In dark moments, I have sometimes wondered whether, when disaster struck, I might lose my faith. Perhaps my God of unbounded kindness would fall away in the face of crisis—shown to be phantom conjured up by an over-hopeful imagination—sand leave me alone in the universe. Yet as it has turned out, the real danger was of this God morphing into a god of wrath, his face twisting into stern, unfamiliar expressions. In this midst of

“The people who walked in darkness have seen a great light; those who lived in a land of deep darkness–on them light has shined.” Isa 9:2 NRSV The prophet Isaiah lived at an unusual point in the history of the Israelite people. His prophetic ministry overlapped the Assyrian conquest of Israel in 722 BCE and their subsequent siege of Jerusalem in the days of King Hezekiah (2 Kings 19). The beginning chapters of the book

If “God so loved the world” (John 3:16) and “desires that all be saved” (2 Tim 2:4), how are Christians to make sense of hell? Is hell undoubtedly eternal (as passages like Matt 25:41 suggest), or is it possible that God’s Love will eventually conquer even the staunchest of resisting wills? What is the role of doctrine about hell in living the Christian life, in training new Christians, or in proclaiming the Gospel?  Today our

The Calvinist teaching of Limited Atonement is an understanding based upon a penal substitutionary model of Christ’s accomplishing salvation on the cross.  That is, salvation is understood to consist in Christ receiving God the Father’s wrath and punishment on the cross in the place of mankind, which results in a legal acquittal in the sight of the Father of people who accept this substitutionary gift.  However, since not everyone will accept this gift and be