Around the Web #3: Deconversions and Same-Sex Marriage

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Losing Young People to Atheism – Some Thoughts for Pastors

Last week we drew attention to research that indicates many young people leave the Church because their doubts are dismissed and their questions left unanswered. Now The Fixed Point Foundation reports that many “New” Atheists become disillusioned with the Church before they become disillusioned with Christianity. Specifically, they are annoyed with vague and superficial teaching that does not answer their doubts and questions.

Keep two things in mind. “Internet Atheism” plays a prominent role in many “deconversions”; but, as Bradley Wright points out, many young people return to the Church in later life. It makes sense, then, for the Church to combat “Internet Atheism”. We certainly have the means to do so. As J Warner Wallace points out, Churches can become relevant by explaining the faith in more depth and by making the case for Christianity.

Evangelicals and the Same-Sex Marriage Debate

Christian objections to same-sex marriage have led to accusations of homophobia and religious bigotry. It’s important, then, for the Church to clearly explain the principles behind the Christian view of marriage, and why we believe it is beneficial to society in general. A little rational light can quickly remove the need for heated debate.

“Saints and Sceptics” has discussed the issue briefly here and in more detail here.

The Iona Institute has made a wonderful little video to explain the case for marriage

A Matthias briefing gives an excellent summary of the Christian view of marriage. The superb Christopher Ash’s essay is more detailed, but repays careful reading.  Of course, one does not have to be a Christian to believe that we should retain the conjugal definition of marriage. The Iona Institute briefly summarises the case for marriage  here and here. Sherif Girgis, Ryan T Anderson and Robert George make a more philosophical case here.

Elsewhere,  Social scientist Mark Regnerus argues that marriages are not likely to become more stable if we redefine marriage.  He also worries that our culture is losing sight of the connection between sex and procreation. It is interesting to note that one can oppose the redefinition of marriage for a wide variety of reasons. The BBC website has drawn attention to gay writers who oppose the redefinition of marriage (although the Beeb’s article goes to some length to prove its politically correct credentials.)

Atheist and journalist Brendan O’Neill made intelligent and articulate comments  to the House of Commons Select Committee on Marriage (Same Sex Couples).  The video is worth watching, both for O’Neill’s arguments and the venom that rushes to the surface when the “political” class get scratched (video)

I’ll make no apology for drawing attention to Rosaria Butterfield’s story once again. She has surprising, and challenging, advice for evangelists. Her website is a treasure trove of wisdom and guidance that should be thoroughly explored by Christians before they get drawn into these debates.

 

Bonus

Greg Ganssle has some excellent videos on the Wi-Phi Channel.  Here he explains how we should think about “proofs” for God’s existence:


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Q: Can a sane person believe in Hell?

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A:Well, what do you mean by “Hell”? If you mean a vast medieval torture chamber staffed by hungry demons, the answer is “no”. 

God is not a vengeful sadist.  Jesus compared eternal punishment to Gehenna, the Valley of Hinnom, where idolaters used to sacrifice to strange gods. The people of God could not go there because it was ceremonially unclean. He also compared eternal punishment to being shut outside a great feast. So, for Jesus, eternal punishment is being banished from God’s presence. Eternal torture, by demons or the like, never gets a mention.

But why wouldn’t a good God simply accept and forgive all his creatures?  Wouldn’t a good God provide eternal bliss for us all?

Well, that’s a nice picture, and one well suited to Hollywood fantasies. But the real world isn’t like that.  God can’t have a relationship with us all by himself. If we freely refuse to enter into a proper relationship with God then we have to live with the consequences.

Why is Hell a consequence of refusing a relationship with God?

Hell isn’t a Medieval torture chamber; but the New Heavens and New Earth won’t be a Disney theme park. Heaven is (at the very least) fellowship with God. If we don’t want God to have his rightful place here and now, then we will not want him to rule our lives for all eternity. Christopher Hitchens described Heaven as a kind of Spiritual North Korea, and he wanted nothing to do with it. After all, God would know everything about us, inside out, and demand total obedience. However, unlike North Korea, one must accept an invitation to enter heaven; no-one is compelled to live there.

Loving God for who he is  means accepting him as he is. Accepting God as  he is means accepting that he owns you – every thought and particle. There is not one moment of your entire existence that God cannot claim as his own . So if you want to love God you have to surrender your freedom to him completely, and take only what he gives back to you.

Furthermore, it takes two for forgiveness. One to give it, the other to accept it. Accepting forgiveness means that we need to accept that we need to be forgiven. That’s a lot to ask of ourselves, especially when we consider that Christianity teaches the death of God’s Son was necessary for our forgiveness. Do we really want to believe that we are that bad? Quite naturally, we don’t want to lose our freedom and our self-respect. So, for many, Heaven comes at too high a price.

But if we opt out of Heaven, and life goes on past the physical grave,  all we have left is ruin and misery. They say the path to Hell is paved with good intentions. Nonsense. It’s paved with our intention to remain free and self-righteous; God delivers his most terrible punishment when he gives people exactly what they cherish most.

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