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I used to think that worship songs where you could swap out all the God references, with “baby” were evidence that God had been trivialized by a sappy, spiritualized romanticism in the church. There may be truth to that. But perhaps the interchangeability of “God” and “baby” in worship songs says less about worship songs and more about love songs, less about how the church man-sizes God (which does happen) and more about a much broader tendency in the church and culture-at-large to God-size our romantic partners ...

Alliteration [in preaching] runs a third danger. Not only may it lead the speaker to be unclear or unbiblical, it also suggests to the listeners that the most important thing in the message to remember is the outline. It subtly says to the listener, “Get this outline! Remember it!”

The short answer, I believe, is that there is nothing wrong with offering a prayer to the Holy Spirit since God the Spirit is, of course, fully God, just as is God the Father and God the Son. However, most prayers in the New Testament and in the church of the second and third centuries were to God the Father, with a few exceptions.

Dallas Willard (1936-2013) has been one of the key evangelical interpreters and provocateurs regarding the important doctrine of formation into Christlikeness. Willard was professor of philosophy at the University of Southern California and a former Southern Baptist pastor. Sometimes due to Willard's spearheading the importance of spiritual practices among Protestants, he is viewed as having said little else on the topic of Christian formation (Richard Foster claimed that Willard was his mentor on that particular subject, in the acknowledgement section of Foster’s classic book, Celebration of Discipline, HarperSan Francisco, 1978). But there is much more. ... Four pervading themes in Willard’s writings on Christian formation are briefly developed below, mainly with quotations from Willard.

Dear, Dr. Craig, As one who has recently discovered the realm of apologetics in the past couple years, you were one of the first I had come to know, and it has been a pleasure reading some of your material and watching your debates. I am currently only a junior in college and am studying philosophy and religious studies and love it, and hope to attend seminary in the future and get my masters in apologetics, God willing. My question for you is not necessarily a theological or philosophical question but a question that I am hoping I could get some pastoral advice from you about that I feel you are perhaps the best suited to answer. I recently got married this past summer to an amazing woman I met at a one year bible college I attended a couple years ago and it has been great. But between transferring to a new (secular) school and being constantly busy with school and work I feel like my relationship with God is constantly on the backburner, as I am not getting into the word nearly as much as I used to and my prayer life is nearly nonexistent, and because of this my relationship with my wife is not where it should be either ...

This series of blogs will look at some dubious practices that have entered our preaching. All of these questionable traditions are addressed in Talbot’s Doctor of Ministry track in “Advanced Biblical Preaching.” ... Alliteration, in ordinary writing, is the literary device of repeating the same initial sound or letter several times in rather close succession (e.g. “conspicuous consumption,” “nattering nabobs of negativism”). In preaching, alliteration is most frequently used to convey the major outline points of a sermon. There are times, of course, when alliteration is appropriate and effective in preaching ... But when a sermon outline extends to multiple main points, the use of alliteration runs the risk of “four bad things.”

In this series of posts, we attempt to offer a rich and appreciative reading of James chapter 1 and 2 with an eye to James’ theology of human redemption—a Jacobian soteriology. In the previous post, we considered James 1:18 and 21 and concluded that this “word of truth” and “implanted word” thus is a new character, a new heart’s disposition created in us. It must be received (1:21) and, as the “law of freedom” it must be obeyed (1:22-25). Mercy must, it appears, be enacted in order to be efficacious. And thus the answer to the third question regarding this proverbial statement appears to be “yes,” mercy is a “work” required for salvation. But that is a misleading way to understand James. It is better perhaps to call the mercy that triumphs an appropriation of the divine concern (2:5, 8), proof of the reality of the “birth” (1:18) and the “implanted word” (1:21), and an accurate understanding of “faith” (2:14). This question of what constitutes “good works” will be explored now in this final post.

This morning Prime Minister Benjamin Netanyahu will address the United States Congress. We believe he will argue against the United States joining a number of major European powers in signing an agreement with Iran that would temporarily limit the development of nuclear grade enriched uranium and allow for the production of non-nuclear grade material.

Talbot faculty member, James Petitfils, and a panel of Talbot graduates who are now pastors in Southern California discuss to what extent pastors should be "culturally savvy."

Dear Dr. William Lane Craig, ... My question is about the model of the Incarnation you and J.P. Moreland present in Philosophical Foundations for a Christian Worldview, which states that many of the divine attributes of Jesus were located in his subconsciousness. I'm having a problem with this. Maximal greatness would seem to me to imply having access to any and all knowledge on the spot, which would in turn seem to imply that God would have omniscience in His consciousness, where all the knowledge can be directly accessed. Can you please clear this up for me?

In this series of posts, we attempt to offer a rich and appreciative reading of James chapter 1 and 2 with an eye to James’ theology of human redemption—a Jacobian soteriology. In the previous post, we considered the function of the “word” and the “law” as God’s gracious gifts for salvation. Here we specifically looked at James 1:18 and 21 and concluded that this “word of truth” and “implanted word” thus is a new character, a new heart’s disposition created in us. It must be received (1:21) and, as the “law of freedom” it must be obeyed (1:22-25). Thus, the “word/law” in James is God’s instrument for salvation—it is both gift and responsibility. In this second post we will focus on James 2:12-13 where “mercy” triumphs over judgment.

Although most 51���� students have grown up in the church, a surprising number of undergraduates (especially freshmen and sophomores) do not attend church. Students cite a variety of reasons for this, including busyness, lack of transportation, difficulty of settling into a church, receiving Bible instruction through Bible classes and required chapel attendance, and lack of depth in relationships when they attend church. Recognizing that these students do face legitimate difficulties, I created an assignment requiring them to attend the same church four times over the course of the semester and answer a series of questions about the church for the purpose of helping them think through how they should pick a new church. I’ve included the questions below. I’d love to hear any feedback on them!

Talbot faculty member, James Petitfils, and a panel of Talbot graduates who are now pastors in Southern California talk about the ways that pastors can respond to "church shopping" and a consumeristic mentality about faith.

Dear Dr. Craig, ... My question is regarding one of the latest news. I am an Indonesian living in Surabaya and the QZ8501 accident has had a huge impact on me. But most of all it was a great shock for a friend of mine. She is a Christian attending Mawar Sharon church with her parents. They were such wonderful persons, as well as a good Christian. But then they were traveling on QZ8501, while my friend stayed at home. You know the rest of the story ...

I suspect for many readers of the New Testament that the Letter of James is something like the odd uncle at a family Christmas party who unfortunately suffers from chronic halitosis. Someone you rather not talk with, but in the end you are related—and thus might owe the obligatory yearly conversation. Well, if this does not accurately describe the church’s reception of James, it certainly represents the attitude of many scholars. For example, Andrew Chester notes “James presents a unique problem within the New Testament ...

Talbot faculty member, James Petitfils, and a panel of Talbot graduates who are now pastors in Southern California talk about ways to encourage participation in church life with those attending church.

Dear Dr Craig, I have recently moved on from Christianity to agnosticism, but I regularly check out your Q and A section as much of the content there is more sensible and thought provoking than the kind of thing I hear from a lot of Evangelicals ... Currently it seems to me that the idea of prayer is most sensibly explained as an addictive placebo that gives people a greater sense of control over their circumstances than they actually have. But just maybe there's something crucial I've missed, and if so I would be grateful if you could point out what that might be ...

Disfrutar de una relación íntima con el Dios del universo es el propósito principal del ser humano. En Dios encontramos respuesta y sentido a nuestras vidas. El salmo 15 describe al tipo de persona que puede relacionarse personalmente con el Creador. El salmista se pregunta quién puede ser un huésped de Dios. En esa cultura, un huésped gozaba de acceso directo con el anfitrión. Este salmo de sabiduría se entonaba al entrar al templo. Los adoradores iniciaban con la pregunta y el sacerdote respondía con los requisitos y finalizaba con una promesa para aquellos que los cumplían.

Michael Wilkins recommended these axioms to me. It has taken me several years to figure out and understand what they mean. They have worked like seeds for me. I’m sure he would elaborate on them differently (and better) than I’m doing here. But this is what I see in them ...

Talbot faculty member, James Petitfils, and a panel of Talbot graduates who are now pastors in Southern California discuss the different ways to assess the health of a church.

"... I am now stuck in a nihilistic-atheistic world that I hate. Agnosticism is not even a coherent position to me, with regards to a Perfect Being, since I believe that the greatest conceivable being could give me knowledge of its existence, if it wanted to. Theism is a dream come true. The world would make sense, the existential mysteries that haunt me would be solved, life would be livable. It is atheism, however, which seems to be true, yet I do not want to live like this. I have become depressed to no end. I have been in a nihilistic rut for years now. I have become utterly recluse. Yet, even with all this, I cannot come to believe in God. What would YOU suggest I do? ..."

I am regularly vexed by how shallow my prayers can become. When I pray for something—and I know that all prayer is not for things—what should I pray for? Only for my family? For someone I know who is ill? For God to help me in the day ahead? For God to resolve whatever problem is currently worrying me? I often sense that there is some content that I’m missing when I’m praying. Do you sense the same thing? ...

This post is the substance of a chapel message I gave to the students of Kyiv Theological Seminary on October 14 of last year (2014). At the time Ukraine was (and still is) in the midst of brutal conflict with Russian-backed separatists in the eastern regions of the country. All of the students present had been impacted by the conflict, some profoundly either by burying church members, relatives, and friends, or by answering conscription summons. No one in the country has been left untouched by the crisis. I offer these thoughts here because suffering and crisis and loss may come to those around us at anytime. We need the mind of our Lord to enter into such a house of sorrow or pain and be his instruments for healing ...

We are moving in our culture toward a view of morality that renders moral values and virtues as no more than simply matters of opinion with no force or application beyond the individual who holds such a view. The contrasts sharply with the notion of morality from a Christian worldview that insists that moral assessments are not only objective but also matters of truth and knowledge. As we celebrated MLK day a couple weeks ago, we should be reminded that King himself held that the moral values on which the civil rights movement was based, were objective and knowable by the average person in the streets. He held that they were objective truths of morality, not subjective matters of individual preference ...

Talbot faculty member, James Petitfils, and a panel of Talbot graduates who are now pastors in Southern California discuss the challenges and opportunities of bi-vocational ministry.