Dr Paul Allen

Five years ago, the Oxford City Council in England cancelled me from giving an academic lecture on transgenderism, complaining that it breached the city’s diversity policy. The organizers had timed my address to coincide with Oxford University’s Hilary Term so students could attend; at my lecture, they would hear an alternative to the dogmas of intersectionality they usually encounter in university courses. My lecture was titled: “Feminism Was Women’s Great Enemy — Until Transgenderism Came Along.” That alone was guaranteed to trigger feminists and transgender people in the city of dreaming spires. So, last week, when I saw that Paris City Hall had cancelled two feminists for their book Transmania: enquête sur les dérives de l’idéologie transgenre (Transmania: An Investigation into the Abuses of Transgender Ideology), I felt a rare sense of solidarity with the sisterhood and asked the authors to send me a copy of their 400-page bombshell book. The Kafkaesque World of Transmania Transge

How would you answer if I were to ask, “Who are you?” No doubt you’d say things about where you’re from, what you enjoy, and what you do for a living. As we look to Romans 8, Paul states our identity: we’re “in Christ Jesus” (Rom. 8:1–2). We’re justified and no longer condemned. Our assurance is a Christ-centered reality. In addition, Paul mentions the Holy Spirit nineteen times in verses 1–27. In other words, because we’re in Christ we’re also in the Spirit. Paul proclaims our assurance is a Spirit-produced reality. CONTRASTING IDENTITIES (ROM. 8:5–8) A Different Kind of People. The ESV refers to “those who live according to the flesh” and “those who live according to the Spirit.” The Greek word translated “live” (ontes), however, is better translated as “are”: He actually says “those who are according to the flesh” versus “those who are according to the Spirit.” To be “according to the flesh” is to be born dead in sin, condemned, and bonded to sin and death.  To be “according to the

I n the parable of The Rich Man and Lazarus, the rich man, suffering in hell, asks Father Abraham to send Lazarus to his father’s house to warn his five brothers to save them from hell. His attempt, though not the core teaching of the parable, reveals a general truth, i.e., when a grievous thing strikes us, our natural instinct is to warn others, especially our loved ones, so that they would not suffer the same fate. For one thing, the culture of the rich man — different from ours — tends to encourage such an effort. In that culture, a person does not exist as an independent entity, but as part of a larger group. Within the framework of a shared identity, social obligation always preempts the individual’s self-interests. In the case of the rich man, he is obligated to alert his brothers of an impending terrifying doom. He does so without obsessing with the possibility of being belittled as to why he has landed in the awful spot in the first place. For him, social obligation offsets how

As typically defined, gender dysphoria is a state of consciousness that consists at its core of a qualitative feeling of a discordant “gender identity.” According to the common understanding, the individual has an “inner” self that has a gender or sex that’s different from what the body indicates, and hence the individual feels like—and in stronger cases believes him or herself to be—a woman trapped in a man’s body, or vice versa. The cultural upheaval surrounding gender and sexuality presents many challenges for Christians and pastors. Have we done the theological reflection that’s necessary to respond carefully and pastorally? Do we have thoughtful theological responses to questions like, “Could God create someone whose inner self is one gender and place that individual in a body of the opposite gender?” Answering thoughtfully will mean exploring our underlying assumptions about the human constitution. Are we purely physical bodies? Are we a combination of body and soul? Does our hum

Where to Find Yourself Personal identity is a subject of unprecedented interest in our day. Knowing who you are and being true to yourself are seen as signs of good mental health and well-being, and the keys to authentic living and true happiness. Most people today believe that there is only one place to look to find yourself, and that is inward. Personal identity is a do-it-yourself project. All forms of external authority are to be rejected, and everyone’s quest for self-expression should be celebrated. This strategy of identity formation, sometimes labeled expressive individualism, is the view that you are who you feel yourself to be on the inside and that acting in accordance with this identity constitutes living authentically. Despite some clear benefits, key aspects of expressive individualism are open to question. Myth #1: The best way to find yourself is to look inward. In principle, there is nothing wrong with looking inward. Personal exploration and self-reflection are valuab

There are a few different ways you might answer that question. Depending on how you look at it, you might say that it’s because you accepted Christ or placed your faith in Him at some point. Or you might say that it’s because your parents nurtured you in the faith, so there’s never been a time that you did not believe in God and trust in Christ as your Savior. If you look at it from God’s perspective, you might say that it’s because He elected you to salvation before the foundation of the world and that you came to faith because of His sovereign work in your life. But what if we ask the question differently: Why are you a Christian and not a Jew? If you are like most Christians, you are a gentile, that is, not of Jewish descent or a convert from Judaism. Under the old covenant, gentiles had to become like Jews by marking themselves off from the surrounding nations—literally, in the case of circumcision, and figuratively, by abstaining from common pagan practices and worshiping the God

The devil said to Him, “If You are the Son of God, command this stone to become bread.” - Luke 4:2 MEV. You form your identity in one of two ways: you achieve it by yourself or you receive it from God. When you achieve your identity by yourself, there are numerous problems. If you wrap up your identity in your role (mother, wife, husband, father, winner, beauty queen, etc.), when your role changes, you fall into an identity crisis. When the kids move out, the marriage crumbles, you lose your job, or age comes to diminish your beauty, you become devastated. You no longer know who you are. When you receive your identity from God, you are able to remain healthy no matter what happens in your life . When you know that you are a loved child of God, you are free to stop living for your identity—something that is never secure—and start living from your identity, which is eternally secure. Who you think you are - determines what you do. Because of this, when Satan attacks, he starts by un

Jesus looked at him, and said, . . . “You will be called Cephas” (which, when translated, is Peter ).— John 1:42 In the article “Leading by Naming,” Mark Labberton wrote about the power of a name. He said: “I can still feel the impact of a musical friend who one day called me ‘musical.’ No one had ever called me that. I didn’t really play an instrument. I was no soloist. Yet . . . I instantly felt known and loved. . . . [He] noticed, validated, and appreciated something deeply true about me.” Perhaps this is what Simon felt when Jesus renamed him. After Andrew was convinced that Jesus was the Messiah , he immediately found his brother Simon and brought him to Jesus (John 1:41–42). Jesus peered into his soul and validated and appreciated something deeply true about Simon. Yes, Jesus saw the failure and impetuous nature that would get him into trouble. But more than that He saw the potential of Simon to become a leader in the church. Jesus named him Cephas— Aramaic for Peter—a rock