Author Archives: lewinkler

About lewinkler

I am a professor of theology and ethics at the East Asia School of Theology in Singapore.

Pandemics and the Problem of Natural Evil

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The recent Covid-19 pandemic raises the age-old problem of evil and the goodness of God.  How can an all-good and all-powerful God allow evil things to occur?  Considered by many to be the “Achilles heel” of Christianity, how can an omnibenevolent and omnipotent God co-exist with profound and incessant evil?

In an earlier post, I explained how genuine human moral freedom brings with it the possibility that some evil choices will result.  But what about those events deemed “natural evils,” where despite their devastating impact, no obvious human moral decisions are involved?

It should first be acknowledged that the Bible makes it clear that our world is not currently as it should be.  Disease and sickness are some of the tragic marks of a world deeply marred and damaged by sin.  After Adam sins, God tells him, “cursed is the ground because of you,” and Romans 8:22 reminds us that creations groans and longs to be freed from this curse.  Viruses like Covid-19 are just one more example of a world gone wrong because a long time ago in a garden far, far away, our ancestors refused to submit to and trust in the goodness and wisdom of God.  Everyone has been paying a heavy price ever since.

In Christian history, many great thinkers developed responses to this problem of natural evil that have come to be called “theodicies,” or ways of justifying a perfect God in an imperfect world.  Most argue that an orderly creation is a necessary condition for certain divine objectives to be possible.

The idea is this: It would be very difficult for a moral agent to act with intentionality and responsibility in an unpredictable environment.  As Michael Peterson points out in Evil and the Christian God, “If the objects in the world acted in sporadic and unpredictable ways, deliberation and action would be severely impaired if not eliminated.”  For example, if an individual could not predict what would happen when they pointed a loaded gun at someone’s head and pulled the trigger, then how could a responsible moral action be ascribed to that individual?  But the laws of physics as well as past experience (i.e., predictability) clearly inform the event and give the agent at least some knowledge of its moral value.

In addition, the so-called “laws of nature” are a two-edged sword.  As Peterson puts it, “The same water which sustains and refreshes can also drown.”  At this point, it becomes clearer that when people are upset about the way the natural world normally works, they are ultimately asking for is some sort of suspension or alteration of natural law whenever a natural disaster occurs.  But this would only succeed in producing a chaotic and unpredictable universe where the supernatural (miraculous) could not be distinguished from the natural, and where the “normal course of events” would have no real meaning.

Two observations are worth noting at this point.  First, perhaps God really could miraculously intervene every time some natural catastrophe was about to take place.  But again, if God was constantly intervening this way in nature, then predictability and the resulting stability and responsibility of human moral choices (not to mention the possibility of scientific knowledge) would be severe jeopardized, if not rendered meaningless.

The natural universe is constructed such that when an individual’s brain is disrupted by a speeding bullet (for example), the likelihood of survival is greatly diminished.  But if God were to intervene each time a speeding bullet disrupted the brain functions of a human being, then the person who shot the bullet could hardly be held responsible for doing something good or evil.  This would negate all freedom to make a moral choice, for the moral agent could foresee no negative recourse for his or her actions and would therefore never know or have to be concerned about the difference between good and evil.  Consequently, “natural evil” is part of the fabric of the universe for it makes moral decisions possible and everyday life meaningful and predictable.

A second observation is closely related to the previous one.  If God is omnipotent and all-wise, why didn’t He create natural laws that precluded the possibility of natural disasters?  The problem here is that it is extremely difficult to imagine a universe where natural laws that make life possible could have been made such that they exclude the possibility of natural evil.  For example, if water quenches thirst in the human body, it must also have the property of being able to drown the individual who cannot swim.  Exercise is good, but resistance from gravity is a necessary prerequisite to its benefit.  As such, gravity is also the cause of the unfortunate results when someone falls from a tenth-story balcony.  It is extremely difficult to imagine a universe where gravity would operate as it does without also having the potential to be an accomplice to some occurrences of what are termed “natural evils.”

Because the natural order is a highly complex system, even tiny changes in that system will have far-reaching and profound effects upon the rest of the system.  The universe is predictable and functional because of the way it is put together in the current system.  Skeptics and critics consistently fail to provide a workable model for a different system that would have all the benefits of the current system with none of the liabilities.

At this point, Peterson’s conclusion proves insightful: “The whole matter becomes so complex that no finite mind can conceive of precisely what modifications the envisioned natural world would have to be incorporated in order both to preserve the good natural effects and to avoid the . . . evil ones.  And if the desired modifications cannot be detailed, then the further task of conceiving how the proposed natural world is better than this present one seems patently impossible.”

The real objection, it seems, is an objection of both scope and degree.  Given the fact that God is not expected to intervene at every point in which some natural evil might occur, why can’t He at least intervene more often than He already does and so reduce the amount of natural evil we experience?  This has been called the “inductive problem of evil.”  Applied to natural evil, it suggests that God could at least do a marginally (if not significantly) better job of managing natural disasters so that fewer lives would be lost and greater human flourishing would result.

Here again, though, this objection assumes we know better than God about these things.  It is, however, impossible for us to know how much natural evil is already restrained by God in order to make life on planet earth possible.  For all we know, God is constantly holding back the tide of natural hostilities to keep our planet habitable and hospitable.

The sad reality is, we often find it hard to fully trust in God’s wisdom and power because deep down, despite our obvious incompetence and incapacity, we are still convinced we know how to run the universe better than God.  But we clearly do not know what combination of disasters and relief creates the right mix for human beings to be properly chastised for our sin and reminded of our gross inability to control the realities of our own lives, let alone those of the entire universe.

This is where our attitudes and responses to events like the Covid-19 pandemic come most forcefully into play.  Whether we want to admit it or not, part of natural evil’s goal is to humble and remind us that we are severely limited in our power and understanding.  We are decidedly not in control of our own lives and destinies.

In view of this, we can either refuse to submit to and continue shaking our fists at the God who lovingly made and sustains us, or we can beautifully demonstrate to those around us the authenticity and significance of our faith in Jesus Christ by giving thanks, affirming, and resting in His sovereign wisdom, goodness, and grace.

Knowledge in a Trivial Age

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Francis Bacon claimed, “Knowledge is power.”  In an information age, this is certainly true.  But with a surplus of information sources at our fingertips, knowledge can also be a serious source of distraction since much of this knowledge, even if accurate, is trivial and ultimately doesn’t matter all that much.

In his book, Amusing Ourselves to Death, Neil Postman describes the impact media has on us this way: “[People] no longer talk to each other, they entertain each other.  They do not exchange ideas, they exchange images.  They do not argue with propositions; they argue with good looks, celebrities and commercials. . . .  When a population becomes distracted by trivia, when cultural life is redefined as a perpetual round of entertainments . . ., then a nation finds itself at risk; culture-death is a clear possibility.”

One of the great challenges Christians have in the digital age is to resist the temptation to “be in the know” about everything.  We are tempted to keep up on the latest news, events, trends, and celebrity exploits so that others will see us “relevant” and “knowledgeable.”  We fear missing out on what everyone else already seems to know, and dread being perceived as hopelessly old-fashioned and uninformed.

We are taken in by the promise of endless entertainment and amusement—a shallow vision of joy—that keeps us from a deep and abiding relationship with God.  We somehow think that inconsequential ideas and experiences can meaningfully replace what truly matters—a growing knowledge of and intimacy with God.  We no longer have the wisdom to discern the difference between the superficial and the significant, the trivial and the momentous.  We end up only thinking and talking about the latest fads and fashions rather than the deep things of God.

Because of its antiquity and our love for all things new, we are tempted to ignore or downplay the Bible’s importance when considering the issues of our time.  Nothing, however, matters more than the word of God since nothing and no One is more relevant than God.  As the old saying goes, “Everything that is not eternal is eternally out of date.”

We have to come to grips with the fact that God has made us finite.  We have only limited amounts of time and energy.  We must make wise choices in who we spend time with, as well as what we choose to know, care, and talk about with others.  And if we know more about current celebrities, sports figures, and politicians than we do about our neighbors, friends, and even the members of our own family, something has gone horribly wrong with our sense of purpose and relationship with the Lord.

So much of what passes for essential knowledge in our time is actually transitory and temporary.  The word of God, on the other hand, remains forever (Isaiah 40:8).  Jeremiah 6:16 implores us to “Stand by the roads, and look, and ask for the ancient paths, where the good way is; and walk in it and find rest for your souls.”  2 Peter 3:18 exhorts us to “Grow in the grace and knowledge of our Lord and Savior Jesus Christ.”

How, then, do you spend your time and energies?  Where are you looking for real and substantial knowledge?  What do you think and talk about the most?  Who and what do you really want to know and why?

Teaching an Old Dog New Tricks: Education in a Digital Age

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When I sensed God calling me into teaching and training as a primary ministry platform, I did not think very long and hard about specific methods of teaching.

It seemed clear enough that much of my ministry as a teacher would be spent researching, reflecting, writing, and preparing classroom lectures.  Oh yes, I would also be grading traditional student assignments like papers, tests, and quizzes.  How I was educated seemed the norm for how I would subsequently educate others.

The meteoric rise of digital technologies and a host of new online educational delivery systems has fundamentally altered the way students have been, expect to be, and are being educated today.  And this seismic digital shift has become especially relevant during the COVID-19 pandemic where most schools have been mandated to do all classes via distance learning.

But long before the COVID-19 pandemic, our world was becoming progressively immersed in the virtual realities of our time.  Traditional residential classroom education and the pedagogical methods of yesterday have increasingly felt like endangered species.

Such enormous transformations have made me step back and ask some hard questions.  Why did I go into teaching in the first place?  Was it about me and what I enjoyed and was good at, or was it about my desire to see lives changed for the glory of God?  It was likely some of both, but central to the decision was my love for interacting and engaging with people and ideas, especially those things pertaining to God and His world.  I longed to understand, communicate, and wisely apply God’s truth in clear, meaningful, and life-altering ways.

The digital age has forced this old dog to revisit fundamental questions about my calling and modes of teaching.  If I only want to deliver information in a traditional classroom setting, it appears my days as a teacher are numbered.  But if a ministry of teaching and training is more primary—no matter what delivery systems are employed—it might be possible for me to learn some new tricks and continue serving in seminary education.

Ultimately, I teach because I am called by God and want to be used to help bring about life-transformation for His greater honor and glory.  In this sense, I hope and pray He will enable me to continue to learn how to more effectively teach, mentor, and minister in the rapidly changing realities of an increasingly digitized age.

Lord Jesus, please make it so.

We are not in control

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Just before Jesus’ death, the disciples were marveling at the magnificence of the Herodian temple.  As Mark 13;1-2 puts it, “And as he came out of the temple, one of his disciples said to him, ‘Look, Teacher, what wonderful stones and what wonderful buildings!’  And Jesus said to him, ‘Do you see these great buildings?  There will not be left here one stone upon another that will not be thrown down.’”

Herod’s temple seemed impregnable.  It stood within one of the best protected cities in the ancient Near East.  In addition, it was one of the most magnificent structures of its time and at that point in history, had taken almost 50 years to build.  Even more than this, the temple was the sacred place where almighty God dwelt and was worshiped.  How, then, could it possibly be destroyed?

Less than 40 years later, the Romans set it on fire and razed it to the ground.

Not long ago, I was walking around Singapore marveling at the city’s majestic buildings, bustling economy, clean environment, and proactive government.  All seemed right with the world and I couldn’t help but wonder, what could possibly bring down such a towering edifice of human ingenuity and safeguarding as the nation-state of Singapore?  Everything seemed so carefully controlled and well thought-out.

Of course, I knew in theory that if God wanted to bring the nation down, He could do so in a moment, but that possibility seemed so utterly remote and unlikely, it felt like an implausible distant dream.  It’s amazing how a dream can become a living nightmare in just a matter of days or weeks.

It was not a military or alien invasion, nor was it a massive corruption scandal that brought Singapore and the rest of the world low.  No, it was a microscopic virus called COVID-19 that brought this grand illusion of control crashing down, shattering it into a million little pieces.  Try as we might, this intrepid microbe is finding ways to slip through the tiniest cracks of our lockdowns and quarantines, infecting and sometimes killing the rich as the poor, the great and the small, the important and the insignificant.

Try as we might, times like these remind us that we are decidedly not in control—and never really have been.  As Psalm 33:10-22 so aptly puts it, “The Lord brings the counsel of the nations to nothing; he frustrates the plans of the peoples.  The counsel of the Lord stands forever, the plans of his heart to all generations. . . .  The Lord looks down from heaven; he sees all the children of man; from where he sits enthroned he looks out on all the inhabitants of the earth, he who fashions the hearts of them all and observes all their deeds.  The king is not saved by his great army; a warrior is not delivered by his great strength.  The war horse is a false hope for salvation, and by its great might it cannot rescue. Behold, the eye of the Lord is on those who fear him, on those who hope in his steadfast love, that he may deliver their soul from death and keep them alive in famine.  Our soul waits for the Lord; he is our help and our shield.  For our heart is glad in him, because we trust in his holy name.  Let your steadfast love, O Lord, be upon us, even as we hope in you.”

Whatever our illusions of control may have been, COVID-19 confronts us with the fact that the God can use the very great or (in this case) the very small to bring an entire planet to its knees.  While on our knees, may we be found praying prayers of hope and faith in the only wise and sovereign God who still deeply loves and cares for each and every one of us.

 

Will there be enough? Trusting in the God Who Provides

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With the COVID-19 outbreak, stock values worldwide have plummeted over the past few days.  I have not bothered to find out how much my retirement portfolio has already lost since the days and weeks ahead will likely become worse.

Being significantly closer to retirement age than when I started in ministry, I confess, everything that’s happened recently has me thinking about questions of provision.  Will there be enough to eat and live on in the days ahead?  Over the long-haul, will our financial support significantly shrink in the wake of job and market losses?  Will I be able to leave an inheritance to my children’s children?

When Cru founder Bill Bright and his wife, Vonette, were approaching retirement, they decided to liquidate their retirement account to help advance the fulfillment of the Great Commission around the world.  In so doing, they believed God would provide their needs in old age.

Later, when Bill was 74, he was awarded the one million-dollar Templeton prize for advancing spirituality in the world.  Any normal couple might have concluded that God had honored their faith and provided for their retirement through this rather exceptional means.  Instead, Bill and Vonette once again gave it all away, this time to promote a global movement of fasting and prayer.  Seven years later, Bill died, and Vonette joined him twelve years after that.

When visiting Bill’s grave in 2014, I remember thinking it was nice, but relatively simple and non-ostentatious considering he was the founder of one of the largest and most influential Christian organizations of the 20th century.  One thing was clear, however.  Bill and Vonette truly understood what few of us ever will.  They knew that when they died, they would leave behind all earthly goods and spend eternity enjoying the unending treasures of intimacy with the Lord Jesus Christ.  In that light, no earthly shortages or privations really mattered anymore.  They were convinced that God was fully faithful and would always meet their basic needs in this life—and so He did.

He will do no less for us as well, even if our jobs are lost and our retirement accounts drain away to zero.  We can still praise and hope in God, echoing the faith-filled words of the Prophet Habakkuk: “Though the fig tree should not blossom, nor fruit be on the vines, the produce of the olive fail and the fields yield no food, the flock be cut off from the fold and there be no herd in the stalls, yet I will rejoice in the Lord; I will take joy in the God of my salvation.  God, the Lord, is my strength!

Faith or Fear? Trusting God in the COVID-19 Age

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Since the Covid-19 virus impacted Asia long before the rest of the world, we’ve been living under various restrictions here in Singapore for over a month now.  It’s given me some time to reflect on life, death, and seeking a greater faith in God.

The fact is, apart from the second coming of Jesus Christ, we will all die someday.  The only question is, how and when?  As Christians, we really shouldn’t fear death, although most of do if we’re honest.  And I confess, I am by nature a fearful person.  Although I became a Christian very early in life, some of my earliest childhood memories included the (irrational) fear that I would get sick and die young of some terrible disease.  I suppose it didn’t help watching movies like, “The Andromeda Strain,” and “The Omega Man,” but I always found it difficult to release these fears and trust in the goodness and faithfulness of God.

I take some comfort in the fact that fear is nothing new, and the Bible talks a lot about it.  The simple but profound phrases, “do not be afraid” and “fear not,” are found 67 times in the ESV translation of the Bible.  In Matthew 6:25-34 alone, Jesus mentions anxiety six times.  Closely related positive variations on this theme (“trust/hope in God”) occur numerous additional times as well.  It would seem that all human beings, Christians included, are incredibly prone to fear and need to learn (and constantly relearn) to trust in God’s wisdom and goodness.

With the recent pandemic, it’s incredibly tempting to let anxiety and fear strangle our faith in God.  Surprisingly, I have been experiencing a profound sense of peace in the midst of all the clamor.  In many ways, I am more concerned about the inconveniences of widespread and long-term lockdowns and shortages than I am about death.  After all, death for those in Christ merely means experiencing true life forever in the presence of God!  Why in the world would I fear that kind of everlasting hope and joy?  In the words of the Apostle Paul, “that is far better” (Philippians 1:23)!  In the meantime, however, all of us must continue to struggle to trust God through the vicissitudes—and viruses—of life.

How do we do that?  The answer is neither hidden nor profound.  We ask Him for His grace to live in faith when it’s much more natural to live in fear.  We let the peace of Christ reign in us when panic tries to take over and push Him from the center of our hearts.  And we offer our lives as living sacrifices for God’s glory so that whether in life or in death, our lives remain safely held within His wise and loving hands.

COVID-19: Some Semi-factual Reflections

 

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With the recent COVID-19 pandemic, there are a lot of unanswered questions and incorrect information swirling around on the internet.  I am neither a medical doctor nor a virologist, but I’ve seen so much that is misleading and inaccurate, I couldn’t help adding a few semi-factual reflections to the confusing cacophony.  I do so with the hope that at least for some, it might provide a bit more sanity and clarity.

First of all, as much as no one wants to hear it, the main goal at this point is mitigation, not eradication.  I’ve heard many make the claim that the vast majority of cases (80-85%) are relatively mild and most will readily recover.  So far, so good.  The real problem is the 15% (using the more conservative figure), as well as the wildly disparate death rates from country to country.  It would appear the reasons for the disparity are many, but it’s not my purpose here to get lost in the numbers.  Others have already put out valuable and accurate articles along those lines to help explain the reasons for these disparities.

Because this disease is very contagious—almost twice that of the flu—so-called “social distancing” is the main way to slow the spread.  This ultimately achieves not eradication, but mitigation, and mitigation is necessary to keep those who will get very sick from the virus manageable in terms of numbers.

Italy (as well as China and Iran) is a good test case for this problem.  Italy failed to put serious restrictions in place until many people had already died.  When the numbers of sick shot up exponentially, medical resources were almost immediately stretched to the breaking point.  There were not nearly enough medical personnel, beds, medications, ventilators, etc. to meet the burgeoning demand.  If they had put restrictions in place earlier, they would at least have slowed the exponential spread of the virus and given the medical community a smaller and steadier stream of patients to be treated and released, making room for others to come in on their heels.

As it is now, Italian hospitals are deciding who lives and who dies based on factors like being a parent, being young and healthy, having no pre-existing medical conditions, etc.  This is triage of the most macabre and dreadful kind, but wholly necessary given the situation they are in.  Sad to say, all of that is now water under the bridge.  If, however, the USA can learn anything from all of this, it’s that they need to put widespread draconian restrictions in place sooner and not later.

While no one wants to hear or face it, quarantines, shortages, travel bans, online-only education, and the cancelation of large-scale social events (regular church services included) are likely to be the new normal for quite some time—likely months and not just weeks.  If we have learned anything from the lockdown in China, it’s that this virus is not going to be eliminated on a large scale for a long, long time.  On January 23 in Wuhan, China closed down virtually everything that did not pertain to vital services for a city of 11 million people.  The rest of China soon followed.  While cases of the virus have finally fallen to nearly zero, it has taken almost two full months to get to this point and the Chinese lockdown has been enforced in draconian absolutist communist style, literally locking and sealing people into their respective homes and communities.  Even so, it is still unclear when the restrictions will be lifted and to what extent.  One thing is for sure, China will not be allowing people from other parts of the world back in to re-infect them anytime soon.

I am deeply concerned for the situation in the US for many reasons.  First and foremost, Americans love their freedom way too much.  They also tend to distrust and disrespect their leaders and those in authority over them.  It’s difficult for most Americans to be told what to do.  It’s even harder for them to actually do what they are told.

Most Asians, on the other hand, have a much more communal mindset and clearly understand the value of making hard personal choices for the sake of the overall societal wellbeing.  Their Confucian roots also make them much more trusting of those in authority over them.  This combination makes it more likely that people will do what they are asked (not even required) to do by the authorities for the sake of the greater good of all.  We have seen the happy results of that here in Singapore where the virus spread continues to be kept from blowing out and overwhelming the medical system.

Beyond all of this, it’s still very hard to say what effect warmer and more humid days will have on COVID-19.  We can only hope that similar to other coronaviruses like the flu and the common cold, warmer summer months will help slow the speed of transmission.  We simply do not know yet, but very warm and tropic places in Asia (like Singapore) show that this virus is not easily contained in any climate.  We also hope for a vaccine to be developed sooner and not later.  But in the meantime, people everywhere need to be patient and take the governmental restrictions put in place very seriously so that hospitals and medical workers will not be overwhelmed and forced to make dreadful decisions about who will live and die.

So far, these are relatively factual (although admittedly debatable) reflections.  In the post that follows, I will reflect more on issues of faith and fear as we increasingly come face-to-face with the realities of a post-COVID-19 world.

In whom or what are you hoping?

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With the recent coronavirus outbreak, people have turned in a myriad of directions to find hope.  Some have turned to the government and medical professionals to protect them, others have turned to miracle cures available for purchase on the internet, still others have turned to superstitions and rituals to provide the defenses that they need to combat this unseen menace.

All of this illustrates that people hope in lots of different things: economic prosperity, global initiatives for solving climate change, better political leaders, educational reform, religion, meaningful friendships and romantic relationships, good food and drink, the newest diet plan, the latest entertainment options and social media platforms, better healthcare—the list is nearly endless.

Not so long ago in America, most people put their hope in a higher power, something or someone beyond themselves.  But as the world became increasingly secular and disenchanted, all people could hope in were material (economic, psychological, scientific, political) solutions for what were ultimately spiritual problems manifesting themselves in material ways.

In fact, the Bible talks a lot about hope.  But the direction of our hope is not especially material in nature—or at least it shouldn’t be.  Our hope for this life is directed to that which—or better, the One who—is beyond it.

The deep irony, of course, is that when you find your hope in something (really, Someone) beyond this world, you are more likely to live your life more fully in this world.  And when you only put your hope in the people and things of this world, you are more likely to find your hopes for this life repeatedly disappointed and unfulfilled.

Many of my non-Christian friends are putting their hope in better medicine, a new election, a new educational initiative, a new car, a new spouse, a new. . . .  And I understand that.  When you have merely material priorities, the only things you can reasonably hope in are material solutions.  What grieves me is when Christians fall into the trap of hoping in and caring more about material solutions than spiritual ones.  Yes, they are interconnected, but the amount of passion we give to our highest hopes and the direction in which they move us matter immensely.

This is especially true when a crisis like the recent virus outbreak occurs.  The world is watching to see if we truly believe, trust, and hope in God above and beyond all other possible hopes.  As Psalm 33:20-22 says, “Our soul waits for the Lord; he is our help and our shield.  For our heart is glad in him, because we trust in his holy name.  Let your steadfast love, O Lord, be upon us, even as we hope in you.”  Indeed, whether we live or die, He is our one and only true hope.

In whom or what are you hoping?

When Death Finally Finds Me

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No one lives forever.  In less than a week I will be closer to 60 than 50 and am astonished at how quickly the moments of my life keep racing by.  Everyone admits we will all die someday, but “someday” always seems to be an ambiguous and nonspecific point in the distant future.  We convince ourselves that “someday” will never be this day.

But soon enough for all of us, “someday” will become “today” and we will cross that great divide and pass on into death.  And some of us, whether or not we admit it, are closer to that day than others.  Contrary to many inspirational speakers of our day, thinking about death is not an exercise in morbidity or negativity.  From a biblical perspective, it is an exercise in circumspection and wisdom.  Moses puts it this way in Psalm 90: “The years of our life are . . . soon gone, and we fly away. . . .  So teach us to number our days that we may get a heart of wisdom.”

Thoughts about death fundamentally change our attitude in life and the manner in which we spend the precious time God so graciously grants each of us.  The only question we must ask ourselves today—and every day God gives us life—is this: Am I letting God use me for His glory?  Am I being truly and fully faithful to Him right now?

Lord God, help me remember the brevity and transience of this life.  Give me the grace to trust in and follow You all the days of my life, starting with today, so that when “someday” finally comes, I can meet You in the glorious life that is to come free of all shame and regret.

Who am I? Integration and Identity in an Age of a Social Media

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People have always been good at putting on masks and personas to project a certain image to others. There is nothing new about being “two-faced,” as we called it in my generation.

Nevertheless, one disturbing aspect of social media is its ability to create personas that are inherently removed from both those who create and those who observe them.  We no longer need to be two-faced when we can be multi-faced, presenting a seemingly endless number of facades to the world around us.

If I’m young and don’t want my parents to see the “real” profile I have on Instagram or Facebook, for example, it’s easy to create alternative accounts and post a few wholesome pictures every now and then, giving them the impression that I’m actually living a somewhat normal and ostensibly moral life.

One of the great challenges of committed Christian discipleship is living a consistent, reliable, and integrated life.  We should be the same in private as we are in public, and the “face” we show strangers and neighbors should be the same “face” we show ourselves, our family, and our friends. There should be no “skeletons in the closet,” no secrets to remember not to tell, and no multiple and disingenuous personalities portrayed on various social media platforms either.

I fear that if it goes on too long, some will no longer be able to appreciate or understand the importance of being an integrated and consistent person—someone who is the same in public and in private.  Having a set of personalities to create and maintain will begin to seem somehow normal and healthy rather than socially disingenuous, distracting, and debilitating.

In addition, some could lose a true sense of self.  If we are too apt to present and promote various personas to the world, we may end up becoming increasingly ignorant of who we really are.  Aristotle was clear about the need to “know thyself.”  Failure to do so means a failure to flourish in the world as God intended and made us to be and become.

Because of sin, we are already prone to living dissipated and dis-integrated lives, cut off from the One who makes us unified and whole again.  Social media merely makes the opportunities to create and promote alternative versions of ourselves easier and more ubiquitous.

Lord Jesus, save us from ourselves that we might better know and be ourselves through our ever-increasing knowledge of the One who made and truly loves us.