Christians And Battle


The Bible sets up the Christian’s life as as one of confrontation. The Apostle Paul says things like, Put on the full armor of God. And compete to win the prize, discipline your body, box as if you are not pretending. The writer of Hebrews even says

You have not yet resisted to the point of shedding blood in your striving against sin (Heb. 12:4).

So there’s striving and there’s bleeding.

Of course the great mark against Christians is also battle—the bloody and futile crusades of the Middle Ages. Add to that the hymns of old, like “Onward Christian Soldier” and “Am I A Soldier Of The Cross,” and we Christians have been pegged as a contentious bunch.

I think in some ways, we play into that stereotype. Protestant denominations, for example, have experienced splits and splits of splits. Of course, Catholics have their own cross to bear because of their doctrine of excommunication. Some protestant churches also practice church discipline in such a way that the battle very much seems like one between believers.

Paul clearly stated in the spiritual armor passage that our battle is a spiritual one and our enemies are not other people.

For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places. (Eph. 6:12)

The opposition Christians face necessitate the spiritual armor. No one would walk into a physical battle with nothing but truth, righteousness, the gospel of peace, faith, salvation, and the word of God. Those provide spiritual protection against spiritual confrontation from spiritual foes.

Too often in the history of the Church, it seems we have become entangled in physical struggles. Most people today recoil at the “holy wars” intended to win Jerusalem and the Holy Land from Muslims. There really wasn’t anything holy about the attempted extension of power and influence by those aligned in the Crusades.

The same might be said about a number of other instances in which religious struggle was merely a cover for physical dominance and had nothing to do with the spiritual conflict the Bible points us toward.

I have to wonder if today we aren’t still missing who we are to be fighting. Let me put it bluntly. The LGBTQ community is not the enemy. Sin and Satan and the temptations to pride and rebellion are the enemy.

Disney is not the enemy. The media is not the enemy. Liberals of any stripe are not the enemy. The enemy is not flesh and blood. Our enemy is spiritual. World forces of darkness. Spiritual forces of wickedness.

People, humans with sin natures just like yours and mine, are not the front line soldiers in the battle. Rather, each of us is in need of rescue. We’re trapped by the world forces of darkness unless our God redeems us and transfers us to the kingdom of His Son (see Col. 1:10).

The child game of capture the flag comes to mind. As I recall, each team had something to protect and something to gain. In the process, team members might be captured and thrown into “prison” where they awaited rescue from someone on their side. The enemy at that point was the “system” that held them in “prison” awaiting rescue.

Of course the metaphor breaks down at that point because the game was played against other children and obviously had a physical component. But the image of being held captive and awaiting rescue is helpful, I think, in understanding mankind’s condition.

At various times in this game, players can become so intent on capturing other opponents that they take their eye off the flag they are supposed to be guarding. At that moment, they are most vulnerable to attack.

In the Christian life, we are told repeatedly to stand firm, to be alert, to guard against. In other words, our role in the battle seems so . . . defensive.

The work we’ve been given that is not battle oriented is to be ambassadors for Christ, to be ministers of reconciliation. to love our neighbors and our enemies.

I think too often we get our tasks mixed up. We don’t protect against the spiritual forces because we are too busy going after those we are to love and serve.

I’ll be honest. I don’t know how loving LGBTQ members is suppose to look. I mean, as soon as the word sin comes out of our mouths, someone is accusing us of hate speech. But the truth is, if we hate a sinner, we’re actually hating all of humankind because there is none righteous, no, not one. If in doubt, take a look at the end results—Scripture says the wages of sin is death, and people are still dying, one out of every one.

But here’s the thing. LGBTQ members or drug addicts or prostitutes or porn queens or any other person involved in a sinful lifestyle will not face judgment because of their lifestyle. They will face judgment because they have rejected God’s answer to their need: the Savior He sent to rescue them.

He who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God. (John 3:18b)

I suggest, then, that to do our work as defenders of the faith against spiritual forces of wickedness and to be ministers of reconciliation, we need to point to Jesus Christ. He is the one who came to save, and He is the one who stands in the gap against the evil one.

Advertisements
Published in: on March 9, 2017 at 4:45 pm  Comments (6)  
Tags: , , ,

Combating Satan


Scripture, of course, is the only reliable source of information on the subject of combating Satan. In Ephesians the Apostle Paul names the armor we need for the battle we’re engaged in “against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places” (Eph 6:12b).

I’ve most often heard the armor identified as the list in verses 14-17: truth, righteousness, the “preparation of the gospel of peace,” faith, salvation, and the word of God. Each of those elements Paul aligns with physical armor of his day.

Too often that’s where we stop since the metaphor stops, but Paul went on to name another vital element we need in our battle against the schemes of the devil—prayer.

With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints,, and pray on my behalf, that utterance may be given to me in the opening of my mouth, to make known with boldness the mystery of the gospel, for which I am an ambassador in chains; that in proclaiming it I may speak boldly, as I ought to speak. (Eph 6:18-20)

Pray for all saints. Pray for those who are charged with proclaiming the gospel.

Years ago when I wrote a series of posts about Satan, I couldn’t help but think about C. S. Lewis’s The Screwtape Letters. This little book contains supposed letters of instruction from an under-secretary of a department in Satan’s organization to his nephew Wormwood, a junior tempter. At one point he gives his thoughts about rendering prayer ineffective:

The best thing, where it is possible, is to keep the patient from the serious intention of praying altogether … If this fails you must fall back on a subtler misdirection of his intention. Whenever they are attending to the Enemy Himself we are defeated, but there are ways of preventing them from doing so. The simplest is to turn their gaze away from Him towards themselves. Keep them watching their own minds and trying to produce feelings there by actions of their own wills. When they meant to ask Him for charity, let them, instead, start trying to manufacture charitable feelings for themselves and not notice that this is what they are doing. (pp. 33-34)

Screwtape goes on to say that should “the Enemy” defeat Wormwood’s first attempt at misdirection, all is not lost. He can still disrupt “his patient’s” prayer by getting him to pray to a “composite object” constructed from images of “the Enemy” during the Incarnation and images associated with the other two Persons, coupled with the patient’s own reverenced objects: “Whatever the nature of the composite object, you must keep him praying to it—to the thing that he has made, not to the Person who has made him” (p. 35).

It seems to me this “keep them from praying” strategy might be all too real. How many churches dropped their prayer meetings? How many Christians dropped their family prayer times, their before-meal thanks, their individual quiet times?

And when we do pray, how much of our time is filled with requests rather than praise and thanksgiving … or confession? How many of our requests are for ourselves rather than intercession for all the saints and for those who preach the word of God? When we intercede for others, how much of our prayer is for what’s happening physically rather than for what’s happening spiritually?

Lest you wonder, I’m feeling quite convicted.

This post is a revised version of one that first appeared here in June 2019.

It’s The Church’s Fault


donald_trump_rally_10-21-16_30363517352

To the surprise of news analysts and voters alike, Donald Trump won yesterday’s US Presidential election. Today, on Facebook, I’m reading that some are pointing the finger at Christians. One fairly well-known name in the world of Christian communication wrote a post that says the Church “has some explaining to do,” and then launched into racist reasons Christians voted for Mr. Trump

As far as I’m concerned, this is simply the latest version of Church bashing. Three years ago, I wrote “Tearing Down The Church: A Tool Of The Devil” and I’m re-posting it because I think believers have joined in with the culture at large to fault the Church for . . . whatever. It’s a dangerous trend, I believe.

I know some people will be thrown off by the idea that the devil has an active strategy to pull down the Church, but I think it’s a reasonable conclusion.

First, the Bible teaches that we have an adversary—not a flesh-and-blood opponent and not an advocacy group for some political ideology. Our adversary is spiritual. Paul says

For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places. (Ephesians 6:12)

Peter identifies our adversary as the devil who “prowls around like a roaring lion seeking someone to devour” (1 Peter 5:8b).

We’re also told that we are not to be ignorant of his schemes. On the contrary, we are to be alert. Consequently, we should pay attention to what the devil is doing. Many Christians know he’s not running around in red tights or holding a pitchfork. But what precisely is he doing?

Some may think he stands on our shoulder opposite our guardian angel whispering temptations into our ears. No. For one thing, Satan is not omnipresent. It’s highly unlikely, then, that he’s picked out an average Christian to lure into an illicit affair. (Our own sinful nature actually does an adequate job of presenting us with those kinds of temptations, so Satan doesn’t need to make that one of his schemes).

Still others think we need to go toe to toe with Satan in the same way Jesus did. There might be an instance when this is true, but I don’t think it’s the common scheme Satan uses. Even if he confronted men like Francis Chan or Tim Tebow, luring them with pleasure and power, it seems like a small reward for the investment of his time.

So what’s his great strategy?

Jesus told us one part of it. He identified Satan as a liar and the Father of lies. His grand plan, then, is to attack that which points people to the truth.

Following the Great American Awakening, then, rationalism opposed belief in the work of the Holy Spirit. It was all emotionalism and imagination and superstition.

“Higher criticism” came along to undermine the Bible, to question its authority, its inerrancy, its inspiration.

So now we have no Holy Spirit to guide us into all truth, and we have no sure Word of God to exhort and testify of the grace of God.

But Postmodernism still values community, and Jesus Himself said that the watching world would know we are Christians by how we love one another. A worshiping, caring community of believers in Jesus Christ serves as a testimony, a witness, to this culture that God transforms lives. So Satan’s next scheme, it seems, is to go after the Church.

Here are some of the ways I see this attack taking place.

1. False teachers—people who preach as true something that contradicts the Bible directly or something that magnifies one segment of the Bible to the exclusion of other parts.

2. Those who do immoral things in the name of Christ or in spite of the fact that they are known by His name.

3. Collaboration with the culture—a type of “bend, don’t break” attitude toward morality which, in the end, makes us look eerily similar to the unsaved we’re supposed to be winning for Christ.

4. Honoring tradition more than we honor God’s Word. For example, I had a pastor I respected greatly preach against syncopated music. Another one I know preaches that there were twelve apostles and no more, though Scripture clearly identifies more than twelve.

More than that, there are segments of the church that by doctrine choose tradition over Scripture. Hence, the Pope can declare that believers are not to eat meat on Friday . . . until a new Pope says they can.

1420878_church_in_the_woodThe emergent church, of course, attacked the “traditional” evangelical church for honoring tradition more than it should be honored. Although I’m not sure what the offensive things the traditional church was supposed to be doing that was so egregious, I suspect one aspect was the spit-and-polish show that has become the Sunday morning worship service.

Other complaints seem to center on the fact that there are sinners in those pews! Well, that’s hardly something that will change whether the church is traditional or a small house assembly or one that meets out in a park. Hypocrisy, pride, greed, gossip, lust, it all follows us wherever we go–which is why Paul admonished believers to lay aside the old self with its evil practices, why James said to put aside all filthiness and all that remains of wickedness.

All these attacks against the Church should renew our efforts as part of the Body of Christ to create the community God intended. We are to represent Him to the world–not by haranguing the world to act more like Christ when clearly no one without Christ could possibly live a holy life, when we ourselves are works in progress. Rather, we should go back to basics.

First we are to love God with all our heart, soul, mind, and strength. I think it’s important not to rush past that most important command to get to the love-your-neighbor second command which people apparently want to emphasize these days.

Mind you, I don’t see how we can create loving communities without loving our neighbors. But I don’t think we can manufacture this love from our own nature. This extraordinary bond between rich and poor, Jew and Gentile, men and women, corporate execs and day laborers, comes because we first love God with all of who we are.

We don’t see ourselves as special or deserving or important. No matter who we are or where we fall in the pecking order of society, we can never be more special, deserving, or important than God. He is the one we are to magnify. And He’s asked us to do that by serving each other.

This is the clear teaching we need to focus on. This is the best way to counter Satan’s lie which would have us believe the Church is finished, washed up, on its way out.

God’s bride? We may appear a little tattered around the edges, but our Bridegroom has not forsaken us. He will bring His Church through, and as we submit to His plan for us, we will be the testimony of His amazing love and transforming power to the world, He intended from the beginning.

Shame And Trusting God


RockClimbingA growing concern connected to Internet communication is shame. I read a post yesterday that cited several instances in which shame campaigns grew up around something a person posted—either a picture or comments. In the end, more than one person lost their job.

I’m not linking to the article because I disagree with the solution—and that’s not really my topic. The problem of shame is.

I have a friend who recounts ways a particular family member shamed others. The baggage from that cares over to adulthood.

I’d never thought about shame before. I came from a family with parents who loved me. It wasn’t perfect. My siblings and I were quite competitive and always struggled with the idea that one or the other (but never me—and we all thought this) was favored. Still, though I suspected I wasn’t the favorite, I still knew I was loved.

As a teen, of course, I was sometimes embarrassed about my family and even about my faith, but I didn’t feel shame in the way my friend describes it.

I wonder now if freedom from shame was connected to my being a Christian. What I’m discovering in Scripture, though, are verses addressing shame.

I suppose it would help if I gave a picture of what I perceive shame to be. Let’s say a person is expected to be the top of his class, but in the last semester, he forgets to write down the due date of a major paper, turns it in late, and gets a B. Someone else claims top honors. He had his chance and blew it. He bears the shame of his failure.

Shame is also something a person feels when a person you hold in high esteem says they’re disappointed in you. Or they tell others things like, he probably won’t have the grades to get into med school. It’s a public declaration of inadequacy.

So here are the verses about shame that have caught my attention. There are four. First, in Philippians:

Yes, and I will rejoice, for I know that this will turn out for my deliverance through your prayers and the provision of the Spirit of Jesus Christ, according to my earnest expectation and hope, that I will not be put to shame in anything, but that with all boldness, Christ will even now, as always, be exalted in my body, whether by life or by death.(1:18b-20)

Paul was essentially saying he knew he’d be delivered (he was imprisoned at the time), and that he would not be put to shame for believing so, whether he lived or died because Christ would be exalted either way.

1 Peter 4:16 is the next passage:

but if anyone suffers as a Christian, he is not to be ashamed, but is to glorify God in this name.

At first this verse seems to address the kind of embarrassment I felt when I was a kid having to tell people I belonged to the Mennonite denomination—which most people in my SoCal public high school had never heard of. But the context would seem to indicate there’s much more to this. Peter was addressing believers who were being persecuted because they believed in Jesus. Writing to the churches in Asia Minor, the Apostle Peter wanted to assure them that their suffering was not a sign of defeat. He encouraged them by reminding them that it was temporary, that it was expected, that it gave glory to God, that they were blessed that God had chosen them to suffer for His name’s sake.

In other words, suffering as a Christian was not a mark of failure but of accomplishment. Therefore, they had nothing to be ashamed about.

The thing is, when someone trusts God and then continues to suffer and even to die, the world can point the finger as they did at Jesus Himself and say, See, if your God was real, He could get you out of this mess. He’s failed you because He doesn’t care or isn’t strong enough or because you didn’t believe enough or He plain isn’t there.

Peter was assuring these early Christians that none of those accusations was true. In fact, in chapter five, he specifically mentions the devil, who, among other things, is the Accuser of the brethren. It’s easy to miss the connection between what Peter says about the devil and what he says right afterward about suffering, but I think it’s the issue of shame. Here’s that passage:

Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour. But resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world. (5:8-9)

Suffering, Peter says, is an experience Christians all over the world are going through. It’s not a sign of failure. It’s not something to be ashamed about.

There’s another one in Psalm 37, but I’m going to cut to the last one since I sneaked in a second passage from 1 Peter. This last one is the one that has helped me tie my thoughts together about this. It’s a short verse: Psalm 71:1.

In You, O LORD, I have taken refuge;
Let me never be ashamed.

The unidentified psalmist is putting his life, his destiny, his soul in God’s hands, and if that decision turned out to be foolish—if God failed Him—he’d be ashamed before those who didn’t think God could take care of him.

I view this as sort of his “Lord, I believe, help my unbelief” moment. He’s tying himself to God. There is no one else to which he could go—just as Peter said about Jesus. But he knows how this must look to those who haven’t made God their refuge. It looks dangerous, foolish.

You know the old joke, about the guy who falls from a cliff but is able to grab hold of a safety rope. He starts yelling for help: “Is anybody up there! I need help!” Suddenly a voice from heaven says, I’m here. What do you need. “I can’t hold on much longer,” the guy says. “Can you help me get back to the top?” No problem, the voice from heaven answers. Let go of the rope, and I’ll catch you. The man hesitated a moment, then yells, “Is anybody else up there?”

Dangerous. Sometimes the things God asks of us feel dangerous. Or foolish.

We aren’t risk takers. We’ve been taught to be good stewards of our resources, so we want to know we have enough money stashed away for retirement, for example, to cover our expenses should we live to be 143. We cringe when we read about Abraham going, not knowing where, just because God told him to pull up stakes and head in the direction of the Great Sea. Most likely Abraham didn’t even know there was a Great Sea. He was simply going until God told him to stop.

He wasn’t ashamed to be a friend of God, even when it meant marching to the top of a mountain with his son as the intended sacrifice. He did what others may have thought risky, foolish. But he had confidence in God. Ah, one more passage:

yet, with respect to the promise of God, he [Abraham] did not waver in unbelief but grew strong in faith, giving glory to God, and being fully assured that what God had promised, He was able also to perform. (Romans 4:20-21)

Fully assured—not in himself, but in God and His promise! I’m pretty sure that’s what keeps a person from being ashamed.

Published in: on June 2, 2015 at 6:05 pm  Comments (8)  
Tags: , , , , , , ,

Secularizing Faith, Or Sanctifying Life Experiences?


Ventura Beach (via Rachel Marks)A popular pastoral position among evangelicals today seems to be to teach that there should be no dividing line between the secular and the sacred. The idea is that God is not merely God on Sunday and in churches.

He is, in fact, God of all our moments and in all places. We should, then, stop thinking of church as special or different. It is a place where we gather, but God is with us in the car wash or the grocery store or at the beach or in the theater.

All this makes sense to me. In fact, it’s consistent with what I learned as a teacher in a Christian school. The great emphasis in my school was integration: God’s word was to be an integral part of everything we taught—not an add-on class.

Here’s a pertinent paragraph from a paper on the philosophy of Christian education which speaks to this point:

Truth cannot be divided. “All truth is God’s truth” accurately delineates the nature of truth, whether in the spiritual or in the natural realm. Real teaching, then, is the process of making known God’s truth. Real knowledge, congruously, is seeing the world as God sees it. Then truth and knowledge, unified by God’s Word, mirror reality. Thus, God’s Word needs to be an integral part of the curriculum of every subject. Courses should not be taught with course material and the Bible. Rather course material must be studied in light of the Bible since God’s Word is the source of absolute truth.

And yet . . .

Scripture seems to teach a standard of holiness that makes a distinction between what is sacred and what is impious, or, to use Old Testament terminology, what is clean and what is unclean. In fact, one of the things God had the prophet Ezekiel proclaim to the exiles in Babylon was that the priests—along with the prophets, princes, and the people themselves—bore responsibility for the punishment God brought on His people. And this was what Ezekiel, on God’s behalf, called the priests out for:

Her priests have done violence to My law and have profaned My holy things; they have made no distinction between the holy and the profane, and they have not taught the difference between the unclean and the clean; and they hide their eyes from My sabbaths, and I am profaned among them (Ezekiel 22:26; emphasis mine)

In truth, the whole Levitic law was all about separation: God’s people separated from the godless nations; the priests separated from the people; the high priest separated from all other Levites and Israelites.

Primarily what was to separate the nation was their worship of God and their obedience to His laws. They were to be holy because God is holy.

And according to Peter, we Christians are also to be holy for the same reason (1 Peter 1:16).

But what precisely does it mean to be holy? Is this where we pull out a list of Thou Shalts and Thou Shalt Nots? Some Christians would have us think that’s the way to go while others want to throw off any semblance of following dictates handed down thousands of years ago.

In truth, Jesus showed us what following those dictates actually means: do not commit murder actually means, don’t hate someone else; do not commit adultery actually means, don’t look at another person with lust; love your enemies replaces love your neighbors and hate your enemies. He summed it all up by saying, “Therefore you are to be perfect, as your heavenly Father is perfect” (Matt. 5:48).

All right, Jesus, I’ll get right on that. I’m not meaning to be disrespectful, but really? We imperfect humans are supposed to be perfect like God who is without spot or blemish? Not possible.

Which was precisely Jesus’s point.

So we can throw away the lists, right?

We can throw them away so far as we look at those lists as a means to acceptance with God. This is the key difference that separates Christians from others who believe in a monotheistic religion. We recognize that we are incapable of the kind of perfection that marks God, the kind of perfection God demands.

The only one who measures up to God’s standard of holiness is Jesus. But when we confess our sins, when we believe Jesus sacrificed Himself to pay for our sins, we have a new birth. We become new creatures. Not perfect creatures, mind you. We don’t suddenly have a no-more-sin gene implanted in us.

Rather, we are saved by faith and we are saved for good works. Meaning that, because of our new standing with God, our hearts are changed. We don’t want to serve only ourselves. Instead, we want to serve God and the people He puts in our path—at least we know we should want to do that and most of the time we do want to do that.

But it’s a war. A spiritual war. One we’re equipped for. One we don’t fight alone. Nevertheless, we battle, not against flesh and blood, but against spiritual forces.

So what does this have to do with the divide between the secular and the sacred?

I think the divide is in our heart, not out there in the world. What we cling to as ours is profane. What we yield to God is sacred.

Jesus explained it this way when a Pharisee challenged His disciples with one of the Thou Shalts that they had ignored:

But the things that proceed out of the mouth come from the heart, and those defile the man. For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, slanders. These are the things which defile the man; but to eat with unwashed hands does not defile the man.” (Matt 15:18-20)

In other words, if my heart is filled with evil thoughts and hatred and lust and lies and covetousness, it doesn’t really matter if I keep a list of all the right things to do and all the wrong things to avoid. I’m profane because my heart is filled with things that defile me.

In short, the pastors are right as far as they go, and Ezekiel is right (well, he was speaking what God told him to, so I guess that’s a no brainer). But the idea that all is sacred isn’t quite right—all is not sacred if our hearts are defiled.

And the last time I checked, that spiritual war I mentioned earlier is still going on.

Fiction And The Supernatural – Merlin’s Nightmare, CSFF Tour, Day 2


Robert Treskillard at book signing2Merlin’s Nightmare, third in the Merlin Spiral young adult fantasy trilogy by Robert Treskillard, depends upon the supernatural, both the evil and the good. As such the story is labeled as fantasy, but should it be?

Isn’t the supernatural real?

I know many people, even some professing to be Christians, say belief in the supernatural is nothing but superstition. Those whose worldviews lean toward rationalism determine what is real by one or more of their five senses. Consequently, since you can’t smell demons or touch them or see them, they don’t exist.

Still others lean toward mysticism, but this bent seems more inward looking, more centered on the mind and emotions. There seems to be little awareness of a being or beings outside ourselves. Rather, the mystical puts us in touch with other living things—meaning, other natural beings that can be identified through the five senses.

Christians, on the other hand—true Christians who believe in the Bible—know that God is Spirit, that the Holy Spirit is Spirit, that Jesus has a spiritual body. Consequently, it should be a given that Christians believe in the supernatural.

Surprisingly, however, there’s an arm of evangelical Christianity that basically closes the door on supernatural activity within the Church. The Bible, the reasoning goes, is God’s final word and speaks authoritatively. It is sufficient for salvation and there is no other revelation that will be added to it.

Consequently, the office of prophet has ended. In addition, according to 1 Corinthians 13, tongues—the ability to speak unknown and unlearned languages–will cease. Presumably that means the gift of interpreting tongues is no longer necessary. I’m not sure how the gift of healing was included, but these “ecstatic gifts,” according to this line of thinking, ended with the first generation Christians, or there abouts.

In short, according to this view, the Christian no longer has any involvement with the supernatural. Of course unbelievers don’t either and never did have anything to do with the supernatural.

At the opposite end of the spectrum are evangelicals who believe that demons and angels are everywhere, that Christians must exhibit ecstatic gifts, especially tongues, or they aren’t really Christians.

Many of the latter have shown by their lives that their “conversion” isn’t genuine. They embraced a “spiritual high,” but not the God who they claimed to be the source of their joy. On the other hand, those denying supernatural activity have been accused of turning the Bible into the third person of the trinity in place of the Holy Spirit.

So what is the truth about the supernatural?

Those who don’t discount the Bible as myth, who believe that Jesus actually did walk on water and heal the blind and raise Lazarus from the dead and cast out the legion of demons, believe in the supernatural. The question then becomes, is the supernatural still active? Or is it active in the sense that it intersects the natural world?

Enter fiction and stories like the Merlin Spiral that explore the supernatural from both the side of evil and the side of good. Is there power in the hands of evil? Can mortals defeat it? What is the source of power for good? Can mortals access it?

Merlin’s Nightmare begins an exploration of these elements from the beginning. Here’s a sample:

Morgana reached into her bag once more and pulled forth the orb, another gift from the Voice. Like the fang, she had found it beneath the Druid Stone. It had many powers, but tonight she would use it differently.

Out from the trembling, roaring hole appeared a translucent image of Gorlas that only Morgana could see—his soul emerging from his body. Quickly she held the orb out, and Gorlas’s soul glittered, faded, and then began to sink once more into the pit. The apparition’s face twisted in agony. Oh, but she would save him from this pain. She began to chant;

    Soul of earth, soul in death, come now to me.
    Skin of dust, skin in rust, come and serve me!
    Merlin’s end, Merlin’s rend; yes, you must be
    Arthur’s bane, Arthur’s chain; yes, you must be!
    Power of night, Power of fright, come now, my prize.
    Flesh astrewn, Flesh of moon; yes, you shall rise.

. . . Gorlas’s soul shimmered its last, and then the orb sucked it in like a black liquid swirling down through a funnel. A scream whistled upon the air, and then all was still.

It was done! For inside the orb, surrounded by purple flame, glared the weeping visage of Gorlas. (pp. 19-20)

In the world of Merlin, fanciful though it is, the supernatural exists. How does that help readers to process and understand evil and good at the supernatural level? Because it is imagined by the writer—in this case, Robert Treskillard—does that negate its truth?

I submit that fiction dealing with the natural is still made up, or pretend, if you will. And yet such stories can show a young man coming of age or a brave widow overcoming tragedy or an estranged couple finding reconciliation. Those stories resonate because readers see the truth in them, though the characters are figments of the author’s imagination.

In the same way, an author, though using the medium of fantasy, can pull the curtain back a little on the supernatural. Not in a precise, this-is-exactly-how-it-is way, but in a It-Is way. It is, and it is real—the evil, but also the good.

The next question is, how does the natural man deal with the supernatural? For that one, I suggest you read the Bible. But you also might find Merlin’s Nightmare an intriguing, thought-provoking story that shows one person’s struggles to overcome.

Be sure to check out what other CSFF members participating in the tour have to say. You can find a list and links to their articles at the bottom of the Day 1 post.

To read a sample chapter, click here. To find out about the current series contest stop by the author’s website.

CSFF Blog Tour – Dream Treaders by Wayne Thomas Batson, Day 1


csffbannerThe CSFF May/June feature is Dream Treaders, a “tweener” book (between middle grade and young adult) by Wayne Thomas Batson. I’ve been trying to think how I can describe this book or what topics it brings to mind about which I could post. The truth is, the premise behind this novel seems quite unique, and the thoughts it inspires aren’t necessarily reflective of the book.

The closest thing I’ve read to this kind of story is Soul’s Gate by James Rubert, but again that comparison could be misleading. On the other hand, what Dream Treaders makes me think of is spiritual warfare, but it’s not an angel-versus-demon book.

So what is Dream Treaders about? I guess you’d say, it’s a fight for the mind, but not in the traditional sense. Not that Soul’s Gate is a traditional fight for the mind either, but Dream Treader isn’t the fight for the mind, one person at a time. It’s got a greater scope, I guess you’d say.

But I’ll give my review later in the blog tour.

For today, I’d like to think a bit more about this issue of fighting for the mind. In reality, I think the fight for the mind is the real spiritual warfare. Yes, there might be demons and angels involved—Daniel learned that demonic activity interfered with a timely answer to his prayer, so there is spiritual battle going on in the heavenlies, including activity that affects humans. However, that kind of warfare is not something most of us observe. Elijah apparently did, but he’s the exception.

The battles that we can and should be aware of are those for our mind and heart. Eve, when Satan confronted her in the guise of a serpent, was in a spiritual battle. At stake was what she would believe about reality—God’s version (if you eat of the tree, you’ll die) or Satan’s version (you surely shall not die).

Of course there’s also the matter of the heart—not just what I believe to be true but what I care about most. This, I tend to think, was the issue Adam faced. He knew what God had said. Satan was not fooling him in the least. But he still chose to eat from that tree. Why would he do such a thing?

Might it have been because he loved Eve so much he couldn’t imagine living if she had to die? If that were the case, he was essentially loving Eve more than he loved God. He was also doubting God’s ability or willingness to care for him. Unlike Abraham generations later, Adam couldn’t imagine a way that God could make this situation better. He couldn’t grasp the idea that God could redeem Eve and restore her to Adam.

Of course there’s also the possibility Adam wasn’t choosing Eve over God. He might have been choosing his own curiosity over God—perhaps he did, in fact, want see what it would be like to taste the forbidden fruit. Or perhaps he wasn’t content any more to be so compliant. Maybe he decided he did want to be more like God than he already was.

Whatever the case, it seems clear that Adam knowingly chose to disregard God’s clear direction because something else mattered to him more than God did.

The battle Adam and Eve waged with Satan is essentially the battle we all have had to wage ever since—every day, every hour, every minute: Will I believe what God has said and will I choose to do what I know He wants?

To some degree this is the battle that’s being played out in Dream Treaders, both in the contemporary world and in the Dream. Wayne Batson, of course, never points to this parallel. Rather, readers are left to think through the issues themselves. And that’s as it should be.

See what other participants in the tour are saying about the book, the story, and the meaning behind it. (Because I’ve been having computer issues, I may or may not be able to post specific article updates.)