Theology

The image of an apocalypse generated by a microscopic coronavirus has been sketched more than once by the press in the past few weeks.

There’s something lying on a massive table. It’s a huge picture. You move closer and see that the design is made up of individual pieces, like a jigsaw puzzle. But the pattern is unusual. It isn’t an immediately recognisable image, such as a Swiss mountain or a bouquet of tulips.

The danger of the novel coronavirus has given us pause to reflect. As Christian believers, apart from praying, we are expected to examine and question our beliefs in this time, and to seek answers which are rooted in the perspective of the Holy Scriptures.

Regardless of the form they take, crises give rise to legitimate questions about God's providence: Where is God when we suffer? Has He forgotten us? Is He punishing us? Does He still have things under control?

Why couldn’t God simply have forgiven sinners? Precisely because sinners cannot be forgiven until they completely understand sin, with all its far reaching consequences, or before the wages of sin are paid.

According to attachment theory, originally formulated by John Bowlby and later refined by Mary Ainsworth, adults’ relational patterns are formed according to the model of the close relationship they formed in early childhood with their primary caregiver, who is usually the mother.

Claiming justice is history’s refrain, and it has a significant echo in the Bible. We all dream of a happy ending and a fair judgement as soon as possible. Heaven itself is surprised that God has delayed His holy justice. While some wait for it, others quash even the very thought that it might come.

In the frenzy that grips most Christians at this time of year, the coverage of Easter celebrations in the press is a good indication of how people prepare for Easter.

Immersed in contemplation, I eagerly remove the gnarled, wet roots. As my thoughts drew closer to the tenuous yet vigorous spring beneath them, a word intersected my search like an intense beam of light. Harmony. I felt as if the tips of my thoughts had reached the source of the experience I was trying to decipher—happiness.

I grew up on the border between two different universes, not geographically but spiritually. There, across that fine line, lived more than half of my extended family, with a different worldview.

In the fourteenth and fifteenth centuries, Europe was hit hard by several disasters, the proportions of which are difficult to imagine today.

If we were asked how many of the thousands of sermons we’ve listened to in a lifetime were truly memorable, the answers might not be too encouraging for those called to share Scripture. Equally challenging, however, remains the way we prepare to be good listeners of the Word.

How should addictions be understood? Addiction is usually regarded as a failure of the will, or as a sickness. Lately, the tendency is for the younger, educated generation to embrace the second answer. The idea that addiction is a failure of the will, a sin, from a Christian perspective, is seen as outdated.

Trust in God gives clarity to our thinking, so God asks us not to be obsessed with justice, but to be concerned with and delighted by grace.

In the case of the well-known tension between the church and the younger generation, only one conclusion is possible. It’s not hard to figure out what we’re missing, it’s just hard to accept—on both sides.