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The Judeo-Christian faith has long been formed by books and reading. From synagogue scrolls to circulating letters, believers have been nurtured, disciplined, and matured through ongoing conversations in the form of written words. We are people of The Book, and alongside it is an ever-growing shelf of more books.

I am a reader, in large part, because I am a believer. From the literature of the Second Temple period to the writings of Lewis, Chesterton, and Peterson, books have had an incalculable influence on my life and faith. Our house shows it. We converted our formal dining room into a reading room lined with bookcases. There’s a built-in bookcase in our entryway filled with books. My home study is lined with books. And much to my wife’s annoyance, there’s usually a pile beneath my side of the bed. I’m not even counting the two-credit-a-month audible subscription I’ve kept for nearly a decade.

We have a rule in my house—if my kids will read it—I’ll buy it. There’s no book budget. It’s always a yes to more books. (Thankfully our pace of reading has kept the budget in check.) For all the books we’ve purchased, my largest investment is not on my physical shelves. Since seminary, my largest book purchases have taken place through Logos Bible Software.

Logos Bible Software for Families and Pastors

My first copy of Logos came on a pack of CDs, and I just pulled up my order history to confirm that my first book purchased on Logos was in March 2010. I’ve been using Logos for almost 15 years, and I use it almost every day.

Over the years, I have developed a strategy for book buying. If I want to read a book straight through, usually in our reading room or lying in bed, I usually purchase a physical copy. If I may need to reference the book in the future, I buy it in Logos. My Logos library currently contains more than 2,700 books.

The key to understanding the value of Logos is recognizing it’s two things: a tool and a library. Of course, there is the benefit of having access to this library anywhere I take my phone or laptop, but these days, most books can easily be purchased in a digital format. The real value is that Logos offers a suite of tools to help you organize your study of the Bible and your growing Biblical library. It’s the tools and the books that make it powerful.

For pastors, I’ll go so far as to say that I think Logos is indispensable. In its early days, Logos seemed mostly designed for clergy and academics. But over the last decade, Logos has made impressive strides to make its software a tool for pastors and any individual or family serious about the Bible. Recently, I’m not the only one using Logos.

Each year, my son’s school hosts a history day. Each child is assigned a famous person from the past. My son was assigned the Apostle Peter (it’s a classical Christian school). One of the first things we did was open Logos’ factbook and search for facts about Peter. I was excited to give him not only an answer to his question but also to show him how anyone can study and learn more about scripture.

I think every believer and family needs to think about the resources they turn to and the value of the tools needed for serious study.

Why Now May Be the Perfect Time to Try Logos

While Logos’ set of tools is compelling and well-designed, the tools require you to have a library. Logos is designed to give you access to a set of books you’ve purchased or slowly acquired. That means every Logos user will eventually have a personalized library. In the past, getting started with Logos required making a sizable initial investment. You had to pay for the software and purchase a set of starter books to make the tool worth using. That wasn’t cheap. But that’s changing.

This year, Logos began rolling out a new subscription model. To be honest, I was surprised by how affordable their new plans are. At $9.99, $14.99, and $19.99, their full range of subscriptions is less than most of our other streaming services. To be clear, that subscription gives you access not only to the Logos tools but also to a starter library of books designed for each type of user. Its never been easier to get started.

For Families

I think every Christian home needs a Christian library. The questions and challenges inevitably raised by living in this cultural moment necessitate quality answers. The days of trusting Google search results are over. If you’re not finding ways to answer your children’s important questions, someone else will. Logos gives your whole family a curated place to investigate and dig deeper into God’s word. The investment you make Logos grows over time.

Logos’ base Premium plan is perfect for families, but I’d also consider subscribing to Pro to unlock some of the language tools that you can grow into using.

For Pastors

Carpenters keep quality tools, and mechanics better be able to find a full set of sockets. My wife’s a nurse; she invests every year in continuing education and keeping up her skills. A pastor’s library is central to being prepared in conversations and the pulpit. For $19.99, Logos’ Max subscription is a no-brainer.

I’d go further. I pastor a small church and am bi-vocational. Still, my church board approved a monthly book budget of $100/month. I use the money to buy Logos commentaries, resources, and courses. A book budget is a great way to show your congregation you are serious about ongoing study. Investing that budget in Logos will pay rewards far into the future.

Check out the full list of resources and books associated with each subscription level. And also, check out their FAQ.

Logos’ New AI Features

Talk of AI is unsettling for many people. I get it. I think AI will be a lot like the internet itself; it will be great and catastrophic. AI is going to have a profound impact on almost every industry. But, like the internet, it will also proliferate plenty of evil and confusion.

Like it or not, AI is already here. Even a simple Google search now provides AI-generated answers in the results. Those answers are written by AI, but they draw from real content. Often, the real source of those answers is hidden from the person searching. One of the immediate challenges of AI is the way it obscures sources. How are you supposed to know where those answers come from? How do you know you can trust the answer?

As Christians, we care deeply about the source and tradition of our theology. It matters too much to trust our answers to a Google algorithm.

I have been excited to see the careful way Logos is rolling out AI tools while addressing its challenges.

1. Logos AI (called Smart Search) is careful to cite its sources. Beyond summarizing answers, the AI allows you to discover resources and dig deeper into them. I’ve found this new AI-powered search to be a great way to uncover new resources and expose things I might not have looked for in my own library.

2. Logos has also limited its AI tool to the books in your library. That means you’re not getting theological answers dredged from biased online sources. You buy and prioritize books in your library, and Logos’ AI will help you find answers from those trusted sources. You get answers from sources you trust. You can check out an example in my video below.

Integrating Your Existing Print Library

What if you have already bought commentaries and books in print? To fully take advantage of those books in Logos, you would have to buy them again through Logos; however, Logos has built a tool that allows you to search your print library. You can load print books into Logos Bible Software, and searches will give you previews from your print books along with the page number for locating the relevant passages. The video below demonstrates how it works.

Special Deals

Logos is always running special promotions, including free books each month. Once you have Logos, you can easily find these free resources and special discounts on the Logos dashboard or the website. Plus, having a Logos subscription will save you 5% on all additional book purchases.

Logos has also created a special trial offer for Pastor Writer listeners. Right now, you can try out one of the new Logos subscriptions for 30 days at no cost. Download it for free and follow the tutorials below to see how I use Logos in my study every week.

I’m also happy to answer any questions about how Logos helps me study the Bible and pastor my congregation. Below, I’ve linked some video tutorials showing you how I use Logos.

Try Logos for 30 Days for Free

How I Use Logos Every Week

Below are a few video tutorials on how I have set up Logos to work for me. Every user is different, and one of Logos’ strengths is its customization. For me, three of the most important features are 1) Layouts 2) Collections 3) Language Tools. I’ll show you how I use each.

Building Custom Layouts for Study
Custom layouts allow you to organize your study and save those layouts to easily pick up where you left off. Layouts allow you to customize Logos to fit your study habits and favorite tools.

Organizing Your Books into Collections
Collections allow you to organize your books and focus your searches. Paired with Logos’ new AI Smart Search, collections allow you to really refine your searching.

Logos Language Tools
Logos gives you a remarkable set of tools for digging into the Greek and Hebrew of the Bible. I’ll show you how I use those language tools in my study.

Try Logos for 30 Days for Free

Note: This post is not a paid promotion. I am a Logos ambassador and receive a small commission for those purchasing through the links. All articles and reviews are based on my genuine experience with the products described.

When writing a book, you often have to cut material. This article is a section that didn’t make it into the final printing of A Sharp Compassion, but I think it still matters. It is taken from the chapter on affirmation and examines how the church has been tempted to avoid what offends.

In 1957, Jack Kerouac offered his answer to a growing American restlessness. He published On the Road. A fast-paced and reckless story of nonstop road trips—pages packed with drugs, sex, jazz, and a new kind of American freedom. It became, for many young men, a manual for finding oneself on the open road.

In one of its most famous passages, the book’s narrator explains,

“The only people for me are the mad ones, the ones who are mad to live, mad to talk, mad to be saved, desirous of everything at the same time, the ones who never yawn or say a commonplace thing, but burn, burn, burn like fabulous yellow roman candles exploding like spiders across the stars and in the middle you see the blue centerlight pop and everybody goes ‘Awww!’”

That is the sentiment of our time. Nothing is believed to be more authentic than personal desire. And no one can question what you want.

In 1970, John Updike wrote a very different kind of novel, one he said was a response to the success of On the Road. John Updike’s Rabbit Run depicts a former high school basketball star: broke, frustrated by a loveless marriage, one kid and another on the way, and a dead-end job as a local supermarket salesman. Desperate to relive the glory of his youth, Updike’s protagonist, Harry “Rabbit” Angstrom, abandons his family in the name of self-pursuit and gradually destroys all the things he once loved.

Both novels talk plenty about God. Both raise questions Americans have historically turned to the church to help answer. But Updike alone recognizes the unique temptation the church faces.

In Updike’s novel, Rabbit genuinely believes that abandoning his family is a kind of spiritual pursuit to find himself. He explaines to his pastor, “Well I don’t know all this about theology, but I’ll tell you. I do feel, I guess that somewhere behind all this… there’s something that wants me to find it!” His pastor, Jack Eccles, works tirelessly to reconcile Rabbit with his estranged wife, but Eccles has his own insecurities. He is convinced that his clerical robe and collar rob him of relatability and cost him Rabbit’s genuine respect. He feels he isn’t relevant to Rabbit’s life and interests. His pastoral insecurities lead him to covet Rabbit’s friendship. He imagines that being Rabbit’s friend is an essential prerequisite to leading him back to faith.

Frustrated by his lack of success, Eccles pays a visit to an older minister seeking advice. He explains all the attempts he has made and his psychological theories about Rabbit’s childhood and the lack of love in their marriage, and how both their parents had contributed through their own marital misfortunes, and how he was attempting to rework Rabbit’s conscience but not too prematurely as to risk communicating the impossibility of reconciliation… As Eccles went on, the older minister finally interrupts:

“Do you think this is your job, to meddle in these people’s lives? I know what they teach you at seminary now: this psychology and that. But I don’t agree with it. You think now your job is to be an unpaid doctor, to run around and plug up the holes and make everything smooth. I don’t think that. I don’t think that’s your job…I’ve listened to your story but I wasn’t listening to what it said about the people, I was listening to what it said about you. What I heard was this: the story of a minster of God selling his message for a few scraps of gossip and a few games of golf… you don’t know what your role is or you’d be home locked in prayer… When on Sunday morning then, when we go before their faces, we must walk up not worn out with misery but full of Christ, hot… with Christ, on fire: burn them with the force of your belief…. Make no mistake. There is nothing but Christ for us. All the rest, all this decency and busyness, is nothing.”

As a pastor, I know this temptation. And it’s one every church and believer faces. In the age of the psychological man, we are tempted to rework our message into today’s psychological categories. It’s a temptation to smooth things out. To solve all the problems and to theorize all their sources and solutions. The temptation is to become relevant and to trade the offensive claims of the gospel for self-help advice.

We trade what we have for “a few scraps of gossip and a few games of golf.” “Decency and busyness” is a great way of describing many churches today. But Updike recognized what too often we forget. It isn’t our job to simply counsel and guide people toward happiness and a better version of themselves. The church and Christ do not exist to help us acquire our heart’s desires. The gospel is meant to reshape our desires. The church’s job is to present Christ, to be on fire with Christ. To burn them with the force of our belief. To burn up desire itself if it keeps us from Christ.

Unfortunately, it’s not an easy time to profess such strong convictions. As the people of Isaiah’s day pleaded with him, “Do not prophesy to us what is right; speak to us smooth things, prophecy illusions.” People are not looking to be burnt by holiness. What we’re looking for is some encouragement, a little blessing, and a quick word of affirmation.

We have made the church and Jesus so relevant it has lost its ability to say anything contradictory to the world. Our lives became indistinguishable from our neighbors, and our words about God and salvation take on the language of daytime talk shows and self-help gurus. Afraid of offending, we drain the gospel of its power to confront. We abandoned the language of repentance and the Jesus that contradicts, and we take up the mantel of therapy. We peddled Christian doctrine as self-help remedies to a better marriage, finances, and workplace purpose. At its worst, we allow the evaluations of an unbelieving culture to become the measuring stick for the church’s truth.

The Temptation of Relevance

The Apostle Peter stood full of the Holy Spirit and told the gathered crowd of worshipers they had killed Jesus. The people felt deeply convicted and answered, “What shall we do?” Today, confronted with such a direct challenge, most people roll their eyes, pick up their phones, change the channel, or unsubscribe. Drop the Apostle Peter on the street today, and if he wants to hold a crowd, he better have some magic trick or dance routine to keep them paying attention. You can’t talk to people like that today, we’d warn him. You can’t risk offending them. Offend them, and they’ll be gone. And they do seem to be disappearing.

The church has long been tempted by that fashionable logic of every age: give the people what they want. The modern Church Growth Movement has made us experts at it, but even the old crowns of ancient power knew the lesson. Give the mob bread and circus, and you can do just about anything else you want. Pleasing the crowd has always seemed sensible. Consider the temptations of Jesus.

While the suggestion to turn stones into bread was surely about his own growling stomach, the suggestion he hurl himself off the peak of the temple and let the angels descend to rescue him was all about putting on a public display of power, precisely what those long-waiting Jews had been looking for. It’s also worth noting that Satan specifically quoted Psalm 91, promising that Jesus would not trip over a stone (skandalon). He offered Jesus a way of avoiding offense. Feed yourself and give the people what they want. Satan suggested this was the only way to make everyone happy. Jesus turned down both.

The Gospel as Hard Truth

In 427 A.D., one of the church’s great leaders, Augustine, described the growing demands of his own day. They pleaded,

“Let those who are over us only prescribe to us what we ought to do, and pray for us that we may do it; but let them not rebuke and censure us if we should not do it.” Augustine answered, “You must be rebuked even for that very reason that you do not wish to be rebuked. For you do not wish that your faults should be pointed out to you; you do not wish that they should be touched, and that such a useful pain should be caused you that you may seek the Physician.”

It’s worth noting that Augustine was addressing those already in the church. If believers are unwilling to hear hard words, what chance do we have of proclaiming them to the broader culture?

In the 1930’s, Bonhoeffer offered a similar warning. The church faces a constant temptation toward what he called cheap grace. Bonhoeffer defined cheap grace as forgiveness without any genuine repentance or intention to change. Bonhoeffer recognized that the German church had offered grace at too low a cost. He explained, “We gave away the word and sacraments wholesale, we baptized, confirmed, and absolved a whole nation unasked and without condition. Our humanitarian sentiment made us give that which was holy to the scornful and unbelieving. We poured forth unending streams of grace. But the call to follow Jesus in the narrow way was hardly ever heard.”

Bonhoeffer went so far as to suggest that the collapse of the German church, which would eventually make it complicit with Nazi policy, was caused by its softening of the gospel message. The church gave them what they wanted: a cheap salvation that required no self-examination or contrition. The church offered an easy word and never a hard one. It cost the church greatly. As Bonhoeffer concluded, “Cheap grace has turned out to be utterly merciless to our Evangelical Church.” It was merciless because it robbed them of the very thing it had promised: genuine cultural influence.

That is perhaps the greatest loss of all. For what have Christians gained if they are liked but never able to speak the full truth?

That Table on the Seine

Like billions worldwide, our family sat around the TV Friday night watching the opening ceremony of the Paris Olympics. Full disclosure: I love France. We made a large pan of poulet au vinaigre, buttered our baguettes, and set out the best cheese we could find in Springfield, Missouri. We were in Paris in March and are returning with our kids in October. I love the language, the history, and the people, but I found myself, like so many watching, offended by what transpired.

The French aesthetic is not the American aesthetic, and any student of history will know that the French have a long-standing public hostility toward anything Christian and sacred. As another example, there seemed to be a visual allusion in the macabre image of the beheaded Marie Antoinette singing—positioned in the windows of the very building in which she was imprisoned—and the famous martyred patron saint of Paris Sainte Denis, who was beheaded by the Romans in the Third Century and said to have picked up his own head and walked to his burial place. Today, the Basilicas of Sacré-Cœur marks the site of Denis’s martyrdom.

Another French Denis, Enlightenment philosopher Denis Diderot, pronounced during the French Revolution, “Man will never be free until the last king is strangled with the entrails of the last priest.” It’s hard to offer French history in two paragraphs, but hopefully, you can see the historical aversion many French have had to anything deemed sacred. There’s nothing more French (particularly Parisian) than ignoring taboos.

Still, it was hard to watch an image I consider so sacred, the Last Supper of Christ, pillaged with such irreverence. Francophile or francaphobic, it was an insult felt around the world. The reaction has been so fierce that the Paris Olympic spokesperson, Anne Descamps, was eventually forced to offer a half-throated apology, “If people have taken any offense we are, of course, really, really sorry.”

An Olympic Offense

I have been thinking a lot about offense lately. I’ve spent the past three years writing on the subject and am set to release a book on the topic in September, A Sharp Compassion. As I have written, and as I had to remind myself this weekend, if we are willing to look deep enough, what offends us can be a form of revelation. Offense can shock us into seeing things we’ve overlooked in ourselves.

Offense always forms in places of insecurity. If a stranger approached you on the street and called you dumb, it’s not hard to recover. You might call it insulting, but most wouldn’t call it an offense. It’s too random to be offensive. But if a close friend jokes at a dinner party about your lower IQ and you really do feel insecure about your intellect, it hits differently. You’re much more likely to call their insensitivity offensive. What makes one comment rude and the other offensive is your preexisting insecurities.

The experience of offense has as much to do with the sensitivity of our insecurities as it does with the severity of the offending action or words. A person with no insecurities would theoretically never experience offense, while a person deeply insecure will continually find cause for offense, even in the slightest acts of omission.

The French artists who designed the opening ceremony insulted a sacred image we Christians cherish. That’s the easy headline to write. The harder thing to recognize is the deep insecurity we Christians currently find ourselves in. The world is changing, and it’s changing fast.

The writer Aaron Renn has described this change as a transition into the negative world. He identifies three environments the Western church has recently navigated: the positive, neutral, and negative. For my grandparents, to be a Christian was considered positive. In fact, being a Christian was an expectation and probably assisted in finding jobs, building social relationships, and gaining social standing. My parents lived in a more neutral world. There was no hostility toward the Christian faith, but it was no longer a requirement for respectability. One person found meaning in a church service, while another might turn to yoga or hiking national parks.

But the world has changed again. Renn argues that we now live in a negative world. Being an orthodox Christian is now met with suspicion and often hostility. Holding the same Christian views your grandparents held might now keep you from getting a job and can cost you friendships and respectability. Today, believing what Christians have long believed is increasingly offensive. Naturally, Christians are feeling more insecure. The cultural security we once possessed is now gone.

A New Religion

In the negative world, everyone is insecure. All we have left is the fight, the offense, and the deep insecurity fueling it. Everyone feels threatened. Everyone feels defensive. I recently saw a man at Wal-Mart wearing a shirt that read, “I’m offended that you’re offended.” That sums it up well.

If you look closely at the Paris opening ceremony, beyond the lights, the showmanship, the celebrities, and the decadence, it was as much about insecurity as sacrilege. What the French put on display was not the triumph of the secular over the sacred. In fact, the constant religious imagery struck me as a kind of obsession with the sacred. “The lady doth protest too much.” For a culture supposedly post-Christian, there was a lot of attention given to Christian images.

The reason Christianity found itself in the crosshairs this past Friday is that the French and much of the secular West are desperately looking for what Christianity once provided. When Friedrich Nietzsche described the death of God in his Parable of the Madman, he didn’t see it as a cause for celebration. He saw humanity slipping into a deeper insecurity.

“What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it?”

What we saw Friday night was a culture desperately searching for meaning and ironically using the images of the Christian faith they rejected to find it. They were inventing a new religion to fill the space the church once occupied, ironically, with the bells of Notre Dame once again ringing in the background.

The organizers claimed they wanted to promote a French culture that welcomed all people to the table and celebrated feasting and peace over war and conflict. They claimed it was centered around Dionysus, the Olympian God of wine and festivity. They have since said it wasn’t meant to depict the Last Supper at all but rather The Feast of the Gods; however, many performers continue to claim it was a reference to The Last supper. Eitherway, the table stretched over the Seine Friday night was not designed to offend Christians; it was designed to offend the exclusivity of the Christian god. It was designed to honor the new god of the self.

At this new table, the god was the self. We saw that, as the table transitioned into a runway for individuals to express unique avant-garde identities, the new source of meaning. The worship and promotion of the self are now promoted as the source of meaning and salvation. It is the very promises of Christ without a Christ to submit to. Of course, it was offensive to those who claim allegiance to the Christ they deny.

But let us not forget that our message is also offensive to this world. While the Christian table is the true source of peace, security, and inclusion, it does come at a cost. To follow Christ, to share his table, you must be willing to die to yourself. It’s hard to imagine a more offensive message to this culture.

So, we find ourselves at an impasse. The world will continue to offend our faith. And our message has always been and will continue to be an offense to this world. All of us feel the offense intensifying.

The Essential Offense

There is a scene in Mark’s gospel in which a Galilean tax collector asks about Jesus’s willingness to pay the temple tax. It was not required by Mosaic law, and Jesus was quick to point out that the sons of the king should not have to pay for their home, but Jesus ultimately instructed Peter to pay it anyway, lest they offend the collector. In the gospels, Jesus was more than willing to offend. He often risked offending, but when it came to his own rights, he was not willing to risk it.

We are called to love our neighbors as ourselves. We are commanded to “do unto others as we would have them do unto us.”

I think we are going to have to learn how to respond to offense in the way we wish this world would respond to the offense of our message as well. I fear we are beginning to imitate the offense of the world. Do we have a Christian response to offense?

We will offend this culture. Our message is offensive. But we must be careful that we never offend for the sake of our own rights. If we make ourselves the offense, we risk obscuring the essential offense of Christ and his cross. Offense is a form of stewardship. What we do with genuine offense may prove to be an essential part of our witness in the days ahead.

As Jesus’s followers, we should be ready and willing to share in his offense. They humiliated him, and we can be sure they will humiliate us too. How we handle our insecurity and offense is a part of our witness.

That doesn’t mean we applaud the world’s slander. It doesn’t mean we affirm its profanity. But neither should we take the bait. Those who protest most loudly are often the most insecure and desperate to find what they proclaim to have. Our ability to overcome insecurity and its symptoms of offense is a powerful witness to this world.

What I saw Friday night was a culture hopelessly lost and intoxicated with hedonistic desperation, desperate to find something meaningful. To me, it looked like insecurity. We can recognize it because we feel it, too. But we are not insecure. We have a savior who, through humiliation and persecution, suffered and was glorified. We have what this world is looking for. We do good to remember it. We can’t allow ourselves to live or act out of insecurity. We only prove their point. Ours is a savior who, on the cross, prayed that they be forgiven. “For they do not know what they are doing.”

Sitting in my office, putting these last words down, I’m looking again at that graffiti from the first century. They know not what they do. My heart this morning is to pray for the people of France. My heart is to pray for those men and women parading on the bridge Friday night. Of course, it was offensive. And they did insult me. But I can afford to turn the other cheek. I have Christ. They are still looking for him, even in their offense.

I do not want my offense to be the obstacle. I want them to encounter the message of Christ. I know it will be an offense to them, but if they are willing to die to themselves and submit themselves to Christ, there is a far better table and feast to be found.

The Pew Research Center recently found that 53 percent of Americans believe “people saying offensive things” is a major problem in our country. However, Pew also found that another 65 percent of Americans believe “people being too easily offended is a major problem.”

That means a significant number of people think both statements are true; people are too easily offended and too quick to give offense. Talk of offense is everywhere in our culture, from politicians and celebrities to comedians and preachers. It’s hard to turn on the TV and not hear someone claim to be offended.

I recently saw a man at Walmart wearing a t-shirt that read, “I’m Offended That You’re Offended.” That’s the sentiment of our age. Another way to observe the trend is the frequency with which we now claim offense. Google’s database of more than 129 million digitized books can be easily searched for changes in how we use words and phrases. Called the Ngram Viewer, it charts phrases on a line graph to display their frequency across time. Search the phrase “I’m offended” and the resulting trend line is striking. Up until about 1950, the phrase was used sparingly. You can see its gradual growth throughout the late 1900s. But beginning around 2000, the frequency line makes an almost vertical climb. This century, the phrase “I’m offended” has grown in usage by more than 5,600 percent.

Perhaps people have always felt offended, but we certainly seem to be talking more about it. We can’t even agree on whether offense is actually a problem. Some seem determined to double down on offense, offending to prove a broader point about our culture’s sensitivities. Others resolve to show no offense at all and so abandon all distinctions for the sake of vague affirmations and some naively hoped-for agreeableness. What few seem to be doing is asking why. Why are we increasingly sensitive to offense, and why can’t we control it? Perhaps we find being offended easier than the alternative: being honest about its cause.

Offense and the Bible

In 2020, as our nation spiraled downward into what felt like weekly new controversies, I decided our church would take the year to work through John’s gospel. I had the naïve idea that if we just focused on Jesus, we could somehow avoid the proliferating offense. I was wrong. In the gospel, I kept finding a savior who offended people. That’s an uncomfortable realization in a world seeking to avoid offense altogether.

Jesus clearly didn’t share our sensitivity or aversion. No one escaped it. Jesus offended the Pharisees and religious leaders, as well as his own disciples and family. He offended the rich and poor, Jew and gentile, male and female.

Jesus said things most would never dare say from the pulpit. He told the crowd they were an evil generation, and he called the religious leaders snakes. He referred to Peter as Satan and referenced a gentile woman as a dog. Don’t be too quick to explain those hard words away because, often, those same hard words brought out the most exceptional responses of faith. To be clear, I’m not suggesting we rework Jesus into a swaggering, cursing, ill-tempered brawler, as some have attempted to do. We can’t put words in Jesus’s mouth, but neither should we take them away.

The truth is, offense is a far bigger theme in the Bible than most of us have paid attention to. The New Testament mentions offense as many times as salvation. The New Testament’s word for offense is skandalon from which we get the English word scandal, and part of the challenge is translation. Skandalon is used in very different contexts, and translating a word with such a wide range of usage poses a challenge for biblical scholars. While the King James Version often translates the word as “offense,” most modern translations show no clear pattern. Skandalon is translated as “sin,” “fall,” “stumble,” “obstacle,” and even as generically as a “difficulty.” The Revised Standard Version never uses the word offense at all. In The Scandal of the Gospels, David McCracken points out, “With these varied translations, is it any wonder that we fail to recognize a common idea repeatedly surfacing?” But perhaps there’s an even more concerning reason.

The scholar, René Girard suggested an additional problem. He believed our cultural sensitivity to offense had biased our reading toward weaker, lesser offensive words. Girard wrote, “Recent translators, trying to make the Bible psychoanalytically correct, attempt to eliminate all the terms censured by contemporary dogmatism.” Even if such decisions are unintentional, are we conscious of how our growing sensitivities are shaping our reading of the text? Girard feared such decisions have not only obscured the meaning of skandalon but have diminished the teaching of Jesus because of it.

McCracken also acknowledges how our sensitivity to offense has made translators, commentators, and pastors reluctant to recognize it. He writes,

Though there is no hiding all of the offense, we as readers are oblivious to much of it. It is regularly translated out, and interpreted out, of the Bible. And that is a scandal worthy of study, because without the offense a reader has a severe handicap when encountering ideas and characters of the Gospel, especially the hero, Jesus.

How can we learn this lesson if we can no longer see the offense in our own Bibles?

Offense as Revelation

One of the greatest challenges of overlooking offense is overlooking the power of offense to change you. Our culture has come to believe that what makes us feel good must be good, and by that logic, what makes us feel bad must be bad too. Careful never to give offense, we weaken the power of offense to reveal.

I want to suggest something to you that will sound both strange and possibly offensive, especially given our cultural moment. But I am convinced it is true—convinced by both my past experiences and by the consistent witness of Scripture. If you are willing to endure being offended and honestly look at it, what offends you can reveal important characteristics about you. Offense can be a form of revelation. It can shock you into seeing things you’ve overlooked about yourself. Understanding what offends you can even lead you to a deeper faith in Christ. But it will require a willingness to confront Christ’s hard words and not to be offended by them.

Offense is directly connected to insecurity, and we live in a world of increasing insecurity. We have lost all of the traditional markers of identity and belonging. We no longer belong to neighborhoods or communities. We no longer belong to families or history. We no longer identify with religion or tradition. We are each left to construct our own identity and our own framework of morality and meaning. It’s a heavy load that leaves us desperate for affirmation and quick to blame others.

Offense can be revelation, but it can also be a tactic of suppression. Offense is an easy way to avoid facing what is in our own hearts. When a hard word threatens you externally, the last thing you want to acknowledge is that it might be right and that you might be blind to it. You claim offense, partly as a strategy to shield your vulnerability.

The language of offense allows you to object to the threat without the liability of explaining why it hurt so deeply. Claiming to be offended grants you the moral high ground. It is a tactic of defense, just as a king is willing to tear down his whole city to reinforce the walls before an invasion. Offense often hardens the defenses of your heart and focuses your attention on the external threat at the cost of self-awareness. It allows you to respond with outrage rather than humility.

Political cartoonist Tim Kreider explains,

Obviously, some part of us loves feeling 1) right and 2) wronged. But outrage is like a lot of other things that feel good but, over time, devour us from the inside out. Except it’s even more insidious than most vices because we don’t even consciously acknowledge it’s a pleasure. We prefer to think of it as a disagreeable but fundamentally healthy reaction to negative stimuli, like pain or nausea, rather than admit that it’s a shameful kick we eagerly indulge again and again.

Being offended is addicting, in part because it shields us from our own sin and insecurity. But it’s a dangerous trick. The more you feel offended, the more you feel justified in it, and the less you care to know why. As you give into the impulse, you become increasingly less aware of the internal mechanisms fueling it. As a result, you become less capable of understanding your own inner life and motivations. Offense always begets more offense. Embracing offense moves you further into the darkness. It makes you less self-aware.

Christ is the Sword

So Jesus risks offending us. He risks offending us to show us the truth. He speaks hard words so that he might reveal the insecurity and need that we are prone to desperately ignore. That idea is foreign to modern faith. We are looking for affirmation and power, not conviction and correction. But Jesus is willing to tell us the truth. As the book of Hebrews describes it, he wields a two-edged sword that cuts deep enough to reveal the secrets of the heart, mind, soul, and spirit. In the book of Revelation, that two-edged sword emerges from his mouth, judging what is true from what is false. His sword is his word, dividing, rebuking, correcting, and revealing. If you come near Christ, if you listen, he will reveal what is in your heart. But only you can decide if that truth will humble you or blind you with offense.

Like antiseptic in a wound, being saved is not always comfortable. Stitches, lances, and reset bones never feel good, but they are the work of healing. The physician must sometimes cut deeply to abstract what ills. So, too, offense is often the heat of Christ’s light shone into our deepest needs, his greatest work done within those secret places of your deepest vulnerabilities.

A Sharp Compassion

I don’t want to offend you, but I do hope this conversation leads you into a moment of crisis, the kind of crisis that strips away the superficial and allows you to sense again those things that matter most. I hope it reveals your heart’s desires and insecurities, and I hope it will enable you to better understand the mechanisms at work in your heart. I hope you come to recognize and appreciate the good but sometimes hard words of Jesus. They are, as C. S. Lewis described them, a “severe mercy,” or, in the words of T. S. Eliot, a “sharp compassion.”

On September 10^th, I’m releasing a new book entitled A Sharp Compassion: 7 Hard Words to Heal Our Insecurities and Free Us from Offense. I think it’s an important conversation for learning to recognize the insecurity within our culture and in our own lives. It would mean a lot to me if you would consider buying a copy and recommending it to friends.

Learn More: A Sharp Compassion Book

This week, Christianity Today published an article entitled “Barbie and Taylor Swift Are Bringing Us Together.” The author described how the epic trifecta of Barbie, Beyonce, and Taylor Swift have thematically marked the summer of 2023 as a “Tween Girl Summer.” They note it as a cultural moment in which women are allowed to have fun all while “helping women reclaim girlhood without rescinding power.”

Many may remember this summer as a party of pink, but to draw such singular conclusions is to miss how many other Americans will likely remember it instead. For all the thirty-something moms carpooling in diamonds to sing their hearts out on another night with Taylor, many other stadiums worth of people will be remembering the much different words of Oliver Anthony’s “Rich Men North of Richmond.” Many will remember the summer of 2023 for the Bud Lights they didn’t drink, the government finally admitting there are UFOs, and that now famous line about politicians and minors. Some may call it the summer of pink, but it’s time we talked about blue-collar men.

In addition to their celebration of the way in which Barbie has brought us together and reinforced the “spending power of women,” Christianity Today also released a story on the current Apple Music number one hit—it isn’t by Taylor. The CT article charges in its headline, “Oliver Anthony’s Viral Hit Doesn’t Love Its Neighbor.”

Before wading into this debate, I’m supposed to demonstrate my own blue-collar resume. Should I mention I was born in a small Ozarks town? How about being pretty good with clays and a shotgun? Or I could mention that my dad was a cop. How about my brother being in the marine corps? I have a cousin that’s a professional rodeo announcer.

Fine. To be honest, I don’t qualify for blue-collar status, though many nights you will find me with a guitar trying to convince my daughter to sing along to George Strait. Still, I’m a pastor; strike one. I’m finishing up a doctoral degree; strike two. I don’t even drink; I’ve never had a Bud Light.; strike three—or, actually, that might be a vote in my favor this summer. I have, however, spent much time talking to men over the last few years. Since writing The 5 Masculine Instincts, it’s a topic I’m often asked about and have spent much time discussing. I’d like to offer some thoughts for Christianity Today and the rest of us trying to better understand this moment:

The Point of Oliver Anthony’s Song

The CT author was primarily concerned with Anthony’s joke about those who are obese and on welfare. Point taken. Certainly not a joke I would make, nor am I here for its defense, but to call out that one line is really to miss the song’s point, its (for those paying attention not so) surprising cultural resonance, and the joke itself.

What Anthony is seeking to articulate is the current feeling of many working-class men in this nation—the whole system is stacked against them. Inflation, shifting job markets, and rapidly changing cultural/political correctness has left many overwhelmed, discouraged, and feeling left behind. There are plenty of stats to back up the complaints. Men are dropping out of the workforce, education, marriage, fatherhood, and church participation. Men are more addicted to substances, more prone to isolation and depression, and leading in suicide.

But really, what I think is resonating with Anthony’s song is his willingness to say what many feel they are no longer allowed to. Just search for Anthony’s song, and most articles describe it as “controversial,” “dangerous,” “extreme.” To be fair, I’d suggest you work through the lyrics of the other current top ten songs on Apple. I’ll let you judge our current definition of extreme and controversial. The screenshot is below, so I don’t have to type some of those titles…

As a culture, we have long afforded a large degree of generosity to those voices which seek to articulate the pain and frustration of the oppressed. It’s the explanation every time a protest turns destructive. We’re told this happens when people feel they have no other voice. You might hate everything Oliver Anthony believes and says, but haven’t we said it is our Christian conviction to listen to those who feel like their voices are being drowned out by those in power? Do they have to share your political perspectives to earn your hearing? How much grace are we willing to extend to hear what they have to say?

Suppose you extend Anthony even the smallest benefit of the doubt, even if just momentarily, to try and understand his perspective and why the song has resonated with so many. In that case, I think it’s evident that his intention isn’t to mock the poor on welfare. He is attempting to describe how broken our American systems have become. We have built a society that cripples the working class with the debts of our bureaucracy. We do trap people in systems of welfare. And it’s long been noted that those on Government assistance do face an increased risk of obesity and other increased health risks, partly because inflation has made whole foods out of reach for even many not on welfare. The point of the song is that everything is broken, and no one is allowed to say it. Many working-class men feel like they can no longer provide for their own families, and yet those in power continue to not only gain wealth but dole it out as a political tool for power. Anthony didn’t write a song to mock people on welfare. He wrote a song to try and point out how broken everything feels. He wrote a song to suggest that this new world isn’t working. That is what resonated.

Let me extend CT the same benefit of the doubt. They’re right, the joke about obesity is not Christlike nor loving of a neighbor, but I might also argue that Anthony’s articulation of the pain many working-class men are facing could be a way of showing love for his neighbors. I think he wrote the song to try and give voice to what few were willing to acknowledge. We’ve long been told that giving voice to pain is a form of loving ones neightbor. It’s that ability to hear and understand what men are saying I worry the church has abandoned.

Why Are the Lost Always on the Left

I was trained for pastoral ministry in a cultural moment where we worked tirelessly to make the Christian witness winsome and relevant to the shifting culture. I understood the logic. Culture flows from the urban centers, which produce the arts and education. If we wanted to impact the culture, we needed to influence tomorrow’s cultural influencers, producers, and thinkers. These cultural influencers were increasingly liberal, so we assumed that the great theological questions of our day would be those raised by the East and West Coast elites. We were wrong, and it is having a lasting effect.

First, the church misunderstood the fragmenting effect of the internet. There is no one American culture. There is not even one left and one right American culture. The internet has produced far more “cultures” than can be counted. The traditional cultural centers of New York and L.A. have fragmented into new centers of influence located in online forums, YouTube channels, and social streams. No longer is there a cultural elite that functions as the gatekeeper for access to the American mainstream. Today, any blogger in a basement can publish and gather a devoted following. How else could a Virginia Farmer overnight rise to the top of every music chart with a self-produced acoustic song?

By imagining that we can reach our nation with the gospel by cultivating a winsome witness to Hollywood only demonstrates that we’re living two decades in the past. That world no longer exists. If we want to share the gospel with neighbors, it’s going to take reaching into some subcultures no one would call elite. We’re going to have to take the gospel to where people are, and increasingly that’s not evening primetime on the major networks.

But there is a second mistake we’ve made. Not only have we continued to over-value the significance of the past generation’s cultural institutions, but we’ve mistakenly assumed that all the lost are over with them on the left. The church is constantly asked by writers and publications like Christianity Today to think more winsomely about our witness to the left. (I hate using the language of left and right for reasons I just made, but bear with me.) We are asked to consider how our words and actions, our rhetoric and affiliations might be a barrier to someone of differing political opinion, by which is always meant the left.

I’m not suggesting such considerations are wrong. I’m simply asking are we willing to offer the same considerations to the lost on the right. Do we recognize such people exist? Is it possible that in our hunger for cultural acceptance and approval, we’ve neglected to care for those on our right? Many of our Christian leaders recoil at anything that smells Trumpian or Maga or too right-wing. I’m not asking you to adopt their politics, but do they not deserve the same Christian charity, generosity, hospitality, and “winsomeness” we offer the elites on the left? Who gets the benefit of the doubt, Taylor Swift or Oliver Anthony? Who gets celebrated? Who gets the time and attention of our most nuanced witness?

Micro Aggressions

The last decade has taught us to read into the most subtle suggestions of bias. We have been well warned of any micro-aggression, which might lead to inequality, even if in the most subtle forms. We’ve been told that Christians should be the first to embrace the dispossessed: bind the wounds of the hurting and lift the heads of those downcast. Can we recognize it when it’s a blue-collar white man who feels like the world is staked against him? I worry Christianity Today no longer recognizes its lost neighbor on the right. I’d like to see them devote as much time and attention to respecting and presenting the gospel to those lost blue-collar men as they do the brokers of cultural interest on the left. Can we recognize this bias as well?

I want to cultivate a heart that listens and loves all people. A heart that is willing to take pain seriously, both when I agree and when I disagree. Men are not doing well today. The church needs to listen to the way those men are trying to articulate the problem and recognize we stand little chance of offering them the hope of Christ if we’re unwill to hear their need.

I’ve ended more than one blog post with this prayer from G.K. Chesterton. I think I return to it so often because it continues to describe not only our challenges but our need to all be humbled for us all to be saved. It echoes much of Anthony’s song, but recognized the hope we do have in God.

O God of earth and altar,
Bow down and hear our cry,
Our earthly rulers falter,
Our people drift and die;
The walls of gold entomb us,
The swords of scorn divide,
Take not thy thunder from us,
But take away our pride.
From all that terror teaches,
From lies of tongue and pen,
From all the easy speeches
That comfort cruel men,
From sale and profanation
Of honour and the sword,
From sleep and from damnation,
Deliver us, good Lord.
Tie in a living tether
The prince and priest and thrall,
Bind all our lives together,
Smite us and save us all;
In ire and exultation
Aflame with faith, and free,
Lift up a living nation,
A single sword to thee.
– G. K. Chesterton

After publishing this article, someone sent me a video Oliver Anthony filmed just before the release of “Rich Men North of Richmond.” If you’re looking to try and better understand what a lot of men are feeling (addiction, disillusionment, exhaustion) it’s a good listen. He also describes himself not as right or left, but right in the middle. Perhaps what Anthony is really saying is that politics is the wrong language to talk about what we’re facing. We need the language of faith. Listen to the end, and it’s obvious that’s the language for which Anthony is searching.

Over the past few days, many have been sharing their personal stories of time with Tim Keller. The photos are all over the internet: backstage together at events, behind-the-scenes conversations at conferences, personal stories of notes, and encouraging words. It’s partly a reminder that no matter how great a person’s public reputation, what we most remember are the personal moments together.

I do not have a personal story to contribute. I never had the chance to meet Tim or interview him. But we once shared a sidewalk. I came very close to introducing myself, but I’m grateful I kept my distance and observed. After reading his books and listening to countless sermons, I will most remember him walking that Chicago street with his wife, Kathy. Let me explain.

I was first introduced to Keller by a friend in Bible College who passed me a burnt CD of his sermon, “Lord of the Wine (John 2:1-11).” That’s how things go down in Bible College, indie preachers you can claim to have known before the masses. I was in Springfield, Missouri, a long way from Manhattan, but as Keller’s preaching did for many, it changed how I thought about my own task as a preacher. At some point, I also came across Keller’s lecture series with Dr. Edmund Clowney on preaching Christ from all of scripture. I listened to those lectures on repeat. I still have them burnt on a series of my own CDs.

While many will remember Tim for his “winsome” apologetics, for me, it was the way he read scripture. He opened my eyes to a depth within the text that I hadn’t recognized. He helped me see patterns and trends, and themes building across the story.

Tim on Tour

I was also in Bible College when Reasons for God was published. My roommate was from Chicago, and I was thrilled to discover Tim would speak at Northwestern and The University of Chicago during our spring break week. We made the trip and attended both lectures. The auditorium was packed with college students. They were standing along the walls and seated in the aisles. I watched with growing admiration as Tim carefully responded to each question navigating the nuances, avoiding the traps, and managing to sound both intellectual and compassionate. That, too, was a new model for me.

As the lecture ended, we managed to find a side door that avoided the crowd exiting through the front doors. As we stepped out onto the busy college campus sidewalk, we were surprised to find Tim Keller walking in front of us. He was with his wife, Kathy. He was a presence, tall and bald in his blazer. Fine, I’ll admit, I was a little star-struck. I wanted to say something, but the two were in a very serious conversation. Instead of interrupting, we eavesdropped.

His wife was going question by question through the event, offering him feedback on how he could have been more clear, more succinct, more nuanced. He was quietly nodding and agreeing with each of her points. “You’re right. I see that. Good point,” he kept saying.

She was not being at all unkind, but she had plenty of her own points to make. The sense I got was of their deep mutual respect and trust for one another.

Eventually, they turned left, and we turned right to catch the train. That was the closest we ever came to meeting.

The Things We Remember

That was fifteen years ago. I still think about it. I think about it when, after church, my wife now offers suggestions on my sermons. I think about it as I take up my own writing. I think about it as I have my own successes and failures. Why do I find that little scene so compelling? Something about it made him normal in the best of ways.

Keller’s legacy will be long. He had a massive impact on pastors, as the stream of social posts continues to prove. I think his writing will continue to resonate. I’m grateful for what I’ve learned from him. But that scene still moves me because it’s what I want far more than the writing, preaching, and influence.

I want to be humble. I want to keep learning as an act of faithfulness. I want a great relationship with my wife. I want my moments on the sidewalk to be as impactful as any moment on the stage. I’ve heard Mark Batterson say he wants to be respected most by those who know him best.

I know that is very small considering all Keller accomplished but isn’t that how life actually works? Isn’t it always the moments alone with your wife, the moments around the table with your kids, the encouraging note, the coffee with a congregant, the forgotten words of a prayer prayed in a moment of need? I want to contend that those are the real legacy.

Eugene Peterson once wrote privately to a friend, “I want to become the person whose writing is true. Become true so you can write true. Writing is an expression of living, not knowing.”

As the world’s top diplomats, military strategists, and political leaders continue to construct a punitive global response to Putin’s invasion of Ukraine, the internet is offering another diplomatic possibility: charm Putin and just ask him to stop. The past week has sparked an online trend of young social media users posting on Russian profiles simply asking Putin to call off the war.

The trend has been reported by outlets from Reuters to Task & Purpose. The posts are a strange mix of flattery, flirtation, and sarcastic jest, referring to Putin as “Vladdy Daddy.” Comments include: “Vladdy Daddy please no war…” “Vladdy Daddy, you don’t have to do this.” “Vladdydaddy look at me this isnt you.”

For some, it is mostly a joke, but there seem to be more series in their petitions. For example, one online activist posted a 3-minute spoken-word poem explaining to Putin that he would have felt true love and not felt the need to lead such a war if she had been his mother. She writes,

“Dear President Vladimir Putin. I’m so sorry I was not your mother… If I was your mother… This night, instead of Mother Russia you would call me and I would set your mind quite free… Whatever your story Mr. President Putin… I would have loved you so.”

Of course, these appeals missed the widely repeated fact that Putin does not use social media or have a cell phone. Perhaps youth have long trivialized the significance of world events (though many Ukrainian teenage boys are now taking up arms in the midst of it). Still, I think this trend reveals a hole in our culture’s narratives, and so by it, our preparing them for a broken and dangerous world. We don’t recognize sin; how can we recognize evil?

Lewis once wrote, “For every one pupil who needs to be guarded against a weak excess of sensibility there are three who need to be awakened from the slumber of cold vulgarity.”

Writing in The Abolition of Man, Lewis warned that youth were no longer being educated in moral truth but instead a kind of relativism that wakened their ability to engage the moral questions of the day. When we teach kids there is no natural law of morality or that all truth—right and wrong—is individually determined, we rob them of the knowledge needed to recognize evil. We weaken their resolve to stand up against it.

Most kids have not been taught that evil exists. A recent American study found that 1 in 10 members of Generation Z had never heard the word “holocaust.” Sixty-three percent had no clue how many Jews had died. Instead, we have spent our educational time and energy on self-expression, self-esteem, the courage to articulate your truth.

A few years ago, I wrote an article about the lack of real villains in many of the stories being produced for our kids. I used the example of Moana, but you can observe the same trend in movies like Frozen and Encanto.

Moana’s task was to return the stolen heart of Te Fiti, the goddess of creation. She faced many obstacles but the greatest was Ta Ka, the fire-hurling monster which guarded the island. But Moana realized what everyone else had failed to recognize. The fire-spewing Ta Ka was Te Fiti. Ta Ka was not evil; with her heart stolen, she was misunderstood and afraid. Without a sense of who she really was, she had transformed from a nurturer to a destroyer. From a god to a monster.

What Moana recognized was that the villain was no villain at all, just misunderstood like Moana herself. There are no villains, only individuals who have lost their way. This is increasingly one of Disney’s favorite themes. There are no “bad guys,” only individuals who have been robbed of their identity and misunderstood by the world that has wounded them.

In one of the film’s most moving moments, Moana sings a song fittingly titled, “Know Who You Are.”

I have crossed the horizon to find you
I know your name
They have stolen the heart from inside you
But this does not define you
This is not who you are
You know who you are

That sounds a whole lot like the viral trend, “Vladdy Daddy, look at me, this isn’t you.”

The Myth of Human Progress

Facing the most significant military conflicts since WWII and facing the growing reports of catastrophic civilian casualties, the only framework our youth have for understanding this madness are the stories we’ve previously given them. The stories we tell frame the way they see the world. And so, many in the West are finding it hard to understand Putin’s motives.

The kids appeal to how Putin must have been misunderstood and mistreated, but it’s not just the kids struggling for an explanation. Leaders throughout the West have repeated the idea that Putin’s actions are from the past. This wasn’t supposed to be possible. Not any more. Many assumed we had grown beyond such barbaric actions, particularly at this scale. The West has long trusted the logic of mutual destruction and believed that society had progressed beyond such displays of naked aggression. Perhaps it’s why the full scale of Putin’s actions came as a shock to so many or why some find insanity to be the only rational explanation. As the Secretary General of NATO explained, “Peace in our continent has been shattered. We now have war in Europe, on a scale and of a type we thought belong to history.”

If our youth struggle to understand the possibility of evil, our politicians too often assume we’ve progressed past it.

Philosopher John Gray put it this way, “If there is anything unique about the human animal it is that it has the ability to grow knowledge at an accelerating rate while being chronically incapable of learning from experience.” Our accumulation of information has not changed the human condition. We can colonize mars, learn to customize the human genome, innovate new clean technologies, and carry a universe of information in our pockets, but there is no human progress that cures a man’s heart.

Gray ultimately concluded, “in the most vital areas of human life, there can be no progress, only an unending struggle with our own nature.”

Jesus long ago reminded us that there would be wars, that nation would rise against nation. That the rulers of this world would flaunt their power and rage in madness, so, let us not be overcome with fear or confusion. This world is broken. Let us pray for His kingdom to come. Let us stand for what is right. Let us sacrifice for those who are in need. And let us remind our kids and ourselves that there is no real progress. Our hearts are sinful. This age is evil. Now is a moment for Christian sobriety. This is a world of sin, of depravity, a world deeply in need of salvation, salvation we can not construct for ourselves.

“The depravity of man is at once the most empirically verifiable reality but at the same time the most intellectually resisted fact.” ― Malcolm Muggeridge

Okay, fine, I’m vaccinated. I’ll admit it. As a writer, there is always a temptation to open with caveats, to carefully identify your location on the contours of the controversy you are about to wade into. You’ve probably done the same in countless conversations. And let me remind you, it’s the holiday season, so there will be many more of these delicate, or perhaps emotionally charged and exasperated, conversations to come.

I recently filled out a questionnaire for a religious conference I was attending. You know, things like, “Have you been vaccinated?” “When was your last vaccination?” “Have you had a booster?” “Would you be willing to provide proof of vaccination?” And of course, “Have you recently had a fever, cough, headache, body chills, or lost sense of taste or smell?” I told my wife, “they now know more about my COVID opinions than they do my theological ones.” At the moment, one is surprisingly far more controversial.

To be fair, I have a lot of sympathy for them and the complexity they are trying to navigate. I’ve led a congregation through two years of it. I’ve heard every opinion possible, been asked to sign statements, protest mandates, and participate in drives. COVID and vaccinations have proved controversial worldwide, but my seat for the show has been ring-side for the church fight, and, it turns out, professing faith in Jesus hasn’t made any of the decisions simpler. To put it simply, when it comes to the decision to be vaccinated, Christians disagree.

They disagree from church to church, from pastor to congregant, from husband to wife. Kids trying to convince their elderly parents to get the shot, and other elderly parents trying to convince their thirty-something kids to do the same. Some see mandatory vaccination as a massive governmental overreach that threatens religious freedom and the foundations of individual liberty. Others argue that Christians who refuse a vaccine deny science, wading into a murky cesspool of nationalism and conspiracy that risks the clarity of our witness to a lost world.

Both caricatures do exist; I’ve seen them for myself. And while the church is certainly capable of both capitulation and conspiracy, there are two other dangers we’ve failed to acknowledge. These two fallacies are quickly exposing the Christian vulnerability of conforming to the world’s ways of framing just about every conflict. We’re being backed into corners and prodded into controversy like dumb sheep constantly afraid and on the defensive.

The Twosideism Fallacy

There is an old fallacy called bothsideism, in which we are tempted to give credibility to both extremes in the name of sensationalism and interest. This fallacy suggests that both sides are not always equal, and by presenting them as equal, you distort the truth. Certainly, there is plenty of evidence of this at work in our media.

But I want to add another more broad fallacy which I’ll call twosideism. We tend to be driven by the same sensational news cycle and to frame every discussion as a debate between two possible views. You are either for the vaccine or against it. That’s the question we’re each trying to delicately sniff out with family and coworkers to avoid offense. But the whole question is absurd.

Does being pro-vax mean you’ve had at least one shot? Or does it require two? Or does it require two, plus a booster? Does it require your children to be vaccinated? At what age? Does it require a mask and vaccination? Does it require a Facebook post showing your vaccine card? Does it require vaccination upon emergency approval, official FDA approval, or if you just waited a few months, are you still on the pro-vax side?

And are you an anti-vaxer if you had COVID and want to count on antibodies? Are you anti if you had COVID and such mild symptoms you’ve decided, much like you have previous flu shots, to skip it? What if you are concerned about the novelty of mRNA technology? What if your concern is the use of fetal stem cells in research? What if you legitimately believe mandatory vaccination is a governmental overreach and though you may not be worried about the actual shot, decide to abstain in protest? What if you’re convinced it’s a deep state conspiracy, or a Chinese weapon, or a divine judgment?

Do you belong to one or the other? We are growing increasingly used to seeing the world in two sides. Republican/Democrat. Left-wing/Right-wing. Pro/Con. For/Against. Vaxer/Anti-Vaxer. To be fair, there are some on both sides who feel like the stakes are so high that there is nothing left but two sides to pick. They see Fort Sumter already under fire and imagine people like myself late to the news.

But I want to suggest that even such extreme positions are on a spectrum. There are not two sides; there is a spectrum of decisions and evaluations. With its split-screen sound-bite debaters, the news will never cover it this way, but the vast majority of Americans, and Christians too, do not fit neatly into either extreme.

I’m not convinced the church is as polarized as news agencies, including some of our own evangelical ones, are wanting us to believe. Even when we do disagree adamantly, and we feel irreconcilably opposed, I still see us on a spectrum, a spectrum with room to move in both directions.

All Christians agree that there are times in which our faith compels us to comply and pay honor to the state. We give to Caesar what is Caesar’s. But we also agree that there are moments in which Christians must stand opposed to the state, in which our faith compels us to disobedience. It is helpful when the question before us is so explicitly clear that we understand where we are and what is at stake. When asked to renounce Christ or face the wild animals, we understand where we are on the spectrum pretty clearly.

But historically, the church has often wrestled with recognizing when that moment is only theoretical, when it is approaching and when it is here. Let me give you a current example. Consider the complex decisions of Chinese Christians who have been forced to navigate their nation’s limited child policies. For several decades, the state has limited families to only one, and more recently two children. Does the Bible allow the state to dictate the number of children you bear? Should you violate it and pay a fine? Violate it and cover it up? Is this an issue worth Christians speaking out against and risking greater persecution or the closing of their churches? China has recently increased its policy to allow for three children. Does that change the Chinese Christian’s decisions? There is a fascinating Christianity Today article from June of this year that explores how complicated these issues have been for believers and churches in China.

Certainly, Christians should all agree that the state’s forced abortions violate a fundamental line and demand opposition, but there is a complicated spectrum of decisions and interests that must be weighed out even before such definitive lines are crossed. Could we not recognize that a Christian couple who abides by the one-child policy with careful planning and another who knowingly violates it in protest might both be faithful to their religious convictions?

Was this not the same tension churches in Germany faced during the rise of Nazism? There were definitive lines crossed that should have triggered Christian resistance, but we look back from our position and also fault those churches for not recognizing earlier signs that might have avoided the whole thing.

Let me tip my hand, a thing I have been reluctant to do as a pastor. I do not hold any conspiracy views about the vaccine. I do think regulations in some places have unjustly targeted churches. I never felt such unjust motivations in our community, and our church was happy to abide by local health codes, but I can understand other churches deciding to protest them. They see a trajectory leading to a clear line. I hope they are wrong, but perhaps they are right, and I’m one of the Christians missing critical signs of our time. There are signs I do see.

We are not opposites; we are on different points of the same spectrum. Some saw in the meat sacrificed to idols a demonic system and a potential violation of the Christian’s stand within society. Others saw just meat. Paul was willing to give his opinion on the controversy, but he wasn’t willing to split the church or to subject the fellowship into endless rounds of guilting and shaming and arguing.

But What About Our Christian Witness?

Some will respond that the arbiter of our decisions should be how our opinions impact the church’s witness. This might be the single argument I have heard more than any other during the church’s vaccine discussions. Christians should be vaccinated in order to preserve their witness to neighbors and communities. The obligation to love our neighbor through vaccination supersedes even personal liberties or concerns. Christ’s love compels us.

Such arguments are not a surprise. For several decades the church has been working to maintain an effective witness in a world less interested in or deferential to the Christian message. There is much talk about the church’s need for a winsome witness, but what has surprised me about this push is that the church’s winsomeness always assumes the lost neighbor is on our left.

(I don’t like describing this second fallacy in terms of right and left. I’m falling into the same twosideism I just described above. But given the two fallacies are congruent with each other, you’ll have to momentarily indulge me in making the point.)

Many worry that Christians are sacrificing their witness by opposing mandatory vaccinations. They fear that a portion of the church’s response to COVID has jeopardized our lost neighbor’s willingness to listen to our message. How can we speak a message of love if we cannot demonstrate love in the ways our neighbor understands it? But is it only Democrats who are lost and in need of a winsome gospel witness? I don’t think so.

I was recently visiting a family member who does not claim to be a Christian believer or attend any church. He is a devout Trump supporter; put him in whatever box you think necessary. He was explaining to me that during the COVID lockdowns, all of the churches in his area simply shut down. That probably isn’t true. They were probably meeting online, as our church was doing. “How can churches just shut down?” he asked. “COVID is more important than church? You think Jesus would have just stayed home if they told him to?”

Disagree all you want. Certainly, he didn’t have all of his information straight, but I can’t point to any winsome attempt to contextualize the gospel to his political or ideological views. The same shutdown that was meant to improve the church’s witness to one neighbor offended the other neighbor and appeared like capitulation to the thing he most opposed.

If you get a vaccination to protect the health of your neighbor, both of you may take that as a sign of Christian love and hospitality. But if another Christian refuses the vaccine in solidarity with a different neighbor’s valued right to limit governmental intervention, a right he holds higher than even his own health and safety, has the Christian not offered a sign of Christian love and hospitality as well? The ways in which we rank values—health and liberty included—are not opposites but on a spectrum.

Should some church have attempted to match the rhetoric of the right for the sake of preserving our witness to this second neighbor? Be sure it would be quickly identified as nationalistic, Trumpism, and a perversion of the gospel. To be fair, many who make the same move to the left are just as quickly identified as woke, Marxist, and also a perverter of the gospel.

You may protest, “But one is correct, and one is wrong.” Or, one is more fundamentally important than the other, but that would put us back at the spectrum in which we all have a range of measurements and disagreements. There are more than two sides and more than one winsome witness needed to reach the lost.

If people of good faith understand this moment in very different ways, we should be slow to accuse one another of poor Christian witness. How the world will receive our witness is a poor arbiter of how Christians should behave. There are lost people in need of the gospel across the entire political spectrum. The neighbor on your left and the neighbor on your right both need Jesus. Guilting one another into certain behaviors of conscience for the sake of acceptance from one neighbor, and by doing so, offending the other, is no way for Christians to make decisions about how to live in the world.

The Winsome Witness of Complexity

My favorite way of defining humility is self-suspicion. The longer I follow Christ, the more I am suspicious of my first thought. I’ve waited two years to write this after all. I have been wrong about so many things before. I’m probably wrong about plenty now. Maybe you’re shaking your head thinking I got this whole article wrong too. But maybe that is the point. I want to understand. I want to get it right. I want to recognize better the way of Jesus and how I faithfully follow him in this world.

People I deeply respect have deeply different answers. Time will tell. Eternity will tell.

We will shuffle around on this spectrum. Things change. After all, the vaccine itself changes. Why shouldn’t our views on it? Some will be proven more right than others, but perhaps our greatest witness right now is a willingness to listen. Perhaps the refusal to reject brothers and sisters of different conclusions is far more winsome than parroting culture’s expected refrains.

For many, this article will not be decisive enough. Do you even have something worth saying if it doesn’t condemn or confirm a particular side of the existing debate? And honestly, I do have stronger personal opinions than I’ve articulated in this article. But I’m not sure they are the same thing as my Christian faith. To say that another way, I respect the genuineness of faith in those who may disagree. That is the very thing too often missing in the church. Jesus said the world would know we were his disciples by the love we have for one another. He didn’t say we couldn’t disagree, even his first disciples did, but he anticipated our disagreements would include a humble love distinct from the world’s ways of conflict.

Maybe the way we embrace being peculiar in our time is acknowledging the complexity of our challenges, the humility of our solutions, and our desperate need for Christ to lead us. Imagine how radical it would be for a people with enough courage to say, “I disagree with you but I genuinely hear your point.”

Throughout the pandemic and on days when I’ve felt confused and disoriented, I’ve turned to this prayer by G. K. Chesterton and found each time only more profound. I have been particularly struck by the line, smite us and save us all. All is not a spectrum. The one thing universally true is our propensity toward pride and conflict.

God, humble us all and save us all.

O God of earth and altar,
Bow down and hear our cry,
Our earthly rulers falter,
Our people drift and die;
The walls of gold entomb us,
The swords of scorn divide,
Take not thy thunder from us,
But take away our pride.
From all that terror teaches,
From lies of tongue and pen,
From all the easy speeches
That comfort cruel men,
From sale and profanation
Of honour and the sword,
From sleep and from damnation,
Deliver us, good Lord.
Tie in a living tether
The prince and priest and thrall,
Bind all our lives together,
Smite us and save us all;
In ire and exultation
Aflame with faith, and free,
Lift up a living nation,
A single sword to thee.
– G. K. Chesterton

While we were preoccupied with petty disputes and celebrity headlines, Twitter threads and Facebook drama, we became naive. From C. S. Lewis’s The Screwtape Letters, we are reminded of how a world of comfort lulls us into a loss of moral clarity and how real danger calls us back to conviction and charcter. The world is dangerous. We need courage.

Now that it is certain the German humans will bombard your patient’s town and that his duties will keep him in the thick of the danger, we must consider our policy. Are we to aim at cowardice – or at courage, with consequent pride – or at hatred of the Germans?

We have made men proud of most vices, but not of cowardice. Whenever we have almost succeeded in doing so, the Enemy permits a war or an earthquake or some other calamity, and at once courage becomes so obviously lovely and important even in human eyes that all our work is undone, and there is still at least one vice of which they feel genuine shame. The danger of inducing cowardice in our patients, therefore, is lest we produce real self-knowledge and self-loathing with consequent repentance and humility. And in fact, in the last war, thousands of humans, by discovering their own cowardice, discovered the whole moral world for the first time. In peace we can make many of them ignore good and evil entirely; in danger, the issue is forced upon them in a guise to which even we cannot blind them. There is here a cruel dilemma before us. If we promoted justice and charity among men, we should be playing directly into the Enemy’s hands; but if we guide them to the opposite behaviour, this sooner or later produces (for He permits it to produce) a war or a revolution, and the undisguisable issue of cowardice or courage awakes thousands of men from moral stupor .

This, indeed, is probably one of the Enemy’s motives for creating a dangerous world – a world in which moral issues really come to the point. He sees as well as you do that courage is not simply one of the virtues, but the form of every virtue at the testing point, which means, at the point of highest reality. A chastity or honesty, or mercy, which yields to danger will be chaste or honest or merciful only on conditions. Pilate was merciful till it became risky.

If you had forgotten it, this week, you were reminded that the world is dangerous. Let us remember, there is real evil at work in this world. Let us see again that there is such a thing as right and wrong. Let us recognize that character and honesty matter. For when we are lulled into ignorance of it, real suffering ensues. These things are not campaign slogans. They are not abstractions. They must exist in action more than mere words. When they are absent there are consequences. We are reaping the fruit of imagining we can play around with such important truths as morality and character.

“In a sort of ghastly simplicity we remove the organ and demand the function. We make men without chests and expect of them virtue and enterprise. We laugh at honour and are shocked to find traitors in our midst. We castrate and bid the geldings be fruitful.”

Our comfort and decadence have atrophied our moral clarity and strength. We need a move of God that produces a people of conviction and character. As Lewis understood, we need humility that leads to courage.

“If my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land.” 2 Chronicles 7:14

Our land and that land too, oh Lord. Give us courage that we might have the strength of character again.

According to ancient historians, most of the Jewish families sitting on that Galilean hillside listening to Jesus teach would spend every day of their lives on the edge of hunger and starvation. Some days were better than others, but they never escaped hunger for long. By some estimations, as much as 85% of a Galilean’s wages/time went toward acquiring food. By comparison, the average US family spends 9.5% of their annual budget on food.

The gospel writer, John, records that there were 5,000 men seated there. With wives and children, the crowd would have been well over 10,000. As the day drew on, the disciples recognized they were facing a logistical dilemma. Where would these people find food? They didn’t have the money to feed them. They suggested to Jesus that he call it quits and let the crowd disperse to nearby towns to find food for themselves.

But Jesus instead found a boy with just five loaves and two fish. He blessed it and began breaking it and passing it out to the people. John records that every person there ate until they were filled. They all sat reclined on the hill with full bellies, satisfied. Nowhere else in the New Testament is that language used for another meal. Jesus had fed them to their fill. Many had probably never experienced enough food to have to stop eating.

It’s no surprise that the crowd responded by attempting to seize Jesus and make him king.

Bread and Games

Food and political power have long been linked. There is an old Latin phrase commonly translated as “bread and circus.” It refers to the equally old realization that the masses could be easily controlled with food and games. Many Roman emperors secured their political power by passing out bread in the streets and funding festivals of spectacle, week-long displays of entertainment in theaters and colosseum.

The roman poet, Juvenal, wrote around the year 100 AD:

“Long ago we sold our vote to no man, but the people have abdicated our duties; for the people once upon a time handed out military command, high civil office, legions—everyone now obeys for and anxiously hopes for just two things: bread and circuses.”

Jesus’s miraculous bread passed out on that Galilean mountainside echoed with symbolic images of Moses’s provision of manna in the wilderness. The crowd must have imagined what it would be like to have Jesus as their leader. Daily bread to their fill. Think of all the time they would save. Think of the money they could save. Think of the future it meant. They wouldn’t take no for an answer. Jesus the new Moses. Jesus king of the Jews.

Jesus had what all the Roman Emperors reached deep into their own storehouses to manufacture, the support of the crowd. How did he respond to this political opportunity? He slipped away. He disappeared. He wandered off.

Jesus was familiar with this bread and games business; after all, he had turned down these same impulses in his own time of hunger and temptation. Satan had urged him to turn those stones into bread and to throw himself from the pinnacle of the temple so that all of Israel could witness the angels deliver him in a spectacular display of his power. Jesus saw through that temptation as he did the temptation of the crowd.

Bread and games may make for a compelling political campaign, but they were not the means of his kingdom.

Bread and games have long been a human temptation—as recent as Georgia’s newly passed election law which now forbids the incentive of free food for those waiting to vote, or as old as Esau who sold his birthright for a bowl of soup. The Corinthians gorged themselves before others could get to the communion table. The Israelites grumbled and complained about even the manna. And as those Roman emperors recognized, times of starvation and social anxiety are just the opportunity to exploit such human tendanceis.

The COVID Excuse

Everywhere I go, people keep talking about how challenging the past year was. They aren’t wrong. I know several families who lost loved ones, I’ve seen the toll on my own family members, and as a pastor, it was one of the most challenging times to try and serve a congregation. But I’m more worried about the months ahead than those now behind us.

In Neil Postman’s famous book, Amusing Ourselves to Death, he compared two dystopian views of the future, arguing that the one we worry least about is probably the more insidious. Postman compared two novels, George Orwell’s 1984 in which an authoritarian government oppresses and controls society through power, and Aldous Huxley’s A Brave New World in which citizens are instead controlled by pleasure and appetite—bread and games. Postman wrote:

”What Orwell feared were those who would ban books. What Huxley feared was that there would be no reason to ban a book, for there would be no one who wanted to read one. Orwell feared those who would deprive us of information. Huxley feared those who would give us so much that we would be reduced to passivity and egoism. Orwell feared that the truth would be concealed from us. Huxley feared the truth would be drowned in a sea of irrelevance. Orwell feared we would become a captive culture. Huxley feared we would become a trivial culture… In 1984, Orwell added, people are controlled by inflicting pain. In Brave New World, they are controlled by inflicting pleasure. In short, Orwell feared that what we fear will ruin us. Huxley feared that what we desire will ruin us.”

This past year has had plenty of bread and games. Like most Americans, we baked more loaves of Sourdough in the last 12 months than we had in the 12 years previous. And like most Americans, I had the extra COVID pounds to prove it. Or consider that in the past twelve months, online streaming has increased by 50%, with 30% of Americans adding new streaming subscriptions to what they already owned.

For most Americans, this once-in-a-lifetime pandemic looked a lot more like food and games than it did the end of the world as we know it.

But something has changed. COVID offered us an easy excuse for everything. Secretly it felt pretty good to have an out for absolutely anything you didn’t want to do—an excuse with a thin veneer of morality. COVID made us deeply self-focused. We got to decide—what we did, what we would risk, what we thought, who we believed, on and on.

Plus, we’ve long known that objects at rest stay there. As Emma Brockes wrote in The Guardian, “the less you do, the less you want to do.” She concluded:

“It’s a free pass that will, in the next 12 months, presumably come somewhat to an end. We will have to shape up. It will no longer be permissible to do all the things we were, on the sly, kind of doing anyway but before the pandemic were inclined to feel bad about. I guess this is a good thing; if the sense of a return to business as usual shames me into tidying up, showering more often and making slightly more effort to get my children off their iPads, it’s probably all for the better. But I needn’t kid myself: neither that these behaviours were new, nor that, when it suits me, I won’t be looking back and guiltily using the pandemic to excuse some echo of them for years to come.”

I’m not so convinced we can do it. I’m not so convinced we can go back. That kind of self-interest is hard to turn off.

Church has Changed

Most pastors are now accepting that church attendance will never be the same. According to one recent study, “Among those holding in-person worship in January, 31% said attendance remained less than half of what it was a year before, while 37% reported attendance between 50% and 70%.”

Churches have responded by making church services available where people are—at home on their couches. All of the church experts are telling us that online streaming is the future of the church. We must rethink church in light of this new world we find ourselves in.

Give the people what they want.

For A Fully Belly

When the crowd finally managed to track Jesus down in Capernaum, they wanted an explanation. “Why did you leave?” “How did you get here?”

Jesus didn’t answer their questions but instead explained, “you are seeking me, not because you saw signs, but because you ate your fill of the loaves.” To paraphrase Jesus’s response, “You’re not here for me, you’re here to get more food. You’re here for the bread and the games.”

Jesus went on to explain that he wasn’t just the source of heavenly bread; he was the bread. It wasn’t just about what Jesus could do for them; it was about Jesus being with them. He pushed them to the point of being offended. “Unless you eat the flesh of the Son of Man and drink his blood, you have no life in you.”

Their obsession with food and spectacle caused them to see the world, and God, through a consumeristic expectation. They were so self-interested in their pursuit that many left Jesus that day, convinced he wasn’t what they were looking for.

They tasted his miracles, filled their bellies with his divine bread, and yet walked away when he offered his own life as well. Talk of flesh and blood made them squeamish. Sounded strange and somehow risky. Let’s get back to the fish and bread. When he didn’t, they left. They had their own bread to find for the next day.

The risk of your spiritual pursuit slipping into a kind of consumerism that seeks to fill your belly and catch a good show can not be overstated. It cost many in that crowd Jesus.

This Spiritual Complacency

My concerns are not just church attendance or holding on to some nostalgic idea of what the church once was. I’m concerned about your soul. I’m concerned that you are filling yourself with a cheap imitation of Christ. When Christ becomes a means before an end, you will soon leave him too.

I’m concerned the gospel is becoming just more online content. That faith is now a brand witnessed to only in your Instagram bio. I’m concerned that if we allow our faith to become a show, we watch online whenever it fits best into our schedule, that the next generation may choose a different show altogether. If faith is about finding what works best for you, what will you say when your kids explain they’ve found something that works better for them.

Huxley was right. The greater risk we face is not our religious rights being taken away but our squandering them in triviality and self-indulgence. The real test we face is our own spiritual complacency.

“For to everyone who has will more be given, and he will have an abundance. But from the one who has not, even what he has will be taken away.”

John Piper writes in A Hunger for God:

”The greatest enemy of hunger for God is not poison but apple pie. It is not the banquet of the wicked that dulls our appetite for heaven, but endless nibbling at the table of the world. It is not the X-rated video, but the prime-time dribble of triviality we drink in every night… And the most deadly appetites are not for the poison of evil, but for the simple pleasures of earth. For when these replace an appetite for God himself, the idolatry is scarcely recognizable, and almost incurable.”

Fasting for Hunger

We are one month away from Pentecost Sunday. It’s the day the church remembers the Holy Spirit being poured out on those first followers. It’s also that ancient feast that celebrated the first harvest of grain—that first possibility of bread.

I’ve committed myself and asked my congregation to join me in fasting between now and Pentecost. Perhaps a day a week or a particular meal. I wonder if you might do the same.

We fast so that our experience of physical hunger might create in us a spiritual hunger. We deny ourselves bread and games so that we might receive the Spirit and that better bread from heaven.

I do believe the pandemic was a risk to have been taken seriously, but the spiritual complacency we now face is one much greater. Let us not lose Jesus for the sake of a full belly and a funny show.

“And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell.”

Category: Uncategorized

Logos Bible Software for Families and Pastors

Why Now May Be the Perfect Time to Try Logos

For Families

For Pastors

Logos’ New AI Features

Integrating Your Existing Print Library

Special Deals

How I Use Logos Every Week

When writing a book, you often have to cut material. This article is a section that didn’t make it into the final printing of A Sharp Compassion, but I think it still matters. It is taken from the chapter on affirmation and examines how the church has been tempted to avoid what offends.

The Temptation of Relevance

The Gospel as Hard Truth

Read more in A Sharp Compassion (Order the Book)

That Table on the Seine

An Olympic Offense

A New Religion

The Essential Offense

I think we are going to have to learn how to respond to offense in the way we wish this world would respond to the offense of our message as well. I fear we are beginning to imitate the offense of the world. Do we have a Christian response to offense?

Offense and the Bible

Offense as Revelation

Christ is the Sword

A Sharp Compassion

The Point of Oliver Anthony’s Song

Why Are the Lost Always on the Left

Micro Aggressions

Tim on Tour

The Things We Remember

The Myth of Human Progress

The Twosideism Fallacy

But What About Our Christian Witness?

The Winsome Witness of Complexity

Bread and Games

The COVID Excuse

Church has Changed

For A Fully Belly

This Spiritual Complacency

Fasting for Hunger

Logos Bible Software for Families and Pastors

Why Now May Be the Perfect Time to Try Logos

For Families

For Pastors

Logos’ New AI Features

Integrating Your Existing Print Library

Special Deals

How I Use Logos Every Week

When writing a book, you often have to cut material. This article is a section that didn’t make it into the final printing of A Sharp Compassion, but I think it still matters. It is taken from the chapter on affirmation and examines how the church has been tempted to avoid what offends.

The Temptation of Relevance

The Gospel as Hard Truth

Read more in A Sharp Compassion (Order the Book)

That Table on the Seine

An Olympic Offense

A New Religion

The Essential Offense

I think we are going to have to learn how to respond to offense in the way we wish this world would respond to the offense of our message as well. I fear we are beginning to imitate the offense of the world. Do we have a Christian response to offense?

Offense and the Bible

Offense as Revelation

Christ is the Sword

A Sharp Compassion

The Point of Oliver Anthony’s Song

Why Are the Lost Always on the Left

Micro Aggressions

Tim on Tour

The Things We Remember

The Myth of Human Progress

The Twosideism Fallacy

But What About Our Christian Witness?

The Winsome Witness of Complexity

Bread and Games

The COVID Excuse

Church has Changed

For A Fully Belly

This Spiritual Complacency

Fasting for Hunger

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