If you have questions about the efficacy of masks, or lockdowns, or the new Covid vaccines, you are looked at like some sort of despicable heathen. You are treated with contempt by some of these ‘Christians’ as they try to make you feel like you cannot possibly be saved. You are now a heretic who dares to differ from this New Gospel of theirs.

Are you saved? The new Covid Gospel:
Yes we have actually got to the place with all the hysteria and fear over this virus that the traditional understanding of sin and salvation are now being thrown in the air. You may have thought that there are no new sins – just the plain old standard ones like murder, theft, lying, etc. Well, it seems that some folks have managed to create a whole new sin: the sin of being unvaccinated.
Sadly we have gotten to the place where some believers are basically arguing that fully submitting to medical mandates is somehow tied in with being a good Christian. Indeed, one wonders if some of these folks now believe this to be a requirement for salvation!
Two millennia ago the Apostle Paul had to chew out the Galatians because they were adding to the gospel. They wanted to add works of the law to their salvation by grace through faith. Paul asked them: ‘Who has bewitched you?’ (Gal. 3:1).
There have always been temptations to add to the gospel and to make salvation dependent upon various works that we might perform. Now we have those who have hesitancy about various health mandates being viewed as subpar Christians – maybe not even Christians at all.
If you have questions about the efficacy of masks, or lockdowns, or the new Covid vaccines, you are looked at like some sort of despicable heathen. You are treated with contempt by some of these ‘Christians’ as they try to make you feel like you cannot possibly be saved. You are now a heretic who dares to differ from this New Gospel of theirs.
In the old days one could ask if a person was actually saved if they had not been baptised or who had not done certain religious works. Now we have a new test for Christian orthodoxy. And we have the zealous Covid evangelists preaching their gospel to the unclean unconverted. Sadly I have had to deal with many of these evangelical Pharisees.
I know of too many of these folks who are utterly obsessed with the Rona jab, and they spend all their time attacking and denouncing any believer who dares to ask honest questions and show the least bit of hesitancy about them. They are convinced that we are all evil, deluded conspiracy theorists who must repent and get saved – saved to the New Covid Vaccine Gospel.
Thankfully many Christian leaders are standing against all this nonsense, including the matter of the State forcing churches to ban the unvaxxed from entering churches. I wrote about this very alarming matter just yesterday: billmuehlenberg.com/2021/09/09/the-big-brother-war-on-churches/
This shocking new development should greatly bother every true Christian out there. And some are speaking out. Sydney church leaders like Archbishop Anthony Fisher of the Catholic Church and Archbishop Kanishka Raffel of the Anglican Church have both taken a strong stance against this.
The latter for example said this: “Jesus is Lord of all, and his gospel is a gospel for all. A ‘No Entry’ sign at the door of the church is wholly inconsistent with the gospel preached inside. Neither race, gender, ethnicity, age, nor economic or educational status – or vaccination status – are to operate as divisions within the Christian community or barriers to the fellowship we share because of Jesus.” sydneyanglicans.net/news/consultations-begin-on-post-lockdown-plans
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Your heart as you drive to Church on Sunday should be brimming with anticipation not because you expect some entertainment or life-changing emotional moment. Rather, you should be excited that God is going to teach you through your Pastor so that your life can change to better reflect Christ in the coming week.

I always enjoy reading and recommending books on how to become a better Church member. There are many books on becoming a better preacher, counselor, or pastor but not as many focused on the average Church attender. Many believers don’t fully understand what their role is as a normal Church member. One outworking of this uncertainty is how people respond to their Pastor’s sermon. A question commonly asked is how to get more out of your pastor’s sermons?
One of my favorite books to recommend for instructing normal Church members is “Duties of Christian Fellowship” by John Owen. It is short, accessible, and intensely practical. If you have not read this book, I recommend you do so and then purchase a few dozen to give out at your Church. It truly is gold and I cannot possibly recommend it enough. Drop whatever you are currently reading and get through this book first; it is that important.
The first section of the book deals with the question of how to get more out of your pastor’s sermons. The quote below is worthy of consideration, particularly the last sentence.
The failure to consider these principles is the cause of all the negligence, carelessness, laziness, and indiscipline while hearing the world, which has taken hold of so many these days. Only a respect for the truth and authority of God in the preaching of his word will bring men to hear it soberly and profitably. It is also the case that men grow tired of hearing the word only after they have grown tired of putting it into practice.
“Duties of Christian Fellowship” by John Owen, emphasis added
What the Quote Means
“Duties of Christian Fellowship” is organized around “rules” for Church members. The first 7 deal with how Church members should interact with the Pastor and the second set of 15 focuses on how Church members should interact with each other. The quote given above comes after the very first rule Owen gives: Christians should regularly attend a local Church to listen to preaching and to partake in the ordinances.
But as in every era of Church history, not every person puts a high emphasis on the public preaching of God’s word. Owen’s answer is given in the quote: most of the time believers tire of hearing the word preached because they have long since stopped trying to apply the sermons they here. In other words:
What Owen does here is shift the focus of the question “how can you get more from your pastor’s sermons” from the pastor to the Church member in the pew. If you aren’t “getting anything” from the faithful preaching of God’s word, the first problem to examine is in the mirror, not the Pastor. What Owen writes is right in line with the first chapter of James:
But be doers of the word, and not hearers only, deceiving yourselves. For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. For he looks at himself and goes away and at once forgets what he was like. But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing.
James 1:22-25 ESV, emphasis added
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Written by Nicholas T. Batzig |
Friday, September 24, 2021
When we consider the enormity of our sins, and our hearts begin to sink under the weight of a sense of the guilt that we have incurred, we must remember the eternal purposes of God in the everlasting covenant of redemption. When we begin to have hard thoughts of God, we must fix our eyes on the cross and see the infinitely beloved Son of God hanging on the tree out of the divine love of the triune God for sinners. 

One of the most challenging trials for believers during our pilgrimage through this dark and fallen world is to truly believe and rest in the love that God has for us. Sinclair Ferguson once noted that the experience of so many believers is the internalizing of the thought, “He loves me, He loves me not.” Many believers lack the assurance of their salvation precisely because they focus on the enormity of their sin to the exclusion of the enormity of the love of God for sinners. God’s love superabounds to the salvation of sinners. So how should we think about the love of God toward us who believe, while we acknowledge the reality of sin in our lives?
Much can be said about the love of God toward His people. Distinctions and categories must be drawn. God has a general love for His creation, a covenantal love for the visible church, and a eternal redeeming love for the elect. Scripture distinguishes between God’s love of complacency and His love of benevolence. Then, there are marks of God’s love. For instance, the author of the Proverbs and the book of Hebrews tells us that God disciplines those He loves (Heb. 12:3–11). Spiritual discipline is a mark of the love of God for His children–not of His just punishment which He reserves for unbelievers. That being said, here are a few of the foundational, biblical truths about the love that God has for His people:
The Bible places the love of God for His people at the foundation of every blessing that God freely bestows on us in Christ. Scripture tells us that the triune God has loved us with an everlasting love (Jer. 31:3), that His love “has been poured into our hearts through the Holy Spirit who has been given to us” (Rom. 5:5), that He demonstrated his love for us in that while we were still sinners, Christ died for us (Rom. 5:8), and that “greater love has no one than this: to lay down one’s life for one’s friends” (John 15:13). The love of God leads Him to adopt believers into His divine family, making us sons and daughters of God (1 John 3:1). The Apostle John (the Apostle of love) summarized the principle of the love of God toward His sinful people, when he wrote, “In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins” (1 John 4:10).
The love of God is something upon which we can never meditate too often. It is the bedrock of our Christian continuance in the faith. If we forget the love that God has for us, we will sink under the weight of the guilt of our consciences and our own desire for legal performance. If we lose sight of the love of God, we will live in servile fear of Him, seeking to gain His approval on the basis of our works. So, what are some ways that we can rightly apprehend the security of the love of God for us, sinful though we be?
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Written by Nicholas T. Batzig |
Friday, September 24, 2021
When we consider the enormity of our sins, and our hearts begin to sink under the weight of a sense of the guilt that we have incurred, we must remember the eternal purposes of God in the everlasting covenant of redemption. When we begin to have hard thoughts of God, we must fix our eyes on the cross and see the infinitely beloved Son of God hanging on the tree out of the divine love of the triune God for sinners. 

One of the most challenging trials for believers during our pilgrimage through this dark and fallen world is to truly believe and rest in the love that God has for us. Sinclair Ferguson once noted that the experience of so many believers is the internalizing of the thought, “He loves me, He loves me not.” Many believers lack the assurance of their salvation precisely because they focus on the enormity of their sin to the exclusion of the enormity of the love of God for sinners. God’s love superabounds to the salvation of sinners. So how should we think about the love of God toward us who believe, while we acknowledge the reality of sin in our lives?
Much can be said about the love of God toward His people. Distinctions and categories must be drawn. God has a general love for His creation, a covenantal love for the visible church, and a eternal redeeming love for the elect. Scripture distinguishes between God’s love of complacency and His love of benevolence. Then, there are marks of God’s love. For instance, the author of the Proverbs and the book of Hebrews tells us that God disciplines those He loves (Heb. 12:3–11). Spiritual discipline is a mark of the love of God for His children–not of His just punishment which He reserves for unbelievers. That being said, here are a few of the foundational, biblical truths about the love that God has for His people:
The Bible places the love of God for His people at the foundation of every blessing that God freely bestows on us in Christ. Scripture tells us that the triune God has loved us with an everlasting love (Jer. 31:3), that His love “has been poured into our hearts through the Holy Spirit who has been given to us” (Rom. 5:5), that He demonstrated his love for us in that while we were still sinners, Christ died for us (Rom. 5:8), and that “greater love has no one than this: to lay down one’s life for one’s friends” (John 15:13). The love of God leads Him to adopt believers into His divine family, making us sons and daughters of God (1 John 3:1). The Apostle John (the Apostle of love) summarized the principle of the love of God toward His sinful people, when he wrote, “In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins” (1 John 4:10).
The love of God is something upon which we can never meditate too often. It is the bedrock of our Christian continuance in the faith. If we forget the love that God has for us, we will sink under the weight of the guilt of our consciences and our own desire for legal performance. If we lose sight of the love of God, we will live in servile fear of Him, seeking to gain His approval on the basis of our works. So, what are some ways that we can rightly apprehend the security of the love of God for us, sinful though we be?
Read More

If God counts children as members of the covenant community who are to receive this sign and seal of his covenant, then those who neglect covenantal baptism prevent covenant children from receiving one of God’s chief means of grace for their lives and the life of the church. These practical and theological implications are why the “discussion” about baptism is not idle theological discourse.

Baptism. Need I say more? Too often, it is best known as the church family “celebration” that causes conflict. This sacrament seems to be fertile soil for debate, disagreement, ridicule, and even mocking among fellow brothers and sisters in Christ. Yet baptism lies at the very heart of the charge that our Lord and Savior gave to the church in the Great Commission of Matthew 28:18–20, and it represents, as we shall see in these pages, the core of the Christian faith—the gospel. When we approach it as a source of conflict and controversy, we miss the blessing that is attached to this sacrament, as well, and the kind- ness God has shown his people—the family of Christ— by gifting it to them. I hope that this book, beyond anything else, will show you this blessing and kindness.
I take it for granted that if you are reading this book, you have some interest in the doctrine of baptism. That is good. That is right. Maybe you are a parent who is wrestling with whether you should baptize your child (or children). Maybe you are new to the Reformed tradition or wrestling anew with what you believe about baptism. Maybe you are a pastor attempting to articulate covenantal baptism more clearly, or a teenager wondering whether you should be “rebaptized” at the urging of friends, or a Christian parent wondering whether your wandering child’s previous baptism means anything for him or her now. Maybe you are simply looking for a quick refresher on the reasons for and blessings of covenantal baptism. This book is written for you.
But before we enter the discussion on baptism, I ask you to make a commitment with me. John Rabbi Duncan, a Scottish Presbyterian from a former generation, once said, “I’m first a Christian, next a Catholic,1 then a Calvinist, fourth a Paedobaptist,2 and [finally] a Presbyterian.”3 He places the right things in the right order. Before you read further, commit with me in the tenor of Duncan’s confession above, first, that you are a Christian; second, that you identify as a member of the universal church; and that everything else follows in importance.
We need to remain careful not to make too much of baptism on the one hand but neither to dismiss it with a nonchalant attitude on the other. Baptism is truly a “secondary doctrine.” Yet it is a significant doctrine. Our beliefs regarding baptism inform our parenting, our expectations of our covenant children, and even what church we attend and join. And, since blessings are attached to this sacrament (as we shall see), we desire those blessings to be received by all who are able. Most of all, because baptism is a foundational part of the Christian faith, our view of it should be well-informed and biblical.
If those who practice covenantal baptism4 by baptizing their children do so in contradiction to God’s Word, then they put words (and especially promises) in the mouth of God that are untrue. And yet, if God counts children as members of the covenant community who are to receive this sign and seal of his covenant, then those who neglect covenantal baptism prevent covenant children from receiving one of God’s chief means of grace for their lives and the life of the church. These practical and theological implications are why the “discussion” about baptism is not idle theological discourse.
This is an excerpt from the introduction to Jason Helopoulos’ book, “Covenantal Baptism,” part of the Blessings of the Faith series. Pick up a copy of, “Covenantal Baptism” for more information on this often-debated doctrine. Used with permission.

If God counts children as members of the covenant community who are to receive this sign and seal of his covenant, then those who neglect covenantal baptism prevent covenant children from receiving one of God’s chief means of grace for their lives and the life of the church. These practical and theological implications are why the “discussion” about baptism is not idle theological discourse.

Baptism. Need I say more? Too often, it is best known as the church family “celebration” that causes conflict. This sacrament seems to be fertile soil for debate, disagreement, ridicule, and even mocking among fellow brothers and sisters in Christ. Yet baptism lies at the very heart of the charge that our Lord and Savior gave to the church in the Great Commission of Matthew 28:18–20, and it represents, as we shall see in these pages, the core of the Christian faith—the gospel. When we approach it as a source of conflict and controversy, we miss the blessing that is attached to this sacrament, as well, and the kind- ness God has shown his people—the family of Christ— by gifting it to them. I hope that this book, beyond anything else, will show you this blessing and kindness.
I take it for granted that if you are reading this book, you have some interest in the doctrine of baptism. That is good. That is right. Maybe you are a parent who is wrestling with whether you should baptize your child (or children). Maybe you are new to the Reformed tradition or wrestling anew with what you believe about baptism. Maybe you are a pastor attempting to articulate covenantal baptism more clearly, or a teenager wondering whether you should be “rebaptized” at the urging of friends, or a Christian parent wondering whether your wandering child’s previous baptism means anything for him or her now. Maybe you are simply looking for a quick refresher on the reasons for and blessings of covenantal baptism. This book is written for you.
But before we enter the discussion on baptism, I ask you to make a commitment with me. John Rabbi Duncan, a Scottish Presbyterian from a former generation, once said, “I’m first a Christian, next a Catholic,1 then a Calvinist, fourth a Paedobaptist,2 and [finally] a Presbyterian.”3 He places the right things in the right order. Before you read further, commit with me in the tenor of Duncan’s confession above, first, that you are a Christian; second, that you identify as a member of the universal church; and that everything else follows in importance.
We need to remain careful not to make too much of baptism on the one hand but neither to dismiss it with a nonchalant attitude on the other. Baptism is truly a “secondary doctrine.” Yet it is a significant doctrine. Our beliefs regarding baptism inform our parenting, our expectations of our covenant children, and even what church we attend and join. And, since blessings are attached to this sacrament (as we shall see), we desire those blessings to be received by all who are able. Most of all, because baptism is a foundational part of the Christian faith, our view of it should be well-informed and biblical.
If those who practice covenantal baptism4 by baptizing their children do so in contradiction to God’s Word, then they put words (and especially promises) in the mouth of God that are untrue. And yet, if God counts children as members of the covenant community who are to receive this sign and seal of his covenant, then those who neglect covenantal baptism prevent covenant children from receiving one of God’s chief means of grace for their lives and the life of the church. These practical and theological implications are why the “discussion” about baptism is not idle theological discourse.
This is an excerpt from the introduction to Jason Helopoulos’ book, “Covenantal Baptism,” part of the Blessings of the Faith series. Pick up a copy of, “Covenantal Baptism” for more information on this often-debated doctrine. Used with permission.

As one Old Testament scholar has put it, “I like the New Testament, because it reminds me a lot of the Old Testament.” Indeed, the New Testament should remind us of the Old Testament, because every page of the New Testament (and often every paragraph) is filled with quotations, allusions, and echoes from the Old Testament.

Have you ever watched a new movie, where you started 10 minutes before the end?
Many years ago, when big hair was still in style, I was introduced to Back to the Future in this way. My friends were watching this movie and I joined them at point where Doc Brown crashed through garbage cans, warned Marty and his girlfriend about their future children, and drove to a place where “we don’t need roads.”
If you only know the last ten minutes of Back to the Future, however, you won’t understand the significance of the DeLorean, the date (November 5, 1955), the speed (88 miles per hour), or the electricity (1.21 Gigawatts) that makes time travel possible. Nor will you understand the flux capacitor and its cruciform power to rewrite history. All of these details are revealed over the course of the movie and only in watching the movie from beginning to end, can you make sense of its ending.
Something similar happens when we open our Bibles and behold the man hung upon a Roman cross. While many well-intentioned evangelists point to Christ’s cross as the center piece of our Christian faith and the way of our salvation, it is an event in history that only makes sense when you begin in the beginning. That Christ was buried in a garden tomb does more than give us an historical referent; it tells the significance of Christ’s death as the way of God’s new creation, because after all it was in a garden where Adam sinned and brought death to the world. Now, raised from a garden tomb, Jesus as the new Adam has introduced a new way of life.
In this vein, the biblical storyline is necessary for understanding why the Son of God had to die on a tree, be buried in a tomb, and raised to life on the third day. Indeed, even if we know that Christ did not stay dead—that he rose from the grave, walked the earth teaching his disciples for forty days, and ascended to heaven, where he now sits in glory—we cannot make sense of the cross. Or at least, our interest in Christ’s death and resurrection leads us to ask: But what does it mean?
Indeed, the way to understand Christ’s life, death, and resurrection is to place those events in the timeline of God’s redemptive history. That timeline begins in creation, proceeds through the fall of mankind into sin, and picks up countless promises of grace and types of salvation throughout the Old Testament. In fact, to be most precise, God’s plan for Christ’s cross did not begin in space and time; it began before God spoke light into the darkness (Gen. 1:3). As Peter says in his first sermon (Acts 2:23) and his first epistle (1 Peter 1:20), the cross of Christ was the centerpiece of God’s eternal plan for the salvation of his people.
In Scripture, therefore, the cross is the climactic work of God to redeem sinners and rescue the dying.
Read More

As one Old Testament scholar has put it, “I like the New Testament, because it reminds me a lot of the Old Testament.” Indeed, the New Testament should remind us of the Old Testament, because every page of the New Testament (and often every paragraph) is filled with quotations, allusions, and echoes from the Old Testament.

Have you ever watched a new movie, where you started 10 minutes before the end?
Many years ago, when big hair was still in style, I was introduced to Back to the Future in this way. My friends were watching this movie and I joined them at point where Doc Brown crashed through garbage cans, warned Marty and his girlfriend about their future children, and drove to a place where “we don’t need roads.”
If you only know the last ten minutes of Back to the Future, however, you won’t understand the significance of the DeLorean, the date (November 5, 1955), the speed (88 miles per hour), or the electricity (1.21 Gigawatts) that makes time travel possible. Nor will you understand the flux capacitor and its cruciform power to rewrite history. All of these details are revealed over the course of the movie and only in watching the movie from beginning to end, can you make sense of its ending.
Something similar happens when we open our Bibles and behold the man hung upon a Roman cross. While many well-intentioned evangelists point to Christ’s cross as the center piece of our Christian faith and the way of our salvation, it is an event in history that only makes sense when you begin in the beginning. That Christ was buried in a garden tomb does more than give us an historical referent; it tells the significance of Christ’s death as the way of God’s new creation, because after all it was in a garden where Adam sinned and brought death to the world. Now, raised from a garden tomb, Jesus as the new Adam has introduced a new way of life.
In this vein, the biblical storyline is necessary for understanding why the Son of God had to die on a tree, be buried in a tomb, and raised to life on the third day. Indeed, even if we know that Christ did not stay dead—that he rose from the grave, walked the earth teaching his disciples for forty days, and ascended to heaven, where he now sits in glory—we cannot make sense of the cross. Or at least, our interest in Christ’s death and resurrection leads us to ask: But what does it mean?
Indeed, the way to understand Christ’s life, death, and resurrection is to place those events in the timeline of God’s redemptive history. That timeline begins in creation, proceeds through the fall of mankind into sin, and picks up countless promises of grace and types of salvation throughout the Old Testament. In fact, to be most precise, God’s plan for Christ’s cross did not begin in space and time; it began before God spoke light into the darkness (Gen. 1:3). As Peter says in his first sermon (Acts 2:23) and his first epistle (1 Peter 1:20), the cross of Christ was the centerpiece of God’s eternal plan for the salvation of his people.
In Scripture, therefore, the cross is the climactic work of God to redeem sinners and rescue the dying.
Read More

If a proclamation is made, it is either true or false. When it comes to a particular issue, there is no such thing as your truth and my truth. It’s always possible we are both wrong, of course, but we cannot both be right at the same time and in the same sense. It is impossible. If we ever get to a place where we properly understand objective truth, I believe we will simultaneously have respectful dialogue with those we disagree with. When it comes to the huge issues in culture, objective truth should humble us. We should all be able to say, “I could be wrong,” and mean it.

One of the major cultural trends happening today concerns the nature of truth. Truth has largely been replaced by pragmatism and emotionalism. Pragmatism claims if something works, it must be true. Conversely, emotionalism, at it’s basic level, claims if something feels right or wrong, it probably is. Any concept of truth which exists outside of ourselves has not just taken a back seat, it has left the vehicle altogether.
Objective truth, according to Steven Cowan and James Spiegel, is a “real feature of the world that is independent of what a person or group thinks about it. Thus, for the objectivist, if a proposition is true, then it is so whether or not any person believes it. Further, it is true for everyone at all times and places.” I dare say no one speaks about truth in these terms today. In our current world, your truth is yours and my truth is mine. We better not blur the lines, either, or there will be major backlash from all parties involved.
It has always baffled me how anyone could believe truth belongs to a human person or group. We are all, in one sense, creatures of our environments. Surely if my parents insist stars are holes in the sky that allow heaven’s light to shine through, I’ll spend a good amount of my growing years believing it. Furthermore, if my older brother teaches me God created meat for the consumption of humanity and anyone who thinks differently are unenlightened airheads, I will spend much of my life feeling superior to vegetarians.
I’m convinced most of the bickering happening in our world today comes from a difference in perspectives. One person believes they have truth at the exclusion of those who disagree, while those who disagree believe such a person is foolish and simply needs to be educated. Objective truth, by definition, says something is true or false regardless of opinion and with zero neutrality. It exists apart from any system, idea, or human personality.
I was first exposed to objective truth when I began studying Philosophy in college. I recall experiencing an aha moment when I first learned about the correspondence theory of truth.
Read More

If a proclamation is made, it is either true or false. When it comes to a particular issue, there is no such thing as your truth and my truth. It’s always possible we are both wrong, of course, but we cannot both be right at the same time and in the same sense. It is impossible. If we ever get to a place where we properly understand objective truth, I believe we will simultaneously have respectful dialogue with those we disagree with. When it comes to the huge issues in culture, objective truth should humble us. We should all be able to say, “I could be wrong,” and mean it.

One of the major cultural trends happening today concerns the nature of truth. Truth has largely been replaced by pragmatism and emotionalism. Pragmatism claims if something works, it must be true. Conversely, emotionalism, at it’s basic level, claims if something feels right or wrong, it probably is. Any concept of truth which exists outside of ourselves has not just taken a back seat, it has left the vehicle altogether.
Objective truth, according to Steven Cowan and James Spiegel, is a “real feature of the world that is independent of what a person or group thinks about it. Thus, for the objectivist, if a proposition is true, then it is so whether or not any person believes it. Further, it is true for everyone at all times and places.” I dare say no one speaks about truth in these terms today. In our current world, your truth is yours and my truth is mine. We better not blur the lines, either, or there will be major backlash from all parties involved.
It has always baffled me how anyone could believe truth belongs to a human person or group. We are all, in one sense, creatures of our environments. Surely if my parents insist stars are holes in the sky that allow heaven’s light to shine through, I’ll spend a good amount of my growing years believing it. Furthermore, if my older brother teaches me God created meat for the consumption of humanity and anyone who thinks differently are unenlightened airheads, I will spend much of my life feeling superior to vegetarians.
I’m convinced most of the bickering happening in our world today comes from a difference in perspectives. One person believes they have truth at the exclusion of those who disagree, while those who disagree believe such a person is foolish and simply needs to be educated. Objective truth, by definition, says something is true or false regardless of opinion and with zero neutrality. It exists apart from any system, idea, or human personality.
I was first exposed to objective truth when I began studying Philosophy in college. I recall experiencing an aha moment when I first learned about the correspondence theory of truth.
Read More