That Christians should spend time reading the Bible is, itself, uncontroversial. But just how should we read the Bible? Is there a “best” way?
In our world, kids are treated as though they are an inconvenience. They are an “add-on” that some parents find nice to have, and others would rather not. This is not a biblical view of children.
The path to destruction is lined with those going with the grain. It’s easy to go along with the world into destruction. But the path to righteousness, the narrow path, is lined by those who, like Jesus, decide to go against the grain of society, sex, and self.
The Bible is a book that, oftentimes, lays strange truths before us—at least, truths that are strange to 21st-century eyes. One of these truths concerns the ages of pre- and some post-flood biblical characters.
A common feature of the debate surrounding apologetic methodology involves speculation as to the ground of our Christian belief. We might summarize the question before us this way: Do we believe in Jesus because we believe the Bible, or do we believe the Bible because we believe in Jesus?
Passages such as Hebrews 5:13-14 and 1 Corinthians 3:2 strongly suggest that we must go deeper with God’s Word, which will necessarily lead to a growth in understanding and, quite likely, a change in theology. But change isn’t always easy! How should we handle it?
Have you ever heard the idea that it’s just as ridiculous—if not more so—to believe in a flat earth than a young earth? Or, that these two are somehow claims of equal proportions? Find out how to respond to this challenge.
Christianity makes claims and entrails truths that require all other religious systems to be false. These are strong claims, and I think it’s a good thing we have them. Here’s why.
Our church has recently concluded a series on tough questions in the Bible, and naturally, the question of how to respond to family members and other loved ones who have chosen to adopt a homosexual lifestyle came up. I’d like to lay out in brief what I believe the most appropriate general response is to this issue.
The intellectual side of Christianity is very attractive and most natural to me, so I’ve been thinking about a way to understand our relational experience of Christ in this context. By using some pragmatic philosophy, we can draw helpful distinctions between the various ways we know and experience God and his world.