Ani -they bnWii yam d\M*ei\ Him ikrt ke ^touU t > e {km-. 3^ x uh te efeu'ples rekkec/tkse: -to toght them.

ButuKenVeshua 53toit,k was MU4 iispbsfj, 3>J sa^ uwfc 5u^r the little. Ail ire* -to L v d unto nn^, W ^brbii tW\ & r cf suA is the kino^M # On > Eioniym. Verily I say urb yoU Whosoever sKaU ns receive Ac kifnA Er cf oWm ^ a l # cHW, V sW ndt enter tWin. Ami He- t*>k l w uf -A his M$, put Kfe W s u o -tW, 3M blessed them,. pA
: ;

Ani ukeniheckie^ points arvl scribes saw the uxJef^ tninos fet H e dl'd, and the d W E crying in the tmfc, a v say'w,ftosaMJjp the S?n h <n *i cf they were sore'disease/I, 3ni saii unfa n$v, Reared {feu what say? hi V s u satfH unfo ltam $3; haye ye never read, 6d S^t^e eH a Mmtotfc babes W, suiWs tKou Hast yef^cfel poise?
;

MW^H^Ii

A lot can W tacW ^ow uateVing c U W There are certain {hl/ios that they just naturally see, M4\r t W we eJften do. w ^enedly see fes V best ufev we see tbem tbe ^rst titfej ani ^WUren, kino sb hewfe>i k uwra, are in -fc business c^sefein? th^gs ^ tbe *prsf tim*. Ho this is why iitile oWren are 2 mBzd WtfWs we w i HftnsVaerwtfnpl&e tky recognize 0 \o the beauty W uD v e ^tmp^e. Merely ^ickino up and. lowering small gnUm ) 7A r is. &r tW, an enormously entertaiMnc experience; tW little one will often be askW % w e even ^ter tk biooertfie Ws become tHorouoW <m*sted. ChvUr^ntake del* infmV^flk: frc&fi, W s n a ^ r f t e t S A j f ^ , anfroW m SfluSt, and Aey are wmt by the wo^r o the adM V ' bigger cHwen We w 5 v e We. and lesire yx w w , altHwjen iW 3n require sometkino a bi{ wore a^vatmo, such as sow time,ata fbyoYiJr, c>r cafcino in ti>e fii yaw. AnJ as h m n aoe, -the lonoinc jor the uwwe^uf r^uir6 u as increaSn^y greater gxperient'es- a bonj new Uyd^sfe^ a laroe wafer^H a trip ^ a fia&nal ^est a 4 so ^otfK. In a uwvlj, %miliar'v^ is fci ^IW; {W^etolJi a^ter^ iMe. ^BeeAthere dm tV\atj sen it be^re.^ ik Jesiff fee loflfder remains witn usiJnA is anj cvr ieep-seafei intu^^A that zm&m exists to satisfy that \m*o Is, \e SOUJW. It's W M oyer t^me, tke txtferie^K wat can r a H mw u$ that uwnir l p nedino fo e^ <e urease in intevisHy. . Ultimately, ea^ioecentornb a p^ c in li^ uiyere n f Tw m "tc tfntiie c nt o\y r fi physical realm is awete^ 1 c u lonjin^ ^or wonder. iHe p<i represents a ^rk in >r
: ; ; ; 5

the roai, a decision to make. De can respond as the cynic, and owe upon R p ^y oet ewcludiM ftgt allsodiU^tfgsaresimjJy irrational and unliable; we may Wa<fcp cfesire. f $ uiMjte meaning to be a part ^ywftm umkrifa and we may feUi tote or mupal kpwesicbcss{Sr SDIHW&beyjvyi the fhysicaljeaU andyetadhero stoically to the opinionM tKere is nothing there ftsatisfy tKe Uok>. The other respisewhat we mioht call the children's responseto Mi & the desire ^jor wow, ioh.iclf is innate to U5, and (Jtich is clearly observed even fry infancy, is something that has been placed in us for a reason- it points towards something that is, in fact, real. , 5o, these are % tw> choices: what tk w r n wonalrst cynic says, or >Wt the chikn believe. Is reality dull and orey? Is k< d r an illusion? Dr is )me there s W W real, somefe that Has both the b a t e wwi^l jtorv e uy \ and tbe mtellecfial Soundness ^ct? I mysel^nwst side loitn the du'ldren. The answer to IW canflaf be d^cair just as the answer to hunger is mr starvation. Instead, stervafe is w a results c t ht ( ' e t e need ^(t as hungerfoilsto be met; and despair is wbat sets in w e one oh nh hn c m s to b he e that <W H p cannct be answered. Hviflo no rtpp use 'jor despair o e e'v oe than ^or st&vzt^ therefore, i take tbe vfew that our desire *pr (Jotfder pc> ry r t el belo^s here,-that something doesin^acteifet to m e our H p . Wje, at i{s core, et oe is beautiful a^d meaning. Dander is available.
1 1

1ragec(cj&:5orrou Before discussing what our cWre ^or w n e m^ht c ' \to, we neei odr ou to take into consideration dnot^r5tatemertec(i^lly true 3nijtft as undmiable. This f\vr\e reality is tKst ]& is har^ that m s oj h m n history ot u a bas been * sad eVm \, and that Jtath and sorrow are ^aets cJf ^\$wt ^or eacb us. Dozens ij\e raei/vo IA tbe world as you read this, witK i w t e involving children on one ortcth sides. There are a multitude <^diseases; hm there ate natural disasters and rvrfftirtritimj there is cruelty^ lyino, adultery <W boMes. T i woe ever to ok a tr{lefc>the so <^huH^tfy i thin k tW it should be called farth's Tears,' %rvce so m c <^ our race, ^jbr ms$t o^cu r uh h^stcry, Has l^ye^ t vh jorrcuo as t^e b - r ^ c^e^tstencje. . ^ ot ^Wo K coherent belief5ysfevn therefore, Must be capable <^ recooni^ino that ~m exists as an objective reality, c^ <^inino what evil is in tmt iM ^ 4M>rehensh/e wa/, and o^ explains why it is bere. And wis cMWje is nd met nearly as easily as it mioht at ^rst seewtfa,a^tet the initial shovel reaction " h t do ycu MWn, d^ine what evil is?^ k)e all ^ uiqat e rl ii,' conts tke wa \i
; ; a 5 ; 1

(a)

realization that every ck^i to define or even recognize evil necessarily depeni o the exigence $ an absolute standard-, and an absolute standard o^W and n evil is wisely what So many tAo<k<r\f systems so emphatically deny. Nevertheless,^ dAy the reality <^ good or evil rv^ies l& completely m^sh\d un^able. both must be explained. 1 can only disa^ee with the eastern rnysft u\ tells m , with the oaWess of despair, "All is good!* N r cani accept the cyn'dl arger j e o o\e western a^ostie, w o vslws hvnself to ccncWe, % is evil. 5ut perhaps h there is a third viewpoint, o e which, recoofiizes; ihe erushioo traoedics $ hun manity's strwo^les as reala reality tWttustk sorely ewa^ed, honestly accouwed ^rfa\ plausibly explained while still hdd\n$c$ to theftoj>ethat all our su^erino is not in vain. S K s s m M^nino can he ^tnd, even in the W^ o e face $ ibe worst evil, by the very act ^ ourfekinoa siW gainst * av thrall 5 rd an urvWWmo that our sorrows are not only but ok [n 'Sot touch, the heart the Sax Perhaps wW earth cries, heaven cries with us. Resolving a Dilemma
t

Li(e is beautiful. Life istraoie. Both statements are tru^atdyft, together apoear to^orm a contr^iction. However, i am convince^ that both^these Whs CM be uddersW within a uaoddview, tW they can,intact,be reconciled. As a Christian, i believe that humans were create in the image EloHiym. The passage which relate this Umsis 5 l~3) stages as wel| mfc a^ter humans toenr created, A a h*^lfod a son in hisiv^. Tkis helps dm to give th* sense in which this phrase is used, lahit m k s a chiH ok is this ae ;haraeteiiotic ^ b m a little kWss S\. bio parents-^a chip the eo old loW^.' h i understand it, -the message be^cowyd by the phose " in the imaoe S{ Elohiywi^ b that w are like zlohiym in m n myriad ways, yd as e ay a chjU is life his or her parents in >W imcor^nt ways. Iheljeufe thfe e n f e loell {foe tre^end^us cgp Between the minds ^ hwws, and that df aniimals: that we are m d in nehvym's ima^e, and the beasts are not. Below, (cite three ae ewples this diference. "fhe^rst is that H m n appreciate beauty Jor its own sake. 1 tave u ae never seen a cko staring with awe at the r*iaWy dj[tne ocean, or df a waterfall fcoarfa cf how breath-taking the view is be/sts \^t w seem h notice it"iotne\raoranceorc
/ :

. . ise is, who is amused by antics a otter, and. u 2 is wbveAy the b&auty ofa Melody. Further, w Kake ^m K>

beauty. lOKen people desibn clothino, or utensils, or buildinos, toe K u this ac habit <j\M dtcovdkcA t W his, in and <^itsl no ^practical uie. Ntne of thisfesanpun/ival value; an j yet ft universal among human Societies- colors and strides, cbfens and shapes, lines 3ni curls and all manner ^ artistic efe^ drawnaw painted and carved and chiseled and fetend andfyrmdin a $

b c M e we are m < in {be image cj the freator^ ea s ak As a second example, humans have this inescapable cwz$ c justice. UP react m one.wdy to acts kindness that i^ observe, and in acowpetetu werwa in one way todas^ RWUKSmatueoD^erve,andma completed di%rent way to atrocities-and! not only those tkm k us, or to those w o hM u>e know, hut to pecfe with whflm we h^Je no dose connection at all, such as t W . d*ne in places and times wife remote from us. W our basic understand^ d\s proper conduct is remarkably uniWm, eve^ though ikre are di^jerences. in the interpretation or application & such principles. Brtffeh. dinner hosts Tnioht insider it impolite to i w ioud slurps at the tabk, while Japanese dinner hosts miphtthink it imfohte not to do so- hut no 5cciety anywhere or \n an/ aoe, has everbe\tevfc( it proper to he rude to a dinner host- Neither would any society consider a w*a \s j W %wW on her beino excepo n> tionally promiscuous. Human societies universally agree oh may principles -~ appreciation of hfl\esty, couraoe, 5incenty, se-saeryue.e, oenertffy t{c.]^l disdain la^ness; hypeerlsy, oo5s\mno, lAantovi crueltyfaanrwab,ani so fritheven though many & theewinos rm We or no Sjtek on car survival as a species. wV have Pcwcepc $ hecsfce ue are m d in we image o a \, ae ^ |liohTeou5 Sdoe. ^ Thidly, we use abstract thought. Ue can
;

eows are essentially grazing and seekno better ou tcWis. The lives , , .. humans, however art about our befefe desir^ our*8sions, aw fa Weds and actions which spcino % m thest! abstract thoughts. Ue can think about inspiring thmos- hte \ meanmo, truth, the spitftual realm, etc and h ) t e' - --- - M s . w e are speaking parrots, but n parrot o pVlosochers. AnimaH simpVdo not think \ those terms, r t i s W n s wbo use . *l J S ^ k t word meaning essent^ "thouoht (bA expressed and unexpffsd OOa A

We think abstractly, and communicate suchtW^s in speech wntmo and other means, because: we are y? d in the imaoe ^ Elohjywv, who in 3oHn 1 1 is yae caltaj -the boos (Word,Mes5a^e,Thouwf Elohiym is not Merely- sonte nordt^^ctooS^ Im|>et5oni force, but rather a Someone who is se|f-awJ\e, who knows a^ thinks, and who communicates these thouohts. . II. A.. K l ^ . . ether thinos ./.J^. Humans .1. all .Cxi.,,., iLdo these thinos-3iimany .J,., iL-.... as,welk havedone SD since ettr earliest tte?As % hack 3s record^tfs&rvor regains < ancient civilizations, can show, wie ^iw evidence th&e activities. And e5isas well, records that evn m the WoinAino Generations of our race, humans, were toorkino loftK brass and iron, and makino^nrasical instruments. (fyyS'Otl^) Further, these characteristics are true not only <^the beoinnino i f humamk but also <the becnninc S\: children as youno as two and te years w make up sonos, delW in^beautt) arid ooMMUnicate 5piritwl and otherwise Abstract -thbuohts. these * r 5iWply innate ejwies of humans, qualities thatheasts just don't p s e s . 3e os s* Ani'mals have not even the b^innij^s art, or poetry, or religion, or philosophy; Aey Mi buiU monuments to ^wiis a^estors, or r&towtheir wW$ w parity Tky are amazino creations in their awn uaays, all pari cf -W orchestQ which is oyr world- hut the W s were not made in Etohiy^s imaoe. The principle (fall rjdity is proportion. bvww> certain thinos out proper prorations, "n by minimfcino other thimo^ aeadefe e f c seeps to wnke ad or explain atoay the gap y ween Wns<M be&fe. H w v r if toeteteeani try to be o ee, honest, la>kino at cursed in the bro^ daylight" proper portion, the dissimilar^ is clear. AmdiRelieve the best explanation w this i m n e Meren<e is that humans m es
; H ;

H m n beinos were wade ^or a purpose, a oood purpose, a holy and okious u a purpose, ije were \c&kd withrn^nvsp&vd o^bj antatang with these of^s we uere oiven- cer^n responsibilities. c\'r trwo mosf important purpes'4K principles estc Deuterohomu k4,5 and Leviticus Vt-18 3H\^ Sfe is that p3iiym love (1 John H 7, , 1^ W is ihe very rwucerffour cteator. bhiym m^le us to love us, -b be loved by us, and for us to share His W with each otki1^ we can accept this concept, that the fundamental nature cf Elohiym is Lo^ and bfiaujy, then we have a ready exp\anaticn Jor our inner convictim that fe at its core is heauhfuh SimplyjM, w is heaufifj because Ekhiym is beaie/fil. $Bm#'W 6eakof J i s the' Ulrimate W e ^ all w t is $ood, maWic, beau|^ul and wajet^J ahatouf md> the soent i^ter rain, and bnWautuMn [eaves, bW sVies a^ tall mounfeins, rivers and foresjs, butterflies M kifens and snow^Ute aM strawberries an^f (5)
; : ;

-fnendships and Soy and WyW ^ mcad>s anj the iwfcll ^ wood and t k sound of crvdxb and children andsiwans and and danctno andflowersand peafathers and sunsets and labs and. ^<J\s 3w| staffs andgws and '" * " "~ jhtsand<ean wavesand^ileandlia/Jnddl eo.des and .pfi'to w?fcrW t& nawe a few. vy l # of fe c w be expbiWastaino 30a ak. luwneassaw ayter all, we certainly 4 u h v survived in a world lex stul^tf with > U ae vendor. I t is m/contention that our Creator, b y n b i o $eat and Wise, and imtnife e o d en W i h powerful, is e ey bit as m c beawtfyl and majesfL gentle W bfld- the Vr uh ype ^ror wW. w can ^eel a sort CA: hoi/ Nsmesviness j the W d ferscrvwhcW, i f e ^ Je oould somehow 3ust spend a day with Elokiym, we would h doubt be astinc o time drew to a close,*Dell, can i spd iewertow withfeu,too? If: males Much me sense, to rye to heifer that aesthetic talents and poetic inspiration are gi^ts a <mscious, personal Creator, who understands beauty, than tofcelievethat such Mtfcs derive ultimately $m chemical reactions df macules;, wfoh were preserved over rvoiy generations strictly Y* their survival value. In ether iWords, if it taWs a poet to create a pc^m, what d e $ {tk to create a poet? 1 would y tW os it requires a poetic Elohiym one who understand and frn w on oriomateS, the beaujy hv and ^ ^ n d m cur world. I t is for this P r o that we^feeltheU%wdffip-seafed, es n i mte desire <for ( > v k Ris very nawe is Werful. (J*W'-0 Uen the world was ori^nailu created, there was n evil present at all rSeryo thwo was Vrygpcd- ' (iSenes{s V-3lYttum3ns wereoiven an important part to plsyan this creation; we were appointed t& have dwmtown p*r the earth. ((Wsis 1 -M) EIOWMpt us incbaroe o ama^ino ere2tion,a worldfull^won^r/felmlM; \s VsalmP we created in innfbice, the innc# ncc (iffjt mheA) and we were made *{or the purpose s( beino the people <f Elohiym, "a \we lower than the anoels. CrUrnS"V8) Ue were meant tobe somewtowy dvA mavestfe, as b w s eft Elokym's m a e we uere intend^ to fulfil aur prpse ^rewnj* E'ohiynis love, n&j >V sW^c> it uil^^ach cdh6T,a^ c^-r^hm e r c^tke u o W re to us. ae a Y ^v n ^Eorall ^-thisfrbave meaning Elohiym also endued us with free will W . this Is a very important concept. Every sane husband cbires ttat his wiw and friends wouU love nim and sa v by km because {hey chose jt> i> so freely, rather than by t v/ . < .a Woe salary, or . . - the control o hypnotise potenf druos, or cut cut - und>i : and and potenf druos, or ^ V&knoe ^ ^ of be-no Cd^eM^pmm^uaws. /^<e ^ t e later sorts ^arra^neY!b could \i wstM W\t^rebtiwsRpsby any strefeb ^ 4e irvB^vvsriion. A$vin rebfionsbip is all about cWino ^jreely to love s m o e even w e pein^ te^tdhe abandsn o en hn that person. i o W e ( a w b e f ^ o r K ^ 5^(>ie will contend that free wsilldoesitf re^lj/ e/ist, which df coitse is -the looical cons^uen^e 6 naturalistic pKWply, A^fter dl, if w are n m r than molecule ^ e o oe reactino mechanically there csivt a y 5 e i5ule ^ u mabino -^ree decisions ^there are only n< n s neurons firing as a result stimuli, and hormones 5$retino due to pWsioo-dwiei!
1 1 1 n 1 1 : 1 a : ;

presses. I t s one of {Hose posit iws *K ? cannot be proven absolutely true or ^alse; tat i>ut i M bother much wv4K -frVmo to disprove thisfeti<sv\,because nobody reall/ believes tW there is no free wilt. Osteal, we esteem W as o\of li^Stfdwest< a thinos, which Q'tMetisi in the absence of free will. And w hold people responsible e ^or i f e ^ee decision. Degef ufsetat we^uhadin w o fly jefe info buildinos fulj of h p6pie biWat +hejefefecwes,wV^acfdydiddll^ oamage. UeareWW by thepenbster we keeps tryino to trip us upeven if ke never m n g s to smeeih> aae but ntt by the Person liio acW6 doe trip g once w realize it w s purely accidental. e a be think well <k couraoe, wpasion, and service because they arc acts < the ^ will, net b c u e they are merely pkysioloo'd processes, like aburp or a hiccup, but proea s cesses that happenfobene^i sorneone%e. In ^ ^ a^reeiate ads < ccursqe, e ^ cornpassion an! ^essness wen if they- fail in their attempt t> help us. the t ) A m Owh? Evampfc such a these could be rouH^W; but the pint is that"all { vs ar a y s le d believe in ^ree will. 6ur actions and reactions te)(on us.There is no need ^disprove a d o & when ndfjedy believes < W r of it anyway. ow 9 od SD, Vmans bjere m d for the purpose havino a tovmo reWio^kp w ifh ae Elohiym, but we are not prcoew&J to 4 :*>. WecejainMMs the power to live ^or our^ves, to pWr eWwO, and even to be evil. L)e have these u^rds in our vaab ulary "inhumanity," or beine "inhumane." Ue are at^m a beinos gbrious e o g to be s nuh hideous, wise enough to do reallv otupid thinos. w can he inhumane, and jo thinos V loe were never iniended^or: rape, torture, genocide, cruel expsri/nents on aniwi^ heartless avid oreedy oppression <f the ^or, and soforth.& t w have n such word a "mdo e o s tty/'or, i^rity,V, "i^&rfy. to*s do d* thinos, bears Jb bear thinos, a*d fish d&fisn thi^s. That^jd" 4 n wydo^ fayamd connive ^doino otherwise'. It's thelumanthat can commit inhumanity-hcrnhle affocitiestk s m reason a e that w c*y\ h^w^eflwgs,nuchascreate bwty, make poefry, contemplate philoe sophy and relioiorN, and perfxm breath- taking acts of selfless virtue. Uetin q y , W e i $ can W i ., . . , 'ThiA W wul, the owt that owe t posstHe W us to dp evil, is wnat
;

"

- '

"

"

, ^.^ ^ - , , unsaid. Elohiym has left ys free iohoase a lelatuftstap with mm, or to reject it. The evik w see about U are, either e 5 directly orWirectiy, the results ^ huwianvtyS decision to reject jzlohiym a v ** ^ JSi throughout hbW, whatever else people h v believed, we have aUy ae or understood t^swthino istne Matter with the human race. 1 h v nev^r heari < ae read anyone claim -that society is precisely as it c^cht tofee.This indicates tiwo universally held belief. The ^irst is that there is an absolute nn&\.
1V r M lVe

, |.

T [01

(7)

The second is thai humanity has fallen short cn; this Moral pM. In the a s n e ^ be c o^either Q points, the statement that "something is the matter with hwvaniiy \e simply wakes no sense. This assessment & the human cWition correlates wel| unth amknt traditions *frc*n; J. around the world. 5uch traditions Xt^t, o^course, but they apparently preserve a very distant, Joooy menwy $ world kinder in its earli\ est doys o^ a -time w e wt had somcthino %\ anj dear, that has s m h w bee A hn o eo lost, m < this awees well with {he record f the d r e A in Genesis 1 and X ad tff the Fall byumnf in &nesis3. Ue earth was orgina ly created in a state o^ p e t i tion. a v Efcfcywl gave humans an important role ? lh$ pbns but we m d a m s *d A ae es it. we 1 ^ gene ahout t& create our own. perfect world, and h v Wff loWm out offtj ae but sometimes, in those ouiet Wst m m ns <? te^tecBtm, it occurs to us, like an old o et * memory ^om our childhood; that we have lost our way. To sum ' * ' fs so muoh beaut I t helps us tb be'tb reoponize and define evilbased en an absolute standardand also {o comprehend u h evil etfsts. Elohiym is oood Mahum 1*7: P am !D65V and >y sl thus His eternal naturefethe a s ue standard ^detenWno w a is cool or evil To hd t ht ay say it m r precisely, "good" is downed as that which corresponds to the priioeiples oe j$ priioeipies uhioh mi up Elohiym5 naturesuch as justice, kmdness, hmesty, and % forth. *55f > i h m^e hc ystice, kindness, honesty, conversely, is whatever is not in auo^ce Uth such principlese.o. \n\ukk.e nylice, dishonesty; etc.and/ot the ejects or c n e u n e o^ the departures ^tomthisstandosqecs ard dwWness. As ^OT why evil evists, it is understood as the direct and indirect results o^ humanity^ aW^-free will. Evil is an act ens or a result*^, re^eotino the authority cf the oood Elohiym. Apparently, our Creator believes that a universe in idnch evil is possible would still b better than a universe where ^ee will, and love, and meaning e relationships are not possible. Ever since genesis 3, when humans \irst ceoan to rebel against El&hyrts authority, our race has been in a steady, morbid .spiral away ^frorn our /Hater. Elohiym has not a W W us, however; He is still calling and knocking. /Revelations S-ltyU^ ^st that M s us dkt pay any atent\6n.lms is how i the relationship S{ the ot wider d\, arvj (he borrow cjf humanity. Lije is beautiful, li^e is tragic. The history d{ the world is a beautiful traoedy, zsAM famine story abut an Elohiym i^ho ioves, and people who run away. Ue stories are o^en tragic.
1 0 A h J I : v v 7
/

Delcome a.r\di (jJoncter,

nata sense o^the world. 1 simply could not opiate without that. As well, i W -that) cannot function without takino steps o^ &ith. 1 h v ae ^ v r seen Siberia, nor even the A v n mainland; hut i fid atracbed to the m ee sa ;Kat all the people w o speak o having been ^ s c places, and all the publishers m p h ^ uh as y\ atlases, arete'Hino the truth. Aw4t iwe attracted, in fact, to this idea than h k. wlusion that its all just one oreat b^ hoax. 1 believe, by a step e^aith, what
l

ttaln > t4e oonneotion between reason and ^fth Very ktfle c n he ptovgn S a absolutely true; and a the principle use c looic is to try k cletef mine what is most o ^ > >rtha% W - A d prcpe? W is net siwply'a UiyJ lp info the dark; it is rather n the s e w take to believe thinos that M. cannot prove, or have not yet proven, ahsobp e utelv true, but neverthebs s e k> us most probacy true ba3fel on the evidence we h v em ae citable. Is the water coming &d o^the kitchen tap this mornino se k dtint? Did Oinsfan Churchill realty exists Ace the m m met <m t k o > m true biolooieal p^aik? o nu y ? m thinos w {2me>{ prove, and ether thinos we have never bothered < pn>ve; and oe e f o he s m all this is that the v s" maiority ( J f w toe believe consists views V U by u et e >reater or smaller <^$fth. Thett is nothing wrono with this; it's the only w y h W S a uh U ^unotiom. O deol wth ck-rees prbbabiliry; a v w Msfftof ^r -tk pnM* is e *i o\V t e call c m o sense. To mieve J>?t is m s probably true is rational; to olmo io w s Va o o mn ot h" > overwhelming improbable is treational. 5ut w all ue both r a o anjt ^nk- l e have to. e s esn O This correlates oenerallv well with two Important pads o kmm beinos, the ^ nMect and the emotion. Tie reeds dj b t " e he&l a d 'h heart w t intended hy our Ce m oh t h n te ee rd o be m t pe h ^ a desire ^or hoth truth and beauty, % hjth ( ec m and UWeC % e ae w lo e
1

je also uiant iomethino tt> live for, something to believe in that inspires our \r^>^;ion. Neither %e hope3, nor meaninoless f*ts,. will do. A oood way <o testa beli^t-ysieM^is to see h w well it cananswer li^S f o. siooest eiu^nS. Tlere are ^ that iknow e\) and p o l h v b e asbino them e pe ae e n raarouoh^t our history. The questions t em eve are goal evvWe 4pr these two desires, h i s lf S ; e search ^or truth, anil the lonoinoot wWef. h fioxiqins. " o didloet wr? Hw ^Merino. "Llhy ami here? ^ ^ Morality. * W is rioht or wrong? "Uhere a 1 S W. m O The set ^ respond whidh most adequately answers all -^five ^esttons, i

believe, is the one that will best meet the needs oV-fk hu^an spirit. &/ i m a tbaf all o the questions are responded to, withoutany cffflicMbeino dfs en ^ missed as irrelevant5 t W each is answered plausibly, and that the set df Answers is ecnsistent in that cne answer does ^ cMfM another, further; an adwe bdi^ system mj^t^ronjy Cohere with reality, in the s n e t\d\{ is capable $ ofvino an es xrWi<?n fa the major characteristics d\r world, such a the amazino beauty s profound traoedy M are evident all a)W us. In sW, a y belief system M n people <c ^mply shruo their Moulders ^t any questions about meaning or morality, or f, that allows one n more than to resporyj, 3ust 'cuz.,' to important o abot why o^od or evil exists, is inadequate, ^ either tncotaext,
1

^ A Curious Fact I t ^e?M5 -to m that pec$|e p s e s a certain built-in, natural inclination e os s toward laie. I t would bedi^icult to think ofa rwe e m% of sonos and o r \e Tories, feo^e perish 'jor Wti&) the t^tftandfrto that swaw cares h s in not ^, afewinstant, m d the d^rence between ii^fe and death. And not only oto we ae nes! to receive We, but; we hve a need to 5hcw itfaothers. l X f a curious!/ warm Oa Iee W weoet ^r ^ O \O <u 0^ our w y to 5noto otpassi^ on a strartoer, m ^o OA s t a " vm hearralt ^jSgivehess Myfroj, or ^r#n com&rtino s m o e w os down. In contrast o en h ' p o l w o are habitually 0*1^ hitter, <jf mean-spiotfti ^ten experience health po l m e pe h r be 3tch ashesrt disease, ulcer5 or even mental hr&WcwYis. I hw never heard df a f w a? /$ ca| ailment caiW by repeet&l acis kindness. /6*isidertow?bsjfcfl) L)f_ operate best, then, when we are^oth ivino and reeeivino eoivipDSs Lk were dbioned if> love and W Wed, to care ^>r others and tb be cared w a bejreve this says a good d&l about our fobner Qhoew invented the tekpW with both opeater and rece'iver ma e it intending both to sp&ki id andto listen to that tomec^e. n the #w!e way, whoever create hunpns with tta n e to ed both We awl h lov^d must be someone U\ both leuss us, and w^nts us k> love e return. Our Creator is a loving Beino ism^vie to whomi jove is exceptionally Import ant 1 k o <?n betfer explanation yx w y hunpns need love so urWly, why it nw h 50 bene ^Ci4 W $m it, and why its oo destr4>ve W t to, than IP say -tW *0b > hi/m is love."(l Jchn 4o* I
t ; ; : ; A

,0^ Jcistkd.,
In a coherent universe, actions have consequences. The person who jumps out o window, headfirst, onto the Aoalk oausg hvmaett' to ?doe \ consequences; as does the university student who ^reQrs intoxication over Bieumg his classes. Dur rebellion against what is rioht Vs also, undeni3py r^j)ed
5 ?

(10)

o^emjstncespur fallen world yields ptarty <X evidence ^ {his &ct these ire visible (nan^esfatkms <4j this principle, bur there gr other confluences that are f as real. SiA has a way . hariemnj our hearts over time. / H be o 3-13) H s a ^ e ru oe Alt brines a separation ^omahdy Elohiym. /Isaiah 3 ^ V , \MtoMf I \ o^ sin foil result in recavino judomerrt D e <fown, we all K o t^>^t t^ ^ sie ep nw .effcjw obligations we n e to bep, toe fel that inescapable eonvicftwi ojthe existed e c ^a tfolstandi. And beino oblwafed k w somefe kindly impfe that ne :Vre i^ill be consequences ^ reVi&i^^to itFuettar, ue &r\ to be honest, we must a W fW we n v fallen ^r short d? f i l i n g our^l^tfons. Humanity has b e in\eW a lono ae en M ftutbotn 43r aftpM akcty creator; and A ^ us pr/abn o^ this, lie may try % d n our parf in it; as one v r e ^ft/Tere is a operation t M are pur? in M r own ey es zye, and yet is not wasW <p\r pithiness."' (Trcwerbs 30-|2) I f is a oreat ^ntr^iotian our -fMf that tie averse person beWs 'e is ktter fei the %raoe h person, touf when JO m n people think themselves {p be 5o ^ood in a world whefe ay ;o w\d abounds, somebody is lyino. wW is the matter w^th the human r ;hat if is in o e rebellion aoaiftst w One who create/ if. there is selfishness and hf 0 pn y> V s , there is orudoinO anjTniterr^s, there is ored and dtsWdy, adultery and y>y \\cHjoA- ^te toutinely hurtingfcchotner, and breabinO e c ofheC heM: ah W ^ is nc( even to wentioA all the other things we could list t v t oo on dwy ;hatatf horrible, e e u 5 e b b v n n p^ a & , W y do we neid kohsstudy locks--and 5^es, and ioC#en contracts , h ohat mate us riubvly %t y&c&A\bK> h avoid dangers' Wjy a<e we instinctive^ <auious about trusty people? I believe ue W oroton 4s a^ustW to livW w^bn evil M we h w b c m de^srfW to hcu ^anarrf is, hou unnatural- tJhe/ron^ begins a ? eo e .1 J ^ ti ^ ^ ^ ^ ^ h e reality ^how ^ar weteie failed, /one iknow who ^ W n to W a real relationship with Elohiym- Our race is not even okseto AuQo the purpose -for which je were L\t$eA. W wee desioW to be pure, holv And ilolw; we taere intends to e s&e. ^Ilowship with Elohiym, m to dearly l v e c sWr We w?re not create ^ the oe ah purpose c^blasjWy probity, or drunkenness'; io*. were never meant to live unfo xtcsekes, as is coniiderod normal in our society, norfc>oo about ionorino Elohiym or ?ven knfw His very existence. H m n bew Hw bwn Eldiiynfelaw?. Wkareow/y. ua de The ^um all this is that humanity on cj course for de5trud"ion. ^ohiy/n akes to pleasure in this at all as H s y HiMseK (fc&e\\$'i\fylt e ^s is farther aumDination o{ -the ^aots ^ qistence in a coherent universe: that anions h v eonseaue^ ^ ae hat a %ra| bto exists, and -that h m n repeatedly transgress fhis law. %ese unit be an u as ultimate, ejer^l distinction ' ew e bt e^ and evil a just r c m e s to each person accorde o p ne ing to their Worhs.(R>rnans issintM orioinally brouoht death i^to % waUj W is sin- breaking the law orf B A t w that 3\l resu/f in an
} f 0 0 7 D n e5 f s n ; ; 5

(10

ultimate death, an eternal punishment, TVs is not pbsant news, hid it is reality. To 4eny rt, ue must hold efther tW no moral law e&ts /which leads to abur^lrfie^ that, our actions do not bfino conse^enees /which is inherent), that h m n are in ^acf u as livins e>ur,Wy lives y&t Creator (dueh is non^ftse\r that a holy, lovlio Elohiym <taesnt e <* about what we do to each other, and 6 M$<e4 abouf gheW toe >ik> at or vidate His law (M\s rather iwpbttfihie)Earlier in this treatise, we #w that the &efe beauty and h m nt present an apparent eontra^ictiohj andfe areaJso re^noi^fcTna mi u a iy remark way The Et^noeW , The points which h v e keen tonsiderered up to n o w UWer, traoedu, a/
Jhelpve TOyM, ice, and 3o could he aWW by most w notheis&
0

of ^ Mashm^ other. I t mioht he asN, then, u W i hob} ^o ^rmjy and sfrfcty to fhe > concept df filohiyM 5pohi>\ in the ^udeo-cVistian Scriptures ft _ W an^ ^decb-cCWist^A Ssc-ptures (jS th^ New ^<me*f). /^y f^pespise would he that, because love is so obviously wp^yftant to o^r Kabr iean only conclude ttet Elohiym is the most lovino 5e% wboMwe (a* conceive without cowi^roniism^ l\isholmessand^tfce.l&believe ^ wise would m a heaving that" h m n could me onf up with a. oneept^ God more en u as lovino tkn Elohiym Him^l? the Ultimate 5bur# of all true love. It uouU m a belie en ino ihaf^oirne txc^ptvonaliy cowpaisvonate yet deluded creations ^ fslokiym could n^ao? outds their ueafor w M which is4e very center d{ His naW. Ihat s e ^ to nc e/ s f to he m r than a little absurd. Therefore, i belfcve that the oreafcsf divine h?5t>ry is oe the true one. In other wotds, I will serve the ^d (oho loves us the most. And that is Phptt I-^inJ -tW ^>\b\i^ Co-hcerSt^ Po-Wm. Let me The wegaoe of-(he New kstawh+is diet, in &reek, t k tuancelicn uhich wahs *W News' It is ako ciW the W/Wssaee) o?reccil^t^ in X eVintlt ians 5-1%^, b c u e it!s all about Bohiym's e^orfsto oet us reconciled to ttinsely ea s aoain. Elohiym never was indi^ereoftowards Vmanrtyj $ven our rebellioo dvln't cause h\k) abandon us. Instead, His tesponse was to try to win our hearts boot. One way to have attempted this would have been to appear in theiby, like a dozen stecW Mt. Everests andoder us to return to eur intends purposj. The probbm, though, is that this woutfnH produce a relation^ but rather a prison. De would haveb^h l^rally forced to line uf> our actions w'itb Elohiym^ will, and our Hearts would hw rernaineV unwon. Or, our Maker couU \$it pubjidy bribd s, o^erin^ us materia.! wealth ^ obdience. t supple a lot wore people wcxtld keep Bohiym's M r dfey\ U we do\i^ outa pound <^\ peroocd de&l, fcut oe
(

are thinos t h a t oenerally jpeaftoT the wary,Sether Chwiin,

7 7

(U)

our hearts would not b even one v c closer to befog won. U)e Would be shcwino afee aK -tion riches rather than ^r Elohiym. N n & m b what Elohiym intend $ oe seated us to have a relationship with us, one in which loefely choose to love 0 o hjym, ji5t as He Wss us. This 5c?fi o cannot be either coecS or bwM. \p 5e> Elohiyvfs solution was i> actually e m in 3 ? n us, as one <s/2rj c e n oo personally seek to win K heatts back. The iofcs, the Dimetoord, male fl3i Wdwelt a o o us. mn 111 ) V s u is d l $ tWiuel, which M a s %od with - , 4 eh a en lO^M^theU) 1#V23) TVs is the best explanation ^rfihetub outstanding sets ^ facts about V s u ; His Material eir^mstavvjes, andftfepersonal characteristics. V s u eh a eh a ioas neither a rnan ojweith^ nor o ; nobility H w^s w'dkta. Military ruler, nor a n e member d? the relioious establishment^ elite. frnWl, when It e m to earth in the ae Person oj Y s u , u& netfryingto obtain a following by any bind <#5uper&ia| M n . ek a &S H eawe, e as a poor \m ym. rural Palestine on the ^ar r a h s o the ' o a ece ^ Rmn Ewpttf. As^ov ^S persoml characteristics,fehuawas at tV two extremes <^hmM variation: wise, havino V e wsjoht, ehaWmo 1 with bcty unoon^misino truth- en 5 ey^ly what A Med wan neuet [5 and'yet claiming Divinity The eomnion notion dj V s u b -n merely a "teacher dj g e th W is, in eh a e. o ed my view, jn exeroise in deliberately avoiding the issues, ltdoesift t4e ink> Account iW Sorts thiw V s u labour Himself Inline a jas-W or rabbi tellinc his cwweeh a cation, "1 o^wn^roHheaven^^ohn \38pnd ela^ino fk*t 3n#lsare his,a$ th*t h sends th?m at his osvtrW L/tok e or who declares that ne will o e day n all us cutcur oraves^chn 5 ^ 1 ) , W -tW toe unit all stand h ^oe hisfym< e fr m Oudotv^nf Day(Tfctthew ^5^1-M)-, kho cbims the authority & f a r c i n s ^iwbe 5 1 -O?), and & ^ve eterra[ l^e ^nn iD^p^; and ^hrfh. No one who i5 merely a ? "oood moot teacher" would ever say such thinos abwt himself; < n yefthe^ are 3d ty^es ^claims V s u m d continually. Indeal, this kind df authonty is either stated, eh a a e cc implied or a s m d tnrtotf^what V s u says, fk instanoe. when a nan a n u c s su e eh a n o ne pubkoly that he is m e and h m l by nature, we disbelieve nim, since ftase who are ek u be truly humble a o o men d nt seek to get attention themselves this way. but w^n mn o' V s u says it, it s e s natural to Wbeve HM, b m s Eldih' can say ttak- " o e eh a em e ue m Vw untb me; I aw m e and lowly in heart.' yMhew l [ ^ ek k\ a Father speakino to H 5 children. A weat man knows that he is not Elohiym; and the be is the J eE r he Ym$ i t A Waft >^y think ^ him^l\s (ood; a ^ , or a e n min, rv^ Dte o Speak as i f he is (ad. f>ut V ^ u km^ with dm lucidity, M fk is t^lohiym.' * e \a MhereOsre, we h^/e a choice to male- either V s u fs a lunatic, a ^od a conniveh a
; y c 0 0 : 1

I can appreciate the concern o {hose who donate to help the sfcwirtt \ poor in the slums' B\ However i spontan&usly feel More respeet for -the individual who moves to the slums ^ cdcutta, to live those people <W helji them.. The sacrifrce bribes m as creater, me, pr^W. I n the . a e way, i e sm cam acee with ether r^otlie&rs that pokiyml created the world, aW that k h as er and answers our prayers. The^e ate Important, comforting ccn^ that" w all hold e in common in trat/ttwmat monotheism. However, the concept cj a Creator who Fs wil'iino to step into our tragedy, and ster wtih us as one j5f us- a bit about tV 3ovt c^fersonElohiym 6, and about the < has for s. The various jjpeots ej Y s u ' ln;e were meant to cOMwmicafe to us thinos e h as about Bohivm'S nature. For instance, the manner in which B lived wss n W give us e an e a p to *yolW, showing us what a pure Ife of service to Elohiym is supped to xm^ belike. ClH^2'-2^) He \oent abouttechinoandhealino, showino us ElohiymconpafiSifin. (Matthew IM,5) H cried with u /Lube M) 3ohn ifo), and H loved e s e little children. (>lark <{%}!; \0'-B-)C] E e the manner W whioh Vdhua caw into vn tW wic4d cives us a glimpse into His character there s certainly 5omet)vno poetic abai the idea d\Bt>\\m befno born In a stable animals, aivi straw, and manure. /\nd ayter "p^wa had lived a o o us, teachmo ani healing and travelira arvj mn suljferino a o o us, He stepped deep still Mo the trao&iy. He was betrayed W one ^ mn His own disciples, was abandoned by the rest them, and was handdd overfofteauthorities. H ws tried awd oWemnd on charges & Uasphemyebsimino to be the Son < e a ^ Elohiymand w s delivered to thefemans,who e^cufetftmby ik custom ^crucifixion. ^ Isaiah chapter 53, written centuries before "eh o erne, re^rs to ibis event, lsu -"eci^ioally cn;one who wouUsuwer, an^iie,^r our sins. As <tiscuWear.., us is otrtky < rebcllbn against Elohiym; and the kmk cf iustfce retire ^ that we receive our due punishment, i cannot tabe punishment fr a y n else, e e if i ' no e o vn wished to, because i already h v m own to fa) and for the s m re<ason n n ef my ae y ae oe friends or family, nor any other fallen huwvan, can tape m punishment for me. W are y e all guity tcgethrr, each of us. )nly s m o e who is perfectly innocent havino n sino en o anjujio can wiWy d|er himsew fsr us jtW is, s m o e who is neither tric&l, nor o en forced, nor o^vfijrwithout mm) Qr\e cur punishment fyt us. S c a petson uh not h guilty and * would not b worthy d{ death; and there^e, suc e > e the penalty o in car place i^ h so ooishei And this is what Vesbua c m 4 do \h e ae jjcr us, as Isaiah wr*teIwo ago- "All u lite sWe^ havegone astray ( e h v turned o ae every one to h& own way; and %lonai Hath laid onfewW iniquity cJiisalCpa. 53) ja& you knoiw anyone who would after oar^lil deliberation oive his or her li^e for von? There are motheto who love their children that deany; and s m o e very devoted fiends mi^ht. fautanyovie ' " their own l^je'to saveoo oc sme " '" '* who oives '" save s m e en else h demonscratino a tremendous amount ^ lovx ^or that person. And ^ is precisely the messaoe mt Elokym mt^nt t> wvey to us throughtartno our punfehiW"
w 1 ; ; : ! r 11 r >

W US- (Rowans S'b'ty)feohuasaid that laying down your ii^e for your fiend k the greatest love there is (3chn 15-5); 34 then H went to surrender fes life e ^orus. (ktatians ^ 5 ^franycase, the c^im cf the fcit^the dwir\ love story o^eted in the 3ndeo-Christian Scriptures: Bohiym #me to earth in Person, to suffer wi{hus in our tragedy, to ay with usanj oo^ortus fo feke our punishment for us by dyino in our place, and to save us. Ir all the realm of monotheism, such claims we never been made for any other conception of our Creator. Veskua is the Bohiym w o loves us most.. h 1 0 1 pf course, the story doesn't merely ed in traWy T e Christen Iv^e f h eternal w is hosed on > h t happened next tV Resurrection. V s u rwifesW ^a eh a His ziAwfy over <te?th by risino f om the dead three days lafer The discipies testified of spending days, evenwieeks witK Veshua after His Resurrect^eatmo M. otriAKmo wi^PHim tikino With Kirv\d even touchmo V s u and handling eh a His wounds.pohn cuke 3 t 3H& Acts l|-3; % those w o revest h the testimony cf these first century disciples, i wouU ask if t is m r plausible to oe bejieve that earnest a,nj sincere 3etoish Mn and w m n in vented such a story 1A e o e order to look forward^, and receive, persecutions, ostracism, heatings, imprisonment, and oruesome deaths. I myself it wore fbusiile, ratherft,believe that they toere simplyteilinothe truth- tty s w V s u die, they buried Him,and then theysaw a eh a Him arive ^o^tke dead aoauv The summary of all these thoughts answers well the five quests of Orioins, Identity, Aeanmo, /Morality, a c Destin/ Note h w the answers conno? n? o to e c other in anintercewd uay-Sh Tk eternally oood Elchiym, uho created h a e and earth, h a k hu^ns in His own evn no ima^e. /6rioins,IdetHya Elohiym created us fa the purpose 07 havi^oa Nino relationship with Him^ndhy that means, with each other. /Orpins, Mearnnj^Ikse re^tM5hips coY\sbi Uroely^ reaming cf Elohiym, and living out His holy ways, ^eani^ Morality} Ifowarotyabused (tee will and rebaled aoainst El&hiym; hut H c m to e&rfy e ae in the ton of Yeshua4restoreus and call us ba* to that reHonship throuoh His ^ li^e, teachings, death, and resurrection. ( I k centerpiece, that mte all of the rest <f the messioc cohere) T o e who prtabe o this proper relationship with EUiym, and hs V I ,ve out iffo holy love, will inherit etemd Ifie; while fhose who re\ect Elohiym living unto themselves, wilt receive eternal punishment, ^eanioo, %a1ny, Dtiny.y ^
l ; : { ;

This brief summary < the G s e msaee concisely answers 4 f ie Questions. ^ op l At the s*e time, it^ibes us a framework for maKno sense cf reality; in this view w an e understand both why the urn cmfefts So m c b T y a < uhy his^Ty contains so u h ^ w, n t m c trawdy. Through this message w also CM oimfeUid human nature.ss, f?r uh e exanfle'wVy humans and heasts^lth&ujjsharino a n m e < biolookal similarities, u br are mentally and SfirituJy so greatly decent. 6e can s e why p w fsm all smM e the worty, andtW^out M entire ktftjxjj have ^elt a W to wtfshf,fcW anJ

.ray,- Pny Kum>v\ are tfy&k the nlosf spiting aets ^oompssion, andyef at ; e s m time, w y ue are oudty ef all eJj the world'o locrsf atroo-fres. I k . & p e l K a e h ; >itfS P workii'ig defmition'fer I o h o o 3nd evil, while alio eypU'nino 4y bct3i geod . b^ o d nd evnex&t And although it furni^es a sound bsis for undersfandino so m n pfoay -M> >d e e p^radojuod ^estians, the Wsio e m e t of the 4osjfel arc 5 simple c *d vn o e ps 0 ;h^even ycu^ ohildreK\n f ^ l y understand it Finally, if provides Wth Uebntf )nd UWer-the rational search, f n w a 1 hue, and rhe ^ r t ^ l t lonowo f* h{ 5 oonder tf a story, c m W f k - in the Mf 5^ipture5 a a true 5ty. tyly S%m oe s i^uU W autWd a messbe w i K ineefs t k deepest n< < cf ihe h m n ^irit K^ e>k ua

06)