Dr Paul Allen

We are living in an age of profound cultural shift. Up until the early twenty-first century, Western history was dominated by a form of Christianity that was legally established and culturally honoured. While not everyone was a Christian, being a Christian was respectable, and Christianity was generally recognized as the dominant cultural and moral outlook in society. That has dramatically changed in the last ten years, signaling the end of that cultural establishment. Many Christians feel disoriented. What is this new world, and how should we relate to it? These are questions that we find ourselves rather ill-prepared to address because up until recently, we could assume things that can no longer be assumed regarding how people think and how they react to Christianity. Amid these changes, I have found considerable help in thinking through these issues in the life and work of Abraham Kuyper. Kuyper (1837–1920), a Dutchman, lived in a place and time when the issues we face today were al

Roman Catholic Church in Gerse (Photo credit: Wikipedia ) Imagine a circle that represents the character of mankind . Now imagine that if someone sins, a spot—a moral blemish of sorts—appears in the circle, marring the character of man. If other sins occur, more blemishes appear in the circle. Well, if sins continue to multiply, eventually the entire circle will be filled with spots and blemishes. But have things reached that point? Human character is clearly tainted by sin, but the debate is about the extent of that taint. The Roman Catholic Church holds the position that man's character is not completely tainted, but that he retains a little island of righteousness. However, the Protestant Reformers of the sixteenth century affirmed that the sinful pollution and corruption of fallen man is complete, rendering us totally corrupt. There's no part of us that escapes the ravages of our sinful human nature There's a lot of misunderstanding about just what the Reforme

Image via Wikipedia Common grace is more potent than we normally think. Special grace, on the other hand, is likely more nuanced than we tend to think. As these United States celebrate the just end to the life of Osama bin Laden , I’m afraid we are in danger of missing both of these truths.  First, common grace is keeping the world from being populated with nothing but Osama bin Ladens. The difference between bin Laden and Gandhi isn’t that bin Laden was evil enough to embrace an evil, violent religion while Gandhi was good enough to at least choose and teach a more gentle, false religion.  The difference is the amount of common grace given by the living God , the Father of our Lord Jesus .  Both men were sinners. Neither gave any sign of having turned to the cross and clinging to the finished work of Christ. And so both men find themselves well beyond the reach of any grace, in eternal torment. Both are receiving what they so richly deserve. The state itself is a manifesta