Serenity

Matt Rogers

A Heavy,
Sinking Sadness

Embracing the World That Is

One

Lately I’ve been walking in the evenings. I tend to do that when stuck on a question. Maybe I’m trying to walk it off. On days when I have time, I drive out to Pandapas Pond in Jefferson National Forest to be in nature. Once there, I set off through the woods or slowly stroll along the water’s edge, deep in thought or prayer.

Most days, because of time, I have to settle for the streets around my home. I can quickly climb to the top of Lee Street, turn around, and look out over Blacksburg, the Blue Ridge backlit by the setting sun. From there, I can see much of Virginia Tech. The stately bell tower of Burruss Hall rises proudly above the rest.

On nights like tonight, when I get a late start and the sun is already down, I head for campus. At its center, separating the academic and residential sides of the school, sits the Drill Field, a wide-open grassy space named for the exercises that the Corps of Cadets practices to perfection there. After dark, old iron lampposts, painted black, blanket the ground in overlapping circles of light.

It was here on the Drill Field, the day after the shootings, that students placed thirty-two slabs of gray limestone rock — Hokie stones, as they’re called — in a semicircle in front of Burruss Hall, to commemorate the lives of loved ones lost. Thousands of mourners descended on the place, bearing with them a flood of condolences, a mix of bouquets, balloons, and poster-board sympathies. They came sniffling, clinging to tissues and to one another, and lifting their sunglasses to wipe tears from their tired, red eyes. The world came as well, vicariously through television, watching us, kneeling with us in grief.

I also came, revisiting the stones day after day, and sometimes at night, drawn to them by a need to connect with the dead whom I never knew. Always there was something new here, some trinket that had been added. At times the items seemed odd: a baseball for every victim, an American flag by every stone, though some of the dead were international students.

People took their time passing by this spot. There was no need to rush; there were no classes to attend. It would be days, dark and long, before there would be any distractions from the pain. For a time, there was no world beyond this place.

By day, soft chatter could be heard around the memorial. After sunset, no one spoke a word. During daylight, masses huddled near the stones, peering over shoulders to read the notes left there. At night, however, mourners passed by in a single-file line, waiting their turn, patient with the people in front who wished to pause at every name.

The masses have since receded. The Drill Field now is vacant (except for these stones) and silent. The semester has ended, most of the students are gone, and only the sounds of insects disturb the stillness of the summer evening air. If I close my eyes and take in the quiet, I can almost imagine nothing happened here.

Almost. Except for the stone reminders that lie at my feet. On one is written a simple, anguished note.

Jeremy,

We love you.

Mom and Dad

These stones are more than rocks. Each is all that remains of a son, a daughter, a husband who will never come home again. I picture my mom and dad, heartbroken, kneeling by a stone for me, had I been among the dead. Moreover, I imagine myself by a stone for my dad, had he not survived his fall.

This is a summer of mourning. I am grieving the world as it is. And I am asking, “If I embrace the world as it is, in all its sadness — if I refuse to bury my head in the sand, pretending all is well, but rather think and speak of the world as it actually is — can I, then, still know God as good? Can my experience of him be more consistent than my circumstances, which alternate between good and bad?”

Is this too much to expect?

Before I can know, I must face the world at its worst.

Charles Marshall

Chapter 1 Going to the Dogs

My wife and I have been thinking about getting a dog, lately, and discussing what type we might get. For me, there is really only one possibility—and that, of course, is a real dog.

For the uninitiated, there are three basic types of dogs:

1] Real dogs. These are dogs as God originally made them—monstrous, made-for-the-outdoors hunting machines that are perfect for intimidating neighbors and attracting lawsuits.

The ownership rule for guys and dogs is simple: the bigger the dog, the cooler you look. Walk down the street with a Pekingese and you might as well be wearing a tutu.

When you observe a man walking down the street with a massive real-dog, his message to you is clear. “Yes, I’m overcompensating for my insecurities and lack of masculinity but I’ve got a really big dog.”

Now that’s the kind of attitude I can get behind.

2] Mutant rat-dogs, otherwise known as Chihuahuas. These poor creatures are the unintentional result of secret experiments conducted by the Mexican army in a failed attempt to create the ultimate weapon by cross-breeding bats and Great Danes. The only surviving result of these experiments is a group of nervous, angry little rat-dogs that decided to take their revenge on humanity by being annoying on just about every level known to mankind.

If you are approached by one of these aberrations of nature, know that it despises you with a hatred rarely seen outside the Middle East, and that it won’t hesitate to tear your ankles to shreds. These dogs are the piranhas of the canine world and would nuke

mankind tomorrow if they thought they could get away with it. Under no circumstance should one of these animals be allowed to run for public office.

3] Kitty-dogs, which is every kind of dog that does not fall into one of the first two categories. I’m all in favor of this type of dog because, hey, girls have to have dogs, too.

The curse of the kitty-dog is that there are those who take a warped delight in dressing them up like people. Most dogs would rather be subjected to Mexican weapons experiments than go through this type of torture.

I cannot say this in strong enough terms: You should never, ever dress up your dog for any reason whatsoever. Take it from me—even if it were thirty below outside, your dog would rather die with dignity in his own fur coat than live while being seen in a little poochie parka.

If you dress your dog, you need to know two things:

1] The rest of us are making fun of you behind your back.

2] Every day your dog prays for a heaven where he gets to dress you up in humiliating costumes while he and his doggie friends point at you and laugh for all eternity.

If you feel you absolutely must dress an animal, go dress one that at least has a chance of defending itself like a cougar or a wolverine or a Chihuahua.

One of the most amazing things about the three dog types is that for every one of them, there is someone that likes that kind of dog. At this very moment, there are people risking the loss of fingers and eyes while they stroke their vicious little rat-dogs, all for the sake of love.

That’s a mysterious kind of love, isn’t it—the kind that embraces the unlovely, that sees through the imperfect and loves without regard?

Let’s face it, the human heart isn’t very attractive either. Every thought we have is consumed with self. If you peel away the layers of even our most noble deeds and acts of kindness, you will find thoughts that circle back to ourselves like homing pigeons. In our hearts, we are all mutant rat-dogs.

And yet God loves us.

In the Bible, you find that same theme of an indefatigable, undefeatable love reaching out to a vicious, ungrateful humanity over and over again. I’ve found it’s a love well worth pursuing.

And so the great dog debate rages in my household, and I think my wife is coming around to my point of view. But, if by chance, you happen to see me in the neighborhood walking a Pekingese that is wearing a teeny hat and sundress, you may safely assume things did not go my way.

Dillon Burroughs

Christianity:

What’s the Big Deal About Jesus?

“Christianity is good for you, but it’s not right for me. I think you ought to believe whatever makes you happy and gives you peace.”

“Christianity is the ‘right’ religion—isn’t that being naive?”

The label Christianity covers a broad range of people today. While over 2.1 billion people are statistically considered followers of Jesus Christ, polls by religious researcher George Barna have observed that only four percent of American Christians hold to a biblical worldview (that is, beliefs consistent with the Bible’s teachings), and just 51 percent of Christian clergy hold to such a view. As a result, even many who call themselves Christians have agreed with the quotes that appear above, asking if it is perhaps naïve to claim Christianity is the only way to God.

However, the above quotes are inconsistent with Christianity’s origins and founder. In this chapter we’ll briefly review how Christianity began, consider its early beliefs, introduce its founder, and investigate the reliability of the New Testament, which is part of the Bible.

A Firm Foundation

All of Christianity is built around one basic belief: the resurrection of its founder, Jesus of Nazareth. On Passover Friday around A.D. 30, Jesus was executed on a Roman cross on the accusation of conspiracy against the government. The Sanhedrin (Jewish leaders) had insisted that the Roman leader Pilate condemn Jesus, though Pilate had not found him guilty of any crimes worthy of death. After the crucifixion, death, and burial of Jesus in a tomb, the body disappeared three days later. Immediately this was followed by many “Jesus sightings” reported over the next 40 days. A social revolution began ten days later in Jerusalem, Israel, as over 3000 people joined the movement after a street message given by the apostle Peter (Acts 2). Christianity was off and running, and has been growing ever since.

Oxford University theologian Dr. Alister McGrath has noted,

The identity of Christianity is inextricably linked with the uniqueness of Christ, which is in turn grounded in the Resurrection and Incarnation.

How do we know Jesus came back to life? First, the 27 books of the New Testament are based upon this one event—the resurrection of Jesus. Despite the attacks of many, the writings of Christianity have been shown to have emerged during the first century with the courageous message that Jesus, a man executed by the government, was alive. This carried many implications about his life and death and beyond. What other motive did these writers have except that they truly believed all this had occurred?

In addition, many individuals of that day claimed to have encountered Jesus after his death. According to the Gospel writers and the missionary Paul, Jesus appeared a total of at least 12 times after his return from death:

The Post-Resurrection Appearances of Jesus Christ

# Sighting Source

1. Mary Magdalene–Mark 16:9; John 20:11-18

2. Women returning from the tomb–Matthew 28:9-10

3. Two men walking to Emmaus–Mark 16:12-13; Luke 24:13-32

4. Peter–Luke 24:34; 1 Corinthians 15:5

5. 10 disciples; two men from Emmaus–Luke 24:36-43; John 20:19-23

6. 11 disciples (including Thomas)–John 20:24-29

7. 7 disciples–John 21:1-24

8. 500 people at one time–1 Corinthians 15:6

9. James, the half-brother of Jesus–1 Corinthians 15:7

10. 11 disciples Matthew 28:16-20

11. 11 disciples before Jesus returned to heaven–Luke 24:50-53

12. Paul– Acts 9:3-6; 1 Corinthians 15:8

In just one of these sightings, over 500 people claimed to see Jesus alive after his death. Did you know that if each of those 500 people were to testify in court for only six minutes, including time for cross-examination, we would have an amazing 50 hours of firsthand testimony? Few other events from over 2000 years ago find this level of support. None offer the number of witnesses the resurrection does for a supernatural event.

Further, the changed lives of the early followers of Jesus supported their report that Jesus was alive. All but one of Jesus’ 11 followers died for his belief in the resurrection of Jesus. Hundreds—if not thousands—of other Christians suffered or died within the first century of Christianity for their beliefs as well. The killing of the first Christian martyr, Stephen, led to the persecution of the Jerusalem church, which eventually forced many Christians to flee the area for safety.

“Could you convince thousands of people in our own day that President Kennedy had resurrected from the dead? There’s no way…unless it really happened.”

The amazing phenomenon of Christianity’s growth also stands as a powerful testimony that this faith is based on a supernatural resurrection. How could a crucified Jew (Jesus), former tax collector (Matthew), Jesus-hater (Paul), and small town fishermen (including Peter) establish a movement that has resulted in the largest religion on Earth? How could this happen?

When Christianity began, the Roman Empire was the greatest government of the time. Yet 300 years later, the Roman Empire had crumbled, and Christianity was continuing to grow. This, in spite of its humble beginning as a grassroots network of individuals who witnessed that Jesus had come back to life. Even though the proclamation of Jesus’ teachings produced persecution of the greatest kind, Christianity continued to spread across the Roman Empire—all the way to the palace of Caesar in Rome, the world’s political and social capital.

Christianity 101

So Christianity originated from a group of Jesus-followers who spread the message that they had personally witnessed his three years of teaching and miracles, watched him die on a cross, and then personally met, saw, talked to, ate with, and received instructions from him after his resurrection from the dead. But what are the core beliefs of Christianity? There are six central elements of
traditional Christianity.

First, there is the common understanding of Jews and Christians that there is only one true God—who is infi nite, holy, loving, just, and true. In addition, Christians believe that in the nature (presence) of the one true God there exists three persons—Father, Son, and Holy Spirit. Christianity does not believe in three gods, but one. As Dr. Norman Geisler, bestselling author and cofounder of Southern Evangelical Seminary, has written,

The Trinity is not the belief that God is three personas and only one person at the same time and in the same sense. That would be a contradiction. Rather, it is the belief that there are three persons in one nature. This may be a mystery, but it is not a contradiction. That is, it may go beyond reason’s ability to comprehend completely, but it does not go against reason’s ability to apprehend consistently.
Further, the Trinity is not the belief that there are three natures in one nature or three essences in one essence. That would be a contradiction. Rather, Christians affirm that there are three persons in one essence…He is one in the sense of his essence but many in the sense of his persons. So there is no violation of the law of noncontradiction in the doctrine of the Trinity.

Traditional Christianity also accepts the 66 books of the Holy Bible as revelation from God, perfect and authoritative for all spiritual matters. While Roman Catholicism accepts the additional authority of the pope and church tradition, and Eastern Orthodoxy accepts church tradition as equal in authority to the Bible, the earliest traditional Christianity and later Protestant Christianity have been based solely on God’s written revelation through his apostles and prophets.

Third, Christians believe every person who has ever lived (with the exception of Jesus Christ) has been born a sinner separated from God. It is our sin nature that keeps us from knowing and experiencing God and creates a need for reconciliation through a means only God can provide.

Fourth, in his infinite love, God has provided the solution to the barrier between himself and humanity through Jesus Christ. The Bible teaches that the death of Jesus provides payment for our sins, and on the basis of our believing, he is our sinbearer and he will forgive us the moment we believe. All this is confirmed by Jesus’ resurrection from the dead—he has paid the penalty for sin and conquered death. In this way God offers a basis for a person to place his or her faith in Christ and to enter into a personal relationship with Jesus, in which he enters your life and you walk through life with his power and guidance.

Fifth, this rescue or salvation God offers through Jesus is based solely on what God has done rather than on what people do. In other words, salvation is a free gift based on God’s grace to us (unearned favor) rather than good works or deeds we can accomplish, though these will accompany a person once he or she becomes a Christian. One of the major points of contention during the Protestant Reformation resulted from the Roman Catholic Church’s unbiblical teaching
that God’s grace consists of humans cooperating with God’s grace to merit salvation, rather than receiving salvation in full as a gift on the basis of faith alone the moment a person believes.

Sixth, Christians believe in an eternal afterlife. God allows individuals the ability to choose or reject him, and after death, that decision is final. Those who have chosen to believe in Jesus will enjoy eternity with him in heaven, while those who decline will spend eternity in hell, separated from God. God will accept every person’s decision and not force him or her to change their mind. While all this may sound politically incorrect in our culture, it has stood as an essential component of Christian teaching from the earliest times. The choice we make here on earth will have eternal consequences.

Jesus: Founder and CEO of Christianity

Christian philosopher Dr. C. Stephen Evans points out that “it is an essential part of Christian faith that Jesus is God in a unique and exclusive way. It follows from this that all religions [that disagree] cannot be equally true.”7 Again, if different religions teach contradictory things about who God is, salvation, the afterlife, and
even Jesus, then one or another could be true, but they can’t all be true at the same time. What are the big super-signs that help us decide which religion is true? According to biblical Christianity, if Jesus claimed to be God and proved his claim by his resurrection, then he is God and Christianity is true. No other religious leader in history has claimed to be God and risen from the dead.

Further, there are at least seven concepts Jesus taught about himself that stand unique to Christianity. First, Jesus communicated that he fulfi lled biblical prophecy, given hundreds of years in advance, that he was the promised Messiah. He repeatedly claimed to be the person that God’s Messiah was predicted to be, and many scholars have created extensive lists of these prophetic connections. Here are some examples of prophecies Jesus fulfilled:

Prophecy–Old Testament Prophecy–New Testament Fulfillment

Born of a virgin– Isaiah 7:14– Matthew 1:18,25

Born in Bethlehem– Micah 5:2– Matthew 2:1

Preceded by a messenger– Isaiah 40:3– Matthew 3:1-2

Rejected by his own people– Isaiah 53:3– John 7:5; 7:48

Betrayed by a close friend– Isaiah 41:9– John 13:26-30

His side pierced– Zechariah 12:10– John 19:34

His death by crucifixion– Psalm 22:1,11-18– Luke 23:33; John 19:23-24

His resurrection– Psalm 16:10– Acts 13:34-37

Second, Jesus stands as a unique, unparalleled individual among the leaders of various world religions. He made predictions about the future that could only be made by someone who claimed to be God. Further, he noted in advance several of the things that would occur at the time of his death and resurrection. Unlike anyone else, he also promised to one day return to earth to set up his future kingdom.

The Seven “I Ams” of Jesus in John’s Gospel

 “I am the bread of life” (John 6:35,48; see also verse 51).

 “I am the light of the world” (John 8:12).

 “I am the gate for the sheep” (John 10:7; see also verse 9).

 “I am the good shepherd” (John 10:11,14).

 “I am the resurrection and the life” (John 11:25).

 “I am the way and the truth and the life” (John 14:6).

 “I am the true vine” (John 15:1; see also verse 5).

Further, Jesus is unique in his nature, being fully divine and fully human nature in one person. Jesus was born as a man without sin through a miraculous virgin birth. He challenged his own family, disciples, and even his enemies to prove him guilty of sin, but none could do so. Think of the reaction you would receive if you asked your parents, brothers, sisters, and friends, “Can any of you point to one sin I have committed?” Those closest to us know our faults. We all have them. Yet Jesus lived a perfect life free of sin.

As God’s divine son, Jesus performed miracles, healings, and exorcisms; fulfi lled Jewish prophecies; and accomplished his own resurrection. In these ways he affi rmed his divine nature, displaying power far beyond that of any person who has ever lived. Today people downplay the miracles, but they are documented in careful detail in the Bible, and even Jesus’ enemies did not deny his miracles. They weren’t able to. So they just claimed that he performed them with
the help of evil powers (Matthew 12:24).

The Exorcisms of Jesus

Exorcism– Source
1. Healed a demon-possessed man at Capernaum —Mark 1:21-28; Luke 4:31-37

2. Drove out demons and evil spirits Matthew 8:16-17; Mark 1:32-39; Luke 4:33-41
3. Healed the man possessed by demons at the Gadarenes– Matthew 8:28-34; Mark 5:1-20; Luke 8:26-39

4. Drove a demon out of a mute man, who then spoke– Matthew 9:32-34;
Mark 3:20-22

Christianity is also the only major religion whose founder sacrificed his life for the sins of those who would choose to believe in him. Jesus’ horrifi c death on the cross stood as proof of his statement that “the Son of Man [Jesus] did not come to be served, but to serve, and to give his life as a ransom for many.”

The Nature Miracles of Jesus

The Miracle—Source

1. Calming the wind and waves– Matthew 8:26; Mark 4:39; Luke 8:24

2. Walking on water– Matthew 14:25; Mark 6:48; John 6:19

3. Money in the fish’s mouth– Matthew 17:27

4. Withering of the fig tree– Matthew 21:19; Mark 11:14

5. Miraculous catch of fish– Luke 5:4-7

6. Turning water into wine– John 2:7-8

7. Second miraculous catch of fish– John 21:6

8. Feeding the 4000– Matthew 15:32-38; Mark 8:1-9

9. Feeding the 5000– Matthew 14:13-21; Mark 6:34-44; Luke 9:12-17; John 6:5-12

Sixth, as mentioned earlier, Jesus also rose from the dead. Those in his time could never account for his empty tomb and the disappearance of his body. Jesus’ followers spanned the known world testifying of his resurrection (his actual bodily appearing to them), teaching his words, and dying for their belief in him.

Finally, Jesus promises, at the end of time, to personally judge every person who ever lived. It would be eternally disappointing to have Jesus look at us, fairly judge us, and conclude, “I never knew you” (Matthew 7:23).

Christianity by the Book

Those who want to investigate the truthfulness of the original Christian message can look to a wealth of manuscript evidence regarding the transmission of the 27 books of the New Testament through the years. The New Testament manuscripts offer more supporting evidence than any other ancient book. Christians also accept the Jewish scriptures (the Old Testament) as part of their holy book, the Bible. Traditional Christianity believes in the inerrancy of Scripture, meaning the original words of the Bible’s books are without error and perfect in every way.

As a result, Bible translation, distribution, and teaching stand as important responsibilities within Christianity. The Bible is the most translated book in history, has been used as the script for the most-watched fi lm in history (the Jesus fi lm), and has enjoyed greater distribution than any book in the world. Over 100 million copies of the New Testament or Bible are sold every year worldwide.

Interesting Statistics About the Bible

The Bible was written over a period of 1600 years,

 by more than 40 authors of every sort—kings, peasants, fi shermen, poets, shepherds, government offi cials, teachers, and prophets—

 in three languages (Hebrew, Aramaic, and Greek),

 on three continents—Asia, Africa, and Europe.11

What Makes Christianity Unique?

“Christianity isn’t about people in search of God, but rather God in search of
people.”—STEVE RUSSO

Many have suggested that Christianity is about having a personal relationship with Jesus, and not performing good works and following rituals. Religious movements throughout history ultimately hold to a signifi cantly different common thread—that certain actions or works are required to obtain a blissful afterlife. In Christianity, however, the key to reaching God here and now and dwelling with him for eternity is to receive and trust in a gift already provided by its founder, Jesus Christ. As the apostle Paul made clear to Christians at Ephesus, “God saved you by his grace when you believed. And you can’t take credit for this; it is a gift from God. Salvation is not a reward for the good things we have done, so none of us can boast about it.”

God’s gift of salvation also brings assurance. If Jesus’ righteous life and atoning death on the cross is the sole basis for God’s gift, then a Christian doesn’t have to worry about earning or losing that gift. Once the gift is received, it belongs to the Christian forever because it rests on what Jesus did—not what the Christian did or does in the past, present, or future.

Christianity in Summary

As we compare and contrast the beliefs of various religions throughout this book, we hope to make the distinctives of each one as clear as possible. Here, we summarize the key teachings of Christianity:

Belief– Basic Description

God– One God in three persons—Father, Son, and Holy Spirit.
Holy Book– The 66 books of the Holy Bible are the authoritative
works of Christianity.

Sin– All people have sinned (except Jesus).

Jesus Christ– God’s perfect son, holy, resurrected, divine (second person of the Trinity) yet also fully human.

Salvation– Obtained only by God’s grace through faith in Jesus Christ, not by human effort.

Afterlife– All people will enter heaven or hell upon death based on whether they have salvation in Jesus Christ. The Bible does not teach reincarnation, annihilation (ending of the soul), or the existence of purgatory.

Some people assume that biblical Christianity and Roman Catholicism are essentially similar. But is that the case? What differences exist? Are these differences really a big deal, or only minor details? Our next chapter will address these questions head-on.

Over the top of her reading glasses, Eugenie Pierce eyed the teenage girl sprawled across two chairs at the long table in the Sweetgum Public Library’s reading area. Late afternoon sunlight spilled through the tall windows and fell like a spotlight on the youthful offender. The city council could make noises about forcing Eugenie to retire in six months’ time, but that didn’t mean she would neglect her library in the interim. Not that it was her library personally. It belonged to the good citizens of Sweetgum, Tennessee. But the library had been in her care for almost forty years, and no teenager since the Nixon administration had put his or her feet anywhere but on the floor, where they belonged.

Eugenie moved a step closer to the girl and continued to stare. Usually her narrowed gaze moved mountains—or at least wayward adolescent limbs. But this child was not so easily motivated. Another two steps, sensible pumps tapping against the tile floor, and now Eugenie stood within three feet of the girl.

“Ahem.” She resorted to clearing her throat. Still the girl did not respond. Eugenie moved closer. She tapped the table in front of the girl and cleared her throat again.

“What?” The girl looked up, rolled her eyes, and slumped even lower. She had those white wires hanging from her ears, which meant she wasn’t reading but listening to that awful rap music. The girl finally pulled one of the buds from her ear. “I said, ‘What?’ ”

“Please take your feet off the chair,” Eugenie replied, snipping each word. She lowered her glasses to the tip of her nose and looked pointedly at the girl’s cheap plastic flip-flops and black-lacquered toenails. True, none of the furniture in the Sweetgum Public Library was anywhere near new, but every stick of it was in pristine condition.

“I’m not hurting anything.” The girl spoke too loudly because of the remaining bud wedged in her right ear.

“Shh. You’re disturbing the other patrons.” Granted, the only other people in the library at the moment were Mr. and Mrs. Hornbuckle, who couldn’t hear a train wreck between them, but it was the principle of the thing that mattered. A library was a holy place, like church, and you wouldn’t find people sitting in a house of worship with their feet on the pews and headphones jammed in their ears. At least not in Sweetgum.

The girl looked around, saw the Hornbuckles, and laughed. “You’d have to shoot off a cannon to disturb them.” Eugenie sighed. She wasn’t up for this. Maybe Homer Flint and his cronies were right. Maybe it truly was time for her to retire. She’d had the same conversation with four decades’ worth of teenagers. Her track record, of course, spoke for itself. She’d steered any number of wayward youth onto the straight and narrow, although lately not as many as she used to.

“Library patrons do not put their feet in the chairs. And please turn down the volume on your CD player. Others may not share your taste in music.”

The girl bristled. “It’s an iPod.”

“A what?”

“An iPod. Not a CD player.” The scorn in her voice shouldn’t have bothered Eugenie. But she was tired of people who treated her as if she was an ignorant civil servant instead of a well-educated woman with a master’s degree in library science.

And then she saw the book lying on the table in front of the girl.

Knitting for Beginners.

Eugenie eyed the girl again. “Do you knit?” she asked in a slightly kinder tone. Eugenie was a firm believer in productive activities, and if this girl was a knitter, perhaps she wasn’t such a lost cause after all.

“Huh?” Finally, the girl removed the remaining bud from her other ear. “What’d you say?”

“Are you a knitter?” Eugenie gestured toward the book on the table.

The girl stiffened, her mouth tightening as if she’d bitten into a lemon. “Why do you care?”

“Well, if you knit,” Eugenie said patiently, “you might be interested in a group that meets the third Friday of every month at the Christian church. The Sweetgum Knit Lit Society. All knitters are welcome.” Although she silently wondered just how welcome the other women would make this grungy girl feel. The ties that bound the group were tenuous at best, yet Eugenie managed to hold them together by sheer dint of will.

The girl shoved the book away. “I was just looking at it.” The angry defensiveness of the girl’s reply caught Eugenie off guard.

“I merely intended to—” But she stopped herself before she could utter the fateful word. Help. I merely intended to help. The unfinished sentence lay between them, unspoken but entirely present. The girl’s blue eyes narrowed in her round face. She shoved a hank of dirty blond hair off her forehead with one hand. “I don’t need your help.”

And then Eugenie heard the telltale rustle of paper from underneath the table.

“What’s that?”

More rustling. The girl’s face turned red. “Nothing.”

Eugenie reached out and took the knitting book. With practiced efficiency, she flipped through the pages. She saw immediately where the little heathen had defaced Knitting for Beginners.

“You’ve ruined it.” Disgusted by the jagged edges where the pages had been ripped from the binding, Eugenie snapped the book closed. “You’ll pay to replace it.”

But despite the iPod—Eugenie had heard they were quite expensive—the girl didn’t look like she had enough money to buy a decent pair of shoes, much less replace a hardback book.

“I didn’t do it. It was already like that.” The girl spoke too loudly, not because of her headphones but because she was lying.

Eugenie extended one hand. “The pages, please.” The girl stared back, mutinous, before finally giving in.

“Here.” She pulled the wad of glossy paper from beneath the table and thrust it at Eugenie, who took the pages, glancing down to see what the girl had torn from the book. A pattern for a scarf. Why hadn’t she simply checked out the book if she wanted the pattern?

“I’ll look up the price and let you know what this will cost. There are processing fees in addition to the cost of the book.”

“It doesn’t matter.” The girl slumped farther still in the chair. “I don’t have any money.”

“What’s your name?” Eugenie asked. “I’ll need your parents’ names as well.” She knew the girl heard her question because her cheeks went pale beneath the smear of blush that failed to cover the thicket of freckles.

“I don’t have any parents.”

Again, Eugenie could tell she was lying. “Then who is responsible for you? A relative?”

The girl turned her head away. A library was also similar to a church in that it often provided shelter for lost souls. Temporary shelter for the most part, but Eugenie had found that everyone from latchkey children to battered wives and lonely senior citizens might wander into her library on any given day.

“If you can’t give me the name of the adult who’s responsible for you, I’ll have to call Theda Farley over at Family Services.”

The girl’s head whipped back around to Eugenie. “Don’t you dare.” She scrambled out of the chair. Eugenie might be old enough to retire, but she was still spry. With a quick snag, she caught the girl’s arm.

“Hey! You can’t touch me!”

“Young lady, in my library, I can do as I see fit.”

“This is child abuse!”

“You’ve ruined one of my books. You don’t have the money to pay for it, and you won’t tell me who you are. Perhaps I should call the police.”

The girl’s kohl-smeared eyes widened. “All right. All right. I’ll tell you my name. Just no cops.”

Eugenie held in a sigh of relief. She wouldn’t have called the police anyway, not for so minor an infraction, but the girl didn’t have to know that.

“So what is your name?” Eugenie demanded, releasing the girl’s arm.

“Hannah.”

“Hannah what?”

“Hannah Simmons.”

The name rang a bell. “You’re Tracy Simmons’s daughter?” She knew Tracy. Wild. Promiscuous. She’d had her first child, this child, at sixteen. That was the thing about a small town like Sweetgum. Everyone knew everyone else’s business, unless of course you knew how to be very, very discreet. Tracy Simmons had been the antithesis of discreet.

“Tracy’s my mom. So what?”

Well, that explained the tattoos the child had drawn up and down her arms with ballpoint pen, the too-tight tank top, and the cheap flip-flops. She was definitely her mother’s daughter.

And then Eugenie remembered something else. A hazy picture of Tracy Simmons when she was eight years old, sitting on the floor between the stacks in the juvenile section of the library, her dirty blond head buried in a book. Her mother would drop her off at the library for hours at a time, at least until Tracy had entered junior high school, developed a figure, and been left elsewhere to fend off the attention of adolescent boys. Within a couple years, she’d become one of those girls who rode around the town square on a Saturday night in the back of a pickup, a bottle in a plain brown bag in one hand and a cigarette in the other. By then it had been a long time since she’d darkened the door of the library. Tracy was one of the few who had escaped Eugenie’s influence. The memory startled Eugenie, and it changed her mind about how to handle Hannah’s debt.

“If you can’t pay for the book, you’ll have to work off the cost.”

“What?” Hannah had chewed off most of her metallic pink lipstick, leaving only a rough stain around the edges of her mouth.

“You’ll have to do some work for me here at the library to pay for the book.”

Her eyebrows shot up. “You can’t make me work. I’m thirteen. What about child labor laws?”

Eugenie smiled. “Well, you’re welcome to call the police if you think I’m violating the law.”

Hannah’s shoulders slumped. “You’re evil.”

Now Eugenie could laugh. “No, Hannah. I’m not evil.”

She paused for effect. “I’m a librarian.”

“So what do I have to do?” Hannah demanded, one hand on a bony hip that jutted out. “Shelve books, sweep, stuff like that?”

“For today, yes.”

Hannah scowled. “I have to work for more than a day?”

“We’ll start with an hour a day on weekdays and a halfday on Saturday.”

“You’re kidding. For how long?”

“For as long as it takes.”

The girl grumbled, but she didn’t protest further. Eugenie thought she looked secretly relieved. Something to do after school. A way to get out of the house on Saturday. Both were probably a blessing to Tracy Simmons’s daughter.

“And one other thing.” Eugenie looked down at the torn pages in her hand. “You have to participate in the Knit Lit Society.”

“I don’t want to be in your nitwit society.”

“And I don’t think you have a choice.”

“They won’t want me.”

“Of course they will,” Eugenie answered, but she spoke with more confidence than she felt. “They’ll help you learn to knit as well as broaden your mind through reading.” Eugenie’s words were met with silence.

“What do you like to read?”

Again silence.

“What were your favorites when you were younger?” she persisted. “Little Women? The Wonderful Wizard of Oz?” She couldn’t remember this Hannah coming to the library before, now that she thought about it.

“I never read any of those.”

“A Little Princess? Pollyanna?” Eugenie asked with rising incredulity.

Hannah shook her head. “I tried that one about the girl on the mountain. You know, the one where her mother died and she went to live with her grandfather.”

Eugenie was afraid she could see the appeal Heidi might have held for Hannah. “Well then, I think I know what the Knit Lit Society will be reading next.” She turned toward the information desk and motioned Hannah to follow. “Come on. We’ll start with some dusting. After I close up, we can walk over to Munden’s Five-and-Dime to buy some yarn and needles.”

“I told you I don’t have any money.”

“You can work the needles and yarn off as well. Besides, the Knit Lit Society meets tomorrow evening, so you’ll need them.”

“My mom won’t let me come down here on a Friday night.”

Eugenie doubted that Tracy Simmons cared about Hannah’s whereabouts on a Friday night. Or any other night for that matter. The last Eugenie had heard, Tracy worked as a cocktail waitress at a seedy bar on the outskirts of Sweetgum.

“You leave that to me,” was all she said in response to the girl’s protest. She stepped behind the circulation desk and reached into a cubby for a dust cloth. “Here.” She held it out to Hannah. “Start in the fiction section over there with the A’s. And when you see Little Women by Louisa May Alcott, pull it out. That will be our first book.”

Hannah’s eyes widened. “I can’t read that by tomorrow night.”

“Of course not. That will be next month’s selection.

Tomorrow you’ll just meet the other members of the society. And learn to knit.”

Hannah looked skeptical. “Whatever.” But in spite of her resistance, she took the dust cloth.

“Don’t forget the lower shelves,” Eugenie admonished as she walked away.

Half an hour later, Eugenie looked around to find Hannah Simmons sitting on the floor between the stacks of the Sweetgum Public Library, her head buried in a copy of Little Women, a forgotten dust cloth on the floor beside her. Eugenie watched the girl from behind the information desk and allowed herself a small, satisfied smile.

Now all she had to do was convince the Sweetgum Knit Lit Society to welcome their newest member.

Kenneth Poppe

AND NOW…THE FIRST CHAPTER:

The majority is not trying to establish a religion or to teach it—it is trying to protect itself from the effort of an insolent minority to force irreligion upon the children under the guise of teaching science.

—WILLIAM JENNINGS BRYAN

BRYAN WAS THE ATTORNEY FOR THE PROSECUTION AT THE 1925 “SCOPES MONKEY TRIAL” IN DAYTON, TENNESSEE THAT MADE EVOLUTION A HOUSEHOLD TERM. THE ABOVE WORDS ARE FROM HIS
WRITTEN CLOSING STATEMENT, WHICH WAS NEVER READ IN COURT.

1

EXAMINING YOUR FAMILY TREE

A Monkey for an Uncle?

Consider your biological father. He is responsible for half of the genetic codes that shaped your body, and probably some of your personality as well. Now consider his father, your grandfather. If typical, I would guess at least a couple of your body traits are more grandpa’s than dad’s—having somehow skipped a generation. And how about your great-grandfather? Were you lucky enough to know him, even if just like me, through those vague and shifting memories as a very
small boy? Dare I throw in a great-great-grandfather—in my case known only through legend and those grainy black-and-white photos of a roughly dressed man beside a horse and buggy?

Consider that when your great-great-grandfather was your age, for surely he once was, he could try to reconstruct his lineage just as you have done. What names and faces would he have recalled? And if you could piece great-great-granddad’s and your recollections together, that would create a timeline taking you back eight generations—perhaps 250 years or so! Where would you find your ancestors then? In my case, I’m told, the Hamburg, Germany, area. And would my ancestors then be traced to the nomadic Gaelic stock that inhabited Western Europe before formal countries were established there? And then to where? Ancient Phoenicians, Sumerians, Egyptians? And how about yours?

Now to get to the main point. If you kept traveling back in time in this manner, generation after generation, where would you end up? Where would your dad’s ancestors have been living 1000 years ago? 2500 to 5000 years ago? And so on? Those who believe in strict Darwinism would say an extended family schematic would show your ancestors going back several million years ago where they first evolved on the African continent. And on this reverse journey you would see slowly reappearing total body hair, steadily shrinking brains, increasingly sloping foreheads and jaw protrusions, and extending arms whose knuckles would eventually be dragging the ground, assisting a clumsy, bent-over gait. In other words, strict evolutionists say if you could backtrack your family tree for, say, 5 million years, your ancestors would now be closer in appearance to a chimp than a human. And if you continued farther back in time, the coccyx bone at the bottom of your pelvis would extend into a prehensile tail, and the reappearing grasping toes on your feet would send you back to swinging in the trees from whence you came some 10 to 15 million years ago.

Stop and ponder your supposed family tree in this way—a videotape in rewind. Is this really how it went down? Did humans come from monkeys? (Often a Darwinist will answer no to this question by saying it wasn’t a direct path of evolution. But monkeys have to be on the path before apes, right? And apes would have to be on the path before humanoids, right? So it most absolutely is, in theory, “monkey to man”—no matter how crooked the line.) Now if this isn’t the truth, what’s the alternative? Unless you consult primitive worship superstitions, I’ve stated before that the world’s five major religions give you one origin—Genesis—and it includes a tantalizing tale of an innocent man Adam and his companion woman, Eve, in a pristine garden. But for so many, that’s a fairy tale of bigger proportions than monkeys becoming humans. So what is the truth?

Here’s my response. Regardless of which religious view(s) might supply the answer(s), I will stand firmly on this:

There is absolutely no scientific support for the
monkey-to-man scenario—absolutely none.

On the contrary, science, and even philosophy, validate the title of this book and its overriding message as stated a few pages ago.

Either-Or

If there is an alternative answer to the totally unscientific view that monkeys slowly turned into people, ostensibly it is one of the religious variety. But before we tackle the idea, let me first share the concept I find continually bubbling up from the origins cauldron: Almost every major issue concludes with just two choices—either it could have happened this way, or it couldn’t. So grab a writing instrument and check your choice of one of two for each of the ten statements below.

It Could It Couldn’t
Happen Happen

_______ ______ 1. The most violent accidental explosion ever, the big bang, was sufficiently self-appointed to create the largest and most fine-tuned object ever known, the universe.

_______ ______ 2. The sheer number of planets in the universe, and the number of years these planets have existed, give us a mathematical chance that at least one would become a fully interactive biological world—ours—by accident.

_______ ______ 3. Blind luck had the ability to construct the approximately 80,000 different life-required protein chains of specifically sequenced amino acids (from an “alphabet” of 20 different amino-acid choices)—even those proteins 10,000 amino acids long.

_______ ______ 4. The RNA/DNA molecules, containing information equivalent to all the books in 20 standard libraries, suddenly appeared by chance in the “primordial soup” before the first cell was a reality.

_______ ______ 5. Almost as soon as Earth’s conditions permitted, a functional cell appeared, selfprepared with a wide array of metabolizing and reproductive mechanisms.

_______ ______ 6. A half billion years ago, in the blink of an evolutionary eye, the Cambrian explosion self-generated the completely interactive gene pool of all 32 animal phyla with complex organ systems. Once complex life didn’t exist, then it was all there.

_______ ______ 7. After the Cambrian explosion, random scramblings of genetic information kept producing improved genetic codes. This allowed life to surge forward as animals kept giving rise to improved offspring with which, suddenly
or eventually, they could not mate.

_______ ______ 8. These accidental genetic surges adequately explain a whole host of large-scale advances— for example, straight bones in fins turning into jointed bones in legs, reptile scales turning into bird feathers, photosensitive cells turning into eyes, births from amniotic eggs turning into births from a placenta, and chordates like cows or hippos going back into the ocean to become whales.

_______ ______ 9. While animals randomly surged forward within 32 phyla from sponges to mammals, plants accomplished a similar advance in complexity from moss to cacti, but did it in only 8 steps, often called divisions instead of phyla.

And central to this book:

_______ ______ 10. Primates like monkeys left the trees and kept getting bigger, stronger, and smarter. About 5 million years of natural selection was sufficient time for hominids to adapt to walking on their hind legs, learn to use tools,
fashion clothes to wear, master fire, develop first spoken and then written communication, and finally organize societies in cave homes among maple groves that eventually became cottage homes on Maple Street.

So how did you score on this checklist? The two most extreme scores would be to have all ten checks in the right column of “it couldn’t happen”—like me—or all ten checks on the left column of “it could happen.” Of course, you realize that one single check in the right column dooms Darwinism to immediate failure. All it takes is one legitimate “couldn’t” check in this either-or set-up and natural evolution has no chance to produce me the writer, or you the reader. If you can, actually imagine trying to agree with all ten statements as checked on the left, and I’ll wager you’ll feel the full weight of the folly of “self-made” life. Therefore, if you find evolution insufficient in even one instance, you need to consider a bigger-than-science connection— unless, of course, you want to remain apathetic. So, if evolution or apathy is not the answer, I suggest you begin a quest to come to grips with the “God” who engineered this miracle.

Rejecting statement #10 above reflects this chapter’s opening rejection of the idea that all our ancestral lines slowly become more stooped and stupider as we observe the reverse of totally natural processes. If the world generally rejected that notion and stood on the “God alternative” with confidence, it would dramatically change the debate on the other nine statements. And yet if monkeys are not our uncles then how do you explain human origin? How do you explain the master plan of God the Designer?

Alex and Brett Harris

AND NOW…THE FIRST CHAPTER:

MOST PEOPLE DON’T…
A different kind of teen book

Most people don’t expect you to understand what we’re going to tell you in this book. And even if you understand, they don’t expect you to care. And even if you care, they don’t expect you to do anything about it. And even if you do something about it, they don’t expect it to last.

Well, we do.

This is a different kind of teen book. Check online or walk through your local bookstore. You’ll find plenty of books written by fortysomethings who, like, totally understand what it’s like being a teenager. You’ll find a lot of cheap throwaway
books for teens because young people today aren’t supposed to care about books or see any reason to keep them around. And you’ll find a wide selection of books where you never have to read anything twice—because the message is dumbed-down. Like, just for you.

What you’re holding in your hands right now is a challenging book for teens by teens who believe our generation is ready for a change. Ready for something that doesn’t promise a whole new life if you’ll just buy the right pair of jeans or use the right kind of deodorant. We believe our generation is ready to rethink what teens are capable of doing and becoming. And we’ve noticed that once wrong ideas are debunked
and cleared away, our generation is quick to choose a better way, even if it’s also more difficult.

We’re nineteen-year-old twin brothers, born and raised in Oregon, taught at home by our parents, and striving to follow Christ as best we can. We’ve made more than our share of mistakes. And although we don’t think “average teenagers” exist, there is nothing all that extraordinary about us personally.

Still, we’ve had some extraordinary experiences. At age sixteen, we interned at the Alabama Supreme Court. At seventeen, we served as grass-roots directors for four statewide political campaigns. At eighteen, we authored the most popular Christian teen blog on the web. We’ve been able to speak to thousands of teens and their parents at conferences in the United States and internationally and to reach millions
online. But if our teen years have been different than most, it’s not because we’re somehow better than other teens, but because we’ve been motivated by a simple but very big idea. It’s an idea you’re going to encounter for yourself in the pages
ahead.

We’ve seen this idea transform “average” teenagers into world-changers able to accomplish incredible things. And they started by simply being willing to break the mold of what society thinks teens are capable of.

So even though the story starts with us, this book really isn’t about us, and we would never want it to be. It’s about something God is doing in the hearts and minds of our generation. It’s about an idea. It’s about rebelling against low expectations. It’s about a movement that is changing the attitudes and actions of teens around the world. And we want you to be part of it.

This book invites you to explore some radical questions:

• Is it possible that even though teens today have more freedom than any other generation in history, we’re actually missing out on some of the best years of our
lives?

• Is it possible that what our culture says about the purpose and potential of the teen years is a lie and that we are its victims?

• Is it possible that our teen years give us a once-in-alifetime opportunity for huge accomplishments—as individuals and as a generation?

• And finally, what would our lives look like if we set out on a different path entirely—a path that required more effort but promised a lot more reward?

We describe that alternative path with three simple words: “do hard things.”

If you’re like most people, your first reaction to the phrase “do hard things” runs along the lines of, “Hard? Uh-oh. Guys, I just remembered that I’m supposed to be somewhere else. Like, right now.”

We understand this reaction. It reminds us of a story we like to tell about a group of monks. Yep, monks.

On the outskirts of a small town in Germany is the imaginary abbey of Dundelhoff. This small stone monastery is home to a particularly strict sect of Dundress monks, who have each vowed to live a life of continual self-denial and discomfort.

Instead of wearing comfy T-shirts and well-worn jeans like most people, these monks wear either itchy shirts made from goat hair or cold chain mail worn directly over bare skin. Instead of soft mattresses, pillows, and warm blankets, they sleep on the cold stone floors of the abbey. You might have read somewhere that monks are fabulous cooks? Well, not these monks. They eat colorless, tasteless sludge—once a day. They only drink lukewarm water.

We could go on, but you get the picture. No matter what decision they face, Dundress monks always choose the more difficult option, the one that provides the least physical comfort, holds the least appeal, offers the least fun. Why? Because they believe that the more miserable they are, the holier they are; and the holier they are, the happier God is.

So these miserable monks must be poster boys for “do hard things.” Right?

Wrong!

We’re not plotting to make your life miserable. We’re not recommending that you do any and every difficult thing. For example, we’re not telling you to rob a bank, jump off a cliff, climb Half Dome with your bare hands, or stand on your head for twenty-four hours straight. We are not telling you to do pointless (or stupid) hard things just because they’re hard. And if you’re a Christian, we’re certainly not telling you that if you work harder or make yourself uncomfortable on purpose, God will love you more. He will never—could never—love you any more than He does right now.

So that’s what we’re not doing. What we are doing is challenging you to grab hold of a more exciting option for your teen years than the one portrayed as normal in society today. This option has somehow gotten lost in our culture, and most people don’t even know it. In the pages ahead, you’re going to meet young people just like you who have rediscovered this better way—a way to reach higher, dream bigger, grow
stronger, love and honor God, live with more joy—and quit wasting their lives.

In Do Hard Things, we not only say there is a better way to do the teen years, we show you how we and thousands of other teens are doing it right now and how you can as well.

A Handbook for Discovering God’s Will

AND NOW…THE FIRST CHAPTER:

Introduction

Choosing Well: Living Out God’s Will

Most of the time in our attempt to follow Christ, we already know perfectly well what God’s will is and what He expects of us. It is to continue the work He’s already given us, precisely where we are, according to the guidelines for godly living we know from Scripture.

But there come moments when we face major decisions, crossroads in our journey where the signposts aren’t as legible or well-lit as we would like. We face hard choices. Should I attend this college or that one? Should I switch jobs? Am I truly being called to full-time ministry, or am I just bored with my current vocation? Is this the person God would have me marry? Should I move to a new city or stay put?

Some decisions we’ve anticipated for a long while, for example what to do upon graduating from college. Others are thrust upon us suddenly, perhaps an opportunity that comes out of the blue. Yet others can brew or stew slowly over time, such as a growing sense of disillusionment and frustration with our current job.

Situations like these ultimately demand some kind of decision. Assuming we seek to honor God in all areas of our lives—education, family life, career, ministry—we want to make a godly choice. But how? Clearly, guidance is a difficult area for Christians.

Scores of books on the topic have appeared over the past several decades demonstrating the ongoing quest for counsel on this issue. This book is intended to assist you in thinking through questions about guidance more incisively and, if you heed the shared wisdom handed down from two thousand years of our faith, to help you make wiser, more thoughtful, and more godly choices. The generalizations presented here are distilled from the wisdom of numerous thoughtful writers on this topic. In essence, the thoughts in this book are not new. The hope, however, is that their presentation and format will make these ideas more accessible and easier to understand and apply in your life. (A note on citations: For the most part, I’ve tried to avoid cluttering your reading by limiting the endnotes to some lesser-known authors for whom you may want to know the source.)

It’s plain that those who follow Christ could use ongoing help in this area. “In our quest for God’s guidance,” said J. I. Packer, British theologian and scholar, “we become our own worst enemies, and our mistakes attest to our nuttiness in this area.” This book is an attempt to head off some of those self-defeating tendencies and minimize the nuttiness. In doing so, this book differs from other writings on guidance in two ways. The first is its emphasis. This volume assumes what other authors carefully and painstakingly identify: the ample scriptural evidence that God guides those who genuinely seek His will and that He desires only the best for His children. So the assumption here is that you don’t need to be persuaded that God is both able and eager to guide us.

The second difference lies in this book’s approach. Most other books on this subject offer systematic, chapter-length expositions on the nature of guidance and its relationship to vital living as a Christian. By contrast, the approach here is far more hands-on, identifying practical problem areas, possible stumbling blocks, areas of confusion, and any other aspects of guidance that can lead to confusion and mistakes. What follows is a series of thoughts on topics about guidance. Each topic, summarized as a principle or key concept, serves as a stepping-stone through what often can be a mental and spiritual swamp for Christians seeking God’s will and direction.

All the topics are built around a foundational section called The Big Five—and Beyond. This is the assumption repeated by many writers that guidance is normally the product of five elements:

1. Scriptural guidelines
2. Prayer
3. The advice of other Christians
4. The circumstances we face
5. A sense of inner peace about our decision

It is typically the combination of these five ingredients that helps lead us toward sound, godly decisions.

Something else that holds together the sixty-two principles in this book is the understanding that guidance is a process that involves carefully thinking through and incorporating The Big Five, as well as other issues pertinent to your situation. Following this introduction is A Guidance Road Map—a set of common questions about guidance, along with the topics that are likely to help you most with each question. Please read The Big Five—and Beyond before dipping into other topics. Without the context it provides, the other sections will be less helpful.

The sixty-two topics, and the principles on which they are based, are presented as generalizations. As such, they need to be seen as part of the broader whole. What’s more, these principles don’t have to be read in order. After reading The Big Five, feel free to browse through the book and pick and choose among the issues that most interest you. Or you can scan the alphabetical list of topics at the back of the book and find subjects of particular concern to you.

As you read the pages ahead, please be aware of the following assumptions that are woven through the array of principles:

 You take seriously your commitment to follow Christ and seek to live a God-pleasing life. In other words, you earnestly seek God’s will for your life, not His seal of approval for what you plan to do anyway.

 You take seriously the authority of Scripture and are willing to apply its guidelines to all areas of your life.

 You already are convinced that God is able and willing to guide you in all aspects of your walk with Him, and you accept that He will do so on His terms and with His timing.

 You take seriously your God-given ability to think through whatever guidance issues you face.

It’s important to note a truly astonishing fact: We claim as part of our faith not only that the Lord of the universe sent His Son to die for us and redeem us from our sins but also that His interest and love for us continue day by day. Like the most loving of parents, God Himself seeks to guide and direct every facet of our lives.

Two reality checks also need mentioning. The first is that living our lives in a God-directed manner is never easy. Living as we do with a sinful nature, it is extremely difficult to do what we know we should and to avoid what we know we shouldn’t do. Paul said, “I do not understand what I do. For what I want to do I do not do, but what I hate I do” (Romans 7:15). If living the day-by-day dimension of following Christ is difficult, it’s no easier when we face those extraordinary moments when tough choices must be made. Søren Kierkegaard, nineteenth-century Danish philosopher and theologian, said, “It is perfectly true, as philosophers say, that life must be understood backwards. But . . . it must be lived forwards.”

As we grapple with trying to understand God’s guidance in our lives, we often recognize His leading only as we look back. But we must make difficult choices while living life in forward mode. No book on guidance can completely answer anyone’s questions; we each need to answer those ourselves. The ideas outlined in this book are only tools, and they are worthless apart from your commitment to seeking God’s will and your willingness to struggle through issues.

The second reality worth noting concerns our limitations in understanding how God moves in our lives. It is the height of presumption to think that any book can prescribe how God may choose to reveal Himself to us. The only absolute we can be sure of in this regard is that God will not guide us in a way that is contrary to His nature.

A final thought on how God directs our lives: While those who follow Christ agree that God is keenly interested in our lives, they differ on the degree to which He has a “perfect plan” mapped out for each of us. Some contend that God has a carefully worked-out blueprint for our lives: His guidance helps us discover that perfect will, and His Holy Spirit helps us live it out. Other Christians see this approach as artificially narrow. God, they believe, is not boxed into some lockstep, foreordained approach to how our lives unfold. God’s grace, power, and imagination surely transcend whatever mistakes we make or sins we commit, which would presumably otherwise relegate us to a “second best” plan. Rather, God is always able to offer constant, uninhibited love and direction, regardless of how far we might have fallen from His standards in the past.

If the issue of a “perfect plan” is important to you, understand that the bias of this book is clearly toward the latter position. God’s boundless grace in dealing with us makes Him love us no less when we choose something other than His best at any given moment. Yes, God’s discipline may follow our poor choices. But for the Christian who is wholeheartedly seeking God’s will, He presents us with far more of a buffet table of legitimate options than some stiflingly healthy yet tasteless diet. A. W. Tozer, a well-known teacher and writer, said, “The man or woman who is wholly or joyously surrendered to Christ can’t make a wrong choice—any choice will be the right one.”

That remark captures the spirit with which this book is written: that ours is a God of freedom whose guidance we can seek with confidence and enthusiasm. He’s a God of infinite love who enthusiastically champions our case and seeks our best. He is the architect wanting to help us build holy lives, lived to the full (see John 10:10). Yet we sometimes regard Him as the county planning officer who’s looking for every weakness in our plans, smugly catching yet another way we’ve fallen short of the building code. God is not a stickler; rather, He’s the architect who brings our possibilities to reality for our benefit and for His pleasure.

This book is an attempt to assist you as you invite God, the ultimate architect, to help you build your life in keeping with His overall design to make us holy persons. From the foundations to the finishing touches, He is eager to help at each step. The pages that follow are intended to help you build your own house of faith that shall last through eternity.

1

The Big Five—and Beyond

Every quest for guidance should be shaped by scriptural guidelines, prayer, the advice of other Christians, the circumstances we face, and an overall sense that this course is what God wants.

It’s the big picture that counts. A recurring theme found in books on guidance is that you need to look at the big picture as a whole when making major decisions concerning God’s will. Far from basing our decision entirely on a chance remark made in last Sunday’s sermon or on an obscure verse in 2 Kings, God expects us to use all the vehicles He’s made available for our decision making. That’s why it’s important to consider each of The Big Five factors and see how they mesh together as we consider our decision. Again, these five factors are:

1. Scriptural guidelines
2. Prayer
3. The advice of other Christians
4. The circumstances we face
5. A sense of inner peace about our decision

Until you’ve got a thumbs-up on each of the five, you’re probably not ready to make a decision. If, for example, you’re seriously considering a career change, but your spouse or closest friends are advising you against it, you need to check your thinking. Or if you’ve been invited to go on a short-term mission trip and the first four points check out just fine, yet you’ve still got a nagging feeling that something isn’t right, once again it may be best to hold off on your decision and give it further thought.

If you were leaving later today for a trip abroad, you’d make sure you’d taken care of your passport, airline ticket, health insurance, luggage, and spending money. If you were heading for the airport and realized you’d left your passport at home, it’s unlikely you would keep going and say, “Well, four out of five isn’t bad.”

Similarly, you’re probably asking for trouble by heading into a decision without a check mark against each of The Big Five. Is it possible that the advice from your spouse or friends is wrong, or that you’re confusing a lack of inner peace about a decision with plain old nervousness? Of course. The point here isn’t that missing one of these five checkpoints means you shouldn’t go ahead; it simply means there’s a warning light on the dashboard and you’re well advised to take a second look at what’s happening. Or, to switch metaphors, if these five principles don’t line up neatly like lights on a runway, you need to question seriously whether you’re ready to come in for a landing.

Sometimes those landing lights don’t line up neatly, or one warning light keeps flickering on the dash—and yet a major decision still looms. Remember, guidance is seldom a simple, clear-cut process. The words of C. S. Lewis provide a helpful reminder of the many ways God can speak to us: “I don’t doubt that the Holy Spirit guides your decisions from within when you make them with the intention of pleasing God. The error would be to think that he speaks only within, whereas in reality he speaks also through Scripture, the church, Christian friends, books, etc.”

Because working toward the decisions God would have us make can be complex and can lead to ambiguous answers, it’s necessary to dig deeper into our understanding of The Big Five. The separate entries of The Big Five are not of equal importance. The simple flowchart that follows shows that scriptural principles are the starting point. But they’re only the starting point. Each of these five principles merits careful attention. The next step is to examine any of the five elements that merits special attention in your situation. (These topics are addressed in the pages that follow.) Alternatively, you may want to turn directly to other individual topics that speak to your needs. The Guidance Road Map on page 17 will help you do that.