Author: Wes White

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The Science of Aging

Can we live a thousand years? I have my doubts.

Can we significantly reduce the effects of aging? It seems likely.

Understanding our genetic code and other research has given some insight into how aging works and how it its effects can be minimized, and there is promise of much more to come.

Newt Gingrich, known for politics, is also interested in history and science, and his podcast provides a good introduction into where we are on the science of aging. You can listen to it here.

A couple of insights that you could implement right away. There is a “longevity gene” that seems to be activated under stress. You can do two things to activate that gene. First, you can do some strenuous exercise. Second, you can do intermittent fasting. Both interviewees on the Newt’s World podcast recommend a 16 hour fast each day (most likely attained by skipping breakfast). A sedentary lifestyle where you graze constantly on food will keep that gene inactive.

The other point that he brings out is how much of our medicare costs are related to the illnesses of the last two years of life. If you could eliminate the common difficulties of the end of life, you could reduce medicare expenses dramatically. In addition, if people are healthier longer, then they can also contribute to society longer. So, reducing or reversing the effects of aging has a lot of ramifications for problems that we may currently find intractable.

Have you done any research on this subject? Any insights that you have found worth sharing? I’d love to hear your thoughts.

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Explaining the Mystery of Who Jesus Is and Why It Matters

It no doubt seems strange to us today to talk about a human being as also being God, and yet that is what we celebrate at Christmas time. We must also remember that this might not have seemed strange to the people of Jesus’ time and day. They believed that human beings were gods or became gods or were appearances of the gods (see Acts 14:8–20 for an example).

The problem for the early Christians was that they believed that there was only one God, so Jesus could not be a sort of lesser god that appeared in human form. The early Christians emphatically rejected that possibility at the Council of Nicaea in A.D. 325. Its conclusion was that Jesus was “begotten from the Father before all ages, God from God, Light from Light, true God from true God, begotten, not made; of the same essence as the Father.”

One possibility, then, was that Jesus was the appearance of God in a different role, just as I am a son, a father, and a brother. The problem is that the Bible clearly presented Jesus as interacting with the Father as another person and as sending the Spirit as another person. So, they rejected the idea that there was only one person in God. In the words of the ancient Athanasian Creed, “we worship one God in trinity and the trinity in unity, neither blending their persons nor dividing their essence. For the person of the Father is a distinct person, the person of the Son is another, and that of the Holy Spirit still another. But the divinity of the Father, Son, and Holy Spirit is one, their glory equal, their majesty coeternal.”

With that cleared up, the question became: how are the human and divine united in Jesus? One possibility was that there were two persons in Jesus. The trouble with this is that the Bible clearly teaches that the eternal Son of God became a human being. Jesus is a “He” not a “they.” So, there is one person in Jesus, the second person of the Trinity.

By the end of the 4th century, there was little dispute that Jesus had a divine nature, but what about his human nature? Was it a real human nature? Did it become a sort of mixture of divine and human when Jesus became incarnate in the womb of the Virgin Mary?

The early Christians saw that it was necessary that Jesus be a real human in order to represent us, sympathize with us, and carry out our salvation. They also knew that Jesus had ate, slept, wept, walked, and talked as a real human being. So, they insisted that Jesus had a real and full human nature, body and soul.

At the Council of Chalcedon in A.D. 451, the leaders of the church adopted this explanation of the incarnation as capturing the fullness of the biblical testimony. Jesus was “recognized in two natures, without confusion, without change, without division, without separation; the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person and subsistence, not as parted or separated into two persons, but one and the same Son and Only-begotten God the Word, Lord Jesus Christ.”

The Church gradually gained clarity on the truths we confess today that Jesus Christ is the second person of the Trinity, the eternal Son of God, who became a real human being in order to bring us to eternal salvation.

What is the significance of all this? Charles Hodge says it well in his Systematic Theology:

Although the divine nature is immutable and impassible, and therefore neither the obedience nor the suffering of Christ was the obedience or suffering of the divine nature, yet they were none the less the obedience and suffering of a divine person. The soul of man cannot be wounded or burnt, but when the body is injured it is the man who suffers. In like manner the obedience of Christ was the righteousness of God, and the blood of Christ was the blood of God. It is to this fact that the infinite merit and efficiency of his work are due. This is distinctly asserted in the Scriptures. It is impossible, says the Apostle, that the blood of bulls and of goats could take away sin. It was because Christ was possessed of an eternal Spirit that He by the one offering of Himself hath perfected forever them who are sanctified. This is the reason given why the sacrifice of Christ need never be repeated, and why it is infinitely more efficacious than those of the old dispensation. This truth has been graven on the hearts of believers in all ages. Every such believer says from his heart, “Jesus, my God, thy blood alone has power sufficient to atone.”

Martin Luther explains the same point from a slightly different angle:

We Christians must know that if God is not also in the balance and gives the weight, we sink to the bottom with our scale. By this I mean: If it were not to be said, God has died for us, but only a man, we should be lost. But if “God’s death” and “God died” lie in the scale of the balance, then He sinks down, and we rise up as a light, empty scale. But, indeed, He can also rise again or leap out of the scale; yet He could not sit in the scale unless He became a man like us.

The point is that Christ’s humanity enables Him to take our place and suffer in our place and His divinity gives Him the power and merit to overcome what our sin deserved.

When properly understood, the implications of Jesus’ incarnation are wonderful beyond compare. It calls us to understand that God wants to connect with us. It also warns us that our sin and separation from God is no small problem, since it required the God-man to solve it. But it also assures us that since the God-man is the solution to our problem, then the solution is complete. We have a full and complete restoration and salvation that we merely need to receive by faith.

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Accepting the Most Important Relationship You’ll Ever Have

At Christmas time, we celebrate the greatest gift that God has ever given: His own Son. But what does that gift have to do with us? We need to receive that gift. What does it mean to receive the gift of Jesus?

First, to receive Jesus means that we accept the claims Jesus makes about Himself. He claims to be the Savior of the world. Do we believe that this is true? That’s not an easy decision. It’s something we have to think about deeply.

Why would anyone believe that this Man is the Creator and Savior of the world? One of the most powerful arguments is from the fact that so many agree that Jesus is a good and valuable teacher of humanity. It would be easy to put him alongside all of the teachers of humanity and say that He is just another great one.

The trouble is that Jesus has not left that option open to us. As C.S. Lewis, himself an atheist who eventually received Jesus, said:

I am trying here to prevent anyone saying the really foolish thing that people often say about Him: “I’m ready to accept Jesus as a great moral teacher, but I don’t accept His claim to be God.” That is one thing we must not say. A man who was merely a man and said the sort of thing Jesus said would not be a great moral teacher. He would either be a lunatic–on a level with the man who says he is a poached egg–or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God: or else a madman or something worse. You can shut Him up for a fool, you can spit at Him and kill him as a demon or you can fall at his feet and call Him Lord and God. But let us not come with any patronizing nonsense about His being a great human teacher. He has not left that open to us. He did not intend to.

How can we put together His astounding influence and the positive good that He brings with the seemingly wild claims about His own power, authority, and divinity? I would encourage you to consider this for yourself.

Second, to receive Jesus means that we want Jesus to save us. We believe that He is the source of light, life, forgiveness, and eternal blessing. We accept Him as the one who will give that to us.

John describes this in a variety of ways to help us understand it. For example, he quotes Jesus as saying, “I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty” (John 6:35). Again, “I am the way, the truth, and the life, no one comes to the Father except through Me” (John 14:6). Jesus also said, “I am the gate for the sheep, whoever enters through me will be saved” (John 10:9). All these are ways of saying that we have to receive Jesus and commit ourselves to Him by an act of faith.

Third, to receive Jesus means to accept His leadership. In John 8:12 He says, “I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life.” In the days in which Jesus was on earth, people would follow Jesus around and listen to Him. We cannot literally do that now, but we can accept His guidance and teaching through His Word together with His people. That’s what it means to receive Jesus.

Accepting Jesus is about accepting Him in all that He is. One of those things is the Lord of the Universe. When we receive Jesus, we are saying that we accept that leadership.

That’s what believers mean when they say that we receive Jesus. In many ways, it’s a very simple act that anyone can do at any time. At the same time, the implications of receiving Him are staggering and life-changing.

Wherever you are in your journey, I hope that you will consider Jesus’ claims this year and the hope that He provides that we remember in the Christmas season.

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Manhood & Rudyard Kipling’s Poem “If”

Every time I recite Rudyard Kipling’s poem “If,” I feel inspired and encouraged to work and keep going forward. Many people feel the same. It is a widely praised, quoted, and printed poem.

I was so inspired by it that I decided that I would try and do a “Bible” study on the poem in our church. No, I don’t think the poem is part of the Bible. Rather, I thought it would be worth considering what Kipling is saying and seeing how it fits into the Bible’s picture of manhood.

Here’s how we did it. We would take a line or two from the poem and ask four questions:

  • What is Kipling saying?
  • Is it biblical?
  • What would it look like to implement it in our lives?
  • How does the Gospel empower us to move toward the ideal in the poem?

It all turned out quite well. We had a lot of good discussion about what it meant for us to live as men of God in this world.

Here’s a few things we discovered.

There are many parallels to Ecclesiastes and particularly Ecclesiastes 7 in the poem. For example:

  • The caution against anger (7:9)
  • Not getting stuck longing for the past (7:10)
  • Accepting conditions as they are without judging them (7:13)
  • Accepting good days as well as bad days with equanimity (7:14)
  • Not being too righteous (7:16)
  • Not getting upset by slander or what people say (7:21-22)

We learned something about the power of poetry. You can say, for example, “use your time well,” but it’s much more powerful to say, “if you can fill the unforgiving minute with sixty seconds worth of distance run . . .” Writing a poem of moral imperative is difficult, but Kipling makes it work by his continual use of the word “if.”

The poem challenged us to work through the things of the past and keep pressing forward to the future. This is in line with what the Apostle Paul said, “But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward” (Phil. 3:13-14).

The poem encouraged us not to get bogged down with the wrongs people do to us and to keep loving and honoring people no matter what. In other words, pay attention to your duty toward others rather than fretting over how they respond. We found this aspect of the poem in line with Jesus’ teaching in the Sermon on the Mount and elsewhere.

While we did not reject outright any of the “ifs” of the poem, we did have questions about some of the statements and how they might be taken. For example, is it good to make one heap of all your winnings and risk it on one turn of pitch and toss, and is Kipling advocating this? Is the idea of neither foes nor loving friends hurting you consistent with the Bible’s view of grief? Would the idea of filling the “unforgiving minute” with “running” lead to frantic lives?

We also considered how the Gospel would encourage us to implement these things. The hope of the future that the Gospel provides can help us to move forward in the face of loss or past hurts. Trust in God’s justice can help us let go of the wrongs that others commit. Trust in God’s strength can empower us to do right in the face of pressure. We found many other encouragements. The Bible continually presents God’s power, promises, and presence when it encourages us to do our duty.

Finally, how does all this help us become “a man”? The promise at the end of the poem is, “you’ll be a man, my son.” The definition of manhood is complicated and controversial. In my view, the male orientation is fundamentally outward. The female is inward or home-oriented. I do not mean this to be an ethical prescription. It is a description of what actually happens. If you take maleness as that outward orientation, then you can see how this poem helps. These prescriptions help you move forward and move outward to do and act in the world in the face of the most common difficulties and entanglements that keep us from doing so. If we can keep ourselves moving forward in the face of loss, failures, enemies, and temptations, then we will really be able to do things that bless ourselves and others and glorify God. More importantly, we will live as we were meant to live. In that sense, we will find satisfaction in simply being “a man, my son.”

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How to Share Your Faith

Me Talking with Students at the Embassy in Pigeon Forge
In their Book Good Faith, David Kinnaman and Gabe Lyons present statistics that demonstrate that Christians in the U.S. feel very hesitant to share their faith. This fits with my own experience. People are less likely to talk about their faith than ever before. But this does not need to be the case. Here’s why.

Why are people hesitant about sharing their faith? People are hesitant about pushy salespeople, whether they are selling Mormonism or a new car. We’ve all had experiences of salespeople that made us uncomfortable or got us to purchase things we don’t want. We don’t like those experiences, and we don’t want to be that person. It’s easy to think of sharing your faith like that.

Another reason is that we lack examples of good engagement on controversial issues. Most of our experience of engagement on these issues is from Twitter or Facebook. These venues do not encourage us with examples of productive engagement on any issue, let alone religion or politics.

Finally, people lack positive examples. People in the church can experience those who are obnoxious about theological issues or who accept everything in the name of loving people. They may not have experienced someone who can engage with love and respect and yet hold to their convictions with clarity and grace.

I am no expert on this topic, and I am often afraid of talking to people about anything, let alone my faith. I have an aversion to being pushy or high pressure. At the same time, I want to share my faith. My relationship with God is central to my life. I believe that my views on these matters are true, important, and helpful.

So, how do I do it? How do I deal with that tension? For me, the key is “honor and respect.”

This begins by valuing people because they are people. God values people, and I believe that I should, too. If I don’t value people enough to connect with them, then I will have no opportunity to share my faith. On the other side, if I only care about people if they agree with me, then I will not communicate love the way God wants me to.

To me, this means being a good listener. We should take an interest in what people think about life and faith. We can ask them questions: how does God fit into your life? What do you think of religion? How do you make sense of life? How do you find the resources to go forward? Then, we need to listen, really listen, to the answers.

Once someone has shared with us, then we can ask them if we can share our answers to these questions. If they say, “yes” (which they will probably do, if they feel listened to), then we can share the substance of our faith. If they say, “no,” then that’s OK. We have heard someone’s perspective and hopefully learned something.

Miroslav Volf in his book Flourishing noted that the Golden Rule applies to sharing our faith. If we want to share our faith with others, then we should let them share their faith with us.

If we begin this way, then we will find many doors open up for us. The key is to honor and love others and to be ready to listen.

I have had the opportunity to do this over the past couple of years with foreign students who have come to our area to work. I have a natural curiosity about these folks coming to our country. I love to hear about their country. I have also felt free to ask them about their religion and what it means to them. Whenever I have had occasion to share my faith, I have always told them that I would be interested in hearing about theirs. The result has been good. They have ended up asking me many questions about Christianity. I have had some wonderful times of discussion and ample opportunity to share my faith. It always begins with my curiosity and interest in them as human beings and their unique experiences.

We do need to speak to share our faith. However, as the Apostle James admonished us: “My dear brothers and sisters, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry” (James 1:19). This is a way of sharing our faith that honors our faith and the relationship.

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