In this assignment, demonstrate your understanding of the Christian worldview, including the main topics you have covered up to this point. You will summarize and analyze the essential elements of the gospel (nature of God, nature of humanity, nature of Jesus, and restoration) and reflect on implications for the Christian worldview.

write an essay using at least four resources. The four resources need to include at least two course resources (textbook, topic overviews, the Bible) and at least two other sources from the GCU Library to support your points. Remember, the Bible counts as oneresource regardless of how many times you use it or how many verses you cite.

Begin your paper with an appropriate introduction, including a thesis statement to introduce the purpose of the paper. Present the gospel essentials (nature of God, nature of humanity, nature of Jesus, and restoration), the Christian foundation, and an analysis of the implications of the Christian worldview.

Use the "Gospel Essentials Essay Template." Based on the Christian worldview, write at least one paragraph for each of the following components.

Nature of God: What is the triune God like? What are God's characteristics? What is his creation?

Nature of Humanity: What is human nature? What is human purpose? What is the root cause of human problems?

Nature of Jesus: What is Jesus's true identity? What was Jesus's kingdom purpose? Why is Jesus's identity and work significant for the Christian worldview?

Restoration: What is the solution to human problems according to the Christian worldview? What role do grace, faith, and repentance play in Christian salvation? How do Christians think that the transformation of self and society happen?

Christian Foundation: Summarize how the concepts of the gospel essentials (nature of God, nature of humanity, nature of Jesus, and restoration) constitute the foundation of the Christian worldview. In other words, how are these concepts essential to the Christian worldview?

Analysis of the Implications of the Christian Worldview: Based on the previous five prompts, analyze the implications of the Christian worldview by addressing each of the following questions:

• What are the benefits or strengths of the Christian worldview as it relates to human value and dignity?
• Compare the Christian concept of salvation in contrast to any other worldview perspective.
• How does the Christian worldview influence a person's thinking and behavior?
• What do people find troublesome or confusing about Christianity and why?

Conclusion: Synthesize the main points, pulling the ideas of the paper together.

References

Use at least four required resources to support your claims: at least two course resources (textbook, topic overviews, the Bible) and at least two other sources from the GCU Library.

TOPIC OVERVIEW

Jesus, Redemption, and Renewal (God-Centered Salvation; Christ Alone, Grace Alone, Faith Alone) Introduction: The fourth act of the Bible is restoration. Restoration is also the final element of the essential beliefs of Christianity. These gospel essentials cover the topics of the nature of God, the nature of humanity, the nature of Christ, and restoration. The fourth act of the Bible, restoration, deeply impacts core beliefs of the Christian worldview. Importantly, we see God's purpose for humanityto be reconciled to God through redemption and renewal. God, in his unlimited wisdom and power, has taken upon himself to restore rebellious people into a right relationship with him. One of the most powerful passages in Scripture lays out in simple terms the essence of this gospel message. Here is the Apostle Paul addressing the Corinthian church and all who read his letter: Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.18 All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; 19 that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. 20 Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. (The Holy Bible, English Standard Version, 2001/2016, 2 Cor. 5:17-20) The phrase "in Christ" is very common in the New Testament and crucial to understanding the gospel. To be "in Christ" means to place one's "hope in Christ" (The Holy Bible, English Standard Version, 2001/2016, Eph. 1:12), or in other words, making Christ the object of trust and faith. Paul expresses the gospel message most succinctly in Galatians 2:16 where he says, "a person is not justified by works of the law, but through faith in Jesus Christ." In this respect, Christianity is unlike virtually every other religion in the world. Other religions stress earning salvation (eternal life in heaven) by doing certain works and engaging in religious customs. Christianity teaches that people are not capable of being good enough, which is precisely why God sent Jesus to be the Savior of the world. Christ offers good news, the gospelwhich is that by trusting in what he has already done, our restoration occurs. Other religions offer possible salvation through trusting in one's own good works, while Christianity offers certain salvation through trusting in Christ's good works. Paul makes this clear in Ephesians 2:8-9, "For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast." (The Holy Bible, English Standard Version, 2001/2016). In this context, grace is unmerited favor. One might think of working hard to get into someone's "good graces," but that is really the opposite of what is meant here. When we least deserved it, God sent Jesus to die for our sins. Romans 5:8 says, "but God shows his love for us in that while we were still sinners, Christ died for us." There is no way we can earn that, but we can respond to it (The Holy Bible, English Standard Version, 2001/2016). Repentance God rescued people from torment and eternal separation from God by sending his Son to be the atoning sacrifice for our sins. We receive this gift of God by repentance (Acts 3:19-21). Repentance is turning from sin in sorrow and turning toward God in Christ. True repentance is not casual. Planning to sin and then asking for forgiveness later is not true repentance. Instead, this is a twisting of the gospel in a way that denies Christ (Jude 1:4). All humans have sinned and fallen short (Rom. 3:23; 1 John 1:8-10). The gift of repentance allows us to turn from sin and be redeemed in Christ. Redemption Redemption, the granting of salvation, occurs when one accepts Christ as Savior, the Lord of one's personal life, by faith (John 1:12). This redemption cannot be earned, no matter how good one may be, and is received through faith rather than through merit (Eph. 2:8-9). Another important word that defines what happens at the point when one turns to God and accept Christ is justification. This is a legal term that means Christ's payment for sins is credited to one's account, resulting in being justified in God's sight. Salvation, then, is all a work of God's free grace received by faith. This act of faiththat is, trust, is receiving Christ spiritually as both Savior and Lord. "For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled we shall be saved by his life" (The Holy Bible, English Standard Version, 2001/2016, Rom. 5:10). Renewal Renewal is the work of the Holy Spirit who comes into the lives of those who have accepted Christ. A transformation begins from the inside with the renewal of the mind (Rom. 12:2), is called being born again (John 3:3), and is likened to being a new creation (2 Cor. 5:17). Jesus colorfully described this process of renewal as streams of living water flowing from the heart (John 7:37-39). Eternal life with God begins with this indwelling of the Spirit. God's plan is to restore people to himself, that they might be fully reconciled to a right relationship that was severed due to sin. This renewal that begins with the Spirit of God working inside to transform the human heart continues with a transformation back to human purpose. Ephesians 2:8-10 makes it clear that one cannot be saved by good works, but that we are each saved to do good works. "For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them" (The Holy Bible, English Standard Version, 2001/2016, Eph. 2:10). Conclusion In the unfolding biblical story that began with the Creation and was quickly interrupted with the fall of humanity, God brought redemption into human history culminating in the life, death, and resurrection of his son Jesus Christ. This ongoing redemption of humanity, which is essentially the building of God's kingdom (the ministry of Christ's church), will one day come to completion at the second coming of Christ (Matt. 24). Then the final act in the biblical storyrestorationwill commence after the judgment (Matt. 25:31-46) with the new heaven and new earth (Rev. 21). The bottom line is that Christianity is really much more about what God has done rather than what we do, more about what God gives than what can be earned, and more about a relationship than a religion. Christianity is about knowing and loving God, while enjoying amazing fellowship in his eternal family. References The Holy Bible, English Standard Version. (2016). Bible Gateway.

REFERENCE

https://www.biblegateway.com/versions/English-Standard-Version-ESV-Bible/#copy (Original work published 2001) 2023. Grand Canyon University. A

CHAPTER 8(TEXTBOOK)

IntroductionPrevious chapters explored the nature and purpose of wisdom, demonstrating its inseparable connection to the triune God, who urges his image bearers to seek him, the fountain of all truth. In seeking God, one encounters wisdom from above, and through repentance and faith, one is saved to a new life in Christ (Romans 6:4). Seeking and finding wisdom, however, often involves a journey that inevitably leads to a series of questions that address the applicability of Christianity's claims. Over the course of this journey, many skeptics evolve into seekers, and, in time, many seekers become Christian disciples. But this path is not always a smooth one, as common obstacles stand in the way of progress. This chapter addresses both seeker and skeptic, as these loosely aligned groups often ask similar questions of Christianity's teaching or its practices. In every generation, seekers and skeptics often struggle to substantiate various areas of the Christian faith, which fall within the realm of intellectual and experiential obstacles; however, as noted in previous chapters, seeking wisdom requires the totality of one's attention.What is true for both the seeker and skeptic is the requirement for due diligence in examining common intellectual and experiential obstacles. Christianity's claims, when evaluated, quickly encroach upon people's closely held beliefs, their daily habits, and their lived experiences. When viewed under the light of biblical revelation, observers often recoil at the Bible's claims about salvation, worship, and ethics, as well as its absence of exhaustive answers to some complicated questions that arise in the normal course of human existence. Questions about Christianity's exclusive claim to salvation, the problem of evil and suffering, and a whole host of practical questions are just some examples of common intellectual and experiential obstacles.Yet intellectual and experiential challenges are not exclusive to seekers and skeptics. Christians often discover how life brings about seasons in which their faith is tested. It is not uncommon for Christians to have a weakened resolve when faced with loss, pain, evil, and other challenges. Christians, skeptics, and seekers experience the cognitive dissonance of a sin-saturated world, and this chapter and the next explore some of these challenges in order to promote a robust surety for Christians and an invitation for all to remain vigilant in their quest for wisdom. The presence of challenging obstacles, therefore, should compel rather than dispel interested parties to remain seated at the table of conversation.Though this chapter explores common intellectual and experiential obstacles to wisdom, space prohibits an exhaustive treatment of every possible obstacle. The principles expounded in this chapter, however, are applicable to a wide array of inquiries into Christian doctrine and practice. Finally, it is crucial to acknowledge that those interested in learning more about the Christian faith should feel comfortable asking questions. In fact, Christianity encourages questions because it is unafraid of truth. Francis Schaeffer (1985) stated,The ancients were afraid that if they went to the end of the earth they would fall off and be consumed by dragons. But once we understand that Christianity is true to what is there, true to the ultimate environmentthe infinite, personal God who is really therethen our minds are freed. We can pursue any question and can be sure that we will not fall off the end of the earth. Such an attitude will give our Christianity a strength that it often does not seem to have at the present time. (p. 377)Christian doctrine calls for a renewal of one's mind (Romans 12:2). God invites wisdom seekers to ask him for wisdom, and out of his generosity, he gives "to all without reproach" (James 1:5). Thus, Christianity is built for questions because it advocates the one true answer.Intellectual Obstacles to WisdomIntellectual and experiential obstacles to wisdom appear in every generation because humanity's ultimate problem persists. As long as sin's curse continues to manifest its grip within creation, inquiries will persist into God's existence and goodness, the need for and the biblical teaching on salvation, and other related questions about the actual good of religious beliefs within modern societies. In the course of these conversations, objections to Christianity are often based, at least in part, upon human conceptions of fairness and inclusion, views that see religion as narrow-minded, historical atrocities committed in the name of Christianity, and faulty understandings of biblical faith. In his Early Writings, Karl Marx (1971/1992) famously asserted religion "is the opium of the people" (p. 244) His indictment of religion dismissed it as nothing more than an invention of man, a crutch to cope with life's endless challenges.Is Christianity merely a crutch, a gimmick employed by the ignorant to dull life's pain? Can Christianity endure the intellectual rigor of its challengers, or is it nothing more than a medicinal option to navigate a life in which everyone dies in the end? These kinds of questions buttress the need to untangle some of the intellectual obstacles from the experiential ones mentioned below. Though these intellectual obstacles take various forms, chief among them is Christianity's claim that salvation, forgiveness, and eternal life can only come through Jesus Christ.One-Way SalvationDue, in part, to cultural sensitivities and modern desires for inclusive belief systems, there exists an aversion to religious exclusivity. For many cultures, religion is widely accepted as a societal good in so far as one's religious affiliation promotes peace, civility, inclusion, and nondiscriminatory policies. There exists a skepticism, however, to any concept that Jesusor any religion, system, or person, for that mattercould be the only way one finds salvation. While Christianity does promote societal and human flourishing, one cannot sever its doctrinal commitment of one-way salvation from the ethical practices it promotes. If Jesus is the only way, it follows that no other religious person or system qualifies as a viable option. An honest examination of the Bible presents a clear statement about the one-way salvation, which is only found in Jesus.All world religions contain some form of exclusivity in their claims. For example, Hinduism offers liberation from the death and life cycle for those who follow its teachings. Islam believes it exclusively offers the hope of obtaining Allah's mercy through submission to his will. Buddhism's goal, on the other hand, is the emptying of self. Christianity is unique among the major religions, as it uniquely proclaims that one can be brought back into right relationship with the God of the universe through the work of Jesus Christ (Migliore, 2004). Thus, when it comes to exclusive claims, Christianity is not alone. In Christianity, exclusivity means that personal faith in Jesus Christ is the only way one can be saved.Two significant passages demonstrate the exclusivity of Jesus Christ for salvation: John 14 and Acts 4. Of Jesus's claims, perhaps his most controversial occurs in John 14, a text rich in significance when examining intellectual and experiential obstacles to wisdom. In order to understand the context of John 14, one must first grasp the significance of the experiential drama among his disciples. There, in John 13, Jesus informed his beleaguered disciples of three significant movements that certainly would have disrupted their communal peace. After washing his disciples' feet, Jesus informed them of his impending departure (Jesus's reference to his death), he alerted his disciples that one of the disciples (Judas) was going to betray him, and finally, the disciples heard the foretelling of Peter's impending thrice denial of Jesus (John 13:38). John 14 begins with Jesus's comforting words to troubled hearts, as the revelations mentioned in John 13 certainly challenged their outlook. Jesus promised his disciples of his intentions to leave Earth and secure their future home, and then he promised to return to gather his people for their eternal destiny with him. To this announcement, Thomas, sometimes referred to as "Doubting Thomas," interjects: "Lord, we do not know where you are going. How can we know the way?" (John 14:5). Jesus's answer to this question goes to the heart of Christianity's claim of one-way salvation. In the following verse, Jesus responded, "I am the way, and the truth, and the life. No one comes to the Father except through me." As one commentator observed, "John 14:6 is one of those verses that are difficult not because we do not understand them but because we understand them all too well" (Kaiser, Davids, Bruce, & Brauch, 1996, p. 500). Jesus's unambiguous statement does not allow seekers or skeptics to subvert his claims to be the sole way to the Father. Any gospel presentation void of the exclusivity of Jesus for salvation is not the Christian gospel.Another significant passage is found in Acts 4. At this point in biblical chronology, Jesus had ascended to Heaven (Acts 1:9-11) after a period of verifying his resurrection to various groups of people (1 Corinthians 15:3-8). In Acts 4, Peter and John were on trial before the Sanhedrin, a religious court. These two were arrested because of their preaching ministry, detailed by Luke in the previous chapter and in the beginning verses of Acts 4. During their trial, Peter and John were asked by whose authority they were speaking, teaching, and healing. Clearly, the issue of authority was of first importance, as this question began the interrogation. Peter responded clearly, announcing to his challengers that he and John were under the authority of Jesus, and "There is salvation in no one else, for there is no other name under heaven given among men by which we must be saved" (Acts 4:12). As noted above, Peter and John were with Jesus when he claimed to be the one way that mankind can be saved, and in their trial, they triumphantly proclaimed Jesus's teaching. Peter could have chosen other methods of addressing the authority question. Speaking to a Jewish court, he could have discussed Old Testament themes that his accusers would have known well. He could have discussed what it meant to be a child of Abraham or followers of Moses, but instead, Peter narrowly focused his answer on the authority of Jesus as the only one by whom men and women might find salvation.Religious PluralismReligious pluralism is the concept that there are many ways to God, that one's own religion probably is not the whole story, and that other religions add to the full understanding. In other words, there are many pieces to the religious puzzle. Further, religious pluralism also affirms that differing religions, when considered carefully, are not that different because each seeks to answer questions about humanity's intrinsic desire for inner peace and destiny. Thus, religious pluralism must maintain that two or more opposing beliefs can be compatible at the same time and in the same way. In the end, religious pluralism observes religious options and affirms that each one offers at least a part of the ultimate answer.In Western societies, religious pluralism is often expressed as a strategy toward interreligious peace over any attempt to satisfy the specific claims any one religion has about deity. This form of pluralism is often called descriptive pluralism; its main goal is to assert that religious pluralism exists, and it is incumbent upon all to maximize areas of agreement for the purpose of a peaceful society. Often, descriptive pluralism is visible publicly after national tragedies in which faith leaders from several religious sects are offered seats on the stage, and in many cases, each representative is offered a few moments to speak publicly to mourners. Surely, these events are organized to promote peace, but the varied messages one would hear are acceptable if one embraces the religious pluralism's presuppositions. In political spheres, religious pluralism remains important because universal desires and efforts for peace most often are only realized when religious disagreements are minimized. Some wars and international conflicts emerge from religious tension or disagreement; thus, there is an international acceptance of religious pluralism to curb further conflict. Christianity and the Bible certainly promote peace; however, it is a distortion of the Christian message to think that any temporal peace exceeds the truth.In one sense, Christians should embrace the present opportunities religious pluralism affords for conversation. Religious pluralism's presence does not hinder the Christian witness from flourishing. Christian doctrine and practice offer formidable discussion points about the goodness of creation, dignity of human beings, the intrinsic beauty of image bearers, universal aspirations for hope and community woven into the hearts and minds of all people, and ultimate hope and promise of restoration. An informed faith, Christianity observes the good in other worldviews, and it promotes a myriad of causes that other worldviews espouse. Thoughtful Christian leaders wisely adapt to situations in which religious pluralism creates opportunities for Christianity to be observed by its beliefs and its corresponding lifestyle.The Christian worldview, therefore, is one that incorporates a view of what theologians have often referred to as common grace, which, in short, speaks to the generosity of God to all personshis provision of goods to all for the benefit of all. As theologian Louis Berkhof (1979) suggested, common gracecurbs the destructive power of sin, maintains in a measure the moral order of the universe, thus making an orderly life possible, distributes in varying degrees gifts and talents among men, promotes the development of science and art, and showers untold blessings upon the children of men. (p. 434)In this sense, the presence of religious pluralism provides areas for the Christian worldview to align with other worldviews to achieve common goals while maintaining the doctrinal differences inherent within each worldview. Christianity unequivocally holds to the exclusivity of Jesus as the only way one can have peace with God, forgiveness of sins, and eternal life, what Christians often call salvation.Jesus the MediatorOn what basis can Jesus claim to be the one way of salvation? The Bible discloses that Jesus is "the way, and the truth, and the life" (John 14:6) because he is the one mediator between God and man. A mediator is one who seeks to reconcile two opposing parties. In some sense, mediators exist all throughout society, such as when attorneys mediate claims between their clients and the state or when relational disputes are reconciled through the intervention of another. In 1 Timothy 2:5-6, Paul stated, "For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time." Jesus, then, is the one who can reconcile humanity to God, and as Paul noted, he is the only one eligible to fulfill this role. For one to grasp the biblical portrait of Jesus's mediatorial eligibility and work, one must view the Bible as a whole, noting that, since the fall of Adam and Eve into sin (Genesis 3), sinners have been unable to approach God's presence without going through a mediator.The Old Testament narrates the ministries of various mediators used by God to intervene within the lives of his image bearers. The main mediators in the Old Testament were prophets, priests, and kings. Each of these mediatorial roles pointed to the coming Messiah, one who would institute a new covenant and one whose role would ultimately mediate reconciliation between God and humanity. Thus, the author of Hebrews claimed, "Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises" (Hebrews 8:6). As mediator, Jesus fulfills the Old Testament roles of prophet, priest, and king in his life and ministry.Jesus's prophetic work manifests in that he not only speaks God's word (John 3:34), but he also is God's word (John 1:1). His priestly work is seen when he sacrifices himself to God (Ephesians 5:2), and this sacrifice is a one-time offering, never to be repeated. His priestly work continues because he "lives to make intercession" (Hebrews 7:25) for his people. His kingly work is that he came to Earth in the line of King David as David's son and also as David's Lord (Matthew 22:42-45). He is the "King of kings and Lord of lords" (Revelation 19:16). He rules now from heaven, working in the hearts and minds of his people and throughout the world. In the future, King Jesus will return to bring about perfect justice and equity, bringing about the full measure of his kingdom.Jesus, therefore, is the all-sufficient mediator whose invitation to sinners remains:Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light. (Matthew 11:28-30)As Paul said in 2 Corinthians 5:21, "For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God." Through Jesus's mediatorial work as the ultimate prophet, priest, and king, sinners can be made right with God through faith in Christ Jesus.Experiential Obstacles to WisdomSensing Christianity's claims of exclusivity, some skeptics observe Jesus's teaching and see a discrepancy between his exceptional life and the unexceptional lives of his followers. Said another way, Jesus's teaching demonstrates a specific way Christians should live, but in the course of daily life, many Christians fail to model these characteristics. Sometimes non-Christians observe these discontinuities and dismiss any further interest in Christianity. Two specific issues are often raised in these situations: Jesus's statement to "Judge not, that you not be judged" (Matthew 7:1), and the broad, sometimes vacuous claim that Christians (or churches) are hypocritical.Do Not JudgeFew people feel comfortable when scrutinized by others, especially when the person behind the proverbial microscope offers dismissive commentary, levying judgment on the person whose actions or beliefs are being questioned. To be sure, Christians and non-Christians judge, and this fact is indisputable. Regardless of culture or context, each day presents opportunities whereby one judges good or bad, observes legitimacy or illegitimacy, and weighs the pros and cons. Because making judgment decisions is a universal experience, how one goes about judging is of significance for all worldviews. One's beliefs and actions matter, as does the intention and strategy of making judgments about others. The Christian worldview is not immune to criticism by skeptics and seekers about how judgments are made.In the Gospel of Matthew, Jesus's famously stated, "Judge not, that you not be judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you" (Matthew 7:1-2). Some skeptics have wrongly taken this to mean that Jesus issued a blanket prohibition against any discernment or appraisal of one's beliefs or actions. Thus, it is common to hear skeptics claim that Christians violate Jesus's teaching about judging when they dismiss the beliefs and practices of non-Christians, or when they question the lifestyle choices of others.This understanding, however, violates the clear meaning of Jesus's words in context, for Jesus went on to explain how one is to judge rightlyby removing the speck from one's own eye before pointing out or confronting the problems one sees in others. In this text, Jesus called out the sin of hypocrisy; he was decidedly not prohibiting the loving intervention of one who carefully examines his or her own problems before identifying those same problems in others. One of the most loving things one can do for another is to provide assistance in removing unhelpful or unhealthy actions or beliefs causing pain or destruction.Jesus's point is that one cannot charitably judge others without first analyzing one's own faults. Thus, Jesus calls for a rigorous self-examination of one's own sin. In context, Jesus condemned hypocrisy while validating a specific manner of engaging others. He opposes self-righteousness, which overlooks one's own sins and problems while condemning others for similar issues. This is the reason Jesus said, "Do not judge by appearances, but judge with right judgment" (John 7:24). The right kind of judgment is the kind that begins with self, working to remove all the sin that entangles one's own life (Hebrews 12:1) and then assisting others for the purpose of restoration; these efforts must be done in gentleness (Galatians 6:1).Seekers and skeptics should recognize how daily life comprises numerous judgment calls. One could not function without using discernment to make judgments about personal improvement, ethical decisions, and a whole host of decisions in which answers often prove elusive. For example, if anyone accepts the tenets of one religion, that person is, at the same time, making a judgment against opposing religions. When skeptics encounter Christians who challenge their views, they sometimes sense the challenge as judgment and dismiss the Christian's inquiry as invalid. In this scenario, however, an honest skeptic would have to admit he or she is levying judgment as well.When discussing practical matters related to daily living, skeptics are often suspicious of being judged when their lifestyle choices are called into question. Discussing or observing the lifestyle choices and practices of one's life can bring about conversations that often prove to be complex. In the context of healthy relationships, one can follow Jesus's teaching and engage the weighty discussions related to doctrine and practice, even challenging the validity of other's views in a manner worthy of all involved. Christians should work tirelessly to speak with seekers and skeptics in a way consistent with Jesus's clear teaching.Ultimately, God is judge, and he judges purely and righteously, a theme Scripture emphasizes throughout. God is the one who "will judge the righteous and the wicked" (Ecclesiastes 3:17). When looking toward the future, the Bible speaks of a time when the Lord will judge "the secrets of men by Christ Jesus" (Romans 2:16). Similarly, in Revelation 20:11-15, John speaks of God the judge admitting into his eternal kingdom all of those whose names are written in the Book of Life. God's judgment differs from the sort of judgment often characterized in human relationships. He is not temperamental, he will not be bribed, and he does not issue judgment based on wrong information because he knows all. In this sense, Christians, skeptics, and seekers should all consider the consistency of their beliefs and practices. Christians should fight against self-righteousness and hypocrisy. Seekers and skeptics should feel welcomed to discuss their beliefs and practices in an environment where human dignity is cherished and truth is sought with patience and gentleness.The Church Is Filled With HypocritesIn addition to questions about levying judgment, skeptics often dismiss interest in Christianity by using the trope: "The church is filled with hypocrites." To this accusation, some have humorously responded, "Well, there is always room for more!" To be sure, the presence of hypocrisy within the lives of Christians does pose an experiential obstacle for seekers and skeptics, but upon further scrutiny, this accusation does not carry the weight its users' desire. What is hypocrisy? In terms of the Christian worldview, hypocrisy is a dichotomy between one's faith and one's actions, and this is often seen when one claims to believe something, but then acts as if they do not believe it. Jesus explicitly condemns hypocrisy (Matthew 23:1-12), so at least two responses are necessary when this charge is levied.First, when outsiders investigate the church and see persons who sin, they will often conclude, "The church is filled with hypocrites." This statement would be true only if the Christians in this scenario claimed to be sinless; however, Christians do not believe they are sinless, and, in fact, they are, by definition, aware of their sinful tendencies. After all, entrance into the Christian faith requires one to admit one's sinfulness. A better accusation might be: "The church is filled with sinners." In this case, the charge is universally true. There does not exist a church with sinless members. Thus, when the charge of hypocrisy is levied, it is prudent to acknowledge that churches are comprised of sinners who, by the power of the Holy Spirit, are being sanctified into greater degrees of holiness.Second, because a Christian's actions can detrimentally hinder how others understand Christianity, one cannot overlook the importance of personal holiness. Often, when skeptics charge the church with hypocrisy, they rightly are calling out inconsistencies with Christian doctrine and practice. When Christians fail to live holy and measured lives, seekers and skeptics may question the discrepancies. Christians must embrace the Bible's high standard of spiritual and righteous behaviors while remembering that seekers and skeptics watch closely. In this sense, hypocrisy proves exhausting for those whose interest in Christianity is genuine, but whose observations of some Christians' actions compel little interest.Humanity's Intrinsic Desire for LoveNot only has Jesus been offensive to some people because of his claims to be the only way to God, but quite ironically, Jesus has also been offensive to some for being too open-minded and inclusive. On one hand, Jesus was inclusive in that he engaged people from all walks of society. He conversed with women, elevating their societal status. He engaged the poor, confronting the dehumanizing stigma surrounding their societal goodness. He touched the unclean, healing the leper (Mark 1:41) and transforming his life. When religious leaders accused Jesus of welcoming and eating with sinners, he told a series of three parables to indicate the inclusivity of his mission to sinners of all backgrounds. He came to save the lost, and this inclusive mission meant it would be preached to persons of every background and every status, to those with clean reputations and to those with horrible pasts. Jesus was inclusive in that he welcomed all persons to hear and receive his message, yet he was exclusive in that he did not call people to himself to affirm their sinful lifestyles. He gave dignity to the devoutly religious and the social outcast, but in each he urged repentance. Jesus frequently called upon his hearers to relinquish their allegiances to sin and follow him. In each interaction, throughout every conversation, and in every miracle he performed, Jesus knew humanity's deep desire for love. Jesus knew humanity's deep-seated desire to be celebrated. He knew the depths humanity would go to fulfill the longing for acceptance. In knowing this about humanity, he welcomed all who would hear in order to save all who would follow. And those who surrendered to him in repentance and faith were celebrated as no longer lost, but found and loved, saved and secured. (For further reflection, see Jesus's parables in Luke 15, and Jesus's interaction with the Samaritan woman in John 4.)Faith and ReasonWhat is faith, and what does it mean for one to exercise faith in Jesus Christ? As Chapter 6 demonstrates, "The righteous shall live by faith," (Romans 1:17) and "Without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him" (Hebrews 11:6). One intellectual obstacle for seekers and skeptics lies in how faith is understood in its relationship to reason. Since the Enlightenment, some have concluded that faith and reason stand apart from one another, sort of on opposite ends of a spectrum. In this dichotomy, reason includes all those things one can prove through testing or verifiable data. Faith, on the other hand, includes that realm of ideas or beliefs one might have without the benefit of proof. When skeptics describe faith this way, they often claim the Christian concept of faith is a "blind faith." Faith is then viewed as irrational, absent of reason, and often pictured as a blindfolded leap into the unknown. This accusation is prominent among atheists and other skeptics, but this accusation does not properly grasp the Bible's meaning as demonstrated in Chapter 6.The English word for faith carries many connotations. Its usage in songs, literature, art, and everyday conversation conflate its meaning. In Christianity, however, faith involves knowledge, assent, and trust. Christianity is an informed faith, and as such, the Christian worldview resists treating faith and reason as if they are opposites. God created his image bearers with rational, cognitive faculties. Though the entrance of sin corrupted man's nature, humanity retains its ability to discover truths through observable data, inevitably leading to the formulation of beliefs.The prophet Isaiah recorded the invitation to reason (Isaiah 1:18), and in the book of Acts, the Apostle Paul reasoned in the synagogue and in the marketplaces (Acts 17:17). In this sense, to reason means to assess data and to determine which conclusion reason supports through investigation, comparison, and conversation. Faith is trusting in the evidence the investigative inquiry revealed; therefore, in this sense, Christians deny the allegation of blind faith. Biblical faith includes knowledge (acquired through reason), assent (an approval of that knowledge), and a trust (a sincere belief in that evidence). The opposite of reason is not faith; they are not on two different ends of a spectrum. Christianity, then, is a reasonable faith. When Peter told Christians to be ready to share, "Always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you" (1 Peter 3:15), he meant at least two things: one, that Christians can and should reason with skeptics and seekers about the details of the Christian faith; and two, Christians should have the expectation that skeptics and seekers desire answers to their questions.DoubtJust before Jesus gave the Great Commission in Matthew 28, the author informed his readers of the disciple's receptivity to what was occurring. "Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. And when they saw him they worshiped him, but some doubted" (Matthew 28:16-17). Matthew did not provide the cause for why some doubted, but his inclusion of this detail warrants a helpful distinction regarding doubt and unbelief. In this text, doubt is synonymous with hesitancy, uncertainty, or a wavering. Doubt is a common factor for both those who are outside of Christianity and for those who are Christians, but doubt and unbelief are not synonymous. Non-Christians, who by definition disbelieve the gospel, may experience doubt as they reflect upon the central claims of Christianity. For example, a non-Christian may recoil and doubt one of the central tenets of Christianitythat Jesus died and rose from the dead on the third daybut in this sense, the non-Christian's doubt should not prohibit further exploration into Christianity's claims. For non-Christians, doubt should be embraced as an opportunity for continued reflection, investigation, and conversation. For Christians, doubt should be viewed as a common experience in the lifelong journey of faith. Walking by faith and not by sight can, at times, create doubt. Generally speaking, for Christians, periods of doubt occur from varied sources, such as sin, unrepentance, suffering, sickness, despair, grief, and depression. When a Christian experiences seasons of doubt, it is best to work diligently to address the causes that prompted the emergence of doubt. Through the wisdom derived from the help and counsel of trusted pastors and friends, Christians can grow into deeper maturity and assurance, pressing forward into what is ahead (Philippians 3:13). For non-Christians, doubting Christianity's claims can help them find credible answers to the dizzying questions of life; for Christians, doubt's presence reminds them how the Christian life is not a flat line of sanctification. The highs and lows of walking in faith should compel greater dependence upon God's grace and provision.Faith and Its ObjectChristianity asserts that faith is only as good as its object. If one grounds any belief system or any future hope upon a faulty foundation, then the faith itself will ultimately collapse. One cannot have faith in faith, so its object must prove to be worthy of one's full allegiance. If one had strong faith in a leaky boat, that strong faith would not prevent the boat from sinking, no matter how strong that person's faith may be. Christians have as the object of their faith the triune God of the universe.The author of Hebrews addresses faith in Chapter 11, a sweeping chapter that pulls from many of the characters in the Old Testament. The beginning of Chapter 11 says, "Now faith is the assurance of things hoped for, the conviction of things not seen." From this point, the author frames the remaining discussion around the actions of certain persons who lived by faith. Examples within this list of persons include Abraham, a spiritual father for Judaism, Christianity, and Islam. Later in the chapter, Rahab the prostitute is mentioned; she played a crucial role in helping protect the Hebrew spies sent to assess the strength of Jericho. Throughout, with each name listed and the act of faith their name represents, the author grounds their faith-acts in God. In fact, the hero of Hebrews 11 is God, and every praiseworthy deed reveals personal trust in his unchanging character. Those who act in faith receive from God every provision he offers. Sometimes Christians refer to this as saving faith.Saving faith includes three core ideas briefly mentioned above. First, Christians believe faith consists of intellectual content of what one believes about Jesus Christ and his work on behalf of sinners. In order to believe, one must know information, and this information is derived from study and reason. Second, saving faith consists of trust that the gospel is true. That is, that Jesus Christ died, was buried, and rose again on the third day to reconcile sinners to God. One must move from intellectual knowledge of the gospel to embracing its message as true. Third, saving faith includes a personal trust and reliance upon Jesus. These three movements reveal the object of Christian faith. Thus, any charge of Christianity espousing a blind faith misunderstands how the Christian worldview is based wholly on the person and work of Jesus Christ.The Reliability and Sufficiency of ScriptureAt this point, one might question the Bible's reliability to address the concerns mentioned in this chapter. A full defense of biblical authority cannot be offered here, but a brief summary is in order. In his book, Taking God at His Word, Kevin DeYoung (2014) uses the acronym SCAN to summarize four critical attributes of the Bible. Understood rightly, these four attributes will help seekers and skeptics resolve many of the common questions one might ask about the Bible.First, the S in SCAN stands for sufficient. This means that the Bible is sufficient and tells humanity everything it needs for salvation and godly living. The Bible, alone among all human texts, accurately and comprehensively describes the human condition, identifying one's deepest needs and providing a framework for understanding how those needs can be met. The Bible sufficiently reveals the triune God of the universe, with special clarity on the person and work of Jesus Christ for sinners. When Christians claim the Bible is sufficient, they do not mean the Bible reveals everything that could be revealed. Instead, it affirms no further revelation is needed. Question 3 of The Westminster Shorter Catechism (Boyd, 1854) asks: "What do the Scriptures principally teach?" (p. 25). The answer states that "The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man" (Boyd, 1854, p. 25).The C in SCAN stands for clarity. When Christians speak of the Bible's clarity, they do not mean that every biblical passage is understood easily. While some texts can be comprehended with simplicity, other texts require patience and study. The clarity of the Bible refers to its overall message of salvation found in Christ's substitutionary work on the cross for sinners. Salvation is taught in parables, narratives, sermons, and direct communication through the pages of the New Testament.The A in SCAN refers to the Bible's authority. When Christians speak of the Bible's authority, they mean that the Bible has the last word on all the matters it discusses. While other sources may reveal interesting details about matters the Bible addresses, the ultimate authority among sources is the Bible alone because the Bible is God's revelation, and his revealed word is consistent with his character.Finally, in DeYoung's (2014) acronym, the N in SCAN refers to the Bible's necessity. This attribute distinguishes between two kinds of revelation. General revelation refers to the means God has used to reveal himself universally to humanity through nature, history, science, and reasoning. Special revelation, on the other hand, refers to the means God has used to reveal himself specifically to people through the Bible, the person of Jesus Christ, and individuals as they seek him in prayer and devotion. Thus, the Bible's necessity means special revelation is required for humanity to know how God saves, how Christians are to live, who Jesus is, and details about how God intends to renew the world. This simple acronym does not answer every question one might have about Scripture, but it serves as a starting point for seekers and skeptics when thinking through the Bible's place in Christian doctrine and practice.Daily Living and the Legitimacy of FaithThroughout history, many people have done horrific acts in the name of religion. Sometimes it is difficult to untangle the beliefs one purports to have from the evil actions they do in the name of the religion behind that belief, yet there are many others who do good because they are people of faith. For example, when disasters strike a community, people of faith join together to address the immediate burdens. In these cases, communities are often galvanized by churches and religious organizations whose coordinated efforts address practical burdens that governmental institutions do not address. In any state in the U.S., one will discover that churches, denominations, and religious institutions have often founded the hospitals and universities. In communities large and small, churches support groups such as Alcoholics Anonymous, fund halfway houses for released inmates, provide shelters for abused women and children, and in nearly every community, offer food and other assistance to the community's homeless population. In the developing world, missionaries and other church-sponsored workers are often the first on the scene when disaster strikes, when communities need clean water and food, and to assist with many other needs. As James said, "Faith by itself, if it does not have works, is dead" (James 2:17). Thus, saving faith leads to an inner transformation in which Christians desire to see humanity flourish and live well because humans are made in God's image. While Christian faith includes the intellect, its presence informs and energizes various deeds.Suffering and EvilIn one's search for wisdom, one must remain vigilant to work through the intellectual and experiential challenges arising from the problem of evil. The presence and devastation of suffering and evil is perhaps the most often used reason for skeptics to dismiss Christianity's claims, or, for that matter, any claim regarding the existence of God. Sometimes, the objection is framed as a question: If God is good and all-powerful, why is there so much evil and suffering in the world? Christians have diverse responses to this common question, but, in the end, the Christian worldview asserts that because God is good and all-powerful, the presence of evil and suffering will be overcome through Jesus's overall mission. Some Eastern worldviews (e.g., Buddhism) and Western cults (e.g., Christian Science) suggest that evil is really an illusion (Frame, 1994), but these answers fail to offer any concrete solutions to those who genuinely suffer.Before proceeding, it is worth mentioning that evil and suffering utterly confound human reasoning. Any Christian seeking to help another think through the complexities of suffering and evil must first weep with those who weep, shouldering the burden of pain and loss so real in times of suffering. Sometimes the best first reaction is a loving embrace, a shoulder to cry on, and an assurance that the sufferer is not alone in this world.Evil's Nondiscriminatory WorkMass shootings, genocide, war, slavery, terrorism, cancer, disease, famine, natural disasters, and mental illness are all unfortunate realities that point to the universality of suffering and evil. There is nowhere to hide, and no one is exempt from its reach. Suffering is pain or agony that can be experienced physically, mentally, or spiritually. If one lives long enough, one will inevitably suffer. Evil is something that is immoral, bad, and/or causes harm. Viewed this way, suffering and evil are nondiscriminatory: Every person, regardless of religion, intelligence, race, geographical location, or socioeconomic status, is affected.In one sense, evil and suffering can be inflicted upon an innocent person. For example, the evil of the Holocaust demonstrates the innocence of the more than six million Jews who were dehumanized, tortured, and eventually murdered. These victims were not innocent in the sense that they had never done anything wrong, but they were innocent in that nothing they could have ever done would warrant the barbaric treatment they received. They were innocent victims. Other examples could include a person who is horrifically maimed as a result of a drunk driver running a red light and crashing into an innocent driver. The drunk driver's carelessness brings about ongoing suffering for the innocent victim. These examples demonstrate that suffering and evil are nondiscriminatory; innocent people suffer from the actions of others.On the other hand, sometimes evil and suffering occur as a result of one's own actions. Because sin has affected the totality of the human person (i.e., mind, heart, actions, disposition), humans are capable of perpetuating evil and suffering to themselves and to others. From U.S. history, the dehumanization and exploitation of African slaves was an evil that instilled generational suffering upon a whole population of innocent victims. Though the 13th Amendment (1865) abolished slavery, the consequences of its evil persists throughout the United States today. Additionally, all diseases produce some level of suffering, but many diseases are preventable through diet, exercise, regular check-ups, and wise decision-making. For example, mounting evidence has proven that smoking cigarettes causes cancer and other harmful health complications. In fact, cigarette packaging warns of the perilous side-effects of the product itself, and if one chooses to ignore these warnings and smoke anyway, the likelihood of suffering increases. To be clear, those who suffer as a result of poor choices should not be treated with less compassion or advocacy. Their suffering is real and tragic and worthy of compassion and advocacy. But the universality of evil and suffering is, in part, because of humanity's willful actions, which affect themselves or others. Because of humanity's inherited sinful nature, everyone possesses the capability to inflict suffering on others, and the inverse is true. No one is immune to the universal existence of suffering and evil from even the very best of society. Every sphere of society has the potential for the devastation of evil and suffering.Theodicy and the Character of GodBecause of its universal presence, every worldview must account for suffering and evil. Greg Ganssle (2017) rightly noted:Every worldview or philosophy of life has to have both a story about goodness and a story about evil. That is, a worldview must include theories that make sense of these things. Goodness and evil represent some deep features of our experience of reality for which we want an account. (p. 48)This is a crucial point for every Christian, seeker, and skeptic. The problem of evil is indeed a problem for everyone. If God does exist, one must provide an explanation for the existence of evil. On the other hand, if God does not exist, as the atheist maintains, one must explain why evil is problematic. In other words, as Ganssle (2017) noted, Christians can and do struggle with the problem of evil; skeptics must struggle with the presence of good. Christians can weep over a broken world, but the skeptic must explain what makes the world broken and then expound upon how one must live.In the Christian worldview, theodicy's concept serves as an entry point for addressing these issues. Theodicy is the Christian defense of God's infinite goodness and power despite the presence of evil and suffering. The Christian explanation of suffering is complex, and not all Christians address the answer in similar ways; however, Christians are consistent in the belief that God created the world good and pure and that suffering and evil emerged only after sin's entrance into God's good world. From this, Christians often distinguish kinds of evil between natural evil (e.g., tornadoes and hurricanes) to malicious or moral evil (e.g., murder and assault). While this bifurcation helps one process the evils one might encounter, one must still plunge through Scripture to mount a response.This response, as mentioned above, usually begins with God's creation of a breathtakingly beautiful world, absent of any sin, pain, disease, and conflict, yet Genesis 3 explains the entrance of sin and suffering as Adam and Eve fall. From that point forward in the biblical narrative, humanity lives in a world marked by sin, death, decay, and evil, but even in the beginning of the Bible, God points to his ultimate restoration project. One day, he will set the world right, removing sin and suffering and evil forever from the presence of his people. All of humanity, then, lives between the fall of Genesis 3 and the coming restoration of all things. Living in this in-between time includes a host of mysteries one cannot fully fathom. There are times when the innocent suffer, and there are times when the guilty do not receive due justice. Natural disasters still sweep away communities, and instances of repugnant discrimination continue to make everyone cringe.At this point, the seeker and the skeptic must continue pressing into the Bible's overall storyline. In doing so, they discover the Bible holds two truths that seem to be in tension with one another. One, God is sovereign and can do all that he pleases (Psalm 115:3), and two, men and women are morally responsible for their actions (Acts 2:23). Space does not allow for a full explanation of these two biblical truths, but the Bible forces one's attention to the cross where Jesus was crucified. There on the cross, Jesus, who was completely innocent, suffered and died in the place of others. Jesus plunged into human suffering and bore the pain and shame of divine punishment. Christianity offers the world a solution to the problem of evil and suffering because Jesus defeated it in his death and resurrection. Instead of passivity, God's gracious provision is demonstrated through Jesus's active ministry among the suffering. In other words, Jesus's life and ministry exposed him to various examples of experiential suffering. The author of Hebrews described the hope one can have when recognizing the importance of Jesus's life and ministry, noting that wedo 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. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. (Hebrews 4:15-16)The Bible affirms that God is omnipresent, omnipotent, and omniscient. On this side of eternity, no one will know fully why God allows evil and suffering to occur in its various ways. Truly, some suffering can bring about good (Romans 5:3-4), but not all will view suffering and evil in this way. It is true that God can raise up evil people and allow unspeakable acts so that he can prevail against them through his power, thereby declaring his name to the nations (as in the case of Pharaoh; see Romans 9:17); however, this does not mean one should view all evil deeds from every evil ruler as God's direct plan. Then, of course, there is the issue of the human will. In this discussion, many commentators speak about human agency, reconciling the presence of evil and suffering to humans exercising free-will choices when committing these heinous acts. In one sense, human actions do derive from one's free will, as every person operates consistently with one's sinful nature. Everyone recognizes the presence of evil, and this recognition means humanity has a built-in capacity to distinguish good from evil. As demonstrated in Chapter 7, the only way one can have that knowledge is if God exists, because if he does not exist, there exists no objective standard by which one can differentiate between good and evil. In atheism, nothing is evil, and nothing is good, there are just facts. Every person, therefore, must come up with a solution to evil's presence, but its presence is not incompatible with God's existence.The Christian worldview alone presents the only hope humanity has over the evil and suffering. C. S. Lewis, the famous English literary titan, was once an atheist who later became a Christian. In his book, The Problem of Pain, Lewis (1940/1996) observed the hope Christianity offers to suffering and evil. Prior to his conversion to Christianity, Lewis did not believe that a good God and the presence of evil could coexist. But after his conversion, Lewis (1961/1983) claimed:A book on suffering which says nothing of heaven, is leaving out almost the whole of one side of the account. Scripture and tradition habitually put the joys of heaven into the scale against the sufferings of earth, and no solution of the problem of pain which does not do so can be called a Christian one. (p. 144)In other words, in Christianity, present sufferings must be viewed in light of heaven and God's promise to make all things new (Isaiah 65:17; Revelation 21:5).Grief and HopeHuman experience proves the universality of grief. While humans can grieve over various lossesthe loss of a job, the loss of good health, the severing of a relationship through divorce, and so forthgrief is most acute in the loss brought about by death. The finality of death indelibly alters lives and dreams, and its aftershocks disrupt any sense of normalcy. Regardless of one's religious views, everyone processes grief based upon their underlying worldview beliefs. Lewis's (1961/1983) atheism emerged from his childhood as a result of his mother's death; the subsequent grief process steeled his resolve against Christianity. Through several influences, he later embraced Christianity and in doing so, learned to grieve differently. When his wife, Joy, died of cancer, Lewis (1961/1983) noted, "You never know how much you really believe until its truth or falsehood becomes a matter of life and death to you" (p. 34). What is it about the Christian faith that can provide a foundation from which one can be sustained through grief? Lewis (1961/1983) was sustained amid the unspeakable pain of loss by the Christian notion that grief can be postured toward hope because of Jesus Christ's resurrection.The Apostle Paul spoke pointedly on these matters, reorienting Christians to hope amid loss. Paul did not want Christians to "grieve as others do who have no hope. For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep" (1 Thessalonians 4:13-14). In other words, Christians can have hope amid the pain of loss because Jesus was victorious over death, and, in light of this fact, there is hope for the future whereby God resurrects his people to spend eternity in heaven. While all religions speak to the reality of grief, only Christianity offers a footing to hope in and through the pain, to hope with the future in mind when death is no more (Revelation 21:4).Coram DeoBecause intellectual and experiential obstacles can occur at any point in one's life, it proves pertinent to be prepared for its intrusion in the busyness of one's daily activities. Later chapters in this book will explore in more depth how Christians should approach sanctification within the Christian life. Considering the issues mentioned above, the Latin phrase coram Deo, which means "before the face of God," is introduced to describe a particular way Christians can align their minds and hearts against the numerous challenges that life presents. Christians used this phrase to summarize how they should focus their lives. This way of thinking serves to buttress one's defenses against the corrosive damage that arises when Christians are unprepared for the challenges of suffering and evil. For one to live coram Deo, one would refuse any attempt to sequester aspects of his or her life away from God's sight. In this sense, Christians must resolve to live in God's presence through intentional efforts of capturing in practice what Paul meant when he said, "Whether you eat or drink, or whatever you do, do all to the glory of God" (1 Corinthians 10:31; cf. Colossians 3:17). Because humans desire community, this intentional living fosters the most intimate community possible, which is enjoyed by the power of God's Spirit. Because humans desperately desire authenticity and abhor faddish superficialities, intentional living offers Christians the enjoyment of genuine fellowship with the living God. Regardless of one's occupation, whether teacher or nurse, plumber or accountant, Christians must resolve to live coram Deo because intellectual and experiential challenges are best confronted by the power and strength enjoyed through this commitment.Contemporary Desires