If “the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh” (Galatians 5:17), then what could be more normal than for Christians to feel divided, split, torn asunder in our inner being—or as Ryle says, to feel that we have “two principles within us, contending for the mastery”? As long as we carry both Spirit and flesh, war will be normal.

“The child of God has two great marks about him…” So writes J.C. Ryle in his classic book Holiness. How would you finish the sentence?
Faith and repentance? Love and hope? Praise and thanksgiving? Humility and joy? I’m not sure what I would have said before reading Ryle, but I know I would not have finished the sentence as he does:
The child of God has two great marks about him…He may be known by his inward warfare, as well as by his inward peace. (72)
Warfare and peace. Combat and rest. The clash of armies and the calm of treaties. The Christian may have more marks about him than these two, but never less. He is a child in the Father’s home, and he is a soldier in the Savior’s war.
That sentence would play no small role in saving me from despair.
Parachuting into War

When I entered the Christian life, I had no idea I was walking into war. I felt, at first, like a man parachuting over the glories of salvation — finally awake to Christ, finally safe from sin, finally headed for heaven. But soon I landed in a country I didn’t recognize, amid a fight I wasn’t ready for.
The conflict, of course, was within me. I had never felt such inner division: my soul, which for a few months had felt like a land of peace, became a field of war — trenches dug, battle lines drawn. I found myself assailed by doubts I hadn’t faced before: How do you know the Bible is true? How do you know God is even real? The more I killed sin, the more I seemed to discover hidden pockets of sin — subtle, camouflaged sins crawling through forests of tangled flesh: self-flattering fantasies, knee-jerk judgments against others, unruly and sometimes wicked thoughts, fickle affections for God. I still enjoyed a measure of peace in Jesus, but it felt now like peace under siege.
“The same gospel that brings peace with God brings war with sin.”
Something must be wrong, I thought. Surely a Christian wouldn’t face darkness this black, division this deep. Surely, then, I’m not a Christian. For a season, I no longer called God Father, fearful of presuming that such an embattled one as I might belong to him.
Christianity Fights

Then came Ryle. In a chapter simply and aptly titled “The Fight,” he proved to me, with arresting intensity, that “true Christianity is a fight” (66), and every saint a soldier. “Where there is grace, there will be conflict,” he wrote with his manly matter-of-factness. “There is no holiness without a warfare. Saved souls will always be found to have fought a fight” (70).
Read More

As the process of re-enchantment continues, I believe we will see more and more people dissatisfied with the hollow cave of materialistic atheism and seeking experiences of the transcendent. Will the church be ready to offer compelling answers to their questions? And will the worship and fellowship of the church be so imbued with the presence and power of God that visitors stop and say “God is really among you” (1 Cor. 14:25)? May God move in mighty ways to not only draw the lost to Himself but to revive our churches to be vibrant outposts of Kingdom life.

Living in Montreal, I am used to encountering deeply secular people. No heaven above, no hell below, no God at all. Can you even show me one solid piece of evidence for your God? Why would you believe in old debunked myths? These are the kinds of questions they ask. How does one share the hope of the gospel with such people?
Depending on the particular stripe of unbelief, it may be to poke holes in the materialist fortress, to point out self-evident echoes of eternity in their own beliefs, to show the moral implications of atheism, or any number of similar approaches. All of these are types of pre-evangelism: tilling up the hard ground of unbelief so that the seeds of faith in Jesus might have a chance to grow.
Over the last few years, however, I’ve been bumping into another kind of person who is asking very different kinds of questions: Are the spiritual beings around us benevolent or malevolent? How can we more deeply connect to the spiritual realm? Or, like one young man asked me: Can I ever be free from the spiritual forces I opened myself up to by engaging in occult practices?
In another case, a new convert at my church shared with me how, soon before coming to Christ, she had travelled to Brazil to experience a shaman-guided experience with the psychedelic Ayahuasca. Thankfully the ceremony was cancelled at the last minute. These are people with a very different set of beliefs than the typical secular young person, and they lead to very different conversations.
What is going on here? It seemed to me that I was encountering a new wave of the New Age.
Growing up, the people I knew of who were into New Age beliefs and practices were generally middle-aged women. In high school, the mother of one of my friends had a room in their house where she “spoke to angels.” For a few bucks, she could even tell you what they had to say. I avoided that room – there were lots of strange things hanging from the ceiling.
Then there was Oprah, who symbolized the smiling non-threatening face of New Age spirituality. All of this seemed to me far more like wishful thinking, scams, and mushy sentimentality than anything engaged with serious spiritual forces.
So my assumption was that the appeal of the New Age was mostly for that demographic. The young people I encountered were either deeply secular or, if their families had not had a decisive break from organized religion, mildly theistic.
The Rise of Long-Form Podcasting and Joe Rogan
While New Age beliefs never went away, they certainly fell off my radar for a few years. Around the time of Jordan Peterson’s rise to fame, I became aware, like many others, of an online world where serious conversations were taking place in long-form podcasts and YouTube interviews. The format seemed to foster nuanced, open, and surprisingly deep conversations at a time when the content of primetime news shows was devolving into 90-second shouting matches between talking heads.
One strange little corner of that online world was Joe Rogan’s podcast. With marathon 3-hour episodes of – shall we say – wildly varying quality, no one (least of all Joe) expected it to become so popular. Rogan is vulgar and blunt, but he has a winsome personality, a good dollop of common sense, and perhaps his most dynamic qualities: an insatiable curiosity and a capacity for wonder. Listen to him and his guests talk about grizzly bears or ancient Egypt and you’ll quickly find your own curiosity and wonder awakened.
Recent controversies have continued to polarize opinion about him and, ironically, broaden his reach. To some he is a dangerous purveyor of misinformation who platforms discredited and dangerous fringe thinkers (and to be fair, he certainly talks to some strange folks); to others he is a voice of sanity and one of the few remaining spaces where free speech is defended. But one thing is for sure: his audience is massive, easily eclipsing other podcasts and cable news shows. And the lion’s share of that audience seems to be young men – millions of them.
These are the men facing the meaning crisis – the existential inheritance of postmodernism. Or, more simply, the meaning crisis is what happens to a soul when you teach it that everything is a cosmic accident and therefore nothing has any real or ultimate meaning. They have no interest in organized religion, but they love the masculine competence and self-respect that the podcast exudes.
To these young people, Rogan offers not only entertainment through interesting interviews but also a taste of re-enchantment through his curiosity and wonder, the promises of technology, and his experiences and endorsements of psychedelic substances as gateways to wisdom and knowledge. This is where I see a connection between Joe Rogan’s massive popularity and influence and the unexpected reappearance of New Age spirituality in young people.
In this article, I want to focus on aspects of Rogan’s project that I think the church should take note of because they are illustrative of much broader societal trends which present Christians with both challenges and opportunities. But first, let’s see how this fits within the broader cultural narrative.
Streams of Re-enchantment
In his book ‘Return of the Strong Gods,’ R.R. Reno, editor of First Things magazine, shows how the disenchantment – a kind of spiritual malaise – that has spread across the West is not simply a byproduct of secularization but the result of a specific strategy adopted in the aftermath of the two World Wars.
Traumatized by the horrors of Auschwitz, Western intellectuals embraced what Reno calls ‘the post-war consensus,’ the idea that strong beliefs, convictions, and claims to truth are what give rise to the passions that caused such atrocities. In order to ensure that such things never happen again, these ‘strong gods’ were cast out and replaced with weak ones: pillars of objective truth gave way to plastic values, solid moral virtues dissolved into liquid cultural preferences.
If this is the case – and I found the argument of Reno’s book to be, on the whole, persuasive – then the intentional suppression of the human hunger for transcendence in the West since the end of the second World War dovetailed with the natural effects of secularization to create a situation where souls have been starved for a taste of eternity as never before.
This dual process of secularization and suppression brought low the ceiling of the world and drained the vibrant colors of life to a paltry grey, leaving young people with a gnawing hunger to come into contact with something beyond what they can see and touch, to be swept up into something bigger than themselves.
Like a mighty river held back by a hastily-built dam, this God-given hunger was artificially restrained. But now it seems to be breaking forth as that dam comes apart in pieces. The wave of re-enchantment washing across the West manifests itself in various ways. In what follows, I select just three streams that have struck me as particularly relevant to Christians, the third of which will bring us back to Joe Rogan.
First, the spiritual shape of political ideologies.
Many seek and find an echo of transcendence in the crusader-like pursuit of political and cultural goals.[1] Invariably these beliefs take the shape of grand narratives that mimic the Biblical story, including some pristine Edenic state, a fall into sin, a path of righteousness, and an eschatological hope. Radical environmentalism, the LGBTQ activist movement, and the progressive Left all fit this pattern and hold increasing cultural and institutional influence in our day.
Some movements on the far-Right such as white nationalism take the same general shape and likewise require a whole-life commitment.
Read More

A Christian burial service offers you a chance to preach the gospel to your loved ones from beyond the grave. It will press eternal truths directly upon tender hearts. It will preach gospel hope directly into open ears. Why would any believer pass on such an opportunity? Scattering your ashes off the dock at the cottage says a lot about how precious your family is to you, and a fair bit about your appreciation for nature, but it says nothing about who you are, what you believe and where you are going. Those are things that your loved ones need to know.

We recently did a 16 week series on Biblical Anthropology in which we talked a lot about what it means to be a human being, what it means to have a body and what it means to be resurrected. The material covered in the series gave rise to a number of questions about cremation.
Prior to 1980 very few Canadians were cremated, but according to recent data, about 75% of Canadians are cremated today. Most choose cremation because it is slightly less expensive than burial. Some prefer it because they want their ashes scattered in a location that has been meaningful to them and to their family. With religion on the decline in Canada, many are choosing cremation because they do not wish to have a traditional funeral.
How should a Christian think about such things?
Cremation was the most common way of dealing with the bodies of the dead in most pagan and pre-Christian cultures. Greeks and Romans, for example, did not have a high view of the body. They saw the body as a sort of cage for the soul. Burning the body was thus a way of releasing the soul so that it could enter into a higher plane of existence. Jews and Christians, however, had a view of the human person informed by Genesis 1-2. Reflecting on this foundational text, Catholic theologian Abigail Favale writes:
“God forms the human (the adam) from the humus of the soil and breathes into his body, animating him with the divine breath of life. This imagery reveals an important truth about our nature: we are both earth and breath, matter and spirit. We are physical creatures; our bodies are integral to who we are. Yet we are not merely matter, because God’s breath enlivens each of us with an immaterial soul. This is one of the foundational principles of a Christian anthropology: every human being is a unity of body and soul.”[1]
A bible reading believer understands that he or she does not merely have a body, he or she is a body, and therefore that body matters, both in the immediate and eternal sense. As such, it was common in both the Jewish and Christian tradition to carefully wash the bodies of the diseased and to lay those bodies respectfully in either a tomb or a grave in hopes of resurrection.
Theologians debate as to how developed the doctrine of resurrection was within Judaism, but there is less debate as to how the doctrine developed as a result of the resurrection of Jesus and the teaching of the Paul. The physical resurrection of Jesus from the dead was a first order doctrine for the Apostle:
For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. (1 Corinthians 15:3-5 ESV)
Read More
Related Posts: