Most spiritual leaders have wrestled with faith. Most of your pastors and most of the people that you look up to have questioned their faith and doubted God. It’s just that when we do it, we call it fancy, poetic things, like, “The dark night of the soul.”
There is no denying that in today’s world a culture of loneliness and isolation plagues individuals of every age, race and socioeconomic status. Although the church provides a sacred community that may help combat this loneliness, even the most devout believers have, at one time or another, questioned how or even if God is present in their suffering.
It was the spring of 1988. We had rounded the corner of the liturgical year again, and although I'd preached Easter sermons many times, I was feeling relieved that I was not preaching the Easter service that year. Senior minister Thomas Allsop would preach to the throngs of parishioners and visitors at historic Beechgrove Church of Aberdeen, Scotland.
Five-year-old Andy is in the shower looking for ways to use an entire bottle of blue, no-tears Aussie shampoo (the kind with the kangaroo on the bottle) without washing his hair. “I’m getting clean for Easter!” he calls out.
It takes a certain level of self-deception to be a lukewarm evangelical. Intense piety is in the tradition’s DNA. The need for not only a conversion experience but a life in which the gospel is internalized and alive and demonstrated in the world has given evangelicalism an impressive vitality.
It is commonly assumed, and regularly taught, that the key difference between playwriting and screenwriting is that the former tells the bulk of its story with words (it is dialogue-driven), while the latter relies more heavily on images (it is camera-driven).
How do Christians understand their faith in light of insights gained from history, social science, natural science and other modes of inquiry? How, for example, do Christians understand the book of Genesis in light of scientific investigations into the origin of the universe and of the species?