“If the Son sets you free, you will be free indeed” (John 8:36).
How do the words “The righteous shall live by his faith” go from a context of hope in hopelessness to the cornerstone declaration of the chief doctrine of the Christian faith?
As soon as people understand what crucifixion means, the cross becomes offensive.

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In Christ, we become part of the group of eight on the ark. The eight does not increase to nine or ten but swells to contain us all. God recreates us in this saving flood of baptism. We enter the new creation in Christ.
The lighting is fluorescent, the music is loud and heavy. There is a table in the corner with bottles of iodine, rubbing alcohol, and a biohazard container full of used needles.
Moms, your worth is not determined by what present you get on Mother’s Day. Everything that is true about you was said on the cross thousands of years ago.
In The Journal of Neuroscience, there was a man referred to as E.P. He was an 84-year-old retired lab technician. E.P. suffered from one of the most severe cases of amnesia ever documented.
Instead of answering this question theoretically, perhaps it will be easier to illustrate the problem of understanding God through our human speculation by considering the legend of St. George and the Dragon.
Mark Twain would have been proud of me. He once quipped that the two most important days in your life are the day you are born and the day you figure out why. Not only had I figured out why I came into this world; my answer defined me.
First words may be simple, but they affirm a deep, abiding truth.
The 21st century is simply not compatible with a reformational mindset. Daniel Dennett argues in Darwin’s Dangerous Idea (1995) that conservative Christians better serve their secular neighbors as specimens in a cultural zoo, relics of a bygone world.
In some ways, though, it seems that scientism may increasingly be the greater of the two dangers in American higher education. Not only has Helen Rittelmeyer, for example, made a case for relativism (at least in the ethical realm) being effectively dead and buried.
One gets science or religion, but not both. Today’s model swings to the other end of the pendulum, flirting with an extreme inclusivity. One gets science and religion, as long as they are properly understood.
Some consider apologetics, with its emphasis on rational arguments and empirical evidence, a distinctly “modern” enterprise. Thus, however legitimate or useful it might once have been, now that we have taken an allegedly “postmodern” turn.
To determine whether the conception of Christianity as philosophy might actually be warranted, attention must be given to the actual natures of philosophy and religion, especially as then understood.