A Spiritual View of Wealth and Poverty

, , ,
Money

There is a widespread assumption that material goods are always good and the lack of them is always bad. Surveying the distribution of wealth in our world, for instance, we observe what appears to be a notorious injustice. There are good people who are poor and bad people who are rich. And what is more: The bad people are often rich because they are bad—having gained wealth through greed, dishonesty and exploitation. For theists this seems to pose a riddle. If an all-powerful and all-good God superintends the universe, why does he permit this obvious injustice?

Five Practical Reasons for Apologetics

, , , ,

Apologetics is critically important for every Christian, and will help you point people to Christ. Here are five more reasons you should look into it.

Destroying and Annoying: Why would God create mosquitos, viruses, and bacteria?

, ,

‘If God exists, it is certainly within His power to prevent such things. Why wouldn’t He?’ Surely the Prince of Darkness was not co-Creator of our world, but the Prince of Peace. Yet the death and suffering we observe due to a myriad of seemingly evil micro-critters bids us seek an answer to the question. This article will explore the trifecta of organisms most well-known for their destruction and annoyance of the human race; namely, mosquitos, viruses, and bacteria.

Thoughts on the Christmas Child: Myth or Miracle?

, ,
Alnwick_Lanfranco_Bridgeman

‘What Child is This?’ is a favourite Christmas hymn. It is based on the poem The Manger Throne by William C. Dix and sung to the tune of Greensleeves. The combination of religious lyrics and a 16th Century folk tune result in a powerful song evoking a sense of expectancy and awe over the scene of a baby born in a stable in the Middle East more than two millennia ago. The wonder, the questioning that must have dwelt in the hearts of those who were part of and involved in the birth story of Jesus is expressed well in the words of this song. This was an extraordinary event at the end of a line of extraordinary events that involved angelic visitations, a miraculous conception, prophecy, and a moving star from the east that guided three gift bearing visitors from far off lands.

A Christian Response to Christchurch, II: The Perpetrator

,

In my previous article, I spelled out the Christian teaching on hatred and violence. Jesus taught that we are to love others self-sacrificially and irrespective of their nationality, religion or creed. In fact, we should love even our enemies. This has two implications for a Christian response to the massacre in Christchurch. The first, already discussed, is not controversial. We are to condemn the massacre in the strongest possible terms. The second, which is the subject of the present article, is rather more problematic. We are to show the same self-sacrificial love to the man who carried out the massacre.

A Christian Response to Christchurch, I: The Victims

, ,

In this trilogy of articles I shall be highlighting the key features of an appropriate Christian response to the shooting in Christchurch. My first article shall focus on the victims; my second article on the perpetrator; and my third and final article on the problem of evil. Overall my concern shall be to show that Christianity provides a map to understanding and preventing human evil and is also able to meet the philosophical challenge presented by its occurrence. 

Hell

,

It is often suggested that the Christian doctrine of Hell is morally unconscionable. Understanding this doctrine to be that the nonbeliever is sent to a physical location where for his non-belief he is burned for all eternity, the skeptic makes the point that this is incompatible with the moral perfection of God. The claim that God is all loving and the claim that God punishes his creatures eternally for finite offences seem at odds. In what follows it will be my concern to show that this objection is based on a crude caricature of Hell that is quite different from what the church actually teaches. And we shall see that when that doctrine is properly understood there are no indefeasible moral objections against it.

Approaching the Jesus Myth with Others

,

How can we possibly get people interested in Jesus if people believe he was just a made-up story? Or if people think that the scriptures are riddled with fantastical exaggerations?
In this article I will present an approach for helping people get past Jesus Mythicism, followed by several links for dealing with other sceptical beliefs that typically follow this extreme scepticism.

Understanding the Incarnation IV: The Coherence of Christian Doctrine

,

In this series of posts I have been considering an argument from The Resurrection of God Incarnate by Oxford professor of philosophy Richard Swinburne. Swinburne disagrees with Dawkins that the idea of an incarnation is incongruous and improbable on its face;1 in fact, Swinburne thinks that there are at least three good reasons for thinking that, if there is a God, He will become incarnate in response to the obvious general fact of human sin and suffering.

Understanding the Incarnation III: Helping Humanity to Live Morally Good Lives

,

In this series of posts I have been considering an argument by Oxford professor of philosophy Richard Swinburne. In The Resurrection of God Incarnate, he argues that, contra Richard Dawkins,1 there are good a priori reasons for thinking that if there is a God he will become incarnate in response to the obvious general fact of human sin and suffering.

Understanding the Incarnation II: A Means of Making Atonement

, ,

In my previous post I presented the first of three reasons Swinburne presents in support of his view: Given two preliminary axioms (the moral perfection of God and the sin and suffering of man) Swinburne argues that we might reasonably expect God to become incarnate and live a life filled with great suffering in order to discharge a moral obligation to share in the human suffering which, though for a good reason, He allows. In this post I will present the second reason why an incarnation follows naturally from these same axioms: To provide humanity a means of making atonement.

Understanding the Incarnation I: An Obligation to Share in Human Suffering

, ,

“If God wanted to forgive our sins,” complains Dawkins in The God Delusion, “why not just forgive them, without having himself tortured and executed?” I will confess that, before I became a Christian around three years ago, I shared Dawkins’ perplexity. In fact, the Christian claim that, “Jesus died for our sins,” (understanding this to mean that before God could forgive us for wronging him he needed to become a man so we could murder him) was finally as strange as the claim that, “Honi the Circle-Drawer philandered for our monogamy.” If it was not utterly nonsensical then it was so impenetrably obscure that only a religious mystic could fully understand it—and even then he would then be unable to explain it to others.