Over Christmas 2015 at City Church Birmingham we invited those who visited our Carol services to take part in a poll to identify the three most important questions that we would like to ask God. On January 3rd, 10th and 17th each question is answered in turn. Here are my notes that provide a reasonably accurate transcript from the second talk and for the audio click here.
Good morning and welcome to City Church. A special welcome if you’re visiting us this morning.
As part of our short series ‘If I could ask God one question . . .‘ we’re looking this morning at the second of the three questions we voted we would most like to ask God from our survey over Christmas time. Twenty-one percent of the 500+ votes cast were for this one; ‘God, why did you create a world with so much misery?‘
‘How are atheists produced? asked George Bernard Shaw” ‘ln probably nine cases out of ten, what happens is something like this. A beloved wife or husband or child or sweethearts is gnawed to death by cancer, stultified by epilepsy, stuck dumb and helpless by apoplexy or strangled by croup or diphtheria; and the looker-on, after praying vainly to God to refrain from such horrible and wanton cruelty, indignantly repudiates faith in the divine monster, and becomes not merely indifferent and sceptical, but fiercely and actively hostile to religion.‘
There is a certain logic to Bernard Shaw’s point isn’t there.
A) The problem of pain
Our world is a world full of pain and suffering so if God exists he must be to blame. There are, finally, so the argument goes, only three possibilities; either God is not good in which case he is not worthy of our worship, or he’s not sovereign in which case he’s not really God at all or he doesn’t exist.
Well what can Christians say in response. I don’t want to suggest that in the short time we have that I can possibly do justice to this question. Not least because for so many of us suffering has a very personal dimension. Maybe you are someone here this morning for whom this is a very difficult question because you are right now experiencing it.
But I do want to offer some pointers that will help us.
And I want to start with the question as put – is God responsible for creating our broken world? In our evening series ‘In the beginning – Genesis 1-3‘ that ran through the autumn up to Christmas we gave quite a bit of time to thinking about the world that God had made and what went wrong. We saw that the Bible is quick to point out that when God created the world he created it good. At the end of the creation account in Genesis 1v.31 we read ‘God saw all that he had made and it was good.’ So, the Bible insists that the problem of pain does not lie at the hands of a faulty designer.
Rather, what we see in chapters 2 and 3 of Genesis is that in making human beings God made them good and to be in relationship with Him but he also made them with the freedom to choose good or evil. And pain, suffering and misery only entered our world after the first human beings choose rather than to obey God to decided to do his own thing without reference to God. It is from that first rebellion that suffering entered our world.
So, as Philosopher Peter Kreeft puts it, ‘the source of evil is not God’s power but mankind’s freedom.’ Death itself enters our world and human beings begin to function in selfish and cruel ways. The whole created order itself is fragmented. This is what our world looks like when humanity turns from its creator and to selfish ruin.
But, as many have suggested, that doesn’t quite let God off the hook. If people only got hurt because they did something sinful or just plain stupid that would be one thing but it’s the fact that suffering seems so random and out of proportion that troubles us.
Here is how theologian John Stott puts it in his book the Cross of Christ ‘the fact of suffering undoubtedly constitutes the single greatest challenge to the Christian faith, and has been in every generation. Its distribution and degree appear to be entirely random and therefore unfair. Sensitive spirits ask if it can possibly be reconciled with God’s justice and love.’
It’s not just that the innocent and vulnerable suffer but so often they suffer the most? Isn’t God just vindictive and cruel to allow it? I want to highlight three responses the Christian can make in just a moment but before I do let me say that the problem of suffering isn’t just a problem for believers.
B) The problem for atheism
On the surface atheist seems a better option. Maybe it’s easier to believe that it’s not a God that causes random suffering but a random universe that results in random suffering. But I want to suggest that the problem for atheism is that we find it almost impossible to live with the atheists conclusion to the suffering question. Human beings seem unable to settle for the answer that ‘stuff happens’ and we yearn for a higher answer. Doesn’t the fact that after the recent terrorist attacks in Paris that the phrase that trended in the social media was #Pray for Paris suggest so?
After the Boston Marathon bombings Eleanor Barkhorn wrote a piece for The Atlantic entitled Why People Prayed for Boston on Twitter and Facebook, and Then Stopped. In the article she comments on the “Pray for Boston” messages. Here’s what she then wrote ‘It was jarring . . It was . . .strange to see so many non-religious friends talking about prayer. The majority of my Facebook friends who wrote about praying aren’t especially observant. . .what I saw on Twitter and Facebook . . wasn’t just faithful people reminding other faithful people to . . .pray. It was also the non-religious invoking prayer.’(HT: Tim Keller, Walking With God Through Pain and Suffering)
In the same article she also tells of her own journey to faith as a secular New Yorker after the attack on the Twin Towers in 9/11. She describes how ‘an involuntary urge to call on God’s name’ grew into a full-blown Christian faith.
The problem for atheism is that we seem unable to accept that suffering is a brute fact. We can’t or won’t just get over ourselves. We insist of seeking meaning in suffering. As Tim Keller notes in ‘Walking with God’ ‘the secular view of life simply does not work for most people in the face of suffering.’
What’s more, as CS Lewis himself came to discover, the argument used by atheists against the existence of God in the face of suffering, actually, quite inadvertently, serves to bolster the argument for God. You see here’s the problem of pain for the atheist:why do we feel not just pain but moral outrage in the face of innocent suffering?
Evolution might explain the pain but it can’t account for outrage. Moral outrage is more than saying it hurts – it’s saying it’s wrong.
Stephen Fry’s answer to Gay Bryne’s question ‘What will Stephen Fry say to God?’ on the programme The Meaning of Life is full of such outrage. Here’s what Stephen Fry had to say:
‘I’d say, “Bone cancer in children? What’s that about? How dare you? How dare you create a world to which there is such misery that is not our fault. It’s not right, it’s utterly, utterly evil. Why should I respect a capricious, mean-minded, stupid God who creates a world that is so full of injustice and pain?” That’s what I would say.’
There is moral outrage. He talks not just about pain but the moral categories of evil and injustice. Fry seems to suggest that God has failed to do the right thing. He is guilty of breaking a moral standard. But where does an atheist get the idea of an absolute moral standard from in the first place and by what standard are we judging how anyone ought to behave?
Fellow atheists Richard Dawkins is been honest enough to admit in River out of Eden:
‘The universe we observe has … no design, no purpose, no evil and no good, nothing but blind, pitiless indifference. … DNA neither knows nor cares. DNA just is. And we dance to its music.’
The simple fact is that there is no place for moral outrage in an amoral universe. To even use the language of good or evil, or right or wrong is to assume things that can’t exist without God. As Keller notes in making the argument Stephen Fry makes ‘in a sense, you are relying on God to make an argument against God.’ CS Lewis came to conclude that our awareness of moral evil was in reality an argument for the existence of God, not against it. For surely, if I believe in evil I must believe in God.
But can we find any hope and reassurance in the face of suffering that God does indeed know what he is doing?
What I’d like to do in the remainder of the time we have is suggest three answers to the problem of pain from the Bible. I don’t claim any of them are answers that fully resolve all of our questions but I do think that they are comfort and reassurance
1) God’s purpose in our pain.
Could we possibly ever come to accept that God himself might be at work in our suffering?
The Bible affirms just this point to suggest that God uses suffering to help us find not just temporary happiness but ultimate meaning. In Romans 5:3-4 the Apostle Paul expresses it this way: ‘We also glory in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope.’
That is not to in any way suggest that this process is easy or automatic. There is a whole book of the Bible, called Job, in which we find a believer in God struggling to come to terms with his suffering. And he doesn’t hold back from God. Here he is speaking to God early in the book (Job 3:11-16, NIV).
“Why did I not perish at birth, and die as I came from the womb?
Why were there knees to receive me and breasts that I might be nursed?
For now I would be lying down in peace; I would be asleep and at rest
with kings and counsellors of the earth, who built for themselves places now lying in ruins,
with rulers who had gold, who filled their houses with silver.
Or why was I not hidden in the ground like a stillborn child, like an infant who never saw the light of day?”
Job’s sense of sadness in his suffering is revealed in 6:2;
“If only my anguish could be weighed and all my misery be placed on the scales! It would surely outweigh the sand of the seas.”
Job’s pain is raw and real. He does not take it passively, yet by the end of the book he is a man who has found his suffering has changed him and changed him for the better. He comes to a point where he is ready to trust God but not because God has given him an intellectual answer. Job 42:5 ‘My ears had heard of you but now my eyes have seen you.’ Could it be that God allows us to suffer because there are lessons we learn about ourselves and God that we could ever have learned in other ways. By the end Job realised that more important than the ‘why’ question was the ‘who’ question.
One of the things that I’ve seen in my time as a church pastor is that the bad news or tragic circumstances that might at first push us away from God seem to have the habit of bringing us back to him. What makes suffering a particular challenge in our western culture is that as secular people we often have no higher goal than our own comfort and sense of happiness. And that leaves little or no room to learn through adversity and struggle and pain in our world-view.
Let me ask you this question ‘could God have a purpose in our pain?’ I have seen it happen too many times.
Fiona was a member of our congregation for a number of years and she suffered from a degenerative disease of her nervous system – not too dissimilar from Stephen Hawking. It was a horrible disease – the result was that little by little her body was failing her. She was interviewed at the front of the church shortly before she died – by which time she could not move any of her limbs and had little control over her head. She was going deaf, her eye-sight was failing her and she could only speak very slowly and deliberately yet she could still say ‘I would rather be in this wheelchair and know Jesus than be able-bodied and not.’For her eternal happiness – a relationship with God – trumped everything. Even a life that most people would pity.
If you’ve come this morning to church and your first thought is that God’s job is to simply make you happy – well first, you’ll be disappointed because that isn’t how life works, and secondly, you’ll never make sense of the deeper work that God wants to do in your life.What if God’s purpose is not to make me happy in this world – in a simply superficial sense – what if his goal is more to make you happy in the next? What if suffering could be redemptive?
The book of Job teaches us that God knows what he’s doing and we can trust him.
The great news this morning is that God has more to say
2) God experiences our pain
John Stott was honest enough to say ‘I could never myself believe in God, if it were not for the cross . . .In the real world of pain, how could one worship a God who was immune to it?’The comfort and consolation for any of us experiencing suffering is that if the gospel of Jesus Christ is true then we can say ‘God knows exactly what I’m going through.’
Tim Keller comments ‘we do not know the reason God allows evil and suffering to continue, or why it is so random, but now at least we know what the reason is not. It cannot be that he does not love us. It cannot be that he doesn’t care. He is so committed to our ultimate happiness that he was willing to plunge into the greatest depths of suffering himself. He understands us, he has been there, and he assures us that he has a plan to eventually wipe away every tear. Someone might say, “But that’s only half an answer to the question ‘Why?’ Yes, but it is the half we need.’
In a room of this size there will be some who have experienced suffering at the hands of another. Things that have been said or done that should not have happened to anyone – acts of hate or spite, criminal offenses for which no charge has ever been brought. And you struggle to ever think that God could have allowed these things to happen to you. I don’t have an answer but I would like to ask you to consider the fact that it was the ultimate act of evil that resulted in the ultimate good. the very worst thing that has ever happened in the history of the world – the death of Jesus – the supreme example of innocent suffering – ended up resulting in the very best thing that has ever happened in the history of the world – the salvation of sinners.
Yet, it wasn’t obvious was it. Maybe like you wonder what was going on in the minds of the disciples at the time. But was it not something like this ‘Lord, this is the best man that has ever lived. How can you allow this to happen? How can you abandon him? What possible reason could you allow this innocent man to suffer?’ It would be some time before they would really understand.
As Peter Kreeft comments ‘I don’t know why God allows evil things to happen, but I am glad that he did allow one evil thing to happen – He allowed Jesus to die on the cross.’
3) God will bring an end to pain
Pain is hard and suffering is real but for all of those who trust in Jesus Christ there is still a great hope for the future.
Paul writes in Romans 8:18 (NIV) ‘I consider that our present sufferings are not worth comparing with the glory that will be revealed in us.’
One of the problems of pain is that evil people seem to get away with hurting others and we ask How can God do nothing? And God’s answer is that people aren’t getting away with it. For there is a judgement day to come and on that day God will right every wrong. At last, justice will be done and be seen to be done – fully and perfectly. And God will bring about a new world. We read of the future in our reading from Revelation 21:1-5 (NIV);
“Then I saw “a new heaven and a new earth,” for the first heaven and the first earth had passed away, and there was no longer any sea. 2 I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. 3 And I heard a loud voice from the throne saying, “Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. 4 ‘He will wipe every tear from their eyes. There will be no more death’or mourning or crying or pain, for the old order of things has passed away.”
It will be a new world in which there will be no more suffering, misery or death. It is of course the world we all want.
Horatio Spafford is the author of the hymn ‘when peace like a river’ and we’ll be singing it together in a few minutes. An American lawyer Spafford decided that he, his wife and four daughters should enjoy a holiday in England. Delayed by business he sent his wife and four children on ahead. The ship they were on the Ville du Havre was struck by another ship midway across the Atlantic. All four of Spafford’s children drowned, only his wife survived. The pain of such a loss must have been unbelievable. Later Spafford set sail to join his wife in England and the ship’s captain showed him the very place where his daughters lives were lost. It was on this journey, in the depths of his grief that he penned the hymn;
When peace like a river, attends all my way,
When sorrows like sea-billows roll
Whatever my path, you have taught me to say,
‘It is well, it is well with my soul.’
The tune to which we sing it is called Ville du Havre – the name of the ship on which his daughters lives were lost.
Is misery the inevitable consequence of suffering? No. Our three reasons for confidence offer us hope and reassurance that God is working through our suffering, that he knows our suffering personally and that he will bring in an end to our suffering.
Gerald Sittser wrote a book entitled A Grace Disguised in which he describes the horrendous fall-out of losing his wife, two daughters and mother-in-law in a car crash caused by a drunk driver coming the other way.
Yet his conclusion is a testimony to God’s grace even in his suffering;
‘I am still not over it; I have still not recovered. I still wish my life were different and were alive. The accident remains a horrible, tragic, and evil event to me. But I have changed and grown. . . What I once considered mutually exclusive – sorrow and joy, pain and pleasure, death and life – have become part of a greater whole. My soul has been stretched. My soul has grown because it has been awakened to the goodness and love of God. Though I have endured pain. I believe that the outcome is going to be wonderful.’
As we read in Revelation 21:6 (NIV) ‘He who was seated on the throne said, ‘I am making everything new!’
Richard Dawkins can’t stay out of the headlines for long. Mostly recently, Dawkins has caused a stir when tweeting in reply to a woman expressing her moral dilemma. What would she do if she discovered she was pregnant carrying a child with Down’s syndrome? Dawkins volunteered his judgement and his answer is a sobering one; ‘abort it and try again. It would be immoral to bring it into the world if you have a choice.’ A considerable disquiet ensued and Dawkins offered a speedy clarification writing it would be ‘immoral from the point of view of the child’s own welfare.’ There is an obvious and evident lack of compassion in Dawkins’ reductionist argument. But as he is quick to point out his argument is a rational response from his atheistic perspective. ‘Those who took offence because they know and love a person with Down’s syndrome, and who thought I was saying that their loved one had no right to exist, I have sympathy for this emotional point, but it is an emotional one not a logical one.’
Compassion: An unexpected virtue
At the other end of the Atheistic spectrum is author Bruce Sheiman. His book, An Atheist Defends Religion, certainly has a title designed to grab your attention and Sheiman’s book is unusual in its defence of religion. We might go so far as to say a lone voice amidst the hubbub of a more militant atheism vocal in its refusal to recognise that religion is capable of making any positive contribution to advancing the welfare of human-kind. So why is Sheiman moved to write a more generous estimation of a life lived for God? Not least because he recognises that Christ’s coming into the world paved the way for a brand new view of humanity. Apart from Jesus the world would have looked very different. In his historical survey Sheiman concludes that before Christianity ‘a commitment to human dignity, personal liberty, and individual equality did not previously appear in any other culture.’ It was a distinctly Christian view of humanity that led to a radical acceptance of the place and need of others. ‘Once we see ourselves as free individuals, and to the extent that we understand that we are all creatures of one God, we understand that freedom and dignity are the right of all people.’ Here’s an observation from outside of the church – Jesus’ followers committed to seeing the world differently and that included how they chose to view and treat others, especially those in need. In this article I want to explore briefly one particular expression of that impact – the place of compassion. Put simply, the gospel calls on us to feel something for those who are less fortunate than ourselves and that in turn leads to action.
Compassion: The supreme virtue
Jesus saw people as no-one had ever seen them. C.H. Spurgeon said ‘If you would sum up the whole character of Christ in reference to ourselves, it might be gathered into this one sentence, “He was moved with compassion.” And J.C. Ryle observes ‘It is a curious and striking fact, that of all the feelings experienced by our Lord when upon the earth, there is none so often mentioned as “compassion”. Nine times over the Spirit has caused the word ‘compassion’ to be written in the Gospels.’ The Bible word we translate as compassion describes, first of all a feeling, an emotion that comes from the heart (or more literally the bowels!) and so Jesus was moved by feelings of concern and sympathy. Those feelings compelled him to come to the aid of those in need. A quick word-search and we might remember the compassion Jesus showed an ostracized leper when he not only healed but first touched the unclean man (Mark 1:40-42), or his decision to delay his entrance into Jerusalem because of the cry of two blind men (Matt. 20:29-34). Jesus weeps with Mary and Martha over the death of Lazarus (John 11:32-36) and he is moved more by the fate of those who stood under God’s judgement than his own on his journey to the cross (Matt.23:37). There never was a heart like his.
Fascinating article on the Telegraph web site on the intellectual bankruptcy of the new atheism espoused by Dawkins.
Worth a reading this weekend is this Spectator article on the inability of atheism to provide a foundation for morality and ethics. In Douglas Murray’s piece ‘Can human life be sacred in a post-Christian world?’ his honest answer is ‘it’s disturbingly hard to say so.’
(HT: Tony Watkins)
Two articles in the past week, both on the Telegraph website, highlight the growing embarrassment that so many atheists find with the posturing of Richard Dawkins.
Brendon O’Neill confesses that ‘things are now so bad that I tend to keep my atheism to myself’ in his article How atheists became the most colossally smug and annoying people on the planet.
Matthew Norman writes in his piece Come in Agent Dawkins, your job is done, ‘as one who became a devout atheist at the age of nine’ but also asks ‘is there any stronger argument against the existence of a benign deity today than the existence of Richard Dawkins?’
It seems to me there are many lessons for Christians to learn from these articles. Let’s fill our apologetic with love and compassion as well as contending for truth. Let’s also watch out for the pride and posturing in our words that do nothing to commend our cause.
Fascinating article in this week’s Spectator from Jonathan Sacks,the chief Rabbi on the failure of atheism to find an answer to the question ‘why be good?’
I have not yet found a secular ethic capable of sustaining in the long run a society of strong communities and families on the one hand, altruism, virtue, self-restraint, honour, obligation and trust on the other. A century after a civilisation loses its soul it loses its freedom also. That should concern all of us, believers and non-believers alike.
A small group of Muslim men turned up at church from the local mosque to ask a few questions on Sunday evening. Unsurprisingly conversation soon turned to the Trinity. As it turned out we had just returned from a church weekend away reflecting on how essential the doctrine of the trinity is if we are how to live well in the world. Here’s a sketch of my notes from a talk I gave on the weekend.
A. How does God define our relationships?
I wonder when you last spent some time thinking about the Trinity? I guess many Christians find understanding what it means that we believe in One God in three persons a little confusing if not a little awkward to explain. Maybe we find the trinity intellectually embarrassing if and when we are challenged by a non-Christian and I suspect we do find the doctrine a little irrelevant when it comes to living everyday life.
Well this morning its not my place to give a defence of what Christians believe or the history. But my job in just 30 minutes is to show you how life-changing it is to know that you love and serve a God of relationships.
The Bible affirms that there is One God in three persons. That means because God is eternal relationships (between Father, Son and Spirit) have always been at the heart of ultimate reality. And my big point this morning is that ONLY the Christian can say that!
And that means that only the Christian has a foundation for relations.
Whoever we are, our doctrine of God IS the foundation for our relationships.
B. What we think of God defines and shapes the nature of our relationships
Maybe the best way to look at this truth is by way of comparison with the other ways of looking at relationships.
The dilemma of modern man is simple: he does not know why man has any meaning. He is lost. Man remains a zero. This is the damnation of our generation. – Francis Schaeffer in He is There and He is not silent.
We don’t know how to live in the world and we cannot agree how we should live in this world;
- If there is no God then there is no basis or standard for relationships (there is nothing informing our relationships!)
- We can recognise the problems in our relationships but cannot find a binding answer (the world would be a better place if we all got along…but we can’t agree on what that means)
- We define relationships for ourselves (every man, and woman, does as he sees fit)
- Relationships are an aspect of ‘survival of the fittest’
Richard Dawkins summed up how the absence of God impacts his ethics in the following sobering words: If someone used my views to justify a completely self-centred lifestyle, which involved trampling all over other people in any way they chose I think I would be fairly hard put to argue against it on purely intellectual grounds.
Fellow Oxford intellectual Peter Atkins puts it this way when quoted by Richard Dawkins in Unweaving the rainbow: We are children of chaos, and the deep structure of change is decay. At root, there is only corruption, and the unstemmable tide of chaos. Gone is purpose; all that is left is direction. This is the bleakness we have to accept as we peer deeply and dispassionately into the heart of the Universe.
Is it enough to believe in ‘god’ to understand the nature of relationships and living well in the world? As we will see the answer is ‘no’. All depends on the nature of that god.
No word is as meaningless as is the word god. Of itself it means nothing unless content is put into it. – Francis Schaeffer.
- God is not a personal god. He exists in ‘splendid isolation.’ Even in paradise God will not be with us.
- God and relationships are separate thing – God is not a God of relationships for before he ever created he was alone.
- God cannot inform our relationships (we cannot look to him to teach us) and our relationships are not an aspect of image-bearing.
- When God is teaching us about relationships he is not teaching us about himself
- God may be loving (toward his creation) but he is NOT love because in eternity he has no-one to love. He had to create in order to love and experience love.
3. Pantheism (Hindism, New Age, etc..)
- God is an impersonal force
- Impersonal forces cannot define or inform personal relationships. In fact, more than that, they undermine relationships. The holy men of Hinduism retreat from relationships and community.
- Our final goal as human beings is to join the impersonal ie become one with the impersonal force.
- Relationships and personality are temporary
The truth is that if you exchange the truth about God for a lie it will not only damage you but destroy community and confuse society.
Look with me at Romans 1:18-30. What is the result of humanity suppressing the truth about God. It is two things i) a turning to worshipping other gods and ii) a break down of relationships. The SIN of rejecting God leads to all sorts of SINS damaging to community. Looking at the list at the end of the chapter (vv.28-30)
Furthermore, just as they did not think it worthwhile to retain the knowledge of God, so God gave them over to a depraved mind, so that they do what ought not to be done. 29 They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. They are gossips, 30 slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents; 31 they have no understanding, no fidelity, no love, no mercy.
Only Christianity has at its heart a God who IS a God of relationships and God’s own relationship makes your relationships meaningful.
C. What can we learn from the God of relationships?
The Father, Son and Holy Spirit have always existed in perfect relationship. They express and define perfect love.
Therefore (for example) we can learn how to love one another within a marriage by learning from the relationship between Father and Son.
|Bible verses||Nature of relationship|
|John 14:31, 3:35||Perfect love seen in a desire to bless the other.|
|John 17:1,4||Other-person centredness. A seeking after the glory of another ahead of own. Love involves service, sacrifice.|
|John 10:30||Unity. One in Being. One in purpose. One in ministry.|
|John 5:30||Difference. Unity does not mean uniformity. There is an order to the relationships. The Son does the will of the Father and obeys him even though they are both fully God.|
As God’s image bearers in the world God shapes and defines our relationships. Whether that be relationships between husband and wife, parent and child, employer and employee, authorities and those subject to authority. All our relationships reflect in some way the God of relationships. Our relationships are defined by love, other-person centredness, unity yet difference.
Reasons to rejoice in the Trinity!
There is no other sufficient philosophical answer than the one I have outlined. You can search through university philosophy, underground philosophy, filling station philosophy – it does not matter—there is no other sufficient philosophical answer to existence, to Being, than the one I have outlined. There is only one thought, whether the East, the West, the ancient, the modern, the new, the old. Only one fills the philosophical need of existence, of Being, and it is the Judeo-Christian God –not just an abstract concept, but rather that this God is really there. He exists. There is no other answer, and orthodox Christians ought to be ashamed of being been defensive for so long. It is not a time to be defensive. There is no other answer. – Francis Schaeffer, He is There and he is not silent
Part 2 of this series will consider just how our relationships are to be based on the God of relationships.
In discussing faith and science Higgs went on to say I don’t happen to be one [a believer] myself, but maybe that’s just more a matter of my family background than that there’s any fundamental difficulty about reconciling the two.
(HT: David Robertson)
Originally a post on this blog Evangelicals Now have edited and published it for a wider audience
This section of a documentary entitled The trouble with atheism presented by Rod Liddle also highlights the extreme violence conducted by atheist states in the past century.
( HT: Mez McConnell)
Janet Daley in the Telegraph a couple of days ago reflects on why the last week was a bad week for atheism
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