Why do bad things happen to 'good' people?

Luke J. Wilson | 10th April 2014 | Judgement

On judgement ...there is only the Spiritual realm, ...and to which one either serves God in heaven or resides in hell awaiting Judgment. Is it as simple as that? This is an actual quote from someone during an online discussion on the subject, but this is not anything against who ever said it, but rather a response to the prevailing view behind it that people generally seem to adhere to. The topic of Hell in itself is a rather large subject that is much more complex that you might initially think, and is a topic I intend to cover here soon as a series. Anyway, back to the subject at hand. A lot of Christians would say that hell is the 'final destination' of the dead who are not "in Christ". But if the dead already reside in hell then surely they have already been judged? If not, then why are they there? What use is the final judgement if God has already pre-decided what most people's fate is? That isn't judgement, that's a decision with no consideration. Look at the definition of judgement in the Oxford dictionary: The ability to make considered decisions or come to sensible conclusions. Or in another definition: "The capacity to assess situations or circumstances and draw sound conclusions". If its already been decided that the dead without Christ are going to hell, then they haven't been judged in the way the Scriptures portray - and definitely not with "considered decisions" about the "situations or circumstances" of the people involved. So how does Scripture portray God's judgement on people? Let's look at the Great White Throne judgement: Revelation 20:12-13And I saw the dead, great and small, standing before the throne, and books were opened. Also another book was opened, the book of life. And the dead were judged according to their works, as recorded in the books. And the sea gave up the dead that were in it, Death and Hades gave up the dead that were in them, and all were judged according to what they had done. This judgement sounds a bit different to simply being condemned to hell automatically. At least here it appears as though God is considering his judgement on the people before deciding, else what is the point to this process? Another thing to consider is what Paul writes about the Law being written on our hearts so that we are without excuse - another verses often bandied about, but we must consider the full statement made by Paul and not stop short of it: Romans 2:14-16When Gentiles, who do not possess the law, do instinctively what the law requires, these, though not having the law, are a law to themselves. They show that what the law requires is written on their hearts, to which their own conscience also bears witness; and their conflicting thoughts will accuse or perhaps excuse them on the day when, according to my gospel, God, through Jesus Christ, will judge the secret thoughts of all. This is in line with Revelation's depiction of judgment as God looks at their deeds in his books, he sees everything we've ever said and done, and even then some deeds and thoughts may "excuse them" on the day of judgement. I feel confident in God's justice here that those who didn't know Christ "personally" but still lived as though they did, or still lived as though they followed his commands, will have that taken into account by God. But before you quote John 14:6 at me and cry out "but none come to the Father except through Christ!" - remember who is the one judging: Jesus. If he accepts them as righteous on the day of judgement, then they have indeed still come to the Father through Jesus, even if it's not in the way we would have expected....

Luke J. Wilson | 23rd January 2025 | Science

Have you ever wondered why God asks us to resist temptation and practise self-control? At first glance, it might seem like God is just trying to limit our enjoyment of life, especially when the world tells us to “follow your heart” and “give in to what feels good.” But what if I told you that resisting temptation is not about taking away your joy, but about protecting and blessing your life — spiritually, emotionally, and even mentally? I was recently watching a TV series with my wife (called Perception, if you’re interested) about a neuroscience professor who consults for the FBI. The series often gives some interesting facts about the brain and human behaviour, and in one episode the main character capped off the episode by talking about how resisting temptations benefits your mental health. This piqued my interest, as it made me think of the obvious Scriptural connections, so I looked it up to see if the episode was accurate. And it was! A 2017 neuroscience research study highlights how beneficial self-control and resisting temptation are for your brain and mental health. These findings echo the timeless truths of Scripture, showing us that God’s design for self-control is not just a moral obligation but a pathway to wholeness and flourishing as a healthy person. The Science Behind Resisting Temptation The study on self-control and temptation explored the brain’s salience network — the system responsible for detecting what’s important — and found something really very interesting: people better at resisting temptation have a healthier dynamic between this network and other parts of the brain, such as the visual system. In other words, their brains are better at ignoring distractions and focusing on what truly matters. Here are some of the benefits of self-control revealed by the study: Improved Focus — Resisting temptation strengthens your ability to stay on task and avoid distractions. Emotional Resilience — Self-control helps regulate emotions, making you less reactive and more at peace. Mental Clarity — It improves how your brain processes information, aiding decision-making. Protection from Harm — It reduces the risk of mental health issues like depression, addiction, and impulsive behaviour which may help mitigate some symptoms of ADHD by strengthening attention regulation and executive function. Spiritual Growth—Though not a part of the study, self-control aligns with God’s call for holy living and leads to greater spiritual maturity. This isn’t just science talking; it’s evidence of God’s amazing design for your body and mind which has been testified to in the Scriptures for thousands of years, long before neuroscience could confirm it. I couldn’t help but be struck by this connection when I came across this study. What Does the Bible Say? The New Testament repeatedly highlights the importance of self-control and resisting temptation. These teachings are not arbitrary rules to suck the “fun” out of life, but divine guidance to help you thrive. Let’s explore how the Bible speaks to this: Self-Control is a Gift from GodThe Bible teaches that self-control is a fruit of the Spirit (Galatians 5:22–23) and that God has given us a spirit of “power and of love and of self-discipline” (2 Timothy 1:7). The ability to resist temptation is not something we muster up alone; it’s a gift God gives to help us grow in Him and rely on His strength. Resisting Temptation Brings FreedomJames 1:14–15 warns us that temptation, if left unchecked, leads to sin and ultimately to death. Science backs this up, showing that unchecked impulsivity can lead to destructive behaviours like addiction and emotional instability. God’s commands to resist temptation protect us from harm and lead us to freedom in Christ (John 8:36). Your Mind MattersRomans 12:2 urges us to “be transformed by the renewing of your minds.” Resisting temptat...

Luke J. Wilson | 21st July 2024 | Trinity

Monarchical Trinitarianism, also referred to as the “Monarchy of the Father,” is a theological perspective that asserts the Father as the sole source (or monarch) within the Trinity. This view maintains a clear distinction of roles among the Father, the Son, and the Holy Spirit while upholding their unity in essence. It is essential to distinguish this from Monarchianism, a heretical belief condemned in the 4th century, which posited that God is a single person rather than three distinct persons. The Eternal Begottenness of the Son The term “created” used by the early pre-Nicene Fathers does not align with the Arian view, which posits that the Son was created ex nihilo (out of nothing), making Him a creature. As Arius infamously declared, “there was a time when the Son was not”. Rather, the Fathers articulated that the Son was begotten out of the Father, emphasising His divine origin and eternal existence within the Father’s bosom (cf. John 1:18 in Greek). As Justin Martyr explains, “For Christ is the first-begotten of God, and we have declared above that He is the Word of whom every race of men were partakers; and those who lived reasonably are Christians, even though they have been thought atheists” (Justin Martyr, First Apology, Chapter 46). This highlights that the Son, the Word, existed eternally with the Father before being begotten and manifested. Similarly, Hippolytus expounds on this concept, noting that “God, subsisting alone, and having nothing contemporaneous with Himself, determined to create the world … For He was neither without reason, nor wisdom, nor power, nor counsel And all things were in Him, and He was the All. When He willed, and as He willed, He manifested His word in the times determined by Him, and by Him He made all things. … And thus there appeared another beside Himself. But when I say another, I do not mean that there are two Gods, but that it is only as light of light, or as water from a fountain, or as a ray from the sun. For there is but one power, which is from the All; and the Father is the All, from whom cometh this Power, the Word. And this is the mind which came forth into the world, and was manifested as the Son of God.” (Hippolytus, Against the Heresy of One Noetus, Chapter 10–11). Here, Hippolytus underscores the eternal existence of the Word within God, proceeding from the Father and being of the same essence. The Procession of the Holy Spirit The procession of the Holy Spirit from the Father is another essential aspect of Monarchical Trinitarianism. The Spirit, like the Son, derives His essence from the Father, ensuring that He is co-equal and consubstantial with the Father and the Son. Tertullian speaks to this procession in his work, Against Praxeas, explaining how the Word and Spirit derive their essence from the Father. But still the tree is not severed from the root, nor the river from the fountain, nor the ray from the sun; nor, indeed, is the Word separated from God. … Now the Spirit indeed is third from God and the Son; just as the fruit of the tree is third from the root, or as the stream out of the river is third from the fountain, or as the apex of the ray is third from the sun. Nothing, however, is alien from that original source whence it derives its own properties. In like manner the Trinity, flowing down from the Father through intertwined and connected steps, does not at all disturb the Monarchy, while it at the same time guards the state of the Economy. (Tertullian, Against Praxeas, Chapter 8). Looking at how Tertullian describes this doctrine, we can see how he has gone to lengths to carefully explain how the relationship within the Trinity exists together and relate to one another, while keeping intact the source and essence of divinity united and uncompromised. When we talk about these things, we use terms like “ontological” and “economy” to help to describe the Godhead. Ontology is the study of being, and what make...

Luke J. Wilson | 01st July 2024 | Trinity

The Trinity is a cornerstone of Christian faith, defining God as one Being in three Persons: Father, Son, and Holy Spirit. However, throughout history, various misunderstandings and false teachings — known as heresies — have arisen, challenging this core doctrine. Understanding these heresies can strengthen our faith and deepen our appreciation for the truths held by the Church since its earliest days. What Is the Trinity? Before diving into the heresies, let’s briefly review what we mean by the Trinity. The Christian doctrine of the Trinity teaches that God is one essence in three distinct Persons: The Father: The Creator and sustainer of all. The Son (Jesus Christ): God incarnate, who lived, died, and was resurrected for our salvation. The Holy Spirit: The presence of God active in the world and within believers. This concept is rooted in Scripture and has been affirmed by the Church through various councils and creeds. Common Historical Heresies Arianism What It Taught: Arius, a priest in the early 4th century, claimed that Jesus Christ was not of the same substance as the Father. He taught that the Son was a created being, distinct and subordinate to the Father. Church’s Response: The Council of Nicaea in 325 AD condemned Arianism, affirming that the Son is “of the same substance” (homoousios) as the Father. This is reflected in the Nicene Creed: “We believe in one Lord Jesus Christ, the only Son of God… of one Being with the Father.” Patristic Quote: Athanasius, a staunch defender against Arianism, wrote, “For the Son of God became man so that we might become God” (On the Incarnation, 8:54). Modalism (Sabellianism) What It Taught: Sabellius proposed that God is one Person who reveals Himself in three different modes or aspects: as the Father in creation, as the Son in redemption, and as the Holy Spirit in sanctification. This denies the distinctiveness of the three Persons. Church’s Response: Modalism was rejected because it undermines the relational aspect of the Trinity. The distinct Persons interact with each other, as seen in Jesus’ baptism where the Father speaks, the Son is baptised, and the Spirit descends like a dove. Patristic Quote: Tertullian argued against Modalism by affirming the distinctiveness within the Godhead: “We do indeed believe that there is only one God, but we believe that under this dispensation… there is the Son, who has issued from the Father, and the Spirit, who has issued from both Father and Son” (Against Praxeas, 2). Nestorianism What It Taught: Nestorius, a 5th-century bishop, suggested that Jesus Christ was two separate persons — one human and one divine — rather than one Person with two natures. Church’s Response: The Council of Ephesus in 431 AD declared that Jesus is one Person with two distinct yet united natures: divine and human. This ensures that Jesus is fully God and fully man, capable of bridging the gap between humanity and divinity. Patristic Quote: Cyril of Alexandria emphasised the unity of Christ: “Wherefore we confess one Christ, one Son, one Lord. According to this understanding of this unmixed union, we confess the holy Virgin to be Mother of God; because God the Word was incarnate and became Man, and from this conception he united the temple taken from her with himself.” (Cyril of Alexandria Letter to John of Antioch). Docetism What It Taught: Docetists believed that Jesus’ physical body was an illusion and that He only seemed to suffer and die on the cross. Church’s Response: The Church affirmed that Jesus’ incarnation and suffering were real, as this is essential for our salvation. Jesus’ true humanity allows Him to truly represent us and atone for our sins. Patristic Quote: Ignatius of Antioch stressed the reality of Jesus’ incarnation and suffering: “He was truly of the seed of David according to the flesh, and the Son of God according to the will and powe...

Luke J. Wilson | 27th June 2024 | Eucharist

This past Sunday at church, we were looking at Genesis 14 in the sermon. There’s a lot going on in this chapter with nine different kings all at war fighting one another, and Abram and Lot somehow mixed up in the middle of it (this is before Abram is renamed to Abraham). Sodom gets invaded, Lot gets taken captive (along with everyone else) and then Abram mounts a daring rescue with 318 of his men! It’s really quite action-packed for such a short chapter. I don’t know about you, but I always think of Abraham as this kindly old man, not some tribal warrior ready to go all “Taken” on his enemies (Gen 14:14–16). Abraham, probably It’s in the midst of all this action that we meet a mysterious character who pretty much just turns up out of nowhere: Melchizedek, king of Salem. He is one of those characters from the Old Testament whose actions reverberate down through history into the New Testament era and beyond and into our present-day worship. Despite the number of kings fighting all across Canaan, Melchizedek doesn’t appear to be a part of these conflicts and only enters the scene when it’s all over, and Abram has rescued Lot and subdued the king who captured Sodom. Then “the king of Sodom went out to meet [Abram] at the Valley of Shaveh, that is, the King’s Valley.” (Gen 14:17), which is modern-day Kidron Valley, just outside of Jerusalem. So the meeting was local and close to Melchizedek, but still doesn’t explain what happens next to Abram: Genesis 14:18–20And King Melchizedek of Salem brought out bread and wine; he was priest of God Most High. He blessed him and said, “Blessed be Abram by God Most High, maker of heaven and earth,and blessed be God Most High,  who has delivered your enemies into your hand!” The blessing of bread and wine by Melchizedek connects us with the divine thread that will flow through all time and history: the then-future Passover and, ultimately, with Jesus’ institution of the Eucharist. This connection underscores a sacred continuity that we, as Christians, continue to partake in today until Jesus returns. Melchizedek: Priest and King Melchizedek appears in Genesis 14:18–20, where he is described as the king of Salem and a priest of the Most High God. His encounter with Abram (Abraham) is brief but significant. He brings out bread and wine and blesses Abraham. He then responds by giving Melchizedek a tenth of everything. Both of these acts point to aspects of the Law, tithes and sacrifices, which at this point in time had not yet been given, which leaves us with more unanswered questions regarding what this priesthood of Melchizedek was (and its origins), and also why Abraham would give a tenth like a tithe. Salem, which is understood to be the ancient name for Jerusalem, means “city of peace”. This is highly significant as it links to the messianic prophecy of Jesus being the Prince of Peace (Isaiah 9:6). The connection between Melchizedek being the king of Salem and Jesus being in the lineage of David, who reigned in Jerusalem, ties the notion of peace directly into the divine narrative. Melchizedek’s role as a king and priest in the city of peace prefigures the ultimate role of Jesus as Messiah. Jesus, the Prince of Peace, not only fulfils the royal lineage through King David but also the priestly order of Melchizedek. Hebrews 7:2–3 elaborates on Melchizedek’s name and title, explaining that Melchizedek “means ‘king of righteousness’; next, he is also king of Salem, that is, ‘king of peace’.” This dual kingship of righteousness and peace perfectly summarises Jesus’ ministry and mission. Psalm 110:4 further cements Melchizedek’s significance by declaring the Messiah as “a priest forever according to the order of Melchizedek”. This eternal priesthood signifies a lasting peace and righteousness that Jesus embodies and imparts to His followers (John 14:27). Thus, Melchizedek’s brief appearance becomes a profound for...