“Life is pain…. Anyone who says otherwise is selling something.” So says the Dread Pirate Roberts (in The Princess Bride—a must-see movie!) Roberts is right. Life is full of pain. From getting splinters while woodworking to losing loved ones (as I wrote about in my last series here), we all suffer more than we care to admit.
A healthy theology of death also embraces the fact that death is a normal part of life. Note I didn’t say a “natural” part of life. Our nature is not to die—it is not how God created us. But after the fall it became a normal part of everyone’s life. Only by accepting this will we be able to say goodbye well.
In addition to a healthy theology of grief (last week), a healthy theology of death is also essential to being able to say “goodbye” well when the time comes. Having a “theology of death” may seem odd, morbid, and even wrong. Ours is such a life-affirming and life-focused culture that we rarely think of death. Therefore, it is not surprising that most of us don’t have a theology of death, much less a well-developed one. But this is exactly what we need in order to be able to say goodbye well.
As I shared last week, in January I said “goodbye” to my father, as he passed “from the land of the dying to the land of the living.” Since then I’ve reflected on four principles that can help us say “goodbye” well. I hope you find these principles helpful as you join me in transitioning from the season of saying “hello” to the season of saying “goodbye.”
The Society of Christian Scholars is officially established! Spread the word (www.SocietyofChristianScholars.org) to any and all Christian professors and graduate students who want to connect with other Christians in higher education and access the best resources to help them flourish as Christians in academe.
I’m going to take a little time away from posting weekly articles on this site, for personal and professional reasons. My father recently passed away, and I need to create some “space” to process his passing. Furthermore, much of the next month is consumed with establishing the Society of Christian Scholars on March 1 (www.SocietyofChristianScholars.org). I hope to post again in early March.
Until then, grace and peace.
I was surprised this topped the charts last year. It is on a very important topic, but is quite technical. I decided to write it because it needed to be written, but I didn’t think it would get many views. 560 people thought otherwise, making this the most popular post of last year. (It being promoted by someone else in December didn’t hurt either!)
More people commented on this post than any other. So I was surprised that this was the second most popular article of last year…I expected it to come in at #1. With 462 views, the second most popular article of 2018 was Four Reasons Why the World’s Most Notorious Atheist Changed His Mind (1 of 8).
As I did last year, I am again re-posting the top three articles from last year. The third most-read article was “Announcing the Society of Christian Scholars” posted July 5 and having 432 readers.
This is a good time to repost this article—we are less than two months away from the establishment of the Society of Christian Scholars! If you know any Christian professors, graduate students/post docs, or campus ministers/campus pastors who serve Christian professors, please help us get the word out by inviting them to visit www.SocietyofChristianScholars.org.
Over the past few months I’ve outlined a robust argument showing the Bible is inerrant, due to it being written by those commissioned by God to communicate His Word (prophets for the Old Testament and apostles for the New Testament). However, some alleged writings of apostles didn’t “make the cut” and are not included in the New Testament (such as the Gospel of Thomas). Some cry “foul” and accuse the early church of picking and choosing what they wanted to include in the Bible. Is this true? How did the early church come to conclude which books should be included in the New Testament?
What about Paul? We have good reason to believe Jesus commissioned his twelve disciples to write the New Testament, in the same way God commissioned Old Testament prophets to communicate God’s Word in their time, without error. But Paul was not one of Jesus’ disciples. Yet he wrote over half the New Testament. Are his writings to be included in the inerrant Word of God?
I’m interrupting my current series to wish you a Merry Christmas! During this season I invite you to read the series I posted last year: Three Implications of Christmas.
May you and yours experience the reality of the Incarnation during the Christmas season and throughout the year!
Grace and Peace,
Currently many views of the Bible clamor for our attention. But we now have good reason to believe Jesus is God and therefore is the authoritative source to consult on this issue. What did Jesus think of the Bible? Does he take a stand? If so, what is his position? And why should anyone think he or she is a greater authority than Jesus on this (or any other) question? In this article, I will begin exploring Jesus’ view of the Bible.
In order to trust Jesus’ view of the Old and New Testaments, we must first establish him as an authority on the subject. If it is true that he is who he claimed to be—God in flesh—he is the ultimate authority! There is a second line of evidence proving Jesus is the almighty, eternal God. From these proofs of Jesus’ divinity the third premise in the argument for inerrancy is validated. I’ll discuss both these points in this article.
We depend on probability for most of our knowledge. Will this plane make it to its destination? Most probably (or we don’t get on it). Will I have enough for retirement? Most probably (or we make some changes). Will this be the right job for me? Most probably (or we don’t take the job). Making decisions based on probabilities is so common we usually don’t even think twice about this approach to discovering truth.