I used to think that worship songs where you could swap out all the God references, with “baby” were evidence that God had been trivialized by a sappy, spiritualized romanticism in the church. There may be truth to that. But perhaps the interchangeability of “God” and “baby” in worship songs says less about worship songs and more about love songs, less about how the church man-sizes God (which does happen) and more about a much broader tendency in the church and culture-at-large to God-size our romantic partners ...
The short answer, I believe, is that there is nothing wrong with offering a prayer to the Holy Spirit since God the Spirit is, of course, fully God, just as is God the Father and God the Son. However, most prayers in the New Testament and in the church of the second and third centuries were to God the Father, with a few exceptions.
In this series of posts, we attempt to offer a rich and appreciative reading of James chapter 1 and 2 with an eye to James’ theology of human redemption—a Jacobian soteriology. In the previous post, we considered James 1:18 and 21 and concluded that this “word of truth” and “implanted word” thus is a new character, a new heart’s disposition created in us. It must be received (1:21) and, as the “law of freedom” it must be obeyed (1:22-25). Mercy must, it appears, be enacted in order to be efficacious. And thus the answer to the third question regarding this proverbial statement appears to be “yes,” mercy is a “work” required for salvation. But that is a misleading way to understand James. It is better perhaps to call the mercy that triumphs an appropriation of the divine concern (2:5, 8), proof of the reality of the “birth” (1:18) and the “implanted word” (1:21), and an accurate understanding of “faith” (2:14). This question of what constitutes “good works” will be explored now in this final post.
In this series of posts, we attempt to offer a rich and appreciative reading of James chapter 1 and 2 with an eye to James’ theology of human redemption—a Jacobian soteriology. In the previous post, we considered the function of the “word” and the “law” as God’s gracious gifts for salvation. Here we specifically looked at James 1:18 and 21 and concluded that this “word of truth” and “implanted word” thus is a new character, a new heart’s disposition created in us. It must be received (1:21) and, as the “law of freedom” it must be obeyed (1:22-25). Thus, the “word/law” in James is God’s instrument for salvation—it is both gift and responsibility. In this second post we will focus on James 2:12-13 where “mercy” triumphs over judgment.
I suspect for many readers of the New Testament that the Letter of James is something like the odd uncle at a family Christmas party who unfortunately suffers from chronic halitosis. Someone you rather not talk with, but in the end you are related—and thus might owe the obligatory yearly conversation. Well, if this does not accurately describe the church’s reception of James, it certainly represents the attitude of many scholars. For example, Andrew Chester notes “James presents a unique problem within the New Testament ...
Dear Dr Craig, I have recently moved on from Christianity to agnosticism, but I regularly check out your Q and A section as much of the content there is more sensible and thought provoking than the kind of thing I hear from a lot of Evangelicals ... Currently it seems to me that the idea of prayer is most sensibly explained as an addictive placebo that gives people a greater sense of control over their circumstances than they actually have. But just maybe there's something crucial I've missed, and if so I would be grateful if you could point out what that might be ...
Michael Wilkins recommended these axioms to me. It has taken me several years to figure out and understand what they mean. They have worked like seeds for me. I’m sure he would elaborate on them differently (and better) than I’m doing here. But this is what I see in them ...
"... I am now stuck in a nihilistic-atheistic world that I hate. Agnosticism is not even a coherent position to me, with regards to a Perfect Being, since I believe that the greatest conceivable being could give me knowledge of its existence, if it wanted to. Theism is a dream come true. The world would make sense, the existential mysteries that haunt me would be solved, life would be livable. It is atheism, however, which seems to be true, yet I do not want to live like this. I have become depressed to no end. I have been in a nihilistic rut for years now. I have become utterly recluse. Yet, even with all this, I cannot come to believe in God. What would YOU suggest I do? ..."
I am regularly vexed by how shallow my prayers can become. When I pray for something—and I know that all prayer is not for things—what should I pray for? Only for my family? For someone I know who is ill? For God to help me in the day ahead? For God to resolve whatever problem is currently worrying me? I often sense that there is some content that I’m missing when I’m praying. Do you sense the same thing? ...
A wise person builds his or her house on a solid and lasting foundation. According to Jesus, such a foundation is rooted in him and his teaching about life. The wise person, said Jesus, “hears these words of mine and puts them into practice” (Matthew 7:24). It’s a call to follow what Jesus says as our authority. Claims to authority grind in our cultural gears. But this is often based on confusions about what authority is and what it means to follow it. In this series we’re unraveling some of those confusions ...
In the last twenty years, many individuals claim to have visited heaven or hell and have written vivid accounts of what they purport to have seen. What should we make of these stories? Should they form a basis for our faith? Might they supplement or enhance the convictions that we already have? How do we evaluate such claims and what is their practical use even if true?
In the last twenty years, many individuals claim to have visited heaven or hell and have written vivid accounts of what they purport to have seen. What should we make of these stories? Should they form a basis for our faith? Might they supplement or enhance the convictions that we already have? How do we evaluate such claims and what is their practical use even if true?
The Christian belief system is consistent and coherent. This shows in the way that adjustments in one concept of the system often require modifications in other aspects. Increased clarity about one topic elucidates other topics. The interdependence of my beliefs was again displayed when I came across a common mistranslation of a single word in Luke’s gospel. Once I had been persuaded that the prevailing translation was misleading, I experienced shifts in the ways I view and relate to God, and how I pray and think about God’s involvement in daily life. These implications of a single word have been strong reverberations that I am grateful to experience ...
I was raised in a church world in which “culture war” was a favorite metaphor of how the church relates to the nonchurch. We were God’s courageous moral infantry doing battle against those cunning cultists, those hateful homosexuals, those lying liberals, and those devilish Darwinists. If we listen with tuned ears to Christian radio, Christian literature, Christian blogs, and Christian conversations, it becomes clear: We Christians love the language of war. Over the last 30 years it has become our dominant metaphor for relating to culture; it saturates our vocabulary, shapes our politics, and soaks our worldview. But is culture war helpful? Is it biblical? Should we be jarheads for Jesus?
This is the weekly Q & A blog post by our Research Professor in Philosophy, Dr. William Lane Craig. Hello Dr. Craig I'm writing from Sweden so I hope you can understand the meaning of my questions even if it is not in perfectly good english. I should start by saying that I am a non-Christian ... Some months ago I started thinking about life, in a way that I had not done before. I started asking myself the big questions. What is the meaning of my life? What is the reason we are here? What makes me important? Sadly I couldn't find the answers to these questions and the more I thought about them, the harder it became to live my day to day life ... Is the only reason to live life as a Christian to tell others about God? Is that the meaning of life? And finally, why why why should people who believe in God but lives here on earth under terrible circumstances (poverty, depression, sickness, war) still continue there lives here? Wouldn't it be better to just die and go to heaven?
A few evenings ago, we hosted a delightful group of ten Biola students at our house for dinner. During dessert, we launched into a lively discussion about how we should celebrate Christmas as Christians. We discussed various sub-topics under this broader question, but we spent the largest portion of our time talking about how Christians should—and should not—talk to their children about Santa Claus.
The season of Advent is one in which the Church anticipates, prepares for, and celebrates the coming of Jesus Christ into our midst. As I thought about waiting expectantly for the presence of Jesus, I started wondering what exactly I am waiting for. What is it I expect from his coming? Am I waiting for him to come and fix my circumstances or get me out of a tight place? Do I just want him to ease my suffering and pain, to bring comfort and solace?
Readers of this blog may be interested in the short article I have written over at Reformation 21. The gist of my claim is that the person of Jesus Christ shapes our primary ethical response to torture and our attitude to its perpetration by our authorities. Person, that is, over procedure, particularly over fear based consequentialist reasoning that might allow in extremis the ends of security to justify the means of torture. I very minimally offer that the health of our moral imaginations as Christian citizens is attested to in our habits of corporate prayer.
The Bible claims to be our supremely authoritative guide to life. But isn’t it irrational, oppressive, or even dangerous to base our lives on an ancient book—any book—rather than to “think for ourselves”? My claim in this short series is that basing our lives on the Bible is exactly what thinking for ourselves leads us to do—if we’re thinking well ...
To what extent should Christians follow the Old Testament law? I submit that the proper question should not be “Which laws are relevant?” but rather “How are all these laws relevant?” Instead of dismissing priests, holy places and sacrifices as unrelated to Christian living, one would do better, in my opinion, to explore how God is revealed through all of these and how God specifically relates to the ritual categories of space, status and time in the contemporary Christian experience.
As indicated in a previous post, Talbot School of Theology will be well represented this year at the Evangelical Theological Society's national meeting [need link here]. For those unable to attend (most of you, I assume!), here is a video clip that touches upon some key ideas that I will be sharing in my plenary address. The interviewer is Dr. Jason Cusick, a pastor at Journey of Faith Church in Manhattan Beach, CA. The clip was shown in a church service as part of a series on the church and the family.
Dear Dr. Craig, I was listening to an older podcast of yours wherein you stated that one can affirm states of affairs without needing to affirm the truth-status of the proposition used in the affirmation of any state. However, if we deny the reality of truth-status' (in an effort to avoid making propositions or "truth" a real, existing thing), then how can one say that any proposition is self-refuting? ...
Every year Bible scholars from around the world gather for a series of conferences about the Bible and related topics. This year the conferences are being held in San Diego, making it convenient for many Biola faculty to attend the conferences, present papers, see friends, and wander the book tables. The following list (thanks to David Roberts for compiling it) includes the presentation titles by those associated with Biola. As you can read, our professors are engaged in research in many different and interesting areas!
I often think about home in a specific way. For a long time, home has been a safe place to come back to at the end of the day. It has been a place to establish a comfortable niche in the world as a respite, a literal financial investment in emotional well being. Home has been about rest and nurture, as it can be a place of ministry to family and friends. It also has been a place to launch out into kingdom ministry more broadly.
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