Why Akathleptos?

Why Akathleptos? Because it means Uncontainable. God is infinite. Hence, the whole universe cannot contain Him. The term also refers to the incomprehensibility of God. No man can know everything about God. We can know Him personally but not exhaustively, not even in Heaven.

Why Patmos? Because the church is increasingly marginalized and exiled from the culture.

Why Pen-Names? So the focus is on the words and not who wrote them. We prefer to let what we say stand on its own merit. There is precedent in church history for this - i.e., the elusive identity of Ambrosiaster who wrote in the 4th century A.D.

“Truth is so obscured nowadays, and lies so well established, that unless we love the truth we shall never recognize it." Blaise Pascal

Wednesday, June 20, 2018

After several years and more than 2000 entries ...

After several years and more than 2000 entries, this blog is coming to an end. With the culture apparently descending into a new dark age and much of a Laodicean church increasingly impotent, Augustine's words after the barbarian conquest and destruction of Rome have a remarkably contemporary ring. In response to the fall of Rome, Augustine began writing "The City of God" which for 1,500 years has been the truth of history in a fallen world.

Timothy George has some words of wisdom and truth for us in this age,

There are two major (and regrettably common) mistakes Augustine wants us to avoid. One is the lure of utopianism. This is the mistake of thinking that we can produce a human society that will solve our problems and bring about the kingdom of God on earth. This was the basic error of both Marxism and 19th-century liberalism.

The other error, equally disastrous, is cynicism. This creeps up on us as we see ever-present evil. We withdraw into our own self-contained circle of contentment, which can just as well be a pious holy huddle as a secular skeptics club.

Fragile World, Strong Faith

How can we avoid such reactions? Perhaps another great Christian of the past, Francis of Assisi, can help. One day when Francis was riding to Assisi, he saw a leper on the road. He reached out to embrace the leper and actually gave him the kiss of peace. While embracing this filthy, diseased outcast, Francis said, he was overcome by a dual sensation. One was nausea. The other was a sense of sweetness and well-being. Like Francis, we need both.

If all we experience is nausea, we will become cynics. We will give up on the world and turn away. But if all we have is sweetness, then our faith will amount to little more than sentimental fluff.
Genuine Christian faith, and true ministry, takes place on the thin line between nausea and sweetness. Feel-good Christianity, so common in our popular culture, actually masks the suffering and pain of the world for which Christ died.

George goes on to remind us that C. S. Lewis spoke at the University Church of St. Mary the Virgin at Oxford on October 22, 1939. Less than two months earlier, Hitler invaded Poland and Britain was about to face the demonic Nazi onslaught. This is what Lewis told the assembled students:

It may seem odd for us to carry on classes, to go about our academic routine in the midst of a great war. What is the use of beginning when there is so little chance of finishing? How can we study Latin, geography, algebra in a time like this? Aren't we just fiddling while Rome burns? This impending war has taught us some important things. Life is short. The world is fragile. All of us are vulnerable, but we are here because this is our calling. Our lives are rooted not only in time, but also in eternity, and the life of learning, humbly offered to God, is its own reward. It is one of the appointed approaches to the divine reality and the divine beauty, which we shall hereafter enjoy in heaven and which we are called to display even now amidst the brokenness all around us.



Blessed be the Lord, for he showed his wonderful love to me when I was in a besieged city. (Ps 31:21)

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