3 Reasons Why Some Christians Don’t Like Earth Day

I have noticed that some evangelical Christians really do not like Earth Day or environmentalism in general. I would like to identify some of those reasons and then give a response.

1. It is anti-rapture. Some Christians are so eager for the rapture that they think any attempt to protect the environment is a slap in the eschatological face. They see it as no more than rearranging the chairs on the sinking Titanic. We might as well take what we can now as God is soon going to get us off this dying planet.

2. It is anti-God. Some Christians closely identify all environmentalism with nature worship. The only reason someone would want to take care of the environment is if they worship it. If people are taking care of Gaea, they must hate God.

3. It is anti-conservative. Some Christians understand environmentalism as being a part of the liberal agenda. It is part of the plan to force climate change on us. Even if there was benefit to the planet (and us), to become environmentally friendly would give the liberals too much of a foothold.

I will respond to the rapture idea in another post. As for the nature worship, the question is not the origins of environmentalism but whether God wants us to do it. To reject something because of its origin is called the genetic fallacy. Is creation care a part of God’s design? The first couple of chapters of Genesis would seem to say yes. What about helping the liberals? If you have read my blog for some time you will know that I have no patience for the culture war. I look for the truth rather than how it will help the conservatives or hurt the liberals.

Nature and creation glorifies God. How does God feel when we abuse creation?

The Messianic Jesus in Paul’s Christology

Originally posted on Larry Hurtado's Blog:

Some time back, in a posting over on the blog site of our Centre for the Study of Christian Origins, I drew attention here to Matt Novenson’s book, Christ Among the Messiahs:  Christ Language in Paul and Messiah Language in Ancient Judaism (Oxford University Press, 2012).  Having re-read it as part of my preparation for a paper on “Paul’s Messianic Christology” for a conference in Rome in late June, I’m again impressed with the book, and want to reiterate my commendation of it.

Over against what has been the “majority position,” that “Christ” (Greek:  χριστος) in Paul’s usage is essentially a colorless name, merely designating Jesus but not really carrying any connotative emphasis, Novenson lodges what I regard as a convincing counter-case.

Part of his case is to show that previous scholars have tended to work with only two “onomastic” categories:  “Christ” in Paul is either a “title” (having strong connotative…

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Genesis to Revelation


Why another book on the Bible? Many people, inside and outside the church, agree that the Bible is important and valuable. But how do you go about reading it? Many start at the beginning. Genesis is interesting and the first part of Exodus is good. But then the reader gets into lists of laws and architectural descriptions and genealogies. Many well-meaning Bible readers have died in the wastelands of Leviticus and Numbers. While sympathetic to these struggles, I know that the Bible is valuable, even in the books that seem the most difficult. This book takes the reader through the entire Bible. Instead of pressuring the reader to read every verse, select passages are assigned to give the reader a taste of the Bible and hopefully an interest in learning about the rest of the Bible.

You can purchase the Genesis to Revelation book at:



iBooks (ebook)

Nook (ebook)



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Threshold Belief and Evidentialism- Can evidentialism work?

Originally posted on J.W. Wartick -"Always Have a Reason":

fbr-cse The evidentialist school of apologetics is essentially based upon the notion that the evidence for Christianity is such as to make it rationally justified to believe (and perhaps even compel one to believe). Note that evidentialists (generally) do  not  claim that this means the Holy Spirit plays no part in conversion or that people are fully capable to choose God.* C. Stephen Evans, in his book  Faith Beyond Reason: A Kierkegaardian Account , examined evidentialism in light of Kierkegaard’s critique of the method.

One of the primary arguments Kierkegaard had against evidentialism** is that a human being is incapable of considering the whole range of facts regarding a piece of evidence and so may never be justified in holding evidential belief. Evans characterized this argument (following the terminology of Robert Adams) the “postponement argument”:

The idea… is that historical inquiry is never completed, and thus historical beliefs based on such…

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