One of the earliest posts I ever wrote was about how the cross should be understood through the lens of the resurrection. When it comes to the events surrounding the climactic moments of Jesus’ life, it is best appreciated in retrospect. The ascension of Jesus is the same. So like an amazing film told through flash back, we have to go back 47 days to know why in the present, a ragtag group of awestruck men are standing on a hill overlooking Jerusalem witnessing a man literally disappear from the earth. As we shall see by the end of this article, this extraordinary occurrence was actually the conclusion of a prophetic/apocalyptic ceremony that began on Palm Sunday. Continue reading “The Crowning of the King”
I have a close friend with whom I spend quite a fair bit of time arguing with. For some weeks now we have been debating the state of the Ghanaian Church. One particular point of disagreement is about Ghanaian Charismatism, particularly the so-called prophetic aspects of it. As I articulated in my most recent Pilgrim’s Penseive post, I think Ghanaian neo-prophetism, as we see it today, does not resemble biblical prophetism at all but rather local pagan practices. I am quite aware that is a pretty serious accusation but I fully stand by it for many reasons, some of which I will explain here. Continue reading “The Brazen Serpent”
My first ever post in this series was more or less my manifesto. Coming from a Pentecostal/Charismatic background I’ve seen the movement’s brilliance but also its shortcomings, which I have personally experienced and been harmed by. I am not willing to throw out the baby with the bath water but the movement does need a reformation. On my part I do not hold any pretensions that I can save Pentecostalism but I do want to recover for myself a biblical vision of a charismatic faith. I’ve made quite a lot of progress pursuing some tough questions even though many still remain. Continue reading “The Pilgrim’s Pensieve #25”
Over a year ago now, I did a couple of posts on the problem of evil. One of the things that stood out to me as I thought through the issue and learnt more about it is that it says very little about what good is. Anytime we talk about evil we are invariably saying something is not good. Evil is therefore in some sense always a distortion of something good. Therefore, we can’t talk about evil without first defining what is good. However, the acknowledgement of the good is precisely what is largely missing from the debate. Now for those who use the problem of evil as an argument against the existence of God, I suppose it does not help your case to recognize there is good in this world because you have to account for why it exists and what or who is responsible for it. As interesting as that line of thought is apologetically, the purpose of this piece is to help recapture a biblical vision of what is good, and not just deal with the philosophical problems with the problem of evil. Continue reading “The Goodness of God”
Sam Allberry is an editor for The Gospel Coalition, a global speaker for Ravi Zacharias International Ministries, and a pastor based in Maidenhead, UK. In this workshop, Sam presents a biblical case for singleness while correcting some common misconceptions about singleness that exist in the church. Continue reading “Singleness: A Biblical Perspective”
Professor of Biblical Worldview and Exegesis at Northeastern Seminary, J. Richard Middleton, explains what “soul” really means in the Bible. For a more detailed treatment of biblical anthropology, that is, how the Bible envisions what humans are, here is a thought provoking and challenging paper by N.T. Wright.
Many Christians throughout history have thought that the “soul” was an immaterial part of the person, and of more importance than the body. Moreover, the “soul” has often been regarded as the immortal or eternal part of the person.
Plato versus the Old Testament on the “Soul”
We have now come to understand that this view of the “soul” ultimately goes back to Plato. In Plato’s anthropological dualism, the human person is constituted by body (partaking of mortality, change, and impermanence) and soul (the higher, eternal part of the person; in some sense, the true person). Plato understood soul (psyche) as essentially mind and regarded it as divine (he called it “the god within”).
Plato’s anthropological dualism (the split in the human person) corresponded to his broader ontological dualism (the split in the nature of reality). He thought that the finite, changeable realm of physical existence, along with…
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