Starting With the Interpreter

When we think about who is reading and interpreting Scripture, it helps to start with a broad distinction: the believer and the unbeliever. These are broad categories, I know, but I think they’re useful ones. A believer is typically coming to the Bible to deepen their understanding of God and strengthen what they already believe. An unbeliever might be coming to it with skepticism, or they might genuinely be searching for answers. The motivation behind the reading shapes the reading itself, which is why this distinction matters.

Klein, Blomberg, and Hubbard identify five qualifications they believe every interpreter of Scripture should have:

1. A reasoned faith in the God who reveals

2. Willingness to obey its message

3. Willingness to employ appropriate methods

4. Illumination of the Holy Spirit

5. Membership in the Church 1

Let me walk through these, because I think some are more foundational than others.

The First Three: Non-Negotiables

The first qualification, a reasoned faith in the God who reveals, gets at something essential. The Bible is God’s Word to humanity, and as Klein, Blomberg, and Hubbard put it, “if the Bible is God’s revelation to his people, then the essential qualification for a full understanding of the Bible is to know God and to believe that he is speaking through it.”2 Without that foundation, interpretation doesn’t just fall short; it can go sideways in ways that mislead others.

The second qualification, a willingness to obey the message, is equally important. If someone has no intention of actually living by what the Bible teaches, you have to wonder what they’re really after. Interpretation, when disconnected from obedience, tends to become interpretation shaped by self-interest.

The third qualification involves using appropriate methods. This is what we were talking about last week: understanding the background of the text, the culture it came from, and the language it was written in. Without the right tools and methods, even a sincere reader can miss what the text is actually saying.

I believe these three are the most important qualifications, and they apply whether a person is a believer or not.

The Last Two: Important, But Conditional

The fourth and fifth qualifications, the illumination of the Holy Spirit and membership in the Church, are genuinely important, but I think they function differently depending on where someone is in their faith journey.

For the believer, the Holy Spirit plays a real role in opening up Scripture. The Bible speaks of a work God’s Spirit performs in people once they have committed their lives in faith to Jesus as Lord. As Klein, Blomberg, and Hubbard describe it, “this internal capacity enables believers to perceive and apprehend spiritual truth, an ability unavailable to unbelievers.”3 That’s a significant statement. But it raises a question I’ve sat with for a while: if that capacity is unavailable to unbelievers, how does anyone come to faith in the first place?

My own view is that because we are made in the image of God, we retain some capacity to understand spiritual truth even before we come to saving faith. The Holy Spirit works powerfully once we’ve placed our trust in Christ, but that doesn’t mean He’s entirely absent from the searching that comes before. For the believer, His illuminating work deepens and confirms what the text is saying. For the sincere seeker, I believe He can still be at work drawing them toward truth.

Membership in the Church matters for the believer as well. Interpreting Scripture within a community of other believers provides accountability and correction. None of us is immune to reading our own assumptions into the text, and being part of a local congregation helps guard against that. For the unbeliever who is genuinely searching, this may not yet be possible, but it’s something that becomes increasingly important once faith takes root.

What Are You Bringing to the Text?

I think the honest question every reader of Scripture has to ask is: What am I actually trying to get out of this?

Duvall and Hays put it plainly: “We want to dig into the real meat. But often we are able only to come up with baby food — soft mush for infants. This is not a reflection on the Word of God, which is loaded with meat, but rather a reflection on us and our inability to extract the meat and enjoy it.”4

That image has stayed with me. The Bible has more to offer than most of us ever get to, not because it’s withholding anything, but because of what we bring, or don’t bring, to the reading. The seeker looking for basic nourishment will find it. The believer who comes prepared, willing, and equipped will find something far richer.

This is a lot of what Not Forsaken Ministries is built around. You don’t have to be a theologian to read your Bible well, but you do have to come to it honestly: with the right posture, the right tools, and a genuine willingness to let it say what it actually says. That’s what we’re here to help with.

Sources

If you’ve ever heard a pastor or theology professor use the word “hermeneutics” and quietly nodded along while thinking, “I have absolutely no idea what that means,” you are not alone. It’s one of those words that sounds intimidating, like it belongs in a seminary classroom or a book with a thousand footnotes. But here’s the thing: hermeneutics is something every Christian is actually already doing, even if they don’t know it.

So let’s take the mystery out of it.

The Simple Answer

At its most basic level, hermeneutics is the task of interpreting Scripture. It’s the process of figuring out what the Bible means, not just what it says. And while that might sound straightforward, anyone who has sat through a Bible study where five people read the same passage and walked away with five completely different takeaways knows it’s a little more complicated than it looks.

Klein, Blomberg, and Hubbard offer a fuller definition in their Introduction to Biblical Interpretation: “Hermeneutics describes the principles people use to understand what something means, to comprehend what a message—written, oral, or visual—is endeavoring to communicate.”1 When we apply that to the Bible specifically, we’re asking the question: what were the biblical writers trying to say, and how do we understand it faithfully today?

Three Voices in the Room

When you open your Bible and read a passage, there are actually three different “voices” worth paying attention to. There’s the author who wrote the text. There’s the original audience who first received it. And there’s you, the interpreter, reading it thousands of years later.

All three matter. But I would argue that the author is the most important starting point.

Here’s why. The biblical writers weren’t just putting their own thoughts down on paper. They were divinely inspired. At the same time, and this is important, God didn’t bypass their personalities and turn them into human typewriters. He worked through them. Theologian Mark Thompson, writing about B. B. Warfield’s view of inspiration, captures this tension well: “The Reformed Churches hold, indeed, that every word of the Scriptures, without exception, is the word of God; but, alongside that, they hold equally explicitly that every word is the word of man.”2

That means the person who wrote the text made choices. They chose these specific words. They had a specific intention. They had a specific audience in mind. Understanding who they were, what they were facing, and who they were writing to gives us the foundation we need to interpret well. Holding an inerrant view of Scripture also means that the Biblical authors are without error in their original writings. Of course, we do not have the original manuscripts, but there are copies that are thousands of years old that have faithfully preserved what the original authors wrote. The process of interpreting the message must begin with the authors.

Locution, Illocution, and Perlocution

These three words sound like a spell from a fantasy novel, but they’re actually pretty simple once you break them down.

Locution is just the words on the page. Exactly what it says.

Illocution is the intention behind those words. What was the author trying to accomplish by saying it that way?

Perlocution is the outcome that the author was hoping to produce in the reader. What did they want their audience to walk away thinking, feeling, or doing?

Why does this matter? Because we can’t ask Paul, Moses, or John to sit down with us and explain what they meant. We only have the text itself. As Klein, Blomberg, and Hubbard put it, “Only by means of the written text itself (the locution) in its context can we hope to reconstruct the meaning of the utterance (considering both illocution and perlocution) the author most likely intended.”3 The words aren’t the finish line. They’re the starting point.

Why This Matters for Regular Christians

You might be thinking: “Andy, I just want to read my Bible. Do I really need to know all of this?”

Yes. And here’s my honest reason: bad interpretation has caused real harm. When we ignore the context, the author, and the original audience, we end up reading our own assumptions into the text instead of drawing God’s meaning out of it. And that leads to everything from minor misunderstandings to full-blown false teaching.

The goal of hermeneutics isn’t to make Bible reading complicated. It’s to make it trustworthy. It’s the difference between reading Scripture and actually hearing what God said.

This is exactly the kind of thing Not Forsaken Ministries exists to help with. You don’t need a seminary degree to read your Bible well. You just need a few good tools and the willingness to take the text seriously.

Sources

When I first started studying Scripture seriously, I didn’t realize how many different lenses there were for reading it. I just thought you opened the Bible and read. But the more I dug in, the more I realized that faithful students of God’s Word have developed some really useful tools over the centuries. Today, I want to walk you through a few of them, because understanding how we study Scripture matters just as much as what we study.

Systematic Theology

Think of systematic theology as the organizational framework for everything we believe. Theologian B.B. Warfield described theology simply as “the science of God and his relationship to man and the world.”1 Systematic theology takes all of that and tries to bring it together into a coherent whole that the church can actually use.

In practical terms, it answers the question: how does the verse I read this morning connect to the bigger picture of who God is and what He’s doing? Without some kind of framework, we tend to collect isolated facts about the Bible without ever seeing how they fit together. Systematic theology is what helps us see the forest instead of just the trees.

But it doesn’t stand alone. It needs help.

Biblical Theology

Theologian Millard Erickson calls biblical theology “the raw material” that systematic theology works with.2 That’s a great way to put it. The Bible is the foundation. Everything else we build has to rest on it.

This might seem obvious, but it’s worth saying clearly. You can’t have a solid understanding of God if you don’t have a solid understanding of what He’s actually revealed. And what He’s revealed is Scripture. Biblical theology keeps us anchored to the text so our systematic frameworks don’t drift into speculation.

Historical Theology

Here’s one that often gets overlooked, especially by people who are newer to serious Bible study. Historical theology examines how Christians throughout church history have understood and taught the faith. And it is incredibly valuable.

Why? Because we all bring our own assumptions and blind spots to the table. Studying what believers wrestled with 500 years ago or 1,000 years ago helps us to recognize those blind spots and compensate for them. It also reminds us that the questions we’re asking today aren’t new. Doubt, suffering, the resurrection, and the nature of Christ have been wrestled with by brilliant, faithful people long before us.

As Ecclesiastes 1:9 says, “There is nothing new under the sun.” That’s humbling for us in the best way. When someone presents a “revolutionary new take” on Christianity, historical theology helps us ask if anyone has thought about this before. And almost always, the answer is yes.

Erickson makes an important point here, too. “It is not sufficient to have a warm, positive, affirming feeling toward Jesus. One must have correct understanding and belief.”3 Biblical and historical theology working together help us get there.

Philosophical Theology

This one sounds more intimidating than it is. Philosophical theology basically helps us think carefully about the ideas and arguments surrounding the faith. It sharpens our language, examines our logic, and helps us communicate clearly to people who think differently than we do.

For a ministry like Not Forsaken, which is grounded in Christian apologetics, this matters a lot. The world is full of competing ideas about God, truth, and meaning. Philosophical theology helps us engage those ideas thoughtfully instead of just talking past people.

That said, I agree with Erickson in that philosophical theology plays a supporting role. “While philosophy, along with other disciplines of knowledge, may also contribute something from general revelation to the understanding of theological conceptions, this contribution is minor, serving to illuminate the special revelation we have in the Bible.4 All of these different theologies don’t replace Scripture. They help us present what Scripture teaches in a way that connects with the world we’re actually living in.

A Word of Caution

Here’s something worth keeping in mind as we use all these tools. There’s a temptation to think that if we just get our theology systematic enough, we’ve figured God out. We’ve put Him in a neat little package.

That’s dangerous. God is not a concept to be systematized. He is a Person to be known. These tools are meant to help us know Him better, not to give us the illusion of having Him figured out. The more I study Scripture, the more I’m struck by how much depth is packed into a single passage. These theological lenses help us see that depth. They don’t exhaust it.

Practical Theology: Where It All Comes Together

All of this study has to land somewhere real. Jesus asked in Mark 4:21, “Is a lamp brought in to be put under a basket, or under a bed, and not on a stand? (ESV)” The lamp exists to give light. So does everything we learn.

Practical theology is where all of this meets everyday life. It’s taking the doctrine of God’s sovereignty and finding actual peace when you lose your job. It’s letting the truth of the resurrection steady you when you’re sitting in a hospital room. That’s the goal.

Every generation has to do the work of translating the timeless truths of Scripture into language and forms that their neighbors can understand. That’s not compromising the message. That’s faithfulness. And thankfully, we don’t do it alone. That’s what the Holy Spirit is for.

Links to Books Mentioned and Other Recommended Systematic Theology Books

Links are to Amazon. Not Forsaken Ministries might receive a commission if you purchase from one of the links.

Christian Theology - Millard J. Erickson

Evangelical Dictionary of Theology - Daniel J. Treier and Walter A. Elwell

Christian Theology - Adam Harwood

In this first episode, Andy introduces himself and the story behind Not Forsaken Ministries. This is a journey that winds through Hurricane Harvey, the loss of his father, a string of careers he never planned, and a moment of complete surrender that changed everything. It’s not the tidy, straight-line calling story you might expect. And that’s exactly the point.

Along the way, Andy unpacks the verse that gave the ministry its name, 2 Corinthians 4:9, and why Paul’s words to a fractured church in ancient Corinth speak just as powerfully to the fractured church of today.

If you’ve ever wondered whether God is still at work when life feels like it’s falling apart, this episode is for you.

As 21st-century Christians, one thing we often lose sight of is the fact that Jews made up the early church. We see Christianity and Judaism as two completely separate things; while they are, we must not forget the Jewish roots of the early church. Luke provides evidence for this in the book of Acts. In Acts 2, Luke tells us that the early church was “day by day, attending the temple together.” (Acts 2:46, English Standard Version). Luke again reiterates this in Chapter 3, stating, “Now Peter and John were going up to the temple at the hour of prayer, the ninth hour.” (Acts 3:1). Many people will miss the fact that these men were still going to the temple. We must remember that the Christian church was brand new and did not yet have places to meet except in the homes of its members. They also relied on the Old Testament as their Scripture since they had no New Testament.

Remember, Jesus had just ascended back to heaven in chapter 1 of Acts, and the Spirit had come upon them at Pentecost. Pentecost itself is a Jewish holiday. “Pentecost (2:1) refers to the ancient Hebrew holiday instituted in Moses’s time (Deut. 16:16, there called the Festival of Weeks). It took place seven weeks after the Passover observance and is still celebrated by Jews today.”1 Why does the timing of the Holy Spirit’s arrival at Pentecost matter so much? Elwell and Yarbrough provide insight by saying, “The central effect of the Spirit’s unusual presence involved the announcement of the gospel of Jesus the Messiah. An international assortment of Jewish pilgrims in Jerusalem for Pentecost—2:9–11 names more than a dozen nations or ethnic groups, representing perhaps scores of languages—heard “the wonders of God” (2:11) proclaimed in their native tongues.” 2

God used Pentecost to help spread the Gospel. But why is it important to understand the Jewish setting of Acts? Dr. Robert Wayne Stacy says, “The first Christians, Luke reminds us, were Jews, and unless we understand that, we will likely misunderstand, misinterpret, and misappropriate much of the New Testament.”3 Of further importance in Acts is how Peter’s sermon at Pentecost reminds us that the Day of the Lord had dawned. Dr. Stacy reminds us that beginning here in Acts and continuing throughout the New Testament. The New Testament people were eschatological. The Day of the Lord continues still. We live in a time of already, but not yet. Jesus inaugurated the beginning of the end, but we have not seen the end of the eschaton.4

Why does this matter?

The Old Testament makes up most of our Bible. Just as the early church did not abandon its Scripture while writing the New Testament, neither should today’s church. We must understand how God worked throughout history and how Jesus fulfills what the Old Testament taught. I understand why most preachers strictly preach from the New Testament. That is where we find Jesus, but we must also be aware of how the Old Testament points to Jesus. We need to understand that when the New Testament writers are refer to Scripture, they mean the Old Testament. I truly believe that the more we study the Old Testament, the more we understand the New. We must remember the context in which the Scriptures were written. We must understand the importance of the Jewish context of the early church so we can correctly interpret and apply the Scriptures to the modern church.

My challenge to you is not to speed through reading the Old Testament if you are doing a one-year Bible reading plan, but to really try to understand what is going on. If you are not currently reading the Old Testament, I suggest incorporating some Old Testament passages into your daily Bible reading.

If you have been in church for any amount of time, you have probably heard something mentioned about the inerrancy of Scripture. This idea of inerrancy basically means that the Bible is true in all that it affirms and contains no errors, and serves as a foundational doctrine for understanding biblical authority. We hold to this idea because God doesn’t lie or make mistakes. What you might not know is that there are different types of inerrancy.

When we talk about inerrancy, we say that God inspired Scripture, so what Scripture says is trustworthy. Since God inspired Scripture, the Bible is without error in what it affirms. The problem comes when people make some assumptions that can lead to misunderstandings in how biblical inerrancy is applied, so I would like to offer some clarifications and distinctions that help frame the doctrine accurately within its proper scope.

Inerrancy is speaking about the original writings

Most people holding to an inerrant view of Scripture say that the Bible is inerrant in the original manuscripts, which were the first versions of Scripture written by the biblical authors. We need to make this distinction because when you read our copies of Scripture today, we are reading copies that were produced by scribes and copyists over many centuries. These copies may contain minor variations or scribal errors. However, most of these differences are insignificant and consist of spelling errors or word order variations, and although there are many variations, they do not change the core meaning or doctrine of Scripture.

Inerrancy does not mean that everything is literal.

Biblical inerrancy doesn’t force us to take every sentence literally. If you read the Bible, you understand that it contains different genres of writing. When we read poetry like the Psalms, we recognize that there is figurative language, such as metaphors.

“The Lord is my rock, my fortress, and my savior; my God is my rock, in whom I find protection. He is my shield, the power that saves me, and my place of safety” (Psalm 18:2, New Living Translation). When we read this verse, we understand that God is not a physical rock, a fortress, or a shield. David is using a metaphor here to help us understand the nature of God and the role He plays in our lives. Inerrancy says that the truthfulness applies to the intended meaning of the text within its specific literary form. Inerrancy is not a wooden literalism that ignores how authors use imagery, metaphors, and other literary devices to convey spiritual truths. Inerrancy holds that this text is true in the way the author intended.

Inerrancy does not mean that the Bible is a modern-day science textbook.

I don’t want to get too into the weeds here, but people use the Bible to answer scientific questions. This is a challenging topic, but I briefly want to touch on it. We see this a lot in the debate about the age of the Earth. Some Christians who believe in the idea of absolute inerrancy treat the Bible as though it is making definitive scientific claims about our physical world. They read Genesis chapters 1 and 2 as providing a precise chronology and the mechanism for creation. We see this by taking and adding up the various genealogies to calculate the Earth’s age to be around 6,000 or so years old. When we look at the Bible as teaching science, we can run into an issue that if science contradicts a plain reading of Scripture, then science must be wrong or incomplete. As I said, this is not something I want to get too deep into because there are people on both sides of creation who are wonderful, dedicated, and smart Christians who differ on the age of the earth, and that is okay. I bring this up because biblical inerrancy allows the Bible to describe natural phenomena using language that describes things as they appear to human observation, not necessarily by providing technical scientific explanations for things.

Inerrancy usually focuses on what the Bible asserts, not every detail someone says

When we are reading and studying Scripture, we must be aware of the context. For example, if the Bible records someone telling a lie, inerrancy doesn’t mean the lie is true simply because it is in the Bible. Inerrancy means that the Bible accurately reports that the person lied. Again, the distinction I am making here serves to ensure that biblical inerrancy applies to the truthfulness of the author’s assertions rather than the factual accuracy of every statement recorded within the text. These distinctions help us understand how different people approach the idea of inerrancy, leading to various interpretations of the doctrine itself.

When many of us think about inerrancy, we tend to think about it in terms of absolute inerrancy. Absolute inerrancy is the idea that the Bible is fully true. This would include all the details regarding matters that are both scientific and historical. The idea here is that the biblical writers did intend to give exact scientific and historical data. The issue with this view is that it can then lead to conflicts that arise when looking at the text, and force us to solve problems. An example of this tension can be found in 2 Chronicles 4:2. “Then he cast a great round basin, 15 feet across from rim to rim, called the Sea. It was 7½ feet deep and about 45 feet in circumference.” If you hold to absolute inerrancy, the math doesn’t hold up. Mathematically, if you have a diameter of 15 feet, the circumference would need to be about 47.1 feet, not 45 feet. We find the circumference by multiplying the diameter by pi, so 15×3.14=47.1. This suggests that the biblical author was using rounded and approximate measurements, not precise technical specifications. This example, although it seems minor in isolation, powerfully illustrates the interpretive challenges that can arise with absolute inerrancy.

I believe the Bible is God’s Word and is without error. Although I believe the Bible is inerrant, I find myself holding more to the definition of full inerrancy rather than absolute inerrancy. According to Millard Erickson, “Full inerrancy also holds that the Bible is completely true. While the Bible does not primarily aim to give scientific and historical data, such scientific and historical assertions as it does make are fully true.”1 What strikes me most about this definition is that when discussing scientific and historical references, “full inerrancy regards these references as phenomenal; that is, they are reported the way they appear to the human eye. They are not necessarily exact; rather, they are popular descriptions, often involving general references or approximations. Yet they are correct.”2 For me, this seems to be the most reasonable position to hold, knowing that religious, theological, and spiritual messages are entirely true while being able to account for the descriptions provided by the Biblical authors that would not necessarily line up with modern thinking on a scientific and historical basis. This also lines up with Walter Elwell’s definition of inerrancy, being that “when all the facts become known, they will demonstrate that the Bible in its original autographs and correctly interpreted is entirely true and never false in all it affirms, whether that relates to doctrine or ethics or to the social, physical, or life sciences.”3

Why does inerrancy matter?

You might be wondering why inerrancy matters. I don’t know if you were like me, but before I took my first systematic theology course, I did not realize there were different types of inerrancy. I thought the Bible was either inerrant or it was not. When I began to study the different types of inerrancy, it was eye-opening to me. One of the reasons why some people struggle in their study of Scripture is that they have difficulty with some of the historical and descriptive things in the Bible. When I began to think about how I view Scripture, I was floating between absolute and full inerrancy. There are more conceptions of what inerrancy entails, but what ultimately led me to full inerrancy over absolute inerrancy is that when the writers reported on things, they reported the way they appeared to them. That helps me to understand the vivid imagery in books such as Ezekiel and Revelation.

When we are talking about inerrancy, we need to make sure that what we believe does not diminish or weaken the Biblical message. I believe that if you begin to deeply examine what you believe about Scripture, you will find the exercise to be quite enlightening. We need to understand and know why we believe what we believe. It’s okay to have questions. That is how we learn. I believe that holding the Bible to be inerrant should be a foundational belief of the church and that it should matter to all Christians. While many people waver in their beliefs about different secondary aspects of Christianity, inerrancy should not be one of them. If we cannot believe the Bible to be inerrant, our whole belief system and worldview begin crumbling. I would challenge you to think about how you think about the reliability and inerrancy of Scripture.

Now that we are midway through the first month of 2026, I figured that it would be a good time to update you on what Not Forsaken Ministries did in 2025 and what we are prayerfully planning to accomplish in the coming year. I cannot thank you enough for all of your prayers and financial support, which made all of this possible. It is because of you that I am able to pursue full-time ministry and dedicate my efforts to furthering the mission of Not Forsaken Ministries.

Ministry Update

As many of you might be aware, beginning on January 1st, I have accepted a bi-vocational position as the Elder Pastor of Discipleship at The Church at 242. It is a small but dedicated church, and I am honored to have been asked to serve in this capacity, allowing me to integrate my passion for spiritual formation with practical congregational leadership. I have been teaching a Wednesday night Bible study at the church since June of last year and have been able to share my passion for deep biblical engagement with the wonderful people of the church. I have also been given the opportunity to fill in and preach on several Sunday mornings for the church, and that has been an incredible blessing, allowing me to cultivate a deeper connection with the congregation and hone my preaching skills.

Blog Update

Last year, I published a variety of articles ranging in subjects from eschatology to Christian living. While the blog has been successful, there has been no consistency regarding the timing of the blog posts. This year, a renewed emphasis will be placed on establishing a consistent publishing schedule, ensuring that fresh content is delivered to our readers on a regular basis, thereby fostering greater engagement and predictability. To achieve this, we will implement a formalized editorial calendar and consistently aim to publish new articles every Friday. The goal is to begin with this post today and carry it forward through the rest of the year.

In addition, the decision was made to switch blog providers from Ghost to Substack. While this is mainly a backend move, you might have noticed some changes with the email delivery and overall presentation, reflecting Substack’s integrated newsletter and publishing platform capabilities. This also allowed us to have a separate blog and website, so we can plan for the future and be ready for what the Lord has in store for us. The reason for this change was so that the ministry could leverage Substack’s tools to reach more people and expand its audience engagement through enhanced discoverability and community features. In addition, Substack has another feature, which I will mention a little later, that will help the ministry continue to expand in 2026.

Giving

Because of your generosity to this ministry, I am happy to be able to report that we have been able to give financially to help with different needs over the last year. In total, we were able to give over $12,500 to various mission-aligned organizations and individuals, directly contributing to initiatives supporting missions, homeless outreach, vacation bible school programs, pastoral care and support, as well as working with Support Mission to share the Gospel and help those in need. The impact of your generosity and giving has helped share the love of Christ with countless people, and we cannot thank you enough.

Future Plans

For 2026, the ministry plans to expand its digital outreach by launching a new podcast series, leveraging Substack’s integrated audio features to deliver deeper theological discussions and practical Christian living advice to a broader audience. The goal is to launch the podcast in February with a video podcast component coming later in the year. The hope is that Not Forsaken will be a resource for those who are seeking to deepen their understanding of scripture and apply biblical principles to their daily lives, or who might have questions or struggles they are hesitant to speak with others about.

In addition to the podcast, the ministry will be exploring short-form social media content to expand its reach and engage with a younger demographic through platforms like Instagram Reels and TikTok, by creating visually engaging content that distills biblical truths into digestible formats.

2026 - A Great Year

If 2025 was just the start, 2026 is going to be a wonderful year. The Lord has continually opened doors for Not Forsaken Ministries, and we are excited to see how He will continue to use this platform to further His kingdom and minister to His people. We anticipate a year of significant growth in outreach and spiritual impact, trusting in the Lord’s guidance for every new endeavor.

I know that I refer both to myself and to “we” in this post. Not Forsaken is not just about my individual efforts; it represents a collective endeavor, which encompasses the dedication of volunteers, supporters, and prayer warriors who contribute to our shared mission. I cannot thank you enough for the role you have played in my life and in the life of this ministry so far. Without your prayers and support, I would not be able to do what I do, and for that, I am eternally grateful. Thank you from the bottom of my heart for everything you do. May the Lord bless you all. Thank you again!

- Andy Brown - President, Not Forsaken Ministries

In this post, I will explain how our faith and reason work together to strengthen our relationship with our Creator.

Faith and Reason Work Together

In discussing the differences between faith and reason, many think they are mutually exclusive in the life of a Christian. This is not the case. Faith and reason work together to help the Christian know and understand God. In September 2006, Pope Benedict XVI addressed the faculty of the University of Regensburg. In this address, he brought up an issue with the institutions in the modern West. “The West, he argued, faces a crisis of reason. This crisis stems from a divorce between reason and faith that has deeply shaped the culture and institutions of the modern West, a conflict between the claims of reason and the claims of religious faith that seems to be intensifying rather than diminishing.”[1] Christians in the West should embrace faith and reason and not elevate the status of one above another, for they work together in the life of the Christian.

Faith Brings People to God

Most people do not start their journey as a Christian by looking at the evidence and saying, “That’s true. I believe.” While some become Christians this way, most begin with a faith journey. This journey can start with a situation such as a death in the family or hitting “rock bottom” in life where one cries out to God for help. It can also be through a Sunday school or children’s church program in a local church where a child is led to faith in Christ. These beginning steps of belief blossom into a genuine faith in God. Mckaughan writes, “While it is widely acknowledged that Christian faith involves more than belief, it is also often taken for granted that faith includes beliefs. For example, in The Reasonableness of Christianity (1695), John Locke takes it that, in addition to the call to do certain things such as repent and obey God’s commands, Christians must believe a set of propositions, such as that God exists and that Jesus is the Messiah.”[2] Locke is proving the point that faith and reason work together for the Christian.

Reason Allows One to Understand God

One cannot understand something just by having faith in it. To truly understand something, one must study it and learn about it. This is even more true when it comes to understanding God. While faith can lead one to God, only reason can help one truly understand God. In speaking about the problem with evangelicals, Moreland discusses a conclusion by David Wells, saying, “At core they are hollow men, empty selves. If we as the church are to engender a current of reform throughout our culture, then we need laypeople who are intellectually engaged with their faith and take their Christian identity to be definitive for their self-conception.”^[3] If the church truly desires to understand the God they serve, they must not only rely on faith to understand God but also use their intellect to understand and know Him.

The Power of Faith and Reason

Jackson asserts, “Hope is one of the three Christian theological virtues, alongside faith and love. Note that hope is listed next to faith, with no indication that it is subsumed by faith or a backup for those who have lost faith.”[4] Hope and faith work alongside each other within a believer. In discussing Christian faith, Milburn states, “Christian faith is not merely a matter of believing in God or Jesus Christ, but it is also a matter of believing that. For example Christian faith involves believing (at least implicitly) that God exists, that Jesus Christ is truly man and truly God, that Jesus Christ suffered death on the cross and rose again on the third day, etc.”[5] Belief in simply requires faith. Belief that requires faith and reason.

God Has Not Forsaken His People

As Christians go about their lives, it can be easy to fall into the trap that God doesn’t care about His people any longer. All we have to do is look around the world. In America, we see Christian values mocked and labeled as hateful, bigoted, and out of touch. Around the world, we see Christians being persecuted in countries such as China, Nigeria, and India. Below is the 2025 World Watch List by Open Doors US. As you can see, there are many countries where Christians are persecuted around the world.

However, even though there is much persecution happening around the world, I would like to show you a Christian population map from The Center for the Study of Global Christianity at Gordon-Conwell Theological Seminary. It shows the population of Christians in 2020, and in many of these persecuted countries, the Christian population is growing.

We must remember that God has not forsaken His people. While our faith may waver during times of persecution, our reason must not. We have seen what God does for His church in the midst of persecution. God’s people have always been persecuted in one form or another, but God has never wavered. It is our faith in Christ that sustains us, yet our reason plays an important role by helping us understand that God has a plan even though we might not see it. Paul tells us that “all things work together for good for those who love God, who are called according to his purpose” (Romans 8:28, New Revised Standard Version). So, as you are praying daily, remember those around the world who are being persecuted. If you are struggling right now, remember that God is still in control and has a plan. You might not see it, but know He is there.

Conclusion

Many think faith and reason in the life of a Christian are constantly at odds with each other. Some Christians have elevated faith and emotion above reason and intellect. However, faith and reason work together in the life of Christians, leading to a full relationship with Jesus Christ. As stated by Buben, “While reason proper cannot be the path to God, a more emotional rationality of sorts can still be found working within faith; and given the supposed value of evidence, such rationality seems like a valuable partner in the affirmation of faith once it is formed.”[6]

[1] Bruce D. Marshall, “The Flesh of the Logos: Reflections on Faith and Reason,” Nova et vetera 16, no. 2 (2018): 587.

[2] Daniel J. Mckaughan, “Authentic Faith and Acknowledged Risk: Dissolving the Problem of Faith and Reason,” Religious Studies Review 49, no. 1 (March 2013): 103.

^[3] J. P. Moreland and William Lane Craig, Philosophical Foundations for a Christian Worldview, 2nd Edition. (Downers Grove, Illinois: IVP Academic, 2017), 7.

[4] Jackson, “Belief, Faith, and Hope: On the Rationality of Long-Term Commitment,” 45.

[5] Joe Milburn and Philosophy Documentation Center, “Faith and Reason in the Oxford University Sermons,” American Catholic Philosophical Quarterly 92, no. 3 (2018): 484.

[6] Adam Buben, “Neither Irrationalist nor Apologist: Revisiting Faith and Reason in Kierkegaard,” Philosophy compass 8, no. 3 (March 2013): 322.

As I have witnessed the events of the past week, the murder of Iryna Zarutska, the assassination of Charlie Kirk, and the school shooting in Colorado today, I have struggled with what my response should be. But as I began thinking about it, I began wondering what our responses as Christians should be. I'm not going to lie, this has been a difficult day and a difficult week. And, as I write this, we are on the eve of 9/11, so that is also adding to the emotion of this already tragic week. As we look for answers and as we seek justice, we must understand that the world has changed. No longer are we able to have civilized discussions without name-calling. No longer can we express any opinion without someone trying to "one-up" someone else. People are openly hostile to each other over the smallest things. Why is that? Because of evil.

These are senseless tragedies, as are the many other tragedies that affect the world today. So how are we to react as Christians? I want to focus on a section of Romans 12 to provide some answers.

15 Rejoice with those who rejoice, weep with those who weep.

16 Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be wise in your own sight.

17 Repay no one evil for evil, but give thought to do what is honorable in the sight of all.

18 If possible, so far as it depends on you, live peaceably with all.

19 Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.”

20 To the contrary, “if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.”

21 Do not be overcome by evil, but overcome evil with good.

• (Romans 12:15-21, English Standard Version).

In times like these, it's easy to try to place blame. We see it almost immediately for any tragic event. Who or what is to blame? Is it a race problem? Is it a gun problem? Is it a mental health problem? Is it a Democrat/Republican problem? No. It is an evil problem. I will get to that in a moment. But first, we must weep with those who weep. As I was reading social media this evening after the death of Charlie Kirk, I read a heartfelt post from a pastor giving his thoughts. A few comments down was one berating him because he was a white pastor trying to console their congregation while labeling Kirk as a racist. This person then decided to quote "Jesus loves the little children." I don't know if this person is a Christian or not, but the fact that someone was shot in front of a lot of people on a university campus should grieve us all. Whether you like his politics or not, this says something about society. And yes, I would feel the same way had it been someone on the other political side and a different race.

We should all be weeping together over a loss of innocent life. We should be weeping together over the loss of Iryna Zarutska and all school shooting victims. We should weep over the slayings of Minnesota Representative Melissa Hortman and her husband Mark, who were shot in their home in June of this year. We should be weeping for the lives lost in the 2022 racially motivated Buffalo supermarket murders, Jasmine "Star" Mack, who was killed in 2023, and Ahmaud Arbery, who was killed in a racially motivated murder in 2020. We should be mourning all the senseless violence, no matter who is killed. We must remember that we are all created in the image of God. "So God created man in his own image, in the image of God he created him; male and female he created them." (Genesis 1:27).

Looking at verses 16 and 18, Paul is telling us to live in harmony with one another. That's almost impossible in today's postmodern world. There seems to be no living with anyone in harmony anymore. When society claims there is no absolute truth, anyone's whims become the truth: their truth. We are told we need to respect each other's truth. That is nonsense. There is Absolute Truth and we know there is Absolute Truth. Why does anyone say there is not? Racially and politically motivated killings seem to be ramping up as well as school shootings. There is one reason: Evil.

Let no one fool you: evil exists. But also, do not let anyone place the blame on God. In times like these, the rallying cries come out. "Where was your God?" "How could your God let this happen?" "If God is so good, why does evil exist?" I admit, these can be difficult questions to answer. It may seem like God doesn't care. But the true answer is that there is evil in this world, not just within the natural world, but also the supernatural world as well.

Before I address this, I need to say that yes, I do believe in spiritual warfare, but I also believe that, in many cases, our own sin and its consequences cause bad things to happen. We should not be looking for spiritual warfare in every situation, but we should recognize that it does exist. Paul tells us, "For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places" (Ephesians 6:12). Peter says, "Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour" (1 Peter 5:8). Satan is not just some red guy with a pointy tail and horns who carries a pitchfork. Make no mistake, he wants to take you down. He is the enemy. Satan is the author of selfishness and pride and wants you to be like him.

As Christians, we know Satan is a defeated foe. Satan also knows he is a defeated foe. So what does he try to do? He tries to take as many with him as he can. Our job as Christians is to share our hope, which is the Gospel and Jesus Christ. You might be thinking, "How can I have hope? This world is a mess." Yes it is. We live in a fallen world. But this world is not all there is. Charlie Kirk knew that and is now at the feet of Jesus. We mourn for him and we mourn with his family and friends. But, as Christians, we don't mourn as those who have no hope. However, it is our job to spread hope to others.

People will be trying to make sense of what is happening in the world. We might not understand why these things are happening, but we know who is in control. King Jesus is on His throne. We don't see a purpose in what is going on in the world right now. We don't know why people seem to hate each other more than ever before. Jesus warns us about this. "And then many will fall away and betray one another and hate one another. And many false prophets will arise and lead many astray. And because lawlessness will be increased, the love of many will grow cold." (Matthew 24:10-12). Look at that last verse. "Because lawlessness will be increased, the love of many will grow cold." I don't care which side of the aisle you are on politically, one thing we can agree on is that the sense of lawlessness has increased and the love of many has grown cold. Don't believe me? Go spend some time on X and then Threads and then Bluesky and see how loving people are towards each other.

So, what is the answer? Jesus. That's it. I know it sounds trite, but Jesus is the answer. Why? I'm glad you asked. Jesus did not just say pithy things about evil from his place in heaven. He entered into the world and entered into our suffering. He knew what it was like to have people he loved die. We remember Lazarus, when Jesus wept with those around Him, but oftentimes forget John the Baptist who was Jesus' cousin. Jesus knew what it was like to be mocked. He was mocked at His crucifixion. He also knew what it was like to be a political opponent. He was hated by the Pharisees, Sadducees, and Scribes as well as people from His own hometown who wanted to kill Him. Jesus understands what we are going through because He went through it. "For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin" (Hebrews 4:15). Jesus confronted evil head-on. For the moral evil we commit, His death on the cross offers forgiveness and pays our debt if we trust in Him. He entered our suffering and understands our pain. Most crucially, His resurrection is the ultimate answer to evil including sickness, death, and other disasters. Jesus is God's demonstration to us that He has not abandoned us to evil, but has, in fact, overcome it.

Yes, as sad and senseless as the assassination of Charlie Kirk is, we need to look back at Romans 12 one more time. "Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, 'Vengeance is mine, I will repay, says the Lord.' To the contrary, 'if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.' Do not be overcome by evil, but overcome evil with good" (Romans 12:19-21). Anytime something like this happens, we want vengeance. I get it. I do too. Honestly, I'm mad, just as many of you are. I want vengeance and I want it quickly and decisively! But that is not how we should react. Let's leave the vengeance to God. I am not saying to sit back and do nothing. What I am saying is to not be vigilantes and not begin attacking others. Let the authorities handle it and let God handle it.

Unfortunately, we will not be rid of evil this side of eternity. However, we can share the love of Christ with others. I'm not saying that will make everything better instantly, but what I am saying is that the more people who have Jesus, the more people who have hope. "but those who hope in the Lord will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not be faint" (Isaiah 40:31, New International Version).

As we have seen in this past week and today, this world is not getting better. Time is running out. Run to Jesus. He is the only answer and only hope. "Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid" (John 14:27). So, as we reflect upon these tragedies, let us remember that our hope is found in Christ. Yes, we must weep with those who weep, but we must also remain vigilant in spreading the gospel and sharing the hope we have in Jesus. He is the only hope we have left in this fallen world.

In my last post, I wrote about biblical faith, its importance, and how it connects believers to Jesus, to each other, and provides hope. In this post, I want to focus on reason, or as many people think of it, intellect. I want to show that these two ideas are not in opposition to each other in the life of a believer, but work together.

What is Reason?

Reason is “the guiding principle of the mind in the process of thinking.”1 When we think, we generally use a process. Most of us do not just think of things randomly. While it is true that thoughts randomly enter our minds, we process these thoughts logically, and reason enables us to make sense of them. One thing that sets humanity apart from the rest of creation is that humans are made in the image of God. Genesis 1:27 states that God created man and woman in His image. Because God created us in His image, we can know that we possess several traits of God within ourselves. Padgett states, “While some Christian groups are highly suspicious of human reason, the Bible sees learning, reason, and wisdom as gifts to be used for God’s glory. Thinking is natural to humanity, a normal part of our created abilities.”2 God has created humanity in His image, and one of the biggest blessings from Him is the ability to think about the things present in life.

Reason Engages the Mind

Whereas faith is seen as a primarily emotional trait in Christians that engages the heart, reason engages the mind. Padgett also states, “Using their God-given powers of thinking, human beings are able to learn and become wise, to think and to grow in knowledge and understanding of themselves, of God and of the world around them. Yet like everything human, thinking has its limits and inherent dangers as well as its joys and triumphs.”3 The ability of human beings to grow in their wisdom and understanding is a central thought of the Bible. When asked what the greatest commandment was, Jesus replied in Matthew 22:37 to love the Lord with all your heart, soul, and mind. The inclusion of the mind in this verse is important. God does not want people who mindlessly follow Him. God wants the whole being: heart, soul, and mind. To completely love Him, one must use their mind to understand Him.

Reason Allows Understanding

When the mind is actively engaged, understanding occurs. This is evident in humanity from the earliest days of childhood. A baby, while growing, engages its mind to understand the world around it. Once the child reaches a certain age, they move into a school where formalized training begins. The whole point of education is to help people grow and understand the world and how to live. This is also true with the Bible. By giving humanity the ability to reason and learn, God gave them the ability to experience not only the world around them but God Himself.

Reason Allows Humanity to Experience God

The Bible is God’s Word and a tool to help humanity understand and know Him. In 2 Timothy 3:16-17, Paul tells Timothy that all Scripture is breathed by God and is useful to teach, rebuke, correct, and train in righteousness so that man can be knowledgeable and equipped for every good work. Proverbs 9:10 states, “The fear of the Lord is the beginning of wisdom, and the knowledge of the Holy One is understanding. (Holman Christian Standard Bible). God has provided us with reason so we can know Him. This does not negate the role faith plays in the process. Faith in God underlies the understanding of God.

The Importance of Reason

The importance of reason in the life of a Christian today cannot be overstated. Christians in the Western world find an increasingly hostile environment in which to live. While there has always been opposition to Christianity, social media and the interconnected world have allowed those who oppose Christianity to quickly gather in larger groups more than they could have in the past. Because the opposition to Christianity is strong, the importance of Christian reasoning has grown.

Reason and Christian Apologetics

Peter tells Christians in 1 Peter 3:15 to be prepared to make a defense to anyone who asks for a reason why they have hope in their hearts. This verse is the basis of Christian apologetics, or defense of the faith. When engaging in apologetics, reason is of extreme importance because many who oppose Christianity use the same argument presented by Bill Maher in ridiculing faith. These opponents will discount faith but have more difficulty disproving reasonable arguments presented with facts as to why Christianity is true. Hübenthal states, “The primary goal of Christian apologetic communication is not missionary in the traditional sense of the word, it is not about making as many new Christians as possible. Rather it aims at bringing humans to a point where they can make a reflected and well-considered decision on how to deal with the fact that ultimate human fulfillment is possible only if God exists.”4

If the ultimate goal of Christian apologetics is to lead people to a “reflected and well-considered” decision, then the heart of Christian apologetics must lie with providing examples and data so one may reach the intended conclusion. For those who discount faith, appealing to reason with well-delivered illustrations and supporting data is the only way Christians can adequately defend their faith. Once a person understands the facts and the evidence, faith will help fill in knowledge about other parts of Christianity and the Bible.

Reason in Evangelism

In the same way that reason and intellect can help with Christian apologetics, they can also help with evangelism. Jesus gave what is known as the Great Commission in Matthew 28, calling on his followers to make disciples of all nations. Many people do not focus on Jesus’ command in verse 20, where he tells the disciples to teach the nations to observe what He has commanded. Teaching requires reason so one can learn and understand what they are being taught, and the church today has the call of the Great Commission Jesus gave to His disciples. J.P. Moreland states, “the church must see herself as an educational institution, and the development of the Christian mind will be at the forefront of the church’s ministry strategy of equipping the saints.”5 If the church does not make disciples for Christ or teach the nations, Satan and the world will make disciples against Christ. Once again, the driving force of reason is to help people have faith in Jesus Christ.

Conclusion

Again, this post is not meant to be a philosophical treatise on the idea of reason. What I hope you get from these posts on faith and reason is that both are necessary in the life of a Christian. Each one helps us through difficult times in our lives. Faith can help us when we don't have an understanding of our circumstances and reason can help us make sense of things when our faith struggles. For many people in many churches, there are times when they are facing a crisis and the response from their pastor or Christian friends is, "Just have faith." While this is well-meaning it can come off as a slap-in-the-face as someone making light of a bad situation. We know God is in control, but when we are facing a crisis the idea of just sitting back and resting on our faith does not cut it. That is when we need reason to cut through our emotions and help us see that the person in whom we place our faith, Jesus Christ, is faithful. Our reason allows us to recount all the times when He has been faithful in our lives and make the conclusion that He will continue to be faithful. In turn, this will help to bolster our faith because faith and reason work together, not against each other. In the final part of this series, I will explain how faith and reason relate to each other and how we, as Christians benefit from both.

Beginning with this post and continuing over the next few posts, I hope to demonstrate that the roles of faith and reason are not mutually exclusive in the life of a believer but are both necessary for a full relationship with Jesus Christ. To begin, I would like to briefly discuss the topic of faith. I understand that books can and have been written on the subject of faith, but I want to touch on faith in the broader context of how it works with reason in our lives.

The word “faith” has had a negative connotation in recent years. Where it once was used to describe a positive characteristic of a person who had hope, it is now used in a derogatory way to mean that someone is not intelligent. To see evidence of this, all one has to do is turn on the television or browse social media. Bill Maher states in his movie Religulous,“ Faith means making a virtue out of not thinking. It’s nothing to brag about. And those who preach faith, and enable and elevate it, are intellectual slaveholders, keeping mankind in bondage to fantasy and nonsense that has spawned and justified so much lunacy and destruction.”¹ Maher’s definition of faith is not correct and is his attempt at belittling those who are religious.

While he is poking fun at those who are religious, every person has faith in something. This could be as simple as faith that they will have a job tomorrow or that the plane they are flying in will not fall out of the sky. The point is that everyone has faith of some sort. What Maher is trying ot do is separate faith from reason. In the eyes of many, faith is separate from reason, with reason being intellect and faith being nonsensical wishes. As Christians, is faith separated from reason? Should reason be our primary guide in living the Christian life with faith playing a distant role?

What is Biblical Faith?

As in many undertakings, we must first define our terms. Dickinson, Gould, and Loftin provide a great definition of faith. They state, ”Christian faith is entrusting ourselves to Christ and venturing on the truth and reality of the Gospel. We place our faith in Christ as Savior and Lord. It is not merely the truth of the Gospel, and it is not merely the evidence and reasons constitutive of the knowledge of the Gospel, but we are literally entrusting ourselves to Christ and his Gospel.” 2

What also separates the Christian faith from other faiths is that the Christian faith helps Christians believe certain things about God, such as His omnipotence, love, and grace. Biblical faith also helps Christians relate to God because they trust in Him. Finally, Biblical faith elicits a response from Christians in living out what they believe.^[3] 3 Hebrews 11:1 affirms this belief for the Christian by stating it is the“assurance of things hoped for, the conviction of things not seen.” (English Standard Version). Throughout the Bible, God provides assurances to His people. Christians trust things they have not seen but have assurance because they have the Word of God, the Bible.

Examples of Biblical Faith

Some great examples of Biblical faith are found in the Old Testament. What makes these examples great is how each person trusted in God during their particular situation. These were men of God who had to have total faith in Him. Many Christians are familiar with the “Hall of Faith” presented in Hebrews 11. The author of Hebrews uses this chapter to tell of those who demonstrated faith in God and how He rewards those who seek Him. (Hebrews 11:5).

Abraham

The story of Abraham is a familiar one to most Christians. In Genesis 12, the Lord tells Abram to leave his country to go to another that God will show him. Abram has faith in the Lord and leaves his country. In Genesis 15, the Lord promises a son to Abram, even though he is an older man. Time passed, and Abraham did have a son, Isaac. In perhaps the most outstanding display of faith in the Old Testament, the Lord tells Abraham to sacrifice his only son. Abraham and Isaac went up for the sacrifice, and Isaac asked, “Behold, the fire and the wood, but where is the lamb for a burnt offering?” (Genesis 22:7). By this time, Abraham had seen what God would do in response to his faith. Abraham knew God through reason, and in one of the boldest statements of faith made, Abraham responded, “God will provide for himself the lamb for a burnt offering, my son.” (Genesis 22:8). Abraham had faith that God would provide a sacrifice instead of his son, and He did.

Enoch

Another man presented in Hebrews 11 is Enoch. Not as much is known about Enoch as is Abraham, but he is important, nonetheless. Hess states, “As the first biblical character to forgo death, Enoch had a unique relationship with God.”4 Enoch, in Hebrews 11, was also commended as having pleased God. (Hebrews 11:5). By continuously walking with God, Enoch was spared death. The book of Jude also gives an idea of why God so highly regarded Enoch. Jude 14 and 15 tell of Enoch prophesying and speaking of the Lord coming to pass judgment and convict the ungodly. By continuously walking with the Lord, Enoch learned about Him. Enoch’s trust that the Lord would judge those opposed to Him and Enoch’s walk with the Lord are great examples of Biblical faith and reason.

Noah

The story of Noah is another that is familiar to most Christians. Genesis six tells of a righteous man who was blameless in his generation and walked with God. When God told Noah He was going to send a flood to destroy the earth and to build an ark, Noah did. God promised Noah He would preserve Noah’s family, but Noah had to step out on faith and make the ark that God had instructed. Because Noah trusted in God and had faith in His promises, he and his family were spared. Once again, Hebrews 11 provides details of Noah’s faith. The author of Hebrews says of Noah, “being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household.” (Hebrews 11:7).

This ties in with Hebrews 1:1 in that Noah had the conviction of things not seen and had faith and trust in the Lord. One might ask where Noah’s reason came into play. I would venture it came into play as soon as God began telling Noah the instructions on how to build the ark. Noah reasoned that if God gave him the measurements and the instructions on how to build an ark, He would flood the earth just like He promised. These are only three examples in a long line of people who have had great faith in God over the centuries, but why should we worry about faith today? After all, if knowledge is power, as they say, shouldn't we focus on intellect and reason? I would say that although we do need intellect and reason in our Christian lives, faith provides three key benefits for us today.

Faith Connects Believers to Jesus

Because the object of trust for Christians is Jesus, it stands to reason that Christians would want to understand the object of their faith. This is, perhaps, the most important reason we need to have faith. Intellectual assent that Jesus is Lord is not enough. "You believe that God is one; you do well. Even the demons believe—and shudder!" (James 2:19). This verse emphasizes that mere belief in God's existence is not sufficient for genuine faith, since even demons acknowledge God and cower in fear. True faith must be accompanied by actions that reflect a transformed life, distinguishing it from the superficial belief that demons possess. I understand that not every Christian wants to dive into deep theological issues and studies, but they must still have some connection to the object in which they place their trust. One verse that illustrates this principle is Romans 10:14, which asks, “How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard?” To believe in Jesus is to be connected to Him. To truly be connected to someone requires that we spend time with them. The basis of that connection is faith, and as our relationship deepens with Him, we see Jesus being faithful to us as well.

Faith Connects Believers to Each Other

“Belief, that sacred faculty which prompts the decisions of our will, and knits into harmonious working all the compacted energies of our being, is ours not for ourselves, but for humanity.”5 When believers put their faith and trust in the person of Jesus Christ, they enter the body of Christ. Each person in that body connects through the Holy Spirit. As Clifford points out, our belief, or faith, is not only for oneself but for humanity. “Then it helps to bind men together, and to strengthen and direct their common action.”6 Believers are strengthened by being together. Jesus states in Matthew 16:18 that the gates of hell will not prevail against His church. Because a unifying faith in Jesus Christ connects believers, they can stand together in unity and knowledge and fight against those opposed to Him.

We must understand that there are no "Lone Ranger Christians." We are designed for fellowship together and to be a part of a local church. A great pastor and friend of mine, Dr. Jeff Berger, wrote, "Wherever God’s people come together, they are God’s bridge between Heaven and Earth. They are the place where people can come, experience His love and grace, and be saved. Becoming a church member is making a commitment to God and to a group of people. It’s saying, 'This church can count on me to give my time, my gifts, my financial resources to help us reach our community.' The benefit you get is that you’re obeying the command of God, and you’re fulfilling your destiny as a living stone in God’s building."7 We must not neglect how our faith connects us to each other and our importance of being the Christ's Church.

Faith Provides Hope

Once again, turning back to Hebrews 11:1, faith is the assurance of things that are hoped for. In 1 Timothy 1:1, Jesus Himself is described as the Christian hope.8 It is in this hope that all Christians place their faith. Faith in Christ provides hope that the wicked will be punished and that those subjected to evil will be vindicated. When thinking about hope in the biblical sense, one should not think of what Jackson terms “so-called ‘prosaic’ or mundane cases of hope—for instance, my hope that the cashier at the grocery store has a nice day, that my distant cousin gets the job he wants, or that my picnic doesn’t get rained out.”9

The type of hope most Christians express is known as profound hope. Profound hope is more life-changing and is concerned with things such as the hope of seeing a loved one healed. A believer’s hope is in Christ. Peter tells his readers in 1 Peter 1:13 to set their hope on that grace that will be brought at the revelation of Jesus Christ. The revelation of Jesus Christ leads to understanding. Faith connects believers and provides hope in Jesus Christ. As you reflect on these truths, consider how diligently engaging both your faith and your reason can transform your daily walk with Christ." Next time, we will look closer at the idea of reason and its role in the lives of Christians.

When determining what I believe about anything, I want to have the most substantial evidence possible. This holds true not only for major things, like Biblical theology, but also for mundane things, such as which football team is the best. (It is the Buffalo Bills, by the way.) Many people, myself included, tend to research as much as they can when considering large purchases such as a car or electronics. Why do we not spend the same amount of time researching Scripture? I like to have strong evidence because when I am challenged, I want to be able to back up why I believe what I believe. This is extremely important in today’s environment, with social media “experts” challenging just about anything people post on any subject. Is there any concrete evidence to support my belief that the Bible is true? Well, that is what we are going to briefly look at.

Evidence Supported Beliefs

I think that I have a good amount of evidence to support most of my beliefs. My strongest-held belief, my faith in Christ, is proven by mountains of evidence such as eyewitness accounts and archaeology. I feel the evidence supporting the Biblical accounts of Jesus’ life is overwhelmingly accurate. My quest to discover the evidence and to be able to share the evidence is what led me to begin my studies in Christian apologetics. I was raised in a Christian home and have always attended church, but I did not know why I believed what I believed. To make a horrible analogy, I had the faith, but not the reason. After stumbling on some wonderful YouTube videos, I was finally able to begin learning about the evidence Christians have for the beliefs we hold.

The timeliness of the Biblical accounts really helps set the evidence for Jesus apart from other figures in the ancient world. As Moreland states, “the length of time from Jesus’ death until there was widespread belief in His resurrection can be dated to within five years, and many scholars would say a few months or even weeks, after the Crucifixion. There is not enough time for legend to develop.”^[1] I also find the archaeological evidence compelling to bolster my belief in Jesus. Moreland also provides an example of how archaeology is helping to confirm the evidence.

The Pool of Bethesda

One such piece of archaeological evidence is the Pool of Bethesda. The Gospel of John mentions this pool in Chapter Five. In verse 2, John writes, “Inside the city, near the Sheep Gate, was the pool of Bethesda, with five covered porches.” (John 5:2, New Living Translation). While most of us would probably move past this verse with little thought to its significance, there is actually more to the story. “Until the 1890s, critics dismissed the entire narrative on the grounds that no one had ever discovered the pool. But, then, archaeologists discovered the pool, and it had exactly five porticoes, just as John said.”^[2]

The pool of Bethesda is important apologetically because its discovery provides Christians with archaeological evidence that this pool, mentioned in John’s Gospel, upholds the accuracy and consistency of the earliest manuscripts we have. In addition, the documented location is accurate, which, combined with the archaeological evidence, gives weight to John’s reliability.

The Pilate Stone

There is another passage that atheists and others use to try to say the Bible is not accurate, and that is a passage from the Gospel of Luke.

“It was now the fifteenth year of the reign of Tiberius, the Roman emperor. Pontius Pilate was governor over Judea; Herod Antipas was ruler over Galilee; his brother Philip was ruler over Iturea and Traconitis; Lysanias was ruler over Abilene. Annas and Caiaphas were the high priests. At this time a message from God came to John son of Zechariah, who was living in the wilderness. Then John went from place to place on both sides of the Jordan River, preaching that people should be baptized to show that they had repented of their sins and turned to God to be forgiven.” (Luke 3:1-3, NLT).

When we look at this text, we see that Luke mentions several people. Of particular note is that Luke mentions Pontius Pilate, who was the governor over Judea. Again, this is likely a passage that many Christians do not pay much attention to, but there was some controversy as it differed from the title given to him by the Roman historian Tacitus.

“Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace. Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judaea, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their centre and become popular.”^[3]

Notice in this passage from Tacitus’ Annals Book 15:14 that the Roman historian wrote that Pilate was the procurator. Who should we trust? Surely the Roman historian would keep better records and be more accurate than a doctor writing a book for his friend, Theophilus, right? We should automatically side with the Roman historian because Luke had an inherent bias, shouldn’t we?

Well, like so many things, there is more to the story. In the time Luke was writing, which I believe was in the mid-50s CE, using his sources as mentioned in Luke 1:1-3, he and his sources likely knew of Pilate as the governor. This was the general title given to him as a ruler, but a more specific Roman title would be that of Prefect.^[4] This position was a civil and military governor. Pilate was the Roman governor of Judea from 26-37 CE, and his official title was that of “prefect” (praefectus), not procurator. The title of prefect was in use in Judea for this position until 41 CE, when the title procurator was used. Pilate never held the title of procurator.^[5]

Since Tacitus is writing much later, around 117 CE, he is likely using the newer title of procurator. Why does this matter? It matters because most people don’t know this part of history. I didn’t until I began to research this topic.

“Until the summer of 1961, absolutely no archaeological evidence existed that would demonstrate that Pontius Pilate, a pivotal figure in the New Testament gospels, ever really existed. Some literary sources mention him — including a few brief allusions in Jewish material (e.g., Josephus) and in late Roman chronicles (e.g., Tacitus) — but no administrative records survive from him and no genuine letters of his have been preserved. Plenty of Roman ruins exist in Israel, but none bears his name, and a historical Pilate isn’t required to account for them.”^[6]

This all changed when, during an archaeological dig in the ruins of Caesarea Maritima, a group led by the Italian archaeologist Antonio Frova found a large stone that said in Latin:

“To the Divine Augusti (this) Tiberieum
... Pontius Pilate
... prefect of Judea
... has dedicated (this)”^[7]

Notice the stone refers to Pilate as the prefect (governor) of Judea, not procurator. The Roman historian got it wrong, and the Gospel writer got it correct.

Why does this matter for us today?

So many people in the world today are looking for facts and evidence. When we say we have faith the Bible is true, that is wonderful. However, many people want tangible evidence. Archaeology has given us much evidence to the accuracy of Scripture. I am not saying that we should not have faith. I am saying that we can have faith, but that we also have evidence to back up our faith. I know that my belief in Christianity takes faith, but it also has evidence to back it up. I am a Christian because I believe Christianity is true. A lot of that belief comes from evidence, but I still rely on faith.

Many of us are insecure about sharing our faith because we think all we have to go on is our faith. It is precisely because such a strong case can be made from the evidence that we should be sharing the Gospel with those around us, and not worry about only having to rely on our experiences or our faith alone. When we are honest with ourselves, the problem we face in sharing the message of Christianity is not its lack of evidence but the fact that its teachings are so opposed to how many people want to live their lives. We were no different before we became Christians.

What I hope you will take away from this is that the lack of evidence is just an excuse for many people. However, we can use the evidence we do have to begin to break down those barriers within our evangelism. Ultimately, although we can present all the evidence in the world, until a person decides they are a sinner in need of a savior, it will likely fall on deaf ears. But there is hope. Remember, our job is to deliver the message only. We are not responsible for leading someone to Christ. We plant the seed. Remember, God has not forsaken you or the people around you. Use the talents He has given you to share the gospel with those around you and let Him do the work.

1. J. P. Moreland, Love Your God with All Your Mind: The Role of Reason in the Life of the Soul (Colorado Springs, CO: NavPress, 2012), 213. ↩︎

2. Ibid., 212. ↩︎

3. https://en.wikisource.org/wiki/The_Annals_(Tacitus)/Book_15#44 ↩︎

4. P. Stein. "A. Ormanni, Penus Legata (Extr. from Studi in onore di Emilio Betti, IV, 581–750). Milan: Giuffré, 1962. Price not stated.." Journal of Roman Studies, 54 (1964): 259 - 259. https://doi.org/10.2307/298726. ↩︎

5. Ibid. ↩︎

6. https://www.deseret.com/2018/5/3/20644446/the-pilate-stone-in-israel-s-caesarea-by-the-sea/ ↩︎

7. Ibid ↩︎

Over the past few years, I have noticed how different people define worship in church. I would venture to guess that most people attending your average Sunday morning service would equate worship with the music portion of the service. However, I would argue that anything we do that honors God is an act of worship, including listening and paying attention to the sermon. I get it, we have all heard our share of boring sermons with a preacher that drones on and on, but on the other hand, we have also heard dynamic speakers who say nothing of substance, but their charisma makes us hang on every word. I believe this is because in today’s world, we put more emphasis on feelings and emotions rather than reason.

For many, reason and worship do not seem to go together. Reason is seen as more of an intellectual endeavor, while worship is more of an emotional experience. Reason is “the guiding principle of the mind in the process of thinking.”^[1] When we think, we use a process. We do not just think of things randomly. While it is true that thoughts randomly enter our minds, we process them logically, and reason allows us to make sense of these thoughts.

Worship is “to honour or revere as a supernatural being or power, or as a holy thing.”^[2] As I mentioned, most of us probably think of worship as singing during a part of corporate worship on Sunday mornings, but that is not what true worship entails. As humans, we are to use our minds to worship God since God made us in His image, and He commands us to "love the Lord your God with all your heart, all your soul, and all your mind" (Matthew 22:37, New Living Translation).

Reason for Reason and Worship: Human Creation as Imago Dei

One thing that sets humanity apart from the rest of creation is that we are made in the image of God. Genesis 1:27 tells us that God created man and woman in His image. Because God created us in His image, we can know that we possess several traits of God within us. One trait we humans have that no other creation has is our intellectual capacity. While animals have some intellectual capacity, their capacity is not as high as ours. People argue about the abilities of animals all the time. Still, no animal has ever had the intellectual capacity to learn enough to send itself beyond the Earth’s atmosphere.

Humans also have free will. We can make choices that determine what we do and how we do it, and are cognizant of the results those choices will have on our lives. Our free will allows us to enrich our lives by making choices. Another attribute of God that humans possess is creativity. Our God is a creative being, as evidenced by His creation. The majesty of the Andes mountains and the absurdity of the duck-billed platypus illustrate the creativity of our creator. This creativity is also present in humanity in the great artists such as Da Vinci, Ansel Adams, and Frank Lloyd Wright, who each used different media to showcase their creativity. Once again, humans are the only creatures that show this advanced level of creativity. Perhaps we most demonstrate being created in God’s image through our relationality.

While other animal species form some relationships, none are as complex and multi-faceted as those of humans. We have friend groups, families, and close relationships with others. We do not choose mates just for procreation. We enjoy spending time with them. We have friends with whom we share common interests and want to socialize. We desire to be around others.

In the same way, God desires to be around us. He wants a relationship with us so much that He gave us a way to spend eternity with Him after we messed up our relationship in the Garden of Eden. The Bible is written so that we can have knowledge of God, come to know Him, and understand how He has redeemed us. Jesus chose to die for us. Many serving in our military fight for people they have never met, yet choose to do so, knowing they might die. Because of this relationality, God has given us the intellectual capacity to know him, the free will to choose Him, and the creativity to worship Him.

Mandate for Worship

We worship God in many different ways. One of the most common ways we worship is through singing. Psalm 100 tells us to make a joyful noise to the Lord. James 5:3 tells us that we are to sing praises if we are cheerful. These verses deal with the emotional part of worship, but there is an intellectual part of worship. Paul tells us in Romans 12:1 to present our bodies as a living sacrifice to God, which is our spiritual act of worship. He then goes on in verse two to tell us not to be conformed to this world but be transformed by renewing our minds. He is telling us to live our whole lives as an act of worship.

"According to Paul, the key to change is the formation of a new perspective, the development of fresh insights about our lives and the world around us, the gathering of the knowledge and skill required to know what to do and how to do it. And this is where the mind comes in. Truth, knowledge, and study are powerful factors in the transformation of the self and the control of the body and its habits for a healthy life in the kingdom of God.^[3]" We must notice that Paul did not tell us to worship by developing close feelings or obeying Biblical commands.^[4]

When Jesus commands us to love God with all our heart, soul, strength, and mind, Jesus is telling us to engage our minds to love Him, not just rely on emotion or blind faith. Jesus also speaks in John 4:23 and says the hour has come when true worshippers will worship the Father in spirit and truth. God wants all of our being to worship Him. In fact, in Matthew 15:8-9, Jesus quotes Isaiah and speaks about people honoring the Lord with their lips but not their hearts. This type of worship is prevalent in many contemporary worship services where one part of a song is repeated, often leading to more of a trance-like emotional worship. This singing might “feel good” to the worshipper, but I believe the mind is not genuinely worshipping here, only the lips. We often speak of how we feel after leaving a worship service, but not how it made us think about God. However, we are beginning to see some examples of reason-based worship in our churches today.

One of the most prominent examples of reason-based worship in the church is the rise of apologetics-based sermons. We are seeing churches, YouTube channels, and university ministries increasingly host forums dedicated to defending and explaining the core beliefs of Christianity. These services often tackle complex questions about science and faith, the problem of evil, and the reliability of Scripture, and they attract people who are seeking faith that can withstand intellectual scrutiny. Again, we should always be engaged intellectually when listening to sermons, but these types of sermons and teachings almost force you to engage with the material.

If singing in a worship service is the only type of worship we think of, we miss out on other great opportunities to worship. If we worship with our minds, we can truly worship God through whatever we do. Is the woodworker carving a wooden animal to the glory of God worshipping any less than someone singing a hymn? I would say no. Paul tells us in 1 Corinthians 10:31 that whatever we do, we should do it for the glory of God. We elevate our act of worship from just an hour on Sunday mornings to living our lives for His glory by using our whole selves.

True Worship

True worship is about worshipping God with our whole being. Worship includes our minds. By creating us in His image, God gave humans some of the attributes He shares. God gave us the intellectual capacity to see Him in creation through general revelation. God does not want the love and worship of some automaton. We can choose to love God or reject God by our own free will. He has given us the ability to use creativity to worship him through art, music, and intellectual pursuits such as the sciences. Finally, He desires relationships and has built this into every human being. We want to be around people. God wants relationships with us. Because we are created in His image, we have reason and can follow His command to worship him with all our beings, including our minds.

Bibliography

Moreland, J. P. Love Your God with All Your Mind: The Role of Reason in the Life of the Soul. 2nd ed. Colorado Springs, CO: NavPress, 2012.

1. Oxford English Dictionary, “‘reason, n.1.’” ↩︎

2. Oxford English Dictionary, “‘worship, v.’” ↩︎

3. J. P. Moreland, Love Your God with All Your Mind: The Role of Reason in the Life of the Soul, 2nd ed. (Colorado Springs, CO: NavPress, 2012), 77-78. ↩︎

4. Ibid., 76. ↩︎

In light of everything that has happened with the nation of Israel for the past few years, and more recently with the conflict between Iran and Israel, the idea of the end of the world has again emerged. As Christians, many of us look forward to Christ’s return at the rapture. One thing that has changed since I went to seminary is my view of the rapture. What I hope to do in this post is provide some background on three different views of the timing of the rapture: pre-tribulation, post-tribulation, and pre-wrath. When we are discussing the tribulation, remember that we are talking about that seven-year period of global hardship that takes place during the “end times.”

I realize this is a long read, and you don’t need to feel compelled to read it all at once, but I hope it will further your understanding of the different views on the rapture’s timing. I will share my perspective on this matter, but I want to make it clear that this is not an issue that should divide the church. I also want to make clear that nobody knows exactly when the rapture will take place. If they do, you should question them. The best we can do is make educated guesses, as Scripture does not reveal when the rapture will occur.

Although eschatology, the study of the end times and the end of the world, has been a subject of interest for years, one element of the end times was placed front and center with the 1995 release of the book Left Behind by Tim LaHaye and Jerry B. Jenkins. This series of books, which have sold over 72 million copies^[1], began with an event known as the rapture. While the rapture of the church is not a foreign idea to many, if not most, Christians, the Left Behind series of books thrust the rapture into conversations everywhere in the late 1990s. Upon the release of Left Behind, many people wondered what the rapture is and when it would happen.

What is the Rapture?

In the Olivet Discourse, Jesus describes an event some take as the rapture. “And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the SON OF MAN COMING ON THE CLOUDS OF THE SKY with power and great glory. And He will send forth His angels with A GREAT TRUMPET BLAST, and THEY WILL GATHER TOGETHER His elect from the four winds, from one end of the sky to the other.” (Matt. 24:30-31, New American Standard Bible 2020). Many post-Tribulation rapture proponents use these verses to help make the case that the rapture takes place at the same time as the second coming of Jesus.

Rapture in Scripture

Another set of verses frequently cited regarding the rapture is 1 Corinthians 15:51-53. In these verses, Paul reveals a mystery unknown in Old Testament times. In chapter 15, Paul writes to the church at Corinth because they are confused about the resurrection. These verses tell the Corinthians that: (1) not everyone will sleep, (2) the dead will be raised, and (3) everyone will be changed. These verses align closely with the most well-known verses describing the rapture.“For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. Then we who are alive, who remain, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.” (1 Thess. 4:16-17). Once again, Paul provides a glimpse into the rapture. It is from this text the word “rapture” is derived. The phrase “caught up” in Greek is ἁρπάζω pronounced harpazō. In the Latin Vulgate, the word used for harpazō is rapio, and is where the English word “rapture” is derived.^[2] In short, the rapture is the catching away of God’s people.

Photo by Tim Wildsmith / Unsplash

Why Study the Rapture?

Though a majority of Protestant pastors believe in the rapture,^[3] there are disagreements about the timing of the rapture. In this post, I will discuss three widely held views of the timing of the rapture. Many, if not most, Protestant pastors affirm the pre-Tribulation view of the rapture. This view holds that the church’s rapture will happen before the seven-year Tribulation period. The next view I will present is the post-Tribulation view. Those who hold this view believe the rapture will occur at the end or after the Tribulation period. The final view I will present is the pre-wrath view of the rapture. This position views the rapture as occurring during the seven-year Tribulation after the Abomination of Desolation.

It's Not Just for Christians

While not a foundational doctrine of the Christian faith, the study of the rapture is vital because it is a topic on the minds of not only Christians, but all people. From 88 Reasons Why the Rapture will be in 1988, written by Edgar C. Whisenant, to the Left Behind books by Tim LaHaye and Jerry B. Jenkins, the rapture is entrenched in popular culture today, and Christians need to understand the different views.

Contemporary Representation

One reason studying the rapture is important for the church today is its representation and misuse in the media, television, and film because of books such as the Left Behind series. Events such as the rapture and the millennium, the promised 1,000-year reign of Jesus on Earth, have become known to millions outside the church. This has caused both Christians and non-believers alike to look for clues to the second coming of Christ and the millennium in current events. Speaking about the Left Behind series of books and movies and other merchandising objects followed, de Villiers comments, “All these also helped make millennialism into a global sensation, even amongst other religious traditions and faiths outside the North American context. A decisive driving factor was the approach of the year 2000 when these events were expected to take place. This reminded observers of other such movements when significant calendar changes were due, and expectations of the imminent end of the world intensified.”^[4] The church needs to familiarize itself with eschatology and be aware of the message that is portrayed.

Photo by Taylor Brandon / Unsplash

The Christian View of Israel

Another reason the study of the rapture is important to Christians today is how Christians view eschatology and the nation of Israel. There are two primary schools of thought regarding the nation of Israel and the end times, Covenant Theology and Dispensational Theology. In their most basic senses regarding eschatology, Covenant Theology proposes that the church has replaced Israel as God’s chosen people, and Dispensational Theology proposes that the church and Israel are separate entities. This is important because “By rejecting replacement theology, the evangelical message stands in contrast to a long-standing Christian belief that God is finished with the Jewish people, that all of his promises of good to Israel have been transferred to the Church.”^[5] There are still promises from the Old Testament to Israel that are yet to be fulfilled, such as the land promises.

Although this post cannot cover every aspect of each view of the rapture, it will touch on different core tenets of each. I will argue that, based on the interpretation of Scripture, the rapture of the church will occur during the Great Tribulation but before the wrath of God is unleashed on the world. Again, I am not saying this is the only correct view and that anyone who holds to another is wrong. I am saying that based on my reading of Scripture, this view makes the most sense to me.

Pre-Tribulation Rapture

The idea of a pre-Tribulation rapture is relatively new in church history. This idea is attributed to John Nelson Darby. “In 1852, Darby delivered a series of lectures on the letters to the seven churches. By the year 1855 these published lectures had gone through several editions, the third of which presents his straightforward exegetical argument for the pretribulation rapture of the church.”^[6] It is probably safe to say that when most people think of the rapture, the pre-Tribulation view is the predominant view they picture. This is the view in the Left Behind series of books and movies.

1 Thessalonians

There are two primary scriptural references used to support this view. In 1 Thessalonians 4, Paul writes about the actual rapture, as mentioned previously. He gives more guidance about the timing of the rapture in Chapter 5. In 1 Thessalonians 5:2-3, Paul says the day of the Lord will come like a thief in the night while people think there is peace and safety. Paul then encourages them in verses 4-8 by saying they (believers in Christ) are children of the light and day, not night and darkness. They should stay awake and be sober so they will be alert when the day of the Lord comes. Finally, Paul writes, “For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ, who died for us, so that whether we are awake or asleep, we will live together with Him.” (1 Thess. 5:9-10). To those who hold a pre-Tribulation view, these verses provide the support that (1) the rapture will come like a thief in the night, (2) non-believers will be unprepared, (3) God has not destined believers for wrath, and (4) whether Christians are awake or dead, they will live together with Jesus.

1 Corinthians

The second passage that pretribulationists look to is in 1 Corinthians. “Behold, I am telling you a mystery; we will not all sleep, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed.” (1 Cor. 15:51-52). While this passage does not speak specifically about the rapture’s timing, it provides the context for another eschatological event, the millennium. In Matthew 25, Jesus talks about the final judgment. At that final judgment, He will separate the sheep from the goats. The sheep are the believers who came out of the seven-year Tribulation period, and the goats are the unbelievers. Since, according to 1 Corinthians 15:51-52, all believers, alive and dead, will be raptured, the rapture must provide ample time for those left on the earth to become believers. The closer the rapture is to this judgment, the fewer people who are alive to enter the millennial kingdom. “Pretribulationism resolves the problem better than the others not only by its expectation of the maximum time differential for the believing mortal remnant to develop—the full tribulational period of seven years—but also because it more reasonably places the post-rapture conversion/revival in the first half of the tribulation, prior to the greatest distress and greater deception.”^[7] Although these passages are only two of various supporting passages arguing in favor of a pre-Tribulation rapture, they offer an excellent foundation supporting this view.

Photo by Roman Melnychuk / Unsplash

Problems with the Pre-Tribulation Rapture View

Before discussing Scriptural references that cast doubt on the pre-tribulation view, it is necessary to discuss problems that do not come from Scripture but from man. One main issue with this view is the way this view can be taught. Pretribulationist believers hold that “as far as end-time prophetic events are concerned, the rapture of the church is the first to take place. It is an event to which no signs or indicators are attached.”^[8] The pre-Tribulation rapture is often taught or portrayed as a silent rapture. People who are not raptured wonder what happened to those around them. This is seen in the Left Behind books and movies and has caused significant fear in people, including Christians. They fear they have missed the rapture. In one instant, people are there; in another, they are gone without warning.

The Fear of the Rapture

This fear of the rapture has a name: rapture anxiety. Darren Slade, the president and CEO of the Global Center for Religious Research, says this about rapture anxiety, “’This is a real thing. It’s a chronic problem,’ he says of rapture anxiety. ‘This is a new area of study, but in general, our research has revealed that religious trauma leads to an increase of anxiety, depression, paranoia and even some OCD-like behaviors: ‘I need to say this prayer of salvation so many times,’ ‘I need to confess my sins so often.’’”^[9] Scripture teaches that the rapture will not be a silent event. Paul says, “For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God.” (1 Thess. 4:16). Although the notion of the silent rapture is not present in Scripture, since the pre-Tribulation rapture is the most commonly held view of the rapture, its misteaching and portrayal warrant mention nonetheless.

An Argument from Silence

If the pre-Tribulation view of the rapture is the correct interpretation of the passages, why did very few church fathers mention this in their writings? Admittedly, this is an argument from silence, but it is an argument, nonetheless. However, a few writings might place the teaching of a pre-Tribulation rapture earlier in church history. “There is The Apocalypse of Elijah, a third-century Christian revision of an earlier Jewish apocalypse prophesying that: Those upon whose forehead is written the name of the Christ, upon whose right hand is the seal, both small and great, they will be taken on their wings and removed from the wrath.”^[10] According to Mollett, there is also an anonymous text entitled The History of Brother Dolcino from 1361 that states, “they would be preserved unharmed from the persecution of the Antichrist.”^[11] Again, this is not a solid argument against a pre-Tribulation rapture but illustrates the relatively recent explosion in the discourse of the pre-Tribulation rapture.

The Wrath of God

The doctrine of the rapture rests on the fact that Christians are spared from the wrath of God. Scriptures supporting this idea are in John 3:36, Romans 5:9, and 1 Thess. 1:10, 5:9. What is uncertain is when the wrath of God takes place. Those who hold to a pre-Tribulation rapture view believe the entire seven-year Tribulation is a pouring out of God’s wrath. “The focus of this consideration is on Revelation 6, in which the Lamb breaks the seals on the seven-sealed book. It is common among pretribulationists to see these events as beginning the tribulation. As the seals are being broken, John sees calamities breaking out upon the earth. Here we have the famous four horsemen of the Apocalypse, each introduced in tandem with the breaking of a seal: a conqueror, war, famine, and death.”^[12]

Pretribulationists hold that since Jesus is the one breaking the seals, He is unleashing the wrath of God. Jesus is opening the seals, but there are arguments to be made that what happens during the breaking of the first six seals is, in fact, not the wrath of God but the wrath of the Antichrist. This idea will be explored later in this post, but the idea of all seven years being the wrath of God will prove to be a weakness for the pre-Tribulation rapture argument.

The Olivet Discourse

Another weakness of the pre-Tribulation rapture comes from Jesus’ Olivet Discourse in Matthew 24. Jesus warns his disciples of wars and rumors of wars, nations rising against nations, handing over to tribulation, death, and hatred by all nations. The Olivet Discourse is a prediction of what is to take place between Jesus’ first and second comings. They offer a glimpse into what will happen in the last days. Jesus then tells them, “But the one who endures to the end is the one who will be saved.” (Matt. 24:13). Through all these things, the tribulation, death, falling away, and wars, Jesus encourages them to endure. Nowhere does he mention being removed from these things.

Jesus tells His disciples that they will see the Abomination of Desolation and then “there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will again. And if those days had not been cut short, no life would have been saved; but for the sake of the elect those days will be cut short.” (Matt. 24:21-22). The question becomes, who are the elect? Yes, Israel is the elect of God, but Paul refers to the elect in Romans 11:7 as those Jews who accepted Jesus as Messiah. Paul mentions in Romans 11:11 that salvation has come to the Gentiles, making all who are believers in Jesus the elect.

Jesus continues in verses 29-30, speaking about the “SON OF MAN COMING ON THE CLOUDS OF THE SKY with power and great glory.” This is not Jesus returning to earth to begin His millennial reign, but a return in the clouds signifying the rapture. “Language about the Son of man coming on the clouds of heaven (the word parousia is not used here) is clearly an allusion to Daniel 7:13–14. . . speaks not of a ‘coming to earth,’ but of coming to God to receive vindication and authority.”^[13] These verses place Jesus coming in the clouds after the Tribulation. If one reads this as something that happened in the first century, then did Jesus already come back? If this is to be read as a future event, are there multiple instances of Jesus returning in the clouds? The most logical and reasonable explanation is that Jesus’ coming in the clouds to rapture His people is not before the Tribulation.

Post-Tribulation Rapture

Posttribulationists believe the rapture will happen after the Tribulation, but that is not all they believe. The post-Tribulation view of the rapture also interprets Scripture to place the rapture at the same time as the parousia, which is the second coming of Christ. This view believes that 1 Thess. 4:16-18 means that the dead in Christ shall rise first; those Christians on earth will follow and will join Christ in the clouds and escort Him to earth to begin His millennial reign and thus will be with Him forever^[14]. “The picture is that of a group of citizens going out from a city to meet a visiting dignitary and accompany him back. This implies that the Lord returns with his people to the earth. (They certainly do not stay permanently on the clouds playing harps!).”^[15]

The Olivet Discourse

Returning to the Olivet Discourse, the post-Tribulation position asserts that the word parousia in Matthew 24:27, 37, and 39 refers to the second coming of Jesus. Again, Jesus describes events that will take place, including wars, famines, and earthquakes. Jesus also mentions the disciples observing the Abomination of Desolation. The critical language in these verses is that Jesus uses the pronoun ‘you’ throughout the discourse to mean the disciples. “When Jesus speaks to them in the Olivet Discourse, we therefore naturally assume that they stand for Christians of every age. But, if this is so, the implication of the discourse is that Christians will be present during the final Tribulation. And this is true on whatever view of the structure of the discourse we adopt.”^[16] Moo correctly asserts that Jesus speaks to Christians of every age, but his idea that Christians will be present during the entire Tribulation will be challenged later.

James 5

Given that post-Tribulation advocates believe the rapture to take place at the same time as the second coming of Jesus, the words of James also come into play. “Therefore be patient, brothers and sisters, until the coming of the Lord. The farmer waits for the precious produce of the soil, being patient about it, until it gets the early and late rains. You too be patient; strengthen your hearts, for the coming of the Lord is near.” (James 5:7-8). This passage echoes the Olivet discourse when Jesus says that those who endure to the end will be saved. “James’ readers should be patient not only while they wait for the parousia (v. 7) but also because it is “near” (ēngiken, v. 8)—a word that Jesus uses in the Gospels to announce the advent of the reign of God. Their hope, like the hope of the poor in the OT, lies not in themselves but in God their Savior, who has come near to them in the person of Jesus.”^[17]

Photo by ostudio / Unsplash

Problems with the Post-Tribulation Rapture

Another core belief of post-Tribulation rapture adherents is that the church will be present during all seven years of the Tribulation. In Revelation 3:10, Jesus says to the church in Philadelphia that He will deliver them from the hour of testing that is about to come upon the world. This echoes passages like the ones mentioned above with the pre-Tribulation rapture. The difference here is that while the pre-Tribulation view holds the church will be absent from all the Tribulation, “Posttribulationists reject this conclusion, contending there is no reason why Christians in the last generation deserve to escape the great tribulation. The fact is, however, that Christians in every other generation have escaped the great tribulation, so there is no reason why the last should be singled out for participation in it.”^[18] The argument post-tribulationists make is that these verses show God will protect or preserve the church through the Tribulation like He did Noah during the flood or the Israelites during the plagues in Egypt, not physically remove them.^[19]

God’s Protection

While God kept and protected Noah and the Israelites, there is a Scriptural record of Him doing so. If the purpose of the Tribulation is to give those on earth one ultimate chance to repent and display God’s wrath and glory, then it would make logical sense that there would be a record of His divine protection of the church. While there is evidence of this divine protection with the sealing of the 144,000, there is no mention of the sealing of the church. Imagine how the glory and majesty of God would be displayed if one person in a home were a Christian and was preserved through the Tribulation while the rest of the household suffered. That would be a mighty sign, yet there is no record of this, so preservation seems to be a less likely means than removal.

The Millennial Remnant

If the rapture and the parousia coincide, what is to be made of Matthew 25:31-46, where Jesus speaks about judgment and separating the sheep from the goats? When Jesus comes and gathers the nations, the people will be judged. Those who are righteous will be allowed into the millennial kingdom (Matt. 25:46). If the church is raptured immediately before this, there will be no believers left on earth at the gathering of nations to populate the millennial kingdom. At the end of the millennium, there will be a last battle where Satan gathers the nations for war, and “the number of them is like the sand of the seashore.” (Rev. 20:8). During the Tribulation, at the fourth seal, twenty-five percent of the population would be wiped out. At the sixth trumpet, another third of the people would be wiped out. Considering that all the Christians will be removed, only a small remnant will be left to repopulate the earth. These are just a few weaknesses of the post-Tribulation rapture, but they illustrate its problems.

Why I Believe the Pre-Wrath View Makes the Most Sense

One weakness of the pre-Tribulation rapture is the idea that God’s wrath spans the entire seven-year Tribulation. The seven-year Tribulation begins in Revelation 6 by breaking the seals to open the scroll. The first four seals Jesus breaks are also known as the four horsemen of the apocalypse. “The four horsemen, as in Zechariah, represent effects that impact the entire world as represented in its four proverbial corners. They most likely refer not to specific personal beings (human or angelic) sent by God to bring his judgment but disastrous calamities that will be loosed on the world and its peoples.”^[20] These first four seals relate to the Olivet Discourse. The first seal corresponds to the wars and rumors of wars in Matthew 24:6. The second, third, and fourth seals correspond to Matt. 24:7-8. The fifth seal parallels Matt. 24:9-12. Verses 15-28 describe the Abomination of Desolation later in the Tribulation, but verses 29-30 align with the sixth seal.^[21]

Revelation 6

In Revelation 6:9-10, John describes the fifth seal being opened, leading to martyrs crying out for justice and vengeance. Then Revelation 6:11 says, “And a white robe was given to each of them; and they were told that they were to rest for a little while longer, until the number of their fellow servants and their brothers and sisters who were to be killed even as they had been, was completed also.” This could mean people are still coming to faith during the Tribulation or that the Christians are still on earth during this time. The last two verses of chapter six are telling. “And they said to the mountains and the rocks, ‘Fall on us and hide us from the sight of Him who sits on the throne, and from the wrath of the Lamb; for the great day of Their wrath has come, and who is able to stand?’” (Rev. 6:16-17). In these verses the people of earth recognize the wrath of God and Jesus and say it has come. There is debate on whether “has come” means starting with verse one of chapter six or verse seventeen. Given the next chapter, verse seventeen seems to make the most sense.

Revelation 7

In chapter seven, an angel bearing the seal of God tells the four angels holding back the four winds not to hurt the earth, sea, or trees until the bondservants of God have been sealed. Chapter seven then progresses with the sealing of 12,000 from each of the twelve tribes of Israel. Then, in Revelation 7:9, a multitude who were clothed in white robes appear. The white robes remind readers of the message to the Church at Sardis in Revelation 3, where Jesus promises those who overcome white garments. “These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb.” (Rev. 7:14). This would put the rapture between seals six and seven. The first six seals are considered the wrath of the Antichrist by pre-wrath Tribulationists. Everything that comes after is considered God’s wrath. Why make the distinction?

The Seals

If one looks at the first six seals, these are things that have been occurring for thousands of years. War, famine, death, and martyrdom have been a way of life for the earth from the beginning. The only difference here is the amount of ¼ of the world to be killed. Notice that God is giving authority to do these things. That does not mean God is causing these things. In the Old Testament, Satan had authority from God to test Job. God did not cause the testing but permitted it. The same can be said here. By rapturing the Christians after the sixth seal, God is cutting short their persecution, as told by Jesus in Matthew 24:22. There is a specific number of martyrs that need to die before God’s vengeance starts; no more and no less. God is still in control.

In today’s age, people deny that Jesus and God exist. However, in Revelation 6:17, they do not deny Them any longer. They cannot deny Jesus because they saw Him coming in the clouds. Blaising and Bock, when writing about the Day of the Lord in 1 Thessalonians, state, “Paul teaches the church that the Day of the Lord will not ‘overtake you like a thief’ (5:4). This is further explained in 5:9, ‘For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ.’ In the context, this deliverance would seem to be the blessing of resurrection and translation into immortality which Christ will grant His own at His coming (1 Thes. 4:13–18), an event which is called the Rapture (from the verb rapere, ‘caught up,’ in 1 Thes. 4:17).”^[22]

The pre-wrath view also allows sufficient time for the number of people entering the millennial kingdom to grow to an adequate size. While not as long as a pre-Tribulation rapture, the rest of the Tribulation could see millions repent and enter the millennial kingdom instead of a post-Tribulation rapture which would take up all those who came to faith during the Tribulation to meet Christ in the air.

Conclusion

Although I am unable to touch on every aspect of each view, given the Scripture and timing of events, the pre-wrath Tribulation makes the most sense. It protects the church from God’s wrath, cuts short the persecution of the Saints, and provides ample time for the population of the millennial kingdom to be established. The pre-wrath rapture fits best with the Book of Revelation and the rest of Scripture. Given that position, the exact timing of the rapture is unknown because God did not choose to reveal it. The timing is a mystery. If God wanted people to know the timing, He would have included it in Scripture. Even though there is a discussion to be had regarding the timing of the rapture, it is not something the church should divide over. The church can and should discuss the rapture. However, it should also realize that the point of the Book of Revelation and of eschatology is that Christ is coming to redeem all who are His, end evil and Satan once and for all, and reign forever.

I understand this was a long post, but I hope it gets you thinking about the different ways we can look at ideas in Scripture that have no definite answer, such as the rapture. I wrote earlier that my time in seminary changed my position on this issue. I had always been a pre-Tribulation rapture guy. However, as I began to read and do more research, I began to see the validity in other rapture positions, leading to my belief in a pre-Wrath stance on the rapture.

This view is something that I hold with an open hand, meaning that I am not so staunch in this belief that it will cause division between other believers and me. What I do hold firmly to is that we do not know the timing of the rapture. Again, anyone who says they definitively know when the rapture will take place, be it on a specific date or pre-trib, post-trib, mid-trib, or pre-Wrath, is mistaken. Again, this is not a salvific issue. Many wonderful and much smarter people than I have differing opinions on this issue. What I want to do is encourage you to study Scripture. Don’t be afraid of differing ideas. It is okay to differ on secondary or tertiary issues within Christianity. But don’t just take my word for it, do your own research. And, yes, I did suffer from rapture anxiety.

Bibliography

Benware, Paul N. Understanding End Times Prophecy: A Comprehensive Approach. Rev. and Expanded. Chicago: Moody Publishers, 2006.

Blaising, Craig A., and Darrell L. Bock. Progressive Dispensationalism. 1st pbk. ed. Grand Rapids, MI: Baker Books, 2000.

Fanning, Buist M. Revelation. Zondervan Exegetical Commentary on the New Testament. Grand Rapids, MI: Zondervan Academic, 2020.

France, R.T. Matthew. Edited by D. A Carson, R. T France, J. A. Motyer, and Gordon J. Wenham. Accordance electronic. New Bible Commentary: 21st Century Edition. Downers Grove: InterVarsity Press, 1994.

Hultberg, Alan, Craig A. Blaising, and Douglas J. Moo. Three Views on the Rapture: Pretribulation, Prewrath, or Posttribulation. 2nd ed. Counterpoints. Grand Rapids, Mich: Zondervan, 2010.

Ice, Thomas D. “Matthew 24:31: Rapture or Second Coming?” Article Archives 107 (May 2009). https://digitalcommons.liberty.edu/pretrib_arch/107.

———. “Rapture Myths.” Article Archives 12 (May 2009). https://digitalcommons.liberty.edu/pretrib_arch/12.

Inbari, Motti, Kirill M. Bumin, and M. Gordon Byrd. “Why Do Evangelicals Support Israel?” Politics & Religion 14, no. 1 (March 2021): 1–36.

Klassen-Wiebe, Sheila. “James 5:7–11.” Interpretation: A Journal of Bible & Theology 66, no. 1 (January 2012): 74–76.

Law, Jeannie Ortega. “‘Left Behind’ Author Jerry Jenkins Talks New Book, Fatherhood and Why He Believes We’re in the End Times.” The Christian Post, June 20, 2021. Accessed March 1, 2023. https://www.christianpost.com/books/left-behind-author-jerry-jenkins-talks-new-book-end-times.html.

Marshall, I. Howard. 1 Thessalonians. Edited by D. A Carson, R. T France, J. A. Motyer, and Gordon J. Wenham. Accordance electronic. New Bible Commentary: 21st Century Edition. Downers Grove: InterVarsity Press, 1994.

Mollett, Margaret. “‘TAKEN TO THE LORD’: DID PSEUDO- EPHRAEM REALLY TEACH THE RAPTURE?” Journal of Early Christian History 6, no. 1 (2016): 59–77.

Morris, Henry M. The Revelation Record: A Scientific and Devotional Commentary on the Book of Revelation. Wheaton, Ill. : San Diego, Calif: Tyndale House Publishers ; Creation-Life Publishers, 1983.

Smietana, Bob. “Pastors: The End of the World Is Complicated - Lifeway Research.” Last modified April 26, 2016. Accessed March 3, 2023. https://research.lifeway.com/2016/04/26/pastors-the-end-of-the-world-is-complicated/.

Svigel, Michael J. “’What Child Is This?’ : Darby’s Early Exegetical Argument for the Pretribulation Rapture of the Church.” Trinity Journal 21, no. 2 (01 2014): 225–251.

de Villiers, Pieter G. R. “The Dangerous Role of Politics in Modern Millennial Movements.” Hervormde Teologiese Studies 75, no. 3 (2019): n/a.

Wilcock, Michael. The Message of Revelation: I Saw Heaven Opened. The Bible speaks today. Leicester, England ; Downers Grove, Ill., U.S.A: Inter-Varsity Press, 1986.

Willingham, AJ. “For Some Christians, ‘rapture Anxiety’ Can Take a Lifetime to Heal | CNN.” CNN. Last modified September 27, 2022. Accessed March 3, 2023. https://www.cnn.com/2022/09/27/us/rapture-anxiety-evangelical-exvangelical-christianity-cec/index.html.

1. Jeannie Ortega Law, “‘Left Behind’ Author Jerry Jenkins Talks New Book, Fatherhood and Why He Believes We’re in the End Times,” The Christian Post, June 20, 2021, accessed March 1, 2023, https://www.christianpost.com/books/left-behind-author-jerry-jenkins-talks-new-book-end-times.html. ↩︎

2. Thomas D. Ice, “Rapture Myths,” Article Archives 12 (May 2009): 1, https://digitalcommons.liberty.edu/pretrib_arch/12. ↩︎

3. Bob Smietana, “Pastors: The End of the World Is Complicated - Lifeway Research,” last modified April 26, 2016, accessed March 3, 2023, https://research.lifeway.com/2016/04/26/pastors-the-end-of-the-world-is-complicated/. ↩︎

4. Pieter G. R. de Villiers, “The Dangerous Role of Politics in Modern Millennial Movements,” Hervormde Teologiese Studies 75, no. 3 (2019): 2. ↩︎

5. Motti Inbari, Kirill M. Bumin, and M. Gordon Byrd, “Why Do Evangelicals Support Israel?,” Politics & Religion 14, no. 1 (March 2021): 6. ↩︎

6. Michael J. Svigel, “’What Child Is This?’ : Darby’s Early Exegetical Argument for the Pretribulation Rapture of the Church,” Trinity Journal 21, no. 2 (01 2014): 232. ↩︎

7. Alan Hultberg, Craig A. Blaising, and Douglas J. Moo, Three Views on the Rapture: Pretribulation, Prewrath, or Posttribulation, 2nd ed., Counterpoints (Grand Rapids, Mich: Zondervan, 2010), 68. ↩︎

8. Paul N. Benware, Understanding End Times Prophecy: A Comprehensive Approach, Rev. and expanded. (Chicago: Moody Publishers, 2006), 210. ↩︎

9. AJ Willingham, “For Some Christians, ‘rapture Anxiety’ Can Take a Lifetime to Heal | CNN,” CNN, last modified September 27, 2022, accessed March 3, 2023, https://www.cnn.com/2022/09/27/us/rapture-anxiety-evangelical-exvangelical-christianity-cec/index.html. ↩︎

10. Margaret Mollett, “‘TAKEN TO THE LORD’: DID PSEUDO- EPHRAEM REALLY TEACH THE RAPTURE?,” Journal of Early Christian History 6, no. 1 (2016): 74–75. ↩︎

11. Ibid., 75. ↩︎

12. Hultberg, Blaising, and Moo, Three Views on the Rapture, 59. ↩︎

13. R.T. France, Matthew, ed. D. A Carson et al., Accordance electronic., New Bible Commentary: 21st Century Edition (Downers Grove: InterVarsity Press, 1994), 347. ↩︎

14. Ice, “Matthew 24:31: Rapture or Second Coming?,” 1. ↩︎

15. I. Howard Marshall, 1 Thessalonians, ed. D. A Carson et al., Accordance electronic., New Bible Commentary: 21st Century Edition (Downers Grove: InterVarsity Press, 1994), 1281. ↩︎

16. Hultberg, Blaising, and Moo, Three Views on the Rapture, 218. ↩︎

17. Sheila Klassen-Wiebe, “James 5:7–11.,” Interpretation: A Journal of Bible & Theology 66, no. 1 (January 2012): 75. ↩︎

18. Henry M. Morris, The Revelation Record: A Scientific and Devotional Commentary on the Book of Revelation (Wheaton, Ill. : San Diego, Calif: Tyndale House Publishers ; Creation-Life Publishers, 1983), 74. ↩︎

19. Hultberg, Blaising, and Moo, Three Views on the Rapture, 225. ↩︎

20. Buist M. Fanning, Revelation, Zondervan Exegetical Commentary on the New Testament (Grand Rapids, MI: Zondervan Academic, 2020), 240. ↩︎

21. Michael Wilcock, The Message of Revelation: I Saw Heaven Opened, The Bible speaks today (Leicester, England ; Downers Grove, Ill., U.S.A: Inter-Varsity Press, 1986), 75. ↩︎

22. Craig A. Blaising and Darrell L. Bock, Progressive Dispensationalism, 1st pbk. ed. (Grand Rapids, MI: Baker Books, 2000), 263–264. ↩︎

During my time in seminary, I was asked the question, “Why is it important for Christians to develop the skill of thinking well or thinking properly?” It was a simple question and one I had not thought about. I never even thought there was a way to think well or properly. I believe we need to think about this question, given today’s cultural and religious climate. In addition, how does the skill of thinking well or properly apply to our individual discipleship? This idea goes beyond the idea of just defending our faith. This is also about growing closer to God. I mean, if we truly believe the Bible matters in our lives, then shouldn’t we want to dig deeper into its contents to really understand what God is telling us through it?

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Let’s face it — Christians today are bombarded by new and conflicting ideas constantly. Every time we open Facebook, turn on the TV, or chat with friends, we run into views that challenge our faith. Without good thinking skills, it's easy to feel overwhelmed. It is of utmost importance that Christians develop skills to think well and think properly so that, as Peter commands, to be “prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame” (1 Peter 3:15-16 English Standard Version). This verse is telling us that it is not just about knowing what we believe and why we believe it, but it is also about knowing how to share our beliefs in a way that actually connects and resonates with people. Christians can no longer sit idly by as these ideas permeate our society. Christians today must be students of philosophy. As Moreland and Craig point out, philosophy “comes from two Greek words, phileō, ‘to love,’ and sophia, ‘wisdom.’ Thus a philosopher is a lover of wisdom.”^[1] While I am not saying that everyone should be a philosopher, as Christians, we should strive and long for wisdom in all that we do, and we should use that wisdom to guide us throughout our lives.

You have probably seen the social media comments, just as I have, that call Christians stupid people or say that we cling to a fairy-tale religion. What is extremely disheartening is how Christianity used to be a bastion of intellect and was seen as such. As Moreland and Craig stated, “The first universities in Europe were, of course, Christian, and the study of philosophy was considered of central importance to the health and vitality of the university and the Christian life.”^[2]

Back then, thinking deeply about faith wasn't just encouraged – it was essential! But somewhere along the way, something changed. Today, we see this anti-intellectual thinking in many of today’s popular preachers, who focus less on what the Bible actually says and more on making people feel good about themselves. Not only have they watered down or distorted Scripture, but they have also led many people astray with their teachings. Many of us think about Mormonism and Jehovah’s Witnesses, but today we can add the Word of Faith Movement and Progressive Christianity to that list.

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So what can we do about it? Well, in order to combat these false “Christian” religions, we must again exercise our minds by studying the Word to know what it really says, not just what we want it to say. We must also learn how to grow closer to the Lord and His people. I think a few of the virtues lacking today in many people are truth-seeking, honesty, and wisdom. Postmodernist thinking has gripped our world through the idea that there is no absolute truth, and it is up to Christians to spread the correct message. People say they seek the truth, but they seek “their” truth, not “The Truth” in Jesus Christ. Jesus said, “You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet” (Matthew 5:13 English Standard Version). I fear that many Christians have lost their saltiness, and the only way to restore it is by learning how to think properly once again.

The thing about wisdom is that it should drive us to want to know God better through individual discipleship. Think about how God has chosen to reveal Himself to us through nature, the cosmos, through His Son, and through the Bible. If we are serious about growing in our Christian walk and pursuing Godly wisdom, it only makes sense that we focus on in-depth study of the Scriptures. As Moreland states, “The Lord’s Word is not only practically useful, it is also theoretically true (John 17:17). God has revealed truth to us and not just Himself. This truth is addressed to our minds and requires an intellectual grasp to understand and then apply.”^[3] The Bible gives us wisdom on how to live our lives and how to know God Himself. This truth is being challenged today with postmodern and relativistic thought claiming there is no absolute truth. This is why it is more important than ever to engage in Christian apologetics.

Let me share something personal. Even though I grew up and was raised in a Bible believing and Bible preaching church, I realized I wasn't really prepared to explain or defend my faith. That's actually why I decided to study Christian apologetics at Liberty – I wanted to learn how to better understand my faith and help others do the same. I believe Moreland hits the nail on the head when he states, “We need local churches dedicated to the task of training believers to think theologically and biblically.”^[4] I have seen throughout most of my life in church that discipleship courses offered within the church seem to be along the lines of “self-help” issues, such as having a great marriage or how to manage finances. There will occasionally be some in-depth studies on books of the Bible, but I can count on one hand the number of apologetics discipleship courses I have seen in the churches of which I have been a part. The number is two. One was an eight-week course on the book Cold-Case Christianity by J. Warner Wallace, and the other was a six-month-long introduction to Apologetics. In my opinion, defending the Christian worldview is going to be one of the foremost challenges facing our children in the near future.

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One thing I've heard a lot growing up is "Just have faith." But here's the thing. Our Christian faith isn't a blind faith. There's a solid reason and a truth behind what we believe. I have met plenty of Christians who have purely relied on their faith and don’t think they need to think deeply about their beliefs, and I think this is the wrong mentality. I read about and have spoken with several people who have been Christians for many years and who did not think it was necessary to move much beyond merely having faith. Here's a question that often gets people thinking. What do you do when doubts about your faith creep in? Let's be honest, most of us have questioned our faith at some point in our lives. That's normal. But this is where good thinking skills come in handy. When we understand not just what we believe, but why we believe it, those doubts become easier to handle and to answer.

Let's be honest with ourselves. For those of us who have grown up in church, do you ever feel like you're hearing the same stories over and over? Sure, pastors and small group leaders try to keep things fresh, but there's so much more to discover when we take the initiative to dig deeper ourselves. I am a strong proponent of studying the Old Testament as I believe it adds so much depth to our study of Scripture, but a deeper study of Scripture also equips us to share the Gospel with others better. By understanding why we believe what we believe, we are better prepared to answer questions from different views. We must be knowledgeable to present our faith truthfully and through love so we can exemplify Christ.

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So, how can we apply this to our lives? One way we can start thinking deeper is to start a "Think Deeper" Journal. This can be a regular type of journal that you do every day when you're studying your Bible. Or you can use online tools such as Sublime or Readwise to help you come up with questions and thoughts as you read stuff on the internet. You can keep track of questions that arise during your Bible reading. You can write down challenging ideas that you encounter on a daily basis. Document how you work through your doubts. And then also note connections between different Bible passages. You can do this with knowledge management tools such as Heptabase or Obsidian.

Another idea to help you is to create a personal study plan. Now, you can choose one book of the Bible to study in depth. You can research its historical context. You can read commentaries from trusted scholars. If you need help with that, you can go to bestcommentaries.com, and then you can use what you've read and the notes you have taken to connect messages from scripture to modern challenges that you may face. And again, those might come through the first part and your Thinking Deeper journal. As you read and learn, you'll see these ideas start to connect.

If you want to build your critical thinking skills, you can do something like taking an online course in logic or critical thinking. You can join a Bible study or small group that encourages questions. I would hope most small groups and bible studies encourage questions, but never be afraid to ask questions about scripture. You never know who has the same question and how the discussion can benefit not only you, but others as well. I would also suggest that you read books that challenge your understanding. Now, I'm not saying read heretical books, but read books on a particular subject from a different perspective than yours. For example, if you are not a Calvinist leaning person, read some books on Calvinism and see how those ideas interact with your own. Then, finally, practice articulating your beliefs to others. There's no better way to sharpen what you believe than to have to teach it to others.

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If you really want to sharpen your skills, then you can expand on that last part and really begin to engage with different perspectives. Read apologetic materials. Learn how people are defending their faith. Listen to debates between Christians and non-believers. Learn some of the common objections to Christianity and how to answer these. And then practice responding to people with both truth and grace. Now that's very difficult to do. As we know from watching people, people like to argue and they like to be right. So arguing the truth with grace is a great way to sharpen your skills and learn how to better engage with others.

Unfortunately, gone are the days when Christianity was well respected, not to mention even tolerated, but today, Christians face insults on a daily basis for just holding fast to their beliefs. While Christianity may no longer command the cultural respect it once did, this challenges us to be even better thinkers and more gracious communicators. By pursuing knowledge, wisdom, and reason, we not only strengthen our own faith but we also prepare ourselves to engage meaningfully with others. When we combine deep thinking with genuine love for others, we don't just defend our faith – we demonstrate it. The skills of thinking well and speaking truth in love with grace aren't just academic exercises limited to seminaries and Bible colleges – they're essential tools for sharing the hope we have in Christ with a world that desperately needs it.

1. J.P. Moreland and William Lane Craig, Philosophical Foundations for a Christian Worldview, 2nd Edition. (Downers Grove, Illinois: IVP Academic, 2017), 16. ↩︎

2. Ibid., 15. ↩︎

3. J.P. Moreland, Love Your God with All Your Mind: The Role of Reason in the Life of the Soul, 2nd ed. (Colorado Springs, CO: NavPress, 2012), 47. ↩︎

4. Ibid., 51. ↩︎

I think that one of major problems with people today is their focus on themselves. Society tells us that it is all about what makes us happy. We see this in postmodernist thinking where there is no absolute truth, only “my truth.” We also see this in pluralism where all beliefs are valid. Unfortunately this has also crept into the church. We hear of people leaving the church because the music was not what “I” wanted or the pastor did not preach the type of sermon “I” wanted to hear. This is a growing problem for churches and is at odds with what God has designed the body of Christ to be.

In Ecologies of Faith in a Digital Age, the authors discuss the idea of horizontal syn-compounds believers share due to Christ being the head of the church.^[1] Now, if you are like me, you have no idea what a horizontal syn-compound is. Fortunately, we have tools like AI that can help us. According to my Logos AI, “Horizontal syn-compounds are words formed with the Greek preposition "syn-", meaning ‘together’ or ‘with’. In the context of the New Testament, particularly in Paul's letters, these compounds are used to emphasize mutuality, partnership, and shared experiences among believers. For example, in Philippians, Paul uses syn-compounds like ‘synkoinōnous’ (partners together) and ‘synchairete’ (rejoice together) to underscore the interconnectedness of Christians. These compounds serve to enhance the sense of unity and cooperation within the church community. The use of syn-compounds is particularly prominent in Philippians, where Paul employs them to strengthen the bonds of friendship and mutual support among believers, especially in the face of internal dissension and external opposition.”

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I guess, the word that I could come up with after reading this is the English word synchronize. When I hear the word synchronize, i think of synchronized swimming. Now, I am not a connoisseur of this sport, but I understand what they are trying to do. The swimmers are all working together to produce a choreographed routine where all members are doing the same thing. The closer they get to being perfectly in sync, the higher the score. Now, there is some artistry that goes on here as well, because there is some variation in the moves and the whole thing is put to music. I guess it is akin to water dancing. So, what does this have to do with Scripture or being a Christian?

As Christians, we are all part of the body of Christ and need to function as a part of that body no matter how we feel. As part of the body, we must submit to Christ as the head and work to make the body as healthy as possible. We can also think of this body as a community. There are both small and large communities within the body of Christ. Once again, I must point to what the COVID pandemic has done to the church in that during the lock downs people were not allowed to have physical communities. However, this did not mean that each Christian became a silo. We were all still connected. “As a result of Christ’s work to create a new, redeemed community, the Holy Spirit makes the many into one, thereby maintaining the unity of the church as a community of faith.” ^[2] No doubt there were some who left the church during that time, but the church and the community did not die.

It is also crucial to know that although we are individuals, we are all a part of the body of Christ. We often focus on ourselves and do not see what the rest of the body is doing. When we focus on ourselves only, we can miss out on some of the blessings the body receives because we were not a part. To combat this, we must shift our “norm” to be more Christ-like. Unfortunately, this cannot be switched on and off but is a gradual process that helps us be more like Christ. As humans,we want to be our own authority. Most of us want to do things our way, which leads us to pursue “self-established avenues of sanctification.” We are seeing this play out in our lives today. If someone doesn’t agree with what I say, they are wrong and must be dealt with. We think we can sanctify ourselves, but Isaiah 65:2 says,”All day long I opened my arms to a rebellious people. But they follow their own evil paths and their own crooked schemes.”

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One idea that often is tossed around in discussions about worship is the idea that we can worship from anywhere. I do think God can be present with us no matter where we are or how we worship. I am grateful for our technology so that I could attend a school in Virginia from my home in Texas at any time during the day. I think that as long as our hearts and minds are open to the will of God and we strive to do His will, He will meet us and guide us. I think that as technology progresses, we should continue to find ways to use it for His glory and minister to those around us. However, I do not think that our only form of worship should be watching online sermons or church services. I understand that some people might be home-bound, but that is not who I am speaking about. Most of the time, people who are arguing they can worship anywhere are trying to justify their Sunday morning tee-time, hunt, fishing trip, or sporting event. Now, don’t get me wrong. I have missed plenty of Sundays in my time, but they usually involved not wanting to wake up early on a Sunday morning. I am not going to condemn you for occasionally missing a Sunday for an event, but this should not be the norm. Remember, you are part of the body and the body best functions when all parts are present and healthy.

When people do not attend corporate worship, they do not think about what they contribute to the overall community by them being there. There is a reason why people like to go to the movie theater to see a movie rather than watch it at home. There is something about being there and sharing the experience that is more “real” and engaging. The same can be said about a concert. Yes, the recording will be much better quality, but sharing that experience with the people around you is much more rewarding. It’s not what I get out of the community but what I put into it. I do believe that God uses technology to help spread His message, but I think it should be used as a tool to grow the community, not to help people get out of it.

As Christians, we also need to be aware that we are to be spreading holiness. If we keep to ourselves and do only what makes us happy we are not spreading anything. In order to spread something, there must be someone to spread it to. “We also spread the contagion of holiness among ourselves through the preaching and teaching of God’s word, intercessory prayer, the sharing of the Lord’s Supper, interactive experiences of worship”^[3] I think this cannot be overemphasized. We can spread the “contagion of holiness” in a variety of ways. The emphasis, however, must be on Christ and not on ourselves.

Photo by Zack Smith / Unsplash

Now, I know that I only briefly touched on the idea of self and why in-person worship matters, but these are ideas I will return to again, as I had a change of heart myself about in-person worship. What I want to focus on here is the idea that as the body of Christ, we should all be working together toward the same goals. Part of working together means thinking of ourselves less and that sometimes means that our preferences are not considered. I prefer hymns in worship, but many churches today do not sing hymns. As we navigate the challenges of modern Christianity while trying to blend traditional values, ideas, and teaching with modern technology and an increasingly hostile culture, we must remember that we need to embrace the collective purpose God has designed for His church. Yes, modern technology allows us new ways to connect with each other and non-believers, but we cannot allow it to replace the physical community we have. We must also remember that just as synchronized swimmers must adjust their individual movements to create something artistic and beautiful together, so too must we as Christians adjust our individual wants to help create a beautiful, synchronized people known as the church.

1. Stephen D. Lowe, and Mary E. Lowe, Ecologies of Faith in a Digital Age (Westmont: InterVarsity Press, 2018), 171. ↩︎

2. Ibid., 176. ↩︎

3. Ibid., 205. ↩︎

Since the global COVID pandemic hit in 2020, I have had many conversations with people about whether small online groups and online church services are effective means of facilitating spiritual growth. In my experience, this idea resonates and is more acceptable to those of a younger generation, while those who are older feel it is leading to the decline of the church.

In this post, I argue that online spiritual communities can effectively complement traditional church gatherings by offering unique advantages for spiritual growth. I will also address common concerns about digital ministry. One of the most common arguments against meeting online instead of face-to-face was that an online gathering is impersonal, and people would not participate. However, I saw the exact opposite in the groups I took part in. There is something freeing about not having to speak in front of a crowd, no matter the size. The number one fear for most people is public speaking, and I would venture this is more prevalent in the church, where individuals often feel they are not as equipped as they should be or might feel their opinions differ from those in the group. At younger ages, the people did not seem to have a problem switching from traditional church meetings to online ones as they interacted freely with their friends.

Online vs. Traditional Worship

Although churches have now resumed traditional services, congregants would still benefit from more online communities the church offers. I feel that many established churches, run by older pastors and elders, are missing out on an incredible opportunity to better meet their members’ needs. Some of the older people I have spoken to believe it is impossible to grow spiritually online, but I have always maintained that this is incorrect. After reading Ecologies of Faith in a Digital Age, I can now strengthen my argument.

One thing we see in online communities today is deeper communication.^[1] In an online community, one is not limited to “an hour on Sunday” or a one-way lecture. Communication can be richer, more interactive, and enhanced by video, sound clips, or imagery. I have found there to be more communication, whether with online education or small group meetings. Besides more communication, I have also experienced better communication because there is usually a structure to the communication, and people do not have to worry about talking over one another or asking the audience to remember what “so-and-so” said 5 minutes ago. Online communication is better facilitated because one person can quote another to respond to a point or ask for clarification.

Another fear I have heard from older individuals is that moving more of the church online will lead to a place where a traditional service is no longer needed. Yuang Han Kim echoes this view in the book when he states, “This increasing phenomenon will result in a certain wearing away of the historical institutional churches and worship.”^[2] I don’t see this as an “either/or” but a “both/and” situation. A traditional worship service absolutely must still be offered, but it should take advantage of online communities to help connect its members. Churches in my area typically organize small groups by age. However, the church could add these based on a specific interest, including apologetics, studying parables, or a book of the Bible. These should not take the place of traditional small groups but would enhance the overall community of the body. As plants provide for their ecosystem, so do people, especially in the church.^[3] If the church wants to continue to meet the needs of its congregation, it must explore different avenues of connecting people. The knowledge and experiences gained from and by people in these online communities would then be taken back into the more traditional communities, thus benefiting everyone.^[4]

The use of online communities, especially within the church, is bound to cause some controversy. I know a few people who believe that Facebook is “of the devil.” While I agree there are some things that should not be on there, I don’t believe that it is evil in and of itself. When we think of technology today, we should imagine what Paul could have done with social media. Social media and online communities are just another tool we can use to help spread the Gospel. I am sure that there were people 2000 years ago who believed that teaching everyone to read and write would be a problem because they could then begin writing their own sermons and opinions, which would take away some of the influence from the rabbis and priests.

My point is that we should use every tool we have available to help spread the Gospel to everyone. We have more information readily available than we know how to utilize. Opponents of Christianity use social media and information to spread their knowledge and attacks against the church. We should be prepared to respond as well.

Church as a Commodity?

A lot of the pushback with focusing more church resources on online ministry and social media is that some pastors see these tools moving the church into more of the commercial realm, as we have seen with many prosperity ministries. Part of the problem is that for so long, these “prosperity gospel” types of preachers were the ones primarily using technology as a form of personal branding and ministry. I have seen several pastors who use their own names in all their video channels instead of the church at which they pastor. This seems more of a personal branding message than a Christ-sharing one. The focus needs to be on Christ first and not the preacher. Whenever I see a head pastor promote his own YouTube channel or social media pages, that immediately gives me a negative impression. Everything might be legitimate, but to me, it looks like they want personal glory.

Another area of pushback from pastors is the concern that if churches move a lot of their ministry online, people will leave when they find a better preacher. I know of several families that have either switched or stopped coming back since the pandemic. This has led me to wonder about the reasons why they did so. For some, it is just too easy and too convenient to watch church online at any time and not have to worry about showing up for the service at a prescribed time. I was part of this group. I am not a morning person, so I preferred watching the service later. However, right after the pandemic, my family and I moved to a new church. Now, I really feel I am missing out when I don’t attend in person. Is that a change in me, a change in the church, or both? At the start, it was a change in the church that made me feel this way, but now, I feel it is more a change in myself and my growth and calling. I had to learn that the worship service is not about me but about God. I have had to re-train myself as to what worship entails. This is what truly motivated me, and I am glad to have that in-person experience.

What is funny is that I see the exact opposite in my school preferences. I have always found it amusing that in online education, there is always some sort of discussion component to help make it feel more like traditional courses. This is hilarious to me. During my undergraduate work, I did not make friends with the people in my courses or even really talk to anyone unless I was taking a class with a friend. There was practically no interaction on my part because I am an introvert and just not that outgoing. In my online studies, I have interacted with more people regularly than I ever would have in a traditional course. It is this interaction that I see as one of the biggest advantages of online learning. I find that the “forced” interaction in my online classes has really helped me grow in ways that I would not have in a traditional course. I don’t know if that is a result of the format of the class or my maturity since my undergraduate work, but I definitely feel more connected to the people in my online classes than I ever did in my traditional courses.

What Can We Do?

I understand that embracing digital spiritual growth is not an easy task for most churches and that most pastors do not know where to begin. My suggestion is to start slowly and work with purpose. Here are a few thoughts about how to embrace online tools to enhance the community within your church.

1. Start an Online Interest-Based Small Group

Since most people are starved for time and may not want to commit to another Bible study during the week, it makes sense to start an online group. Start with an interest-based group that is not limited by age. Keep it small, like a life group. The focus could be centered around a subject such as prayer, a book of the Bible, or any number of topics that interest the people within the church. Post a video “lesson” at the same time each week and let the members discuss. Since this group is not bound by typical time restraints, there is potential for deeper discussions and different trails of thought that may distract from a typical study on Sunday mornings. Although it is online, do not hesitate to offer in-person meetings from time to time to continue building relationships.

2. Intentionally Connect Online and In-Person Experiences

Another thing churches can do to embrace digital growth is to better align the online and in-person experiences. At the church I currently attend, we use different cameras to “look around” and focus on different people during the worship service. This is similar to being in the congregation and being able to look at various people and things during the service, such as the choir, praise team, and pastor. The idea is that this can help draw people into the worship experience no matter where they are. However, more can be done.

At the end of each service, there is a time of invitation so people can respond to what they have heard. For our online service, we typically exit after the first verse is sung and play a video encouraging people to text if they have made a decision. Why? Why do we not have someone live during that time to pray with an online viewer or discuss salvation with them? What if we did this for our in-person gathering? Instead of an invitation, let’s just display a phone number on the screen and see how many people connect. There does not need to be a disconnect here, but too many pastors see online services as a “less than” approach or something “tacked on” to the real worship service.

3. Communicate Online with Purpose and Intention

I see too many churches using social media only to promote their worship services. In a previous post, I mentioned the typical posting schedule of many. Instead, we should use social media to connect with others. Yes, we should invite them to worship, but we should also reach out to meet them. People are hurting and need what we can provide. I understand this requires time and effort, but if we are to minister to people, we must go to where the people are. We must recognize that we have tools to reach those that have never been reached before.

One way churches can do this is by explaining why they are putting on that large Easter service with egg hunts or having a Bible conference. Why are these things important? Most people in America likely understand what church is, but why is this particular event beneficial for someone to attend? What makes Easter special? Why should I, as a Christian, attend a Bible conference or revival? We need to not just promote events but explain their importance.

The Results

Remember, Christians are commanded to “go and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit” (Matthew 28:19, New Living Translation). Again, we go to where the people are. They are online. Online ministry is something that will not go away but will only continue to grow. As churches and Christians, we must adapt to the changes and these tools in order to reach more people. The enemy is online, and we must be there to shine our light. Rather than viewing traditional in-person and online spiritual growth as two competing approaches, the church today has an opportunity to embrace both. This would create richer environments where people can learn and share their faith. Make no mistake, we need to be a part of a local congregation. However, we are no longer limited to meeting only on Sundays and Wednesdays. We can now use online tools to build smaller communities within our local body that can minister to everyone help people grow spritually both online and in-person.

1. Stephen D. Lowe and Mary E. Lowe, Ecologies of Faith in a Digital Age: Spiritual Growth through Online Education (Downer’s Grove, IL: IVP Academic, 2018), 83. ↩︎

2. Ibid., 82. ↩︎

3. Ibid., 127. ↩︎

4. Ibid., 128. ↩︎

I would like to discuss something we see every day, but often do not think about: connections. I'm going to talk a bit about ecologies, which, in layman's terms are the relationships between things and their environments. As Christians, many times we don't think about the interconnected and interactive nature of the spiritual ecologies that God has created.

With technology today, we all experience being connected. Whether through social media, email, or text messaging, people feel more connected to the world around them than at any time before. However, many people do not see how interconnected with God’s Word they, and the world, really are. Mary and Stephen Lowe even tell us, “When we study God’s creative masterpiece, we discover we live in a physically interconnected universe." ^[1] Because God created the interconnected universe in which we live, we can reason that His Word gives us ideas about physical and spiritual ecologies He has created.

There are ecologies all around us. There is a notion of the Earth Ecology where both living and non-living things work together to grow and reproduce. ^[2] If there are no connections, then there is no growth and reproduction. There is also the social ecology wherein human beings connect and interact with a defined group of people regularly. ^[3] Our social ecologies help us grow both in physical maturity and also mental maturity as we age. These are just two of many ecologies, but there is something all ecologies need to flourish: growth.

For those who say this is not present in the Bible, I would suggest they have not read it carefully. One merely must have an open mind to see the parallels between the natural ecology of creation and the spiritual ecology of the church.

We can see a simple illustration between these two ecologies in the parables of growth. Peter tells readers, "Like newborn babies, you must crave pure spiritual milk so that you will grow into a full experience of salvation" (1 Peter 2:2, New Living Translation). In this one verse, Peter compares the physical milk babies need to grow to the spiritual milk new believers need to grow. It is interesting to note that God did not make physical growth and spiritual growth separate laws. One set of laws governs all growth. ^[4]

Another way we see interconnectivity in the Bible is with the Body of Christ imagery. In Ephesians, Paul speaks about each person doing their own part so that when "each part does its own special work, it helps the other parts grow, so that the whole body is healthy and growing and full of love (Eph. 4:16). Paul also uses this imagery in his letter to the Corinthians. "Yes, the body has many different parts, not just one part" (1 Cor. 12:14). He then goes on to say, "How strange a body would be if it had only one part! Yes, there are many parts, but only one body" (1 Cor. 12:19-20). As believers, we are all a part of the Body of Christ. All believers connect to each other through the spiritual body, as each part of a physical body connects. This idea is demonstrated through the local church.

One of the things that is shaking up the local church right now is how to deal with online ministry. The question becomes whether the church can grow and produce spiritual fruit through online means. I have had this conversation with many people since the pandemic hit and forced everyone to rethink how school, work, and church could best reach people. In all honesty, I have no problem with online school and remote work for many, if not most, office jobs. However, I think fully online church needs to be approached with care.

I know moving to an online only way of worship was a big concern for a lot of pastors at the start of the pandemic. Since most of have a traditional idea of what church is, moving to an online delivery could be difficult to grasp and implement successfully. I think this is where communities come into play. If there is a strong foundation within the community it should not matter where or how the community meets. Just because the meetings are online, does not mean they are any less intimate than in person meetings. In my mother’s small group, they used online video for their weekly meeting and talked over the phone and through text and email. While this helped, it was not the same as meeting in person. This small group is a range of people in their mid-forties to their eighties, so this is understandable, but I don’t know if a younger group would mind having most things online and only occasional face to face meetings. In the end, I think it comes down to the individual and the community they are a part of.

Using the Parable of the Seed in Luke 8 is a great example of the creation of community. It is the environment that supports connection and growth. If the environment is fertile and encouraging for learning and spiritual development, then there is no reason why it should not succeed whether online or in person. I think the larger question is what are churches doing with their online ministry. If you look at many churches you will find that their online presence is mainly marketing. Here is the plan for many churches:

• Sunday: Live stream.

• Sunday Afternoon: Pictures from Sunday morning's service

• Monday: Maybe a post with a small sermon clip.

• Wednesday: A post about coming to the Wednesday night service and how great it will be, along with the times.

• Thursday: Maybe some photos of Wednesday night service

• Friday: Usually nothing

• Saturday: A post proclaiming "See you tomorrow!" with the service times

Of course, this is just a normal week. There will be weeks when there are more or less post about events coming up. But notice what is lacking: community. The church is not a building, but the people of God.

Now, please don't get me wrong. I believe all these things are fine, but what we need to do as a church is engage people online. As a church we should be asking how we can use the online space to meet people where they are. We do want them to come to our worship service and become involved in a local congregation, but if all we are doing is advertising, then we have missed the mark. However, to do this correctly requires strategy. Unfortunately, many churches do not understand online tools and how they can be used within the church. While online ministry is beyond the scope of this post, the main point here is that as a church, we should use our online tools as more than a billboard for our church. We need to make connections with people.

One thing we must remember is that there are differences between connections and interactions. I think that in this modern world, many people have conflated these two terms. I think social media has really played a large part in this. While we may have a lot of “connections” with people, we don’t interact with a vast majority of them. This comes up between my wife and me from time to time. She will see someone I went to school with and insist I talk to them. Just because we are connected by attending the same school does not mean we were friends and must interact. Conversely, she acts as if every connection is a friend.

I find it exciting that we are in an age where we can be so connected to each other and to information. However, for any community to work well I firmly believe that, as Stephen and Mary Lowe stated, “There must also be intentionality, reflection, engagement, and interaction between and among those gathered.” ^[5] A group of people is not a community even though they may be connected in some way. I think for a community to exist there must be connections and interactions.

This brings me to my final thought. In many towns and cities across America, each local church exists in its own local bubble or silo. There is usually little to no cooperation with other churches or events put on with the collaboration of several churches. Why is this? I firmly believe much of this has to do with pride. "But Andy, if a pastor from another local church preaches at my church, or if we tell our members about something another church is doing, they might leave." Yes, they might. But now you have hit on the bigger issue: why they would want to leave in the first place? We need to get real. Everyone has access to the best preachers and thologians right now on their phones. I know you can find someone smarter, more articulate, and more charismatic than I am within 2 seconds of searching. The difference between churches is community.

If you are only attending worship service and not a small group, then you will probably stay in a church until the preacher says something you disagree with or you find a "better" preacher somewhere else, either locally or online. You probably also don't worry too much when you miss a Sunday because "nobody knows me." However, if you are involved with a small group of people that you know and that know you and you are faithful, chances are that this group is a large part of why you are at the church. If you are involved and in a small group, a preacher from another church is not going to cause you to leave your current church barring unforseen circumstances. If you miss a Sunday or two your group will check up on you to ask if everything is ok. This is the point of community.

One of my favorite parables Jesus told is the Parable of the Sower found in Luke 8. It is helpful in speaking to many things about Christian life, including community. The seed is the Word of God. It is the environment that supports connection and growth of the seed of a person. If the environment is fertile and encouraging for learning and spiritual development, then there is no reason why it should not succeed whether online or in person.

I know this is just scratching the surface of what it means to be in a community of believers. What I want you to take away from this is that the idea of connections is important. You must not only focus on your connection with Jesus, but also your connection to the people around you. This includes people within your local church body, your friends, family, and also those strangers around you.

If you are a Christian but have not joined a local church or if you are attending a local church but are not involved in a small group, I would highly recommend that you join and connect with others.

1. Stephen D. Lowe and Mary E. Lowe, Ecologies of Faith in a Digital Age: Spiritual Growth through Online Education (Downer’s Grove, IL: IVP Academic, 2018), 11. ↩︎

2. Ibid., 13. ↩︎

3. Ibid., 15. ↩︎

4. Ibid., 42. ↩︎

5. Ibid., 84. ↩︎