed both of these forms of illustration many times over, but without the specific knowledge of how they work and why they work. This work brought clarity for better use of these forms in the future.

Ultimately, the extensive (yet rapid) processing of Overdorf’s ten key questions and further development through the filter of his worksheet is worth more than price of the book. My previous homiletical studies focused more on exegetical and theological precision. While application was expected and somewhat explained, my perception is that many of us did not complete the classes with a clear plan on how to derive and communicate relevant application every single week.

Applying the Sermon takes it even one step further: learning, discerning, and praying over your congregation is essential in the process of forming application (pg. 124-130). He writes, “Perhaps, to make certain he considers individuals, the preacher leafs through the church pictorial directory. He sees faces and remembers conversations. He recalls counseling sessions, weddings, births, and time shared in hospital waiting rooms. Or, he might imagine a cross section of listeners sitting around his desk as he prepares the sermon. He hears their questions, struggles, fears, and joys” (pg. 125).

Is this not the central task of the pastor? To “preach the Word and love the people” sage pastors often say. Perhaps the first axiom flows from the second. We love the people we are shepherding so much so that we are forever aflame with the desire to preach the Word to them. At the same time, our deep, shepherding love for them not only motivates our preaching but informs our preaching. In this way, our church-flocks are transformed by the Word of God as we proclaim it in the power of the Spirit and for God’s glory. Together in this beautiful process, we are conformed to Christ.

How Can Christians Sing At Funerals?!

Posted by Michael Breznau on 6:20 pm in Devotionals, Discipleship, Pain and Suffering, Theology | 0 comments

“How can Christians sing at funerals?!” someone once asked me.

Death is terrible. God designed us to grieve. The tears flow for our deceased loved ones.

But death need not be viewed as tragedy if we know there is another chapter beyond this life in God’s grand, redemptive story.

Christians, in this way, can yet smile in the face of death and send loved ones out with singing because they know their hope is not in vain and, one day, their faith will be sight.

So the apostle Paul wrote, “For me to live is Christ and to die is gain.” (Philippians 1:21)

What if every Sunday were a funeral? So it may likely have been in the first-century AD. Consider that during the time of the Roman Empire some 40-45 percent of children aged 14-15 had lost their father. Aristotle famously said that “most children die before the seventh day” (Historia animalium 588a8).

According to one study of Roman life expectancy, it was 21 at birth but doubled to 42 by the age of 5.

Imagine if every person 43 years or older was gone in your church and family. Even harsher, the life-expectancy for Christians in the first-century may have been as low as 35 years due to persecution. Death was in their face every day. Multiple funerals may have been held each week of the year.

Yet Christians led their dead out with singing and buried them in the ground… in the hope of the resurrection of the righteous unto glory.

Maybe the last 2 years are giving us a taste of life in the first or second century?

How may this reality transform the way you read, interpret, and apply the New Testament?

I know it’s changing my reading of nearly every page.

In Christ Alone,

P.S.
For a quick yet rich read on the Christian hope of our bodily resurrection, I encourage you to read my friend, Dr. Michael Svigel’s article, “Don’t Walk on Those Graves!”: The Christian View of the Resurrection. (Click here)

Weary.

Posted by Michael Breznau on 5:08 pm in Devotionals, Pain and Suffering, Podcast, Story Time, Videos | 0 comments

Weary.

By Michael J. Breznau 2021

How can we be filled with Christmas cheer when our eyes are welling up with tears?

Our hearts are aching from loved ones dying
Our minds are racing with COVID news recycling
Our bodies are breaking under the weight of societal dividing, cities rioting, and politicians lying

Shelves emptying, fuel prices rising, inflation skyrocketing
Who could possibly be rejoicing as our world deteriorates into more screaming and fighting?

We’ve buried too many, yet the hospitals say, “Case counts keeping climbing!”
Who else will be taken today?

“Help Wanted,” shopkeepers shout with their colorful signs, yet few workers are found
amid all the fear, uncertainty, and doubt

2020 is gone, never to be heard from again
“Hooray!” we proclaimed at the dawn of the year ’21
Yet the tidal wave of pain left us languishing on Depression Lane

“Long lay the world in sin and error pining,”
The favored carol is chiming
Once distant ideas of darkness long ago
Now stare us in the face with present realities we cannot forego

We are the weary
Ones tired of clichés, delays, and fickle hoorays

When the words don’t come
And everything feels numb
When tears fall and hands tremble
And our capacities no longer keep us stable

“Help…” we whisper through choked, dry throats
“Why?” we shout into the heavens with dissonant notes

But then we hear a baby’s cry
And remember a dark night when glad tidings of joy pierced the sky

God’s people long-oppressed longed for Light
Joseph and Mary, the angel said, would have a Son who’d bring peace, salvation, and Life

For shepherds and laborers, fisherman and farmers, priests and kings
And everybody in between!

The news broke-through the shadowlands
Into the hearts of an old woman and man

Simeon, wearied, wrinkled, and worn
From many years of seeing Israel torn
Held the Hope of the world oft-forlorn
He saw Israel’s consolation, God’s salvation
The Light of revelation to people from every nation

Long-widowed Anna, warm memories of her husband grew distant and cold
Yet her heart was steadfastly holding to hope

There in the temple she waited and prayed
Until that same day when she beheld the face of redemption and all her fears were assuaged

The prophetess proclaimed: Joy for the weary!
God is writing a healing, redeeming story

We are the weary
The world viciously spins on in this dark night
But the song of Joy has not ceased – there is Light
You and I may experience His Life

Step out of the cold, wearied isolation
Look upon the face of salvation
Hold onto Him for consolation
For a Savior was born to rescue us from all our shame, fear, and condemnation

We’re invited to fall on our knees – to remember that night divine
For our redemption draws nigh
In Him we discover a new Joy within our hearts
Through the forgiveness and new Life that He alone imparts

___________________________

“For my eyes have seen Your salvation, which you have prepared in the presence of all peoples, a Light of revelation to the Gentiles, and the glory of Your people Israel.” (Luke 2:30-32)

___________________________

As always, we love to hear from you! Let us know about your present needs and prayer requests or what you think of the poem video in the comment field below.

I pray and hope that you have a blessed Christmas season and a joy-filled, Christ-focused launch into the New Year.

Love in Christ,
Michael

Dear Skeptic: Where is God when Evil is Winning?

Posted by Michael Breznau on 5:56 pm in Devotionals, Morality & Ethics, Pain and Suffering, Theology | 0 comments

Dear Skeptic: Where is God when Evil is Winning?

By Michael J. Breznau | 2021

A claim raised by many people today is that the amount and kind of evil we see in the world is very strong evidence against the existence of God. This argument has been brought before me in various ways, e.g. as a question from a believer, a skeptic’s counterpoint, and from the heart-cries of those suffering deep grief and loss. Such a hypothesis deserves a thorough response.[1]

Evil Everywhere: We Agree

One does not have to scan far down the news releases from the Associated Press to be inundated with reports of sex-trafficking, child slave labor, mass murder, violent drug cartels, racism, rampant disease, and genocide. I fully agree the pervasive evil across the globe is both terrifying and saddening. I affirm that the amount – the quantity – of evil is overwhelming. The consequential devastation of evil is everywhere. We live in a beautiful yet broken world. As the poet-songwriter Bob Dylan wrote, “Broken bottles, broken plates, broken switches, broken gates, broken dishes, broken parts, streets are filled with broken hearts, broken words never meant to be spoken, everything is broken.”[2] I agree the forms of evil, namely, the kind of malevolence and suffering we observe is startling – even sickening. I concur that what we see in the world is not an increasing improvement of society but rather growing evidence for the deterioration of society. Whether or not the global population is more or less evil than in previous centuries is an inherently subjective debate. But regardless of history, our present experience is stark.

Two young men walk into a high school and murder twelve students and one teacher.[3] A dictator slaughters thousands at-will.[4] A twenty-six-year-old woman high on methamphetamine throws her beautiful ten-day-old infant into a washing machine resulting in the baby girl’s death.[5] A six-year-old girl is raped and killed.[6] If these human-on-human violent forms of evil feel distant, then the following examples of suffering – evil – will likely feel closer to home.

A mother watches her wonderful toddler die from a sudden illness.[7] An energetic, hardworking, lovely eighteen-year-old woman is tragically killed in a car accident.[8] A category five hurricane smashes into the shoreline of Florida and destroys homes and businesses. The winds and floods take hundreds of lives.[9] Such devastation prompts us to wonder how a good, loving, all-powerful God could let such evil and suffering occur.[10] If God allowed these evils, then what on earth could be the reason(s)? These are natural, genuine questions to ask. For centuries, both Christians and non-believers have attempted to process these concerns. I, too, have wondered how the imminent activity of a sovereign, good God could coexist with the present evils we see in the world.

I stand with you on common-ground, dear skeptic, in mutual longing for evil to cease. Our core human desire is for shalom – as the ancient Jews coined the concept of peace, physical and relational wholeness, safety, deep joy, and provision for all our needs.[11] Therefore, we agree that evil is an aberration. Evil and suffering ought not define human existence. All is not right in the world.

TENSION: Belief or Unbelief

As we survey the reality of evil and our core desire for shalom – a life without evil and suffering – you and I are drawn into a series of related questions: (1) Is the presence of evil a basis for believing or disbelieving in God’s existence? (2) How can a benevolent, all-seeing God allow evil to run rampant or even exist at all? And (3) if He is supposedly the God of peace and justice, then why is there not worldwide shalom? These questions are not an exhaustive list. You may frame your skepticism with slightly different concerns and nuances. But in sum, you may purport that the array of evils stack-up as strong evidence against the existence of God.

Some philosophers and psychologists observe that a movement toward unbelief in God often occurs in two ways as a watershed event related to evil and suffering: (1) personal experience or (2) an atheistic argument.[12]

First, personal experience. For example, a man or woman reads a devastating report of evil, witnesses overwhelming violence and death as a soldier at war, or watches a loved one unexpectedly die. This personal tragedy of experiencing evil or its effects may lead one down a cycle of disappointment to discouragement, from discouragement to disillusionment, and finally to despair, doubt, and unbelief.[13]

Perhaps consider for a moment how the in-your-face reality of evil has led you into a path of disillusionment and doubt. I resonate with the heart-wrenching reality of evil. My wife and I have suffered through nine miscarriages. Our family wept uncontrollably at the loss of our beautiful eleven-year-old niece who died of complications related to Chiari malformation. Our role in the community has led us into helping people toward healing after despicable cases of abuse and neglect. We have seen evil rip families apart. Infidelity, sexual abuse, and domestic violence are often hitting too-close-to-home. The tragic consequences of systemic racism, political power-mongering, and military and monetary oppression have slapped me in the face during my travels to southeast Asia, Latin America, and the Middle East. I have seen desperate lepers mauling tourists, cripples lying in the streets, and children begging for food. The COVID-19 pandemic is yet another occasion of global suffering in countless ways.

Even further, the pull toward evil intent grows ugly tentacles inside all of us. Hatred, selfishness, greed, rage, violence, propensities toward addiction, and more lurk beneath our skin. We despise these demented depravities within. Yet our souls continue to feel an interest toward evil. Ovid the Roman poet said, “I see and approve the better things of life but the evil things I follow.”[14] Reinforcing the same reality, Goethe thought “there was enough material in him to make both a rogue and a gentleman.”[15] All these experiences may press us into the cycle of disappointment, discouragement, disillusionment, despair, and doubt.

Second, an atheistic argument. The harsh realities of evil may not yet be directly personal to you. Perhaps the effects of our world’s brokenness have not yet wreaked havoc or tragedy in your everyday life. Yet I concur with the First Noble Truth of Buddhism: life is suffering.[16] Similar are the words of Jesus when He called his disciples to “deny themselves, take up their cross, and follow [Him]…” all the way to the cross, a place of torturous death (Mark 8:34ff). Experiencing evil in some degree is a certainty for everyone. But perhaps your skepticism grew from encountering persuasive arguments against God’s existence from an eloquent university professor, a respected friend, or professional YouTuber. Concerning the problem of evil, the line of reasoning is typically arranged as follows:[17]

Horrific evils occur every day all over the earth.
If God is a good and all-powerful Creator-Ruler, then He would prevent evil.
Evil continues largely unabated, therefore there is no God.

Another argument is known as the evidential challenge or “unicorn objection”:[18]

Unjustified evil likely exists.
If God exists, unjustified evil would not exist.
Therefore, probably, God does not exist.

The nuance with the second argument is the admission that, perhaps, some things we perceive as evil may be justified while other forms of evil are unjustified. We can easily think of evils of which a good reason is unimaginable, e.g. the horrors of Nazi concentration camps, child sexual abuse, and the many other examples given above. It appears God has no good reason for permitting such evil. Philosopher Greg Ganssle probes us with this question: “To what degree should we expect to discern God’s reasons for allowing a particular evil?”[19] Various situations of suffering or evil may have discernible reasons. Yet some cases may be impossible to decipher. Hence, Ganssle calls the evidential challenge “‘the unicorn objection’ because the atheist is saying that something probably cannot be found.”[20]

Reasons for permitting evil and suffering may be to allow for human freedom and personal responsibility, punishment for sin or the result of sin, a test that produces character, the preservation of the benefits that flow from the natural order, i.e. cause and effect, natural and moral law, etc. But consider the hypothesis that God is infinite. If He is the Creator of the incredible complexity we see across the earth’s ecosystems – from the animal kingdom to the plant kingdom – and beyond to the solar system, then we might not expect ourselves to discern all of His reasoning for every circumstance.

Returning to the original claim, the “kind of evil” indicates that various levels exist and that some evils are worse than others and even what some consider evil may not be evil. If you have a set of morals, then how did you arrive at such morals to determine what is evil? Who or what determines what types of evil are particularly wrong and why they are so?

What “we see in the world” indicates human observation, our perspective of the evil. This implies that if God were also observing the evil, then He would certainly do as we would, if we had His power. So, what would you do right now if you were God? Would you: (1) Grant mercy to evildoers? (2) Offer the possibility of their transformation into people of goodwill? (3) Exercise patience to allow self-governance? (4) Remove by execution all evildoers who reach a certain point of personal depravity? (5) Destroy all humanity with a lightning bolt, fire, or flood?

Perhaps if we return to the “amount” of evil the answer will be clearer. We might say:[21]

If there is a good and all-powerful God, then we would not expect the current quantity of evil.
If there is no good and all-powerful God, then we might anticipate the current quantity of evil.
Therefore, the quantity of evil argues against the existent of a good and all-powerful God.

Yet, ironically, most people believe there is more good than evil in the world and that life, generally, is worth living.[22] All humanity expects and longs for human flourishing. We detect there is a way things ought to be; that evil and evildoers should not rule over us; and that attributes of kindness, love, and mercy ought to be applauded and repeated. The uncanny presence of these morals and desires drives us to wonder if there may be Someone over us, who hard-wired these inclinations in, seemingly, the majority of us. It makes us wonder if the wise King Solomon was right when he wrote that eternity is set in our hearts (see Ecclesiastes 3:11). We ponder this transient world and contemplate if there is something more. Are we destined to survive in an increasingly evil planet or is there a different answer that might end evil and usher in the shalom for which our souls long?

RESOLUTION: Enter a New Story

Ultimately, I find atheism’s answers to the problem of evil unconvincing. But even more than being unpersuaded by the rationale of atheism, I believe the answers are unsatisfying. Hope, healing, and purpose are sorely lacking in the atheist’s construct. Therefore, I invite you into a new story: the unfolding drama of chaos, creation, death, and redemption. This is not just a fable or cute bedtime book, but rather God’s epic saga of love, forgiveness, and restoration for our beautiful yet broken world. I invite you to compare the Christian vision of life with the atheistic view of life. The choice is yours. The Christian story – the metanarrative of God – invites us into and through the problem of evil in at least five ways.

Evil: No Sugar-Coating

First, evil and all the inherent consequences are not ignored but rather given in full detail in the Bible. Christians consider their sacred text as God’s Word to the world. If we want to think about God or know of God, then we turn to His message for us. In the various books within the Book are countless chapters and verses that present suffering and evil in bold relief. We discover our problem with evil is not new. Right near the beginning of the story, we find the first two sons of Adam and Eve in relational conflict. Cain’s discontent and anger propels him to murder his brother, Abel, out in a field (see Genesis 4:1-10). Not too far down the family tree arrives Lamech, who is preoccupied with violent retribution. He remarks, “Give heed to my speech, for I have killed a man for wounding me; and a boy for striking me; if Cain avenged sevenfold, then Lamech seventy-sevenfold” (Genesis 4:23a-24b). Evil of all quantities and types has been the common experience of humankind from the beginning of time.

If the presence of evil posed an unanswerable contradiction to God’s existence, surely the Judea-Christian scriptures might attempt to sugarcoat the evidence. Yet the entirety of the biblical storyline does the exact opposite. Most of the Bible was written by and to people in suffering by way of persecution, judgment, exile, or oppression. Biblical characters who went through intense suffering include Noah, Job, Jacob, Tamar, Joseph, Moses, Naomi, Hannah, David, Elijah, Elisha, Esther, Jeremiah, most significantly, Jesus the Christ, but also his eleven remaining disciples, and nearly all the later followers accounted for in the New Testament: Stephen, Paul, Silas, Timothy, et al.

Suffering is not sugarcoated in the Bible, but rather the context of the whole story. Sadly, popular level theology across the globe often foolishly glosses over grief, presents pat-answers to suffering, and treats death as a happy gateway to a disembodied eternity. Incidentally, much of this teaching has more in common with Gnosticism than the historic Christian faith.

The Christian story says evil, suffering, and death is an aberration from God’s original creation. Therefore, all humanity expects – longs for – human flourishing, shalom. The everyday evidences of evil chafe against the human desire for peace. We crave the absence of evil and suffering. God’s story reveals that He wired us this way in the Garden of Eden long ago. The experiences and consequences of evil are recognized as the way things ought not be. Therefore, the implication is that there is a way things ought to be. Yet renowned atheist, Richard Dawkins wrote that our universe “has…no design, no purpose, no evil, no good, nothing but blind, pitiless indifference.”[23] To his remark, Rebecca McLaughlin countered, “This bleak view of the universe erodes the foundations on which we balance life and humanness itself. If there is no good or evil, why do we lament?”[24] Our reason for discussing the problem of evil is because anyone who hits pause long enough to think deeply recognizes something is broken, off-kilter. The earth, as it spins today, is wrong. The Christian story does not contradict but resonates with our present problem of evil.

Cosmic Battle: Good and Evil

Second, the presence of evil necessitates the reality of a greater good, God. Just as the Bible is entirely honest about evil in the world, so also it presents a greater and more powerful presence, God. Sin is defined as what is contrary or in opposition to God’s good design for human flourishing. The system run by Satan, the archenemy of God and His people, is geared to run on the fuel of sin. Evil, suffering, and death is the natural outflow of this system. Humans thrive as they follow God’s original design, yet suffer great harm when they are ruled by evil.

This cosmic battle between good and evil – God and Satan – is integral to the Christian story. Greg Ganssle goes so far as to say, “Without lots of horrible evil we would know Christianity is false.”[25] Evil is pervasive. Yet, as noted previously, most people think there is more good than evil in the world and that life, generally, is worth living. The Christian story best explains this reality: “That though the wrong seems oft so strong, God is the Ruler yet.”[26]

God’s Mission: Jesus

Third, the Christian gospel – God’s good news to the world – can be explained as a mission of redemption. The mission of God[27] is the ultimate defeat of evil and completion of victory for His redeemed people. God the Father sent the Son, Jesus, to live a life not ruled by evil but governed by love, insomuch that He died in the place of evil, broken humanity so that we may receive a new, forever life in Him. A well-known but often ignored passage frames this mission: “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. For God did not send the Son into the world to judge the world, but that the world might be saved through Him” (John 3:16-17).

God’s rescue mission to the world is through Christ’s death on the cross and resurrection. British scholar John Stott explains that the cross is the location of the answer to evil and suffering.[28] God is not ambivalent to our pain. He suffered for us so that at the cross, evil was defeated at its root. The sincerest form of sacrificial love was displayed and offered to all. Christ laid down His life for us and for our salvation.

The resurrection of Christ on the third day, according to His promise, pronounced victory over the penalty and power of sin’s system: evil, suffering, and death.[29] Therefore, the gospel “has the resources for the personal problem of evil – the presence of Christ.”[30] As humans experience divine love and forgiveness in the person of Jesus, they, in turn, flourish as people who extend love and forgiveness to others. In this way, the death and resurrection of Jesus marks the already-but-not-yet redemption of humanity.[31] God is progressively – already – redeeming us from our selfish, evil propensities. But we have not yet fully experienced the complete redemption of the entire earth, which is the core hope of Christ’s good news to the world.

Our Purpose: His People

Fourth, God’s mission continues through His people. The Father sent the Son, then the Father and the Son sent the Spirit to the Church, so that we enter the world equipped as agents of His redeeming love. The power of Christ is already pushing back evil through the faithful presence of His people.[32] We learn to live in-step with this new way of life by focusing on the One who is at the epicenter of the story: Jesus. He handles tragedy, suffering, and evil in a way not ever before seen on earth. Jesus, the God-man, did not heal every single person and right every wrong in the entire world when He walked the pathways of Judea and Galilee. Yet he did heal multitudes of people that came to him with physical needs – hundreds upon hundreds – even thousands upon thousands (see Matthew 9:35-36; 12:8-21; 14:14-21).

When people suffered, grieved, and cried out in pain, Jesus was moved with sorrow and wept with love (John 11:33-35). When thousands of people were hungry and needy, Jesus looked upon the crowds with mercy and fed them (Matthew 14:14-21). When people showed up with bodies wracked with illness, disease, and injury, Jesus touched them and healed them all. (Matthew 9:1-8; Mark 3:1-12; Mark 8:22-26; 9:14-29). When people were filled with fear and uncertainty, Jesus was filled with compassion and shared His message of hope – the Gospel of the Kingdom (Matthew 9:35-36).

Jesus raised the dead, touched and healed the lepers, the blind, and the outcast, and proclaimed Himself to be the “new and living way” (cf. Hebrews 10:20). If you want to know the full picture of what God is like, then look at Jesus Christ. The Old Testament picture of God was true and accurate, but incomplete. Enter Jesus: “For of His fullness we have all received, and grace upon grace. For the Law was given through Moses; grace and truth were realized through Jesus Christ” (John 1:16-17). Jesus came to reveal the Father and make known to everyone what God was really all about: Law and Grace, Truth and Mercy, Judgment and Hope. He sends believers on the same mission of living, showing, and proclaiming the new way of God’s reign – shalom now – and to declare that He will one day return to re-create perfect order out of the perfect storm. This hint at the future leads us to our final step.

Our Hope: Shalom

Fifth, the return of Christ as King ushers us into the hope of vanquishing all evil and suffering in the earth made new. The Christian story begins in a beautiful garden – creation. The first man and woman are seduced by the temptation of the archenemy – fall. The presence of evil, suffering, and trial is the following narrative of humanity. Yet into this brokenness God is writing a through-story of healing, forgiveness, and hope. At the cross of Christ, justice and mercy meet for the reconciliation of humankind with their Creator – redemption. The tomb was sealed and guarded by highly trained soldiers. But on the third day, Jesus rose from the grave victorious over evil, sin, and death. As the resurrected Lord, He revealed Himself to five hundred witnesses, ascended into heaven, and promised His return to judge evil – the living and the dead – and establish His kingdom of peace, justice, and righteousness on the remade earth – restoration. A.N. Wilson, British author and longtime skeptic-turned-believer, wrote:

“The Resurrection, which proclaims that matter and spirit are mysteriously conjoined, is the ultimate key to who we are. It confronts us with an extraordinarily haunting story. J. S. Bach believed the story, and set it to music. Most of the greatest writers and thinkers of the past 1,500 years have believed it. But an even stronger argument is the way that Christian faith transforms individual lives – the lives of the men and women with whom you mingle on a daily basis, the man, woman or child next to you in church tomorrow morning.”[33]

As we live in the space between the empty grave and the coming kingdom, we experience the presence of Christ through the Spirit in the midst of evil and suffering. Rebecca McLaughlin encapsulates this relationship, “Jesus holds us close as we lament. He weeps with us as we weep. He knows the end of the story, when he will wipe every tear from our eyes [Revelation 21:4]. But this does not stop him from cleaving to us in our pain. In fact, pain is a place of special intimacy with him.”[34] The Christian vision of life grounds us in the hope that evil can and will be defeated. God will judge with perfect justice in the end. Christ’s gospel captures our desire for shalom and commissions the believers of this Story to participate in the pushing back of evil as agents of peace, mercy, and justice.

CONCLUSION: Your Invitation

Evil is everywhere. Pain and suffering are ubiquitous across every continent. There is a great likelihood that you and I will be confronted with evil yet again before today’s sunset. We agree, dear skeptic, that the amount and kind of evil we see in the world is overwhelming – sickening.

Surveying a few atheistic arguments for the problem of evil left us with many questions. The conclusions were, in my opinion, more than unsatisfying both to the intellect and soul. Atheism fails to offer a healing, comforting balm to people suffering at the hand of evildoers. Removing God from the equation does not give greater hope for humanity’s future, but rather far less. Even the logic of the most common atheistic arguments against the existence of God in light of the problem of evil were found to be faulty. Perhaps the atheistic view of life might offer hope for vengeance or recompense through our judicial system or the possibility of the human spirit being forged by persevering through trial. But for what purpose? Ultimately, the atheist is left with more questions to answer than the theist.

So, my invitation extends to your doorstep. The Christian story does not ignore and sugarcoat evil. We do not find Jesus Christ ambivalent to our pain, discouragement, and doubt. Instead, we discovered the metanarrative of God invites us into and through the problem of evil and suffering. The death and resurrection of Christ inaugurated a new way of life for humanity. No longer controlled by evil or overwhelmed by suffering, people who put their trust into Christ are commissioned to be a force against evil – to push it back just as God will, ultimately, roll in perfect peace and justice. Finally, the Christ who died and rose again is coming again. His return will mark the vanquishing of all evil. We will weep in His presence and then He will wipe away our tears. The earth will be redeemed, restored. For He said, “Behold, I am making all things new” (Revelation 21:5a). Dear skeptic, I invite you to step into this Story – perhaps again or for the very first time. You will find Jesus waiting to receive you, weep with you, and restore your hope and purpose for life.

FOOTNOTES

[1] The outline of my response follows the recommendations personally derived from class discussion in the Doctor of Ministry course TTMN 906-907 with Dr. Greg Ganssle at Talbot School of Theology (June, 2021). First, discern what you can affirm about the person’s observation, desire, or belief. Second, identify the tension or core question and objectively outline the differences between their position and yours. Third, present a resolution that offers counterpoints to their claim/question from a fully-orbed understanding of the Christian story, i.e. the metanarrative of the Bible or the Christian vision of life. My approach also seeks to incorporate elements of Curtis Chang’s strategy of “taking every thought captive,” i.e. to enter the story of the challenger, retell their story, and then ultimately capture the challenger with the ‘Story of stories’ by delicately pointing out the inadequacies in their own story (see Curtis Chang. Engaging Unbelief: A Captivating Strategy from Augustine and Aquinas. IL: IVP, 2000, p. 26-27, 36, 38-39, 94, 137, 144).

[2] From the song, “Everything is Broken” from the vinyl album “Oh Mercy” (Colombia Records) 1989.

[3] The infamous Columbine shooting as recorded by History.com: https://www.history.com/topics/1990s/columbine-high-school-shootings. Accessed 16 October 2021.

[4] The reign of dictator Kim Jong Un of North Korea exemplifies this behavior and many other oppressive tactics, as reported by the Human Rights Watch in World Report 2020: https://www.hrw.org/world-report/2020/country-chapters/north-korea#. Accessed 15 October 2021.

[5] The heart-wrenching story is reported by the NY Daily News: https://www.nydailynews.com/news/national/baby-dead-mom-tosses-infant-washing-machine-launches-spin-cycle-cops-article-1.453050. Accessed 16 October 2021.

[6] Read the heart-wrenching story of young Scottish girl, Alesha MacPhail here: https://en.wikipedia.org/wiki/Murder_of_Alesha_MacPhail. Accessed 15 October 2021.

[7] Such tragedy struck a family with whom I am acquainted, as reported by the Victoria Advocate: https://www.victoriaadvocate.com/obituaries/todd-l-francis-jr/article_7ce8a0d9-bfab-5f49-ba1c-2191089ec660.html. Accessed 15 October 2021.

[8] The story of Corinn Linkowski: https://www.mlive.com/news/flint/2019/02/goodrich-teen-who-died-after-head-on-crash-remembered-as-kind-caring.html. Accessed 15 October 2021.

[9] Survey the list of deadly hurricanes in Florida: https://en.wikipedia.org/wiki/List_of_Florida_hurricanes

[10] Here I conjoin evil and suffering because we perceive the latter often flows from the former. The causative agent of suffering may be an enraged dictator, a delirious drunk-driver, or an abusive mother or father. In such cases, we may point to a person as evil. But when cancer cells wrack a body, a hurricane kills a family of five, or when a young girl dies from a rare neurological condition, who then is the causative agent? Some attribute such cases to God. They may say He Himself is malevolent, psychotic, passive, or too preoccupied to thwart such suffering, which then makes Him evil.

[11] Philosopher Cornelius Plantinga wrote, “The webbing together of God, humans, and all creation in justice, fulfillment, and delight is what the Hebrew prophets call shalom. We call it peace, but it means far more than mere peace of mind or a cease-fire between enemies. In the Bible, shalom means universal flourishing, wholeness, and delight—a rich state of affairs in which natural needs are satisfied and natural gifts fruitfully employed, a state of affairs that inspires joyful wonder as its Creator and Savior opens doors and welcomes the creatures in whom He delights. Shalom, in other words, is the way things ought to be.” (Cornelius Plantinga, Jr., Not the Way It’s Supposed to Be: A Breviary of Sin (Grand Rapids: Eerdmans, 1995), 10.

[12] These two categories were the subject of class discussion and summarized in class notes in the D.Min. course TTMN 906: Transforming the Mind I with Dr. Greg Ganssle, Talbot School of Theology, June 2021.

[13] This stair-step experience was the topic of discussion during the course TTMN 906: Transforming the Mind with Greg Ganssle, Talbot School of Theology, June 2021. Ganssle eludes to this cycle in Gregory E. Gannsle, Thinking About God: First Steps in Philosophy (Downers Grove, IL: InterVarsity, 2004), 110.

[14] Ovid, Metamorphoses 7.20

[15] As quoted by Martin Luther King Jr. via Fulton J. Sheen, Peace of Soul (New York: Whittlesey House, 1949), p. 36: “Goethe regretted that God had made only one man of him when there was enough material in him for both a rogue and a gentleman.” Johann Wolfgang von Goethe (1749-1832) was a German poet, novelist, and playwright. From a footnote in MLK’s message “Mastering our Evil Selves” from June 5, 1949. From The Martin Luther King, Jr. Research and Education Institute at Stanford University: https://kinginstitute.stanford.edu/king-papers/documents/mastering-our-evil-selves-mastering-ourselves. Accessed 17 October 2021

[16] Lopez, Donald S. “Four Noble Truths”. Encyclopedia Britannica, 14 Mar. 2017, https://www.britannica.com/topic/Four-Noble-Truths. Accessed 19 October 2021. See also Glen Scrivener’s brief essay “How Does the Gospel Answer what the Buddhist Truly Longs For?” https://www.thegospelcoalition.org/video/gospel-answer-buddhist/. Accessed 15 October 2021.

[17] This is a consolidation of various arguments brought to me during pastoral counseling sessions and public engagement, but also an abbreviated version John Mackie’s argument against God’s existence in J.L. Mackie “Evil and Omnipotence” in Mind, Volume LXIV, Issue 254, (Oxford: Oxford University Press: April 1955), 200–212. Cf. Gregory E. Gannsle, Thinking About God: First Steps in Philosophy (Downers Grove, IL: InterVarsity, 2004), 112-121.

[18] See William Rowe, ‘The Problem of Evil and Some Varieties of Atheism’ in M. M. Adams and R. M. Adams ed., The Problem of Evil (Oxford: Oxford University Press, 1990). Cf. Victoria Harrison “William Rowe on the Evidential Problem of Evil” University of Glasgow class notes: https://www.gla.ac.uk/0t4/humanities/files/mindmapping/Evil_files/docs/Rowe.pdf Accessed 20 October 2021.

Many thanks to Dr. Greg Ganssle for summarizing and explaining this argument during class discussion during the course TTMN 906 Transforming the Mind I at Talbot School of Theology, June 2021.

[19] From Class Notes, TTMN 906 Transforming the Mind I at Talbot School of Theology, June 2021.

[20] Gregory E. Gannsle, Thinking About God: First Steps in Philosophy (Downers Grove, IL: InterVarsity, 2004), 141.

[21] The following has been adapted from class notes, TTMN 906 Transforming the Mind I at Talbot School of Theology, June 2021.

[22] Consider the research of those living in the slums of Calcutta, who despite their poverty still consider their lives surprisingly meaningful and satisfying: Robert Biswas-Diener and Ed Diener, “Making the Best of a Bad Situation: Satisfaction in the Slums of Calcutta,” Social Indicators Research 55, no. 3 (September 2001): 329-52.

[23] Richard Dawkins, A River out of Eden: A Darwinian View of Life (New York: Basic Books, 1996), 133.

[24] Rebecca McLaughlin, Confronting Christianity: 12 Hard Questions for the World’s Largest Religion (Wheaton: Crossway, 2019), 194.

[25] From class notes, TTMN 906 Transforming the Mind I at Talbot School of Theology, June 2021.

[26] From the hymn lyrics “This is My Father’s World” Author: Maltbie D. Babcock (1901) Tune: Terra Beata

[27] Christian scholars have used the Latin phrase missio dei to discuss this particularly channel of biblical theology.

[28] For a full explanation see: John Stott, The Cross of Christ (Downers Grove, IL: InterVarsity, 1986), 335-336.

[29] For a thorough defense of the historicity and implications of the resurrection see: Michael Licona, The Resurrection of Jesus: A New Historiographical Approach (Downers Grove, IL: InterVarsity, 2010); N.T. Wright, The Resurrection of the Son of God in ‘Christian Origins and the Question of God,’ vol. 3 (Minneapolis: Fortress Press, 2003).

[30] Greg Ganssle in class notes, TTMN 906 Transforming the Mind I at Talbot School of Theology, June 2021.

[31] For a full development of the already-but-not-yet motif in Christian theology see: Thomas Schreiner, New Testament Theology: Magnifying God in Christ, 64-70. See also: George Eldon Ladd, Jesus and the Kingdom: the Eschatology of Biblical realism, [1st] ed. (New York: Harper & Row, 1964), 89-100.

[32] Sociologist James D. Hunter elaborates on the call to faithful presence: “From this posture of what some may call incarnational living, the implication is clear: a theology of faithful presence obligates us to do what we are able, under the sovereignty of God, to shape the patterns of life and work and relationship – that is, the institutions of which our lives are constituted – toward a shalom that seeks the welfare not only of those of the household of God but of all.” James Davison Hunter, To Change the World: The Irony, Tragedy, and Possibility of Christianity in the Late Modern World (Oxford: Oxford University Press, 2010), 254.

[33] A.N. Wilson “Religion of hatred: Why we should be no longer cowed by the chattering classes ruling Britain who sneer at Christianity”: https://www.dailymail.co.uk/news/article-1169145/Religion-hatred-Why-longer-cowed-secular-zealots.html Accessed 21 October 2021.

[34] Rebecca McLaughlin, Confronting Christianity: 12 Hard Questions for the World’s Largest Religion (Wheaton: Crossway, 2019), 201.