In part 1 of a three-part series, Mark Baddeley explores our problem with talking about God's impassibility.

Spock vs. Data

Star Trek, in all its reincarnations, is a great show. It is so pretentious in its aspirations to say something meaningful and so inane in its working assumptions, that it works as an almost perfect mirror of the values and concerns of the society that existed when it was televised. The highly evolved and civilized Federation of the future almost always reflects the concerns of the slightly left-of-centre-leaning portion of North American society who were the target of the show's producers. The ‘Federation’ is simply ‘the Democratic Party writ large’. And so the show acts like a great expression of the cultural intuitions of the societies to which we belong and live and minister in.

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If you've just joined us, in these Saturday posts we've been looking at classics from The Briefing archive on the Holy Spirit. First we learned about the signs and wonders ministry of John Wimber. Then we looked at the issue of Christian experience and what the Holy Spirit has to do with it. Then we examined the foundations for how we should think about Christian experience. This week, we broaden our understanding of the Holy Spirit from yet another angle: the glory of God and the glory he shares with us. This is an excerpt from part 2 of Rob Smith's “story of the glory of God”:

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Recently after a sermon on 2 Timothy, we received the follow comment on the topic of election. My answer follows.

Question: You said that God calls all people everywhere to repent and follow him. But we are also taught that only the elect are able to turn back to God. So how, then, are the non-elect culpable for their actions when they are given no opportunity to turn back?

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Here in Mexico, many middle-class people spend a significant amount of time and money reducing suffering and the potential for suffering. I suspect Mexicans are not alone in their engagement of this pursuit. (I'm using ‘suffering’ in a very broad sense here—anything from ‘annoyance’ to ‘effort’ to ‘persecution’.) For example, here in Mexico, you can perform many tasks in ‘drive-thru’ mode to reduce the ‘suffering’ of having to get out of your car and walk. Buying lunch, going to the ATM, buying the paper, buying new windscreen wipers (!) and taking your kids to school are all activities it is possible to undertake in a suffering-free manner.

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The National Director of the Australian Fellowship of Evangelical Students (AFES), Richard Chin, has begun preaching through 2 Timothy at our church. When he covered chapter 2, we received a couple of questions. I ended up answering them as the pastor here.

Question: 2 Timothy 2:13-14 says, “if we are faithless, he [Christ] remains faithful—for he cannot deny himself”. Can you explain to whom is God faithful?

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According to TS Eliot, you know you're old when you wear the bottoms of your trousers rolled.¹ But in Christian circles, it seems, you know you're old when you start thinking older people haven't passed their use-by date. It would appear that I'm old, and perhaps that's why I'm noticing just how much ageism has snuck into our ministry mindset and fellowships.

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All our temptations are garden temptations.

I don't usually talk much about gardening when I lead Bible studies, but recently during our study on Genesis 3, I asked, “What does the Garden of Eden show us about God?”

The answer? God is abundantly generous. He didn't give Adam and Eve a dry loaf and a cup of water; he gave them a beautiful garden brimming with varied, wonderful fruitful plants to eat and enjoy (Gen 2:9).

And what was God's word to the people he'd made? “Eat! Eat freely from every tree in the garden!”¹ There was only one tree they weren't to eat from, and that was “the tree of the knowledge of good and evil” (Gen 2:16-17). In other words, the only thing they weren't to do was to rip God's authority away from him, and decide good and evil for themselves.

But that's not the way Eve saw it.

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In this fifth and final instalment of his five-part series, Lionel Windsor reveals what the solution to Psalm 8 has done about the problem of death. (Read parts 1, 2, 3 and 4.)

We've been looking at Psalm 8 and Hebrews 2, and have discovered that Jesus provides the solution to the puzzle of Psalm 8.

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If you've just joined us, in these Saturday posts we've been looking at classics from The Briefing archive on the Holy Spirit. First we learned about the signs and wonders ministry of John Wimber. Last week, we looked at the issue of Christian experience and what the Holy Spirit has to do with it. This week, John Woodhouse lays the foundations for how we should think about Christian experience:

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In the fourth instalment of a five-part series, Lionel Windsor uncovers the answer to the riddle. (Read parts 1, 2 and 3.)

We've been looking at Psalm 8, and we've seen the puzzle it presents us with. On the one hand, we are nothing compared to the majestic God who created the universe. On the other hand, God tells us that we are important—that we are created for a purpose in this world.

You know that you and your actions matter, don't you? You know that what you do or say, how you treat the world and how you treat other people actually matters, don't you? You know that some things are right and that some things are wrong, don't you? You know that you will face death one day, like everyone else, and that there's something scary and horrible about that. What are you going to do about it?

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