Wednesday, November 16, 2016

Mean God or Nice God?

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Question: Why does the God of the Old Testament seem so mean and harsh and the New Testament God is so nice.
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First we need to step back from all our preconceived notions, lame Sunday school lessons, Hollywood stereotypes and popular presentations of God and Jesus we may have been exposed to in the past and actually look at what the bible says.
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1. The God of the OT is the exact same God of the NT.
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What appears to be two different God’s is actually the same God dealing with different people at different times and in different ways for different reasons. God in the OT is dealing with Hebrews and the nation of Israel in a dispensation of time under the Law. God in the NT is dealing with and bringing about what will become known as the age of Grace or the Church Age. No longer is the focus on the nation of Israel but instead turns to a new institution, the Church. The Hebrew nation of Israel was the first group with which God chose to reveal Himself and establish a personal relationship with. The inwhy2tention was that Israel would model Godly characteristics to the rest of humanity and through the Jew all mankind would be drawn to God and desire to enter into relationship with Him. As a result of their stiff necked pride and stubbornness they failed miserably and actually turned people away from God.
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    In the OT God constantly had to deal with a rebellious and adulterous nation bent of living by their own perverted interpretation of Mosaic Law and tradition. Jesus later called them the “lost sheep of Israel” which is an appropriate description in that they habitually wandered off into evil and dangerous ways. On top of this the nation was constantly under attack and in warfare with people who desired to destroy them, (much like today). Many of what some would consider ungodly, cruel and brutal actions, directed by God in the OT, were in times of war. If we look at the actions of the U.S. military during WWII the same charges could also be leveled. The fire bombings of civilians in Dresden and the dropping of the atomic bomb on Hiroshima which destroyed “innocent” men women and children could be called by some barbaric. In defense, when a nation is fighting for survival, barbaric actions in the name of the “greater good” cannot be categorically condemned.
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The Amalekites were a tribe of scavenger predators at the time of the Exodus. For no reason they attacked the Hebrews as soon as they escaped from Egypt and crossed the Red Sea.  Throughout history they continually tried to destroy all Jews. Finally after giving the Amalekites hundreds of years of time to change their behavior, God ordered the Hebrew King to destroy them, man, woman, children, babies and even their livestock. God knew that any remnant of these evil murderers left would come back to bite them. Saul disobeyed and killed most but left some alive to use for his own selfish benefit. This turned out to be huge mistake in why3that this bunch popped up throughout Jewish history as brutal enemies. Some  believe today the spirit of Amalek is alive and well in groups like Hamas, the Muslim Brotherhood and the so called Palestinians (who were never a legitimate nationality until invented by enemies of Israel, another story). No, we could pull God’s order to destroy the Amalekites out of context and it looks like he is a mean and brutal God. You could also say the same of the guy who shoots some nut killing innocent kids at a movie theater. Everything must be taken in context.
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It was not God’s idea for the Jews to get themselves over into Egypt and become slaves of the Pharaoh. God has to clean up the mess and ends up looking like the bad guy because he has to knock some heads around. Now He has to deal with a bunch of ignorant people after being slaves for 400 years. They have no concept of even the basics of how to live as civilized free people. They have to be told not to poop in the same area where they make meals, what to do when they got a skin rash, how to handle situations like when I dig a pit in the ground and your ox falls into it and dies, who pays who and who gets to keep the dead ox. Every single aspect of life had to be delineated in the 613 commandments of the Mosaic Law. These people were indeed the “children” of Israel and had to be treated like children. As a result God comes off looking mean, just like my kids said I was mean because I would not let themwhy4 play in the street. Hello!!! There are cars and trucks going up and down the street and I don’t want any flat kids. God has a larger purpose in mind and he didn’t want His people screwed up. They were supposed to be His representatives to the world and lead to the Kingdom of God.
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Yes the God of the OT is stern, but He is also loving and compassionate.
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In overflowing anger for a moment I hid my face from you, but with everlasting love I will have compassion on you,” says the Lord, your Redeemer. Isaiah 54:8 (ESV)
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I have loved you with an everlasting love; therefore, I have continued to extend faithful love to you. Jer 31:3 (HCSB)
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For you are a people holy to the Lord your God. The Lord your God has chosen you to be a people for his treasured possession, out of all the peoples who are on the face of the earth. 7 It was not because you were more in number than any other people that the Lord set his love on you and chose you, for you were the fewest of all peoples, 8 but it is because the Lord loves you and is keeping the oath that he swore to your fathers, that the Lord has brought you out with a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt. Deut 7:6-8 (ESV)
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2. Why would God ask Abraham to sacrifice his son to the LORD?
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Abraham is called the father of faith. God is looking for a man who will unconditionally trust and obey him. There can be no greater test of obedience than to ask a man to kill by his own hand his own son. This is the son whom Abraham waited almost 100 year to have. This is the son whom God has promised would yield the bloodline for the promised messiah. How could God ask him to do such a thing? In order to understand this we must appreciate the Hebrew view of the word of the Most High. When Yahweh spoke, it was done. Whatever came out of the mouth of the LORD could not be undone. Once Jehovah spoke, time made no difference. It was as though it had already happened. Abraham knew that the LORD had declared that the promise and destiny of the nation would go through his son Isaac. Therefore if God commanded him to take Isaac up the mountain, kill and burn his body on an alter as a sacrifice, somehow God would have to resurrect Isaac from the ashes and bring him back from the dead.  Naturally the prospect of such a thing is abhorrent to any father and especially Abraham. Still yet Abraham put his trust in the word and credibility of the Creator of the universe. Since the LORD lives in the past present and future simultaneously he was well aware of the pain Abraham was experiencing since He would sacrifice His own Son on a Roman cross on a hill called Golgotha.
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Faith is the substance of things hoped for and the evidence of things unseen.
Abraham hoped with complete confidence that the invisible God who could do the impossible, would protect his son Isaac, no matter what things looked like.
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3. God appears to be different in the NT ?
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But this is really just a change in tactics. The strategic goal of bringing mankind into the Kingdom of God is still the same but God has chosen to tactically change things up. Now instead of relying of the Jews to spread the Good News, He raises up a small group of common Jewish working guys, bypasses the religious establishment, and develops personally his own disciples. He then sends His Holy Spirit to live inside of each of these dudes. This way He can give them “realtimwhy6e” minute by minute guidance. No longer do people have to  rely on the priest or scribe to look into the written Torah (law) to find out what  God expects of them. Now they have a built in moral “GPS” to lead them and tell them right from wrong. This is the point where God expects these believers to put their “big boy pants” on and act like adults. When I was in kindergarten, the children had to raise their hands and ask permission to use the restroom. In college that was no longer the practice because adults are expected to handle such things themselves. Same with God. No longer do we have to look in the book when your ox falls in my pit. As Christians we who have the same spirit should know how to work out our problems.
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4. The God of the NT is Jesus, God, YAHWEH, LORD, of the OT. John Chapter clearly identifies Jesus (the word, the logos ) as the creator.
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In the beginning was the Word, and the Word was with God, and the Word was God. 2 The same was in the beginning with God. 3 All things were made by him; and without him was not any thing made that was made…… And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.  John 1:1-4,14 (KJV)
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This person identified as the LORD in hundreds of OT appearances is in reality the pre-incarnate Jesus. It was Jesus, YAHWEH, the LORD, why7who walked with Adam and Eve in the garden, appeared to Moses in the burning bush, commanded Abraham to sacrifice Isaac, wrestled all night with Jacob, and was found by the Babylonian king Nebuchadnezzar walking around with the 3 Hebrew boys in the fiery furnace.
Jesus alluded to this while giving two of His disciples a 7 mile long bible lesson after he was raised from the dead.
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And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. Luke 24:27 (KJV)
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I am a strong advocate for the doctrine of the Trinity, Father, Son, Holy Spirit. God in three persons. Not 3 Gods. Everything that makes God to be God is in each person of the godhead. Each is infinite, all powerful, all knowing, omnipresent. Jesus is not a lesser form of God. He voluntarily humbled Himself and came to earth in order live as a perfect man and become the perfect sacrifice for the dysfunctional human race. He put aside much of His god-ness to operate as a human while still maintaining all of His god-ness simultaneously. He was a helpless baby in his mother Mary’s arms while at the same time keeping every atom in the universe together. Go figure.
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Itrinity also believe that Jesus is and has always been the primary communicator and the communication from God. We as humans are not equipped to have interaction with the Father.
As a result of our sinfulness and defective condition and in contrast to the complete and pure holiness of God the Father, Jesus functions as the mediator between God and man.
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For there is one God, and there is one mediator between God and men, the man Christ Jesus, 1 Tim 2:5 (ESV)
And the Father who sent me has himself borne witness about me. His voice you have never heard, his form you have never seen, John 5:37 (ESV)
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Everyone who has heard and learned from the Father comes to me—46  not that anyone has seen the Father except he who is from God; he has seen the Father. John 6:45-46 (ESV)
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The one who has seen Me has seen the Father. John 14:9 (HCSB)
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Jesus is the only manifestation of the Father that we can understand.
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5. Jesus the God of the NT is not a sentimental, non judgmental, weak,  effeminate, Casper milktoast, slobbering wimp that the liberals want to portray him as. Jesus was a man’s man, who was not afraid to call a spade a spade. He did not come to bring peace but to shake things up.
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Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: 52 For from henceforth there shall be five in one house divided, three against two, and two against three. 53 The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law. Luke 12:51-53 (KJV)
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Yes he was very forgiving of those who had genuine repentance or called out for help, but he was very judgmental of His brethren willfully involved in sin and those guilty of hypocrisy. His “go and sin no more” was not a platitude, but a command to change, now.
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You are of your father the devil, and your will is to do your father’s desires. John 8:44 (ESV)
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You serpents, you brood of vipers, how are you to escape being sentenced to hell? Matt 23:33 (ESV)
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“Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his  angels.Matt 25:41 (ESV)
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Yes we are to take the log out of our own eye before judging another, turn the other cheek and forgive those who hurt us. But once we are sure we are not guilty of what the other guy is doing, we have the responsibility to correct our brother, and to make him stop his evil 
why10behavior. Jesus personally commission Paul to write the doctrine for these new followers of “The Way”, these new Christians. Paul was led out into the Arabian desert for 3 years and trained supernaturally how this new Christian thing was to work. He was taken into the “third heaven” and shown secrets which there are no human words to convey. We must always remember that Paul, Peter, James, and the gang are writing the exact “God breathed” (θεοπνευστοs,  theopneustos) words of Jesus. This whole thing is about and for Him.
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But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: 16 For I will shew him how great things he must suffer for my name’s sake. Acts 9:15-16 (KJV)
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Nor did I go up to Jerusalem to those who were apostles before me; but I went to Arabia, and returned again to Damascus. 18 Then after three years I went up to Jerusalem to see Peter, Gal 1:17-18 (NKJV)
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I know a man in Christ who fourteen years ago was caught up to the third heaven—whether in the body or out of the body I do not know, God knows. 3 And I know that this why11man was caught up into paradise—whether in the body or out of the body I do not know, God knows— 4 and he heard things that cannot be told, which man may not utter. 5 On behalf of this man I will boast, but on my own behalf I will not boast, except of my weaknesses 2 Cor 12:2-5 (ESV)
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For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: Col 1:16 (KJV)
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Sunday, November 13, 2016

American Government and Christianity – A Biblical Worldview Perspective


Kerby Anderson looks at how a Christian, biblical framework operated as a critical force in establishing our constitution and governmental system. The founders views on the nature of man and the role of government were derived from their biblical foundation.

America’s Christian Roots

The founding of this country as well as the framing of the key political documents rests upon a Christian foundation. That doesn’t necessarily mean that the United States is a Christian nation, although some framers used that term. But it does mean that the foundations of this republic presuppose a Christian view of human nature and God’s providence.
In previous articles we have discussed “The Christian Roots of the Declaration and Constitution” [on the Web as “The Declaration and the Constitution: Their Christian Roots” ] and provided an overview of the books On Two Wings and One Nation Under God. Our focus in this article will be to pull together many of the themes of these resources and combine them with additional facts and quotes from the founders.
First, what was the perspective of the founders of America? Consider some of these famous quotes.
John Adams was the second president of the United States. He saw the need for religious values to provide the moral base line for society. He stated in a letter to the officers of the First Brigade of the Third Division of the Militia of Massachusetts:
We have no government armed with power capable of contending with human passions unbridled by morality and religion. Avarice, ambition, revenge, or gallantry, would break the strongest cords of our Constitution as a whale goes through a net. Our Constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other.{1}
In fact, John Adams wasn’t the only founding father to talk about the importance of religious values. Consider this statement from George Washington during his Farewell Address:
And let us with caution indulge the supposition, that morality can be maintained without religion. Whatever may be conceded to the influence of refined education on minds of peculiar structure, reason and experience both forbid us to expect that national morality can prevail in exclusion of religious principle.{2}
Two hundred years after the establishment of the Plymouth colony in 1620, Americans gathered at that site to celebrate its bicentennial. Daniel Webster was the speaker at this 1820 celebration. He reminded those in attendance of this nation’s origins:
Let us not forget the religious character of our origin. Our fathers were brought hither by their high veneration for the Christian religion. They journeyed by its light, and labored in its hope. They sought to incorporate its principles with the elements of their society, and to diffuse its influence through all their institutions, civil, political, or literary.{3}

Christian Character

Religion, and especially the Christian religion, was an important foundation to this republic. 
It is clear that the framers of this new government believed that the people should elect and support leaders with character and integrity. George Washington expressed this in his Farewell Address when he said, “Of all the dispositions and habits which lead to political prosperity, Religion and Morality are indispensable supports.”
Benjamin Rush talked about the religious foundation of the republic that demanded virtuous leadership. He said that, “the only foundation for a useful education in a republic is to be laid on the foundation of religion. Without this there can be no virtue, and without virtue there can be no liberty, and liberty is the object and life of all republican governments.”{4}
He went on to explain that
A Christian cannot fail of being a republican . . . for every precept of the Gospel inculcates those degrees of humility, self- denial, and brotherly kindness which are directly opposed to the pride of monarchy. . . . A Christian cannot fail of being useful to the republic, for his religion teaches him that no man “liveth to himself.” And lastly a Christian cannot fail of being wholly inoffensive, for his religion teaches him in all things to do to others what he would wish, in like circumstances, they should do to him.{5}
Daniel Webster understood the importance of religion, and especially the Christian religion, in this form of government. In his famous Plymouth Rock speech of 1820 he said,
Lastly, our ancestors established their system of government on morality and religious sentiment. Moral habits, they believed, cannot safely be trusted on any other foundation than religious principle, nor any government be secure which is not supported by moral habits. . . .Whatever makes men good Christians, makes them good citizens.{6}
John Jay was one of the authors of the Federalist Papers and became America’s first Supreme Court Justice. He also served as the president of the American Bible Society. He understood the relationship between government and Christian values. He said, “Providence has given to our people the choice of their rulers, and it is the duty, as well as the privilege and interest of our Christian nation to select and prefer Christians for their rulers.”{7}
William Penn writing the Frame of Government for his new colony said, “Government, like clocks, go from the motion men give them; and as governments are made and moved by men, so by them they are ruined too. Wherefore governments rather depend upon men, than men upon governments. Let men be good, and the government cannot be bad.”{8}
The founders believed that good character was vital to the health of the nation. 

New Man

Historian C. Gregg Singer traces the line of influence from the seventeenth century to the eighteenth century in his book, A Theological Interpretation of American History. He says,
Whether we look at the Puritans and their fellow colonists of the seventeenth century, or their descendants of the eighteenth century, or those who framed the Declaration of Independence and the Constitution, we see that their political programs were the rather clear reflection of a consciously held political philosophy, and that the various political philosophies which emerged among the American people were intimately related to the theological developments which were taking place. . . . A Christian world and life view furnished the basis for this early political thought which guided the American people for nearly two centuries and whose crowning lay in the writing of the Constitution of 1787.{9}
Actually, the line of influence extends back even further. Historian Arnold Toynbee, for example, has written that the American Revolution was made possible by American Protestantism. Page Smith, writing in the Religious Origins of the American Revolution, cites the influence of the Protestant Reformation. He believes that
The Protestant Reformation produced a new kind of consciousness and a new kind of man. The English Colonies in America, in turn, produced a new unique strain of that consciousness. It thus follows that it is impossible to understand the intellectual and moral forces behind the American Revolution without understanding the role that Protestant Christianity played in shaping the ideals, principles and institutions of colonial America.{10}
Smith argues that the American Revolution “started, in a sense, when Martin Luther nailed his 95 theses to the church door at Wittenburg.” It received “its theological and philosophical underpinnings from John Calvin’s Institutes of the Christian Religion and much of its social theory from the Puritan Revolution of 1640-1660.{11}
Most people before the Reformation belonged to classes and social groups which set the boundaries of their worlds and established their identities. The Reformation, according to Smith, changed these perceptions. Luther and Calvin, in a sense, created a re- formed individual in a re-formed world.
Key to this is the doctrine of the priesthood of the believer where each person is “responsible directly to God for his or her own spiritual state…. The individuals who formed the new congregations established their own churches, chose their own ministers, and managed their own affairs without reference to an ecclesiastical hierarchy.”{12}
These re-formed individuals began to change their world including their view of government and authority. 

Declaration of Independence

Let’s look at the Christian influence on the Declaration of Independence. Historian Page Smith points out that Thomas Jefferson was not only influenced by secular philosophers, but was also influenced by the Protestant Reformation. He says,
Jefferson and other secular-minded Americans subscribed to certain propositions about law and authority that had their roots in the Protestant Reformation. It is a scholarly common-place to point out how much Jefferson (and his fellow delegates to the Continental Congress) were influenced by Locke. Without disputing this we would simply add that an older and deeper influence — John Calvin — was of more profound importance.{13}
Another important influence was William Blackstone. Jefferson drew heavily on the writings of this highly respected jurist. In fact, Blackstone’s Commentaries on the Laws of England were among Jefferson’s most favorite books.
In his section on the “Nature of Laws in General,” Blackstone wrote, “as man depends absolutely upon his Maker for everything, it is necessary that he should, in all points, conform to his Maker’s will. This will of his Maker is called the law of nature.”{14}
In addition to the law of nature, the other source of law is from divine revelation. “The doctrines thus delivered we call the revealed or divine law, and they are to be found only in the Holy Scriptures.” According to Blackstone, all human laws depended either upon the law of nature or upon the law of revelation found in the Bible: “Upon these two foundations, the law of nature and the law of revelation, depend all human laws.”{15}
Samuel Adams argues in “The Rights of the Colonists” that they had certain rights. “Among the natural Rights of the Colonists are these: First, a Right to Life; second, to Liberty; third, to Property; . . . and in the case of intolerable oppression, civil or religious, to leave the society they belong to, and enter into another. When men enter into society, it is by voluntary consent.”{16} This concept of natural rights also found its way into the Declaration of Independence and provided the justification for the American Revolution.
The Declaration was a bold document, but not a radical one. The colonists did not break with England for “light and transient causes.” They were mindful that they should be “in subjection to governing authorities” which “are established by God” (Rom. 13:1). Yet when they suffered from a “long train of abuses and usurpations,” they believed that “it is the right of the people to alter or abolish [the existing government] and to institute a new government.” 

Constitution

The Christian influence on the Declaration is clear. What about the Constitution?
James Madison was the chief architect of the Constitution as well as one of the authors of the Federalist Papers. It is important to note that as a youth, he studied under a Scottish Presbyterian, Donald Robertson. Madison gave the credit to Robertson for “all that I have been in life.”{17} Later he was trained in theology at Princeton under the Reverend John Witherspoon. Scholars believe that Witherspoon’s Calvinism (which emphasized the fallen nature of man) was an important source for Madison’s political ideas.{18}
The Constitution was a contract between the people and had its origins in American history a century earlier:
One of the obvious by-products [of the Reformation] was the notion of a contract entered into by two people or by the members of a community amongst themselves that needed no legal sanctions to make it binding. This concept of the Reformers made possible the formation of contractuals or, as the Puritans called them, “covenanted” groups formed by individuals who signed a covenant or agreement to found a community. The most famous of these covenants was the Mayflower Compact. In it the Pilgrims formed a “civil body politic,” and promised to obey the laws their own government might pass. In short, the individual Pilgrim invented on the spot a new community, one that would be ruled by laws of its making.{19}
Historian Page Smith believes, “The Federal Constitution was in this sense a monument to the reformed consciousness. This new sense of time as potentiality was a vital element in the new consciousness that was to make a revolution and, what was a good deal more difficult, form a new nation.”{20}
Preaching and teaching within the churches provided the justification for the revolution and the establishment of a new nation. Alice Baldwin, writing in The New England Clergy and the American Revolution, says,
The teachings of the New England ministers provide one line of unbroken descent. For two generations and more New Englanders had . . . been taught that these rights were sacred and came from God and that to preserve them they had a legal right of resistance and, if necessary a right to . . . alter and abolish governments and by common consent establish new ones.{21}
Christian ideas were important in the founding of this republic and the framing of our American governmental institutions. And I believe they are equally important in the maintenance of that republic.
Notes

1. John Adams, October 11, 1798, in a letter to the officers of the First Brigade of the Third Division of the Militia of Massachusetts. Charles Francis Adams, ed., The Works of John Adams – Second President of the United States: with a Life of the Author, Notes, and Illustration (Boston: Little, Brown, & Co., 1854), Vol. IX, 228-229.
2. George Washington, Farewell Address (September 19, 1796). Address of George Washington, President of the United States, and Late Commander in Chief of the American Army. To the People of the United States, Preparatory to His Declination.
3. Daniel Webster, December 22, 1820. The Works of Daniel Webster (Boston: Little, Brown and Company, 1853), Vol. I, 48.
4. Benjamin Rush, “Thoughts upon the Mode of Education Proper in a Republic,” Early American Imprints. Benjamin Rush, Essays, Literary, Moral and Philosophical (Philadelphia: Thomas and Samuel F. Bradford, 1798), 8.
5. Ibid.
6. Webster, The Works of Daniel Webster, 22ff.
7. John Jay, October 12, 1816, in The Correspondence and Public Papers of John Jay, Henry P. Johnston, ed., (New York: G.P Putnam & Sons, 1893; reprinted NY: Burt Franklin, 1970), Vol. IV, 393.
8. William Penn, April 25, 1682, in the preface of his Frame of Government of Pennsylvania. A Collection of Charters and Other Public Acts Relating to the Province of Pennsylvania (Philadelphia: B. Franklin, 1740), 10-12.
9. C. Gregg Singer, A Theological Interpretation of American History (Nutley, NJ: The Craig Press, 1964), 284-5.
10. Page Smith, Religious Origins of the American Revolution (Missoula, MT: Scholars Press, 1976), 1.
11. Ibid, 2.
12. Ibid., 3.
13. Ibid, 185.
14. William Blackstone, “Of the Nature of Laws in General,” Commentaries on the Laws of England,Book 1, Section II.
15. Ibid.
16. Samuel Adams, “The Rights of the Colonists” (Boston, 1772), The Annals of America, Vol. II, 217.
17. John Eidsmoe, Christianity and the Constitution (Grand Rapids, MI: Baker Books, 1987), 94.
18. James H. Smylie, “Madison and Witherspoon: Theological Roots of American Political Thought,” American Presbyterians
19. Smith, Religious Origins,
20. Ibid., 4
21. Alice M. Baldwin, The New England Clergy and the American Revolution (Durham: Duke University Press, 1928), 169.
©2004 Probe Ministries



Kerby Anderson is president of Probe Ministries International. He holds masters degrees from Yale University (science) and from Georgetown University (government). He is the author of several books, including Christian Ethics in Plain Language, Genetic Engineering, Origin Science, Signs of Warning, Signs of Hope and Making the Most of Your Money in Tough Times. His new series with Harvest House Publishers includes: A Biblical Point of View on Islam, A Biblical Point of View on Homosexuality, A Biblical Point of View on Intelligent Design and A Biblical Point of View on Spiritual Warfare. He is the host of "Point of View" (USA Radio Network) heard on 360 radio outlets nationwide as well as on the Internet (www.pointofview.net) and shortwave. He is also a regular guest on "Prime Time America" (Moody Broadcasting Network) and "Fire Away" (American Family Radio). He produces a daily syndicated radio commentary and writes editorials that have appeared in papers such as the Dallas Morning News, the Miami Herald, the San Jose Mercury, and the Houston Post.

What is Probe?
Probe Ministries is a non-profit ministry whose mission is to assist the church in renewing the minds of believers with a Christian worldview and to equip the church to engage the world for Christ. Probe fulfills this mission through our Mind Games conferences for youth and adults, our 3-minute daily radio program, and our extensive Web site at www.probe.org.

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