Humanity, despite our best efforts, cannot answer the question as to why God allows evil to occur.
This is an excerpt from the Chapter 7 of Being Family by Scott Keith (1517 Publishing, 2026), pgs 72-74.
Trueman engages the question of “What is man?” and demonstrates how contemporary definitions of mankind result in the dehumanizing of our neighbor.

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Hains offers a novel yet simple contention: Luther is most catholic where he is boldest.
For with God we look not for the order of nature, but rest our faith in the power of him who works.
Whatever else may be said of Advent, it is above all devoted to making Christ known as the Lord who condescends to come as Brother to and Savior of sinners.
The epistle text from Colossians 1 declares how the great drama of redemption and human history ends.
We don’t start with behavior and work toward Christ. We start with Christ and everything works out from there.
If a key part of the Reformation was placing God’s Word back into the hands of the people in a clear, understandable way, then John of Ragusa can be called a “Prometheus” in his own right.
When the Reformers read the Bible (especially when studied in the original languages), they found a God who was gracious and merciful for the sake of Christ.
The name of God invites us on a journey to see how God will remain present with his people, listen to their cries for salvation, know their sufferings in such an intimate way so as to incarnate them in Christ.
The phrase “works of the law” has an antithesis when it comes to righteousness—faith. What keeping the Law could not do, the gift of faith does.
The reason that God’s commandments are not burdensome is that Jesus has fulfilled them.
The love mentioned in 1 John 4:15-21 fourteen times (!) is a love that needs no apology but is determined at all times to sacrifice for the other.
Logos theology is a theology of presence without division. It is a way of unification, of which the incarnation is the greatest visible example.