Transubstantiate

The writer of the best-selling children’s book series The Wingfeather Saga hopes season 2 of the television adaptation “will be taken as a story first.”

Can a fantasy epic introduce the gospel to kids? That’s the hope behind The Wingfeather Saga, the children’s book series turned television show that’s just premiered its second season. (Episode 1 is available for viewing starting today, April 5, on www.angel.com; the remaining six episodes will be released weekly this spring.) The series tells the story of the three Igiby siblings—Janner, “Tink,” and Leeli—who live with their mother and grandfather in a world called Aerwiar. When the children learn that their family is at the center of a great mystery, their lives change forever.

Wingfeather came from the mind of award-winning author and musician Andrew Peterson. He recently spoke with J. D. Peabody, author of the children’s fantasy series The Inkwell Chronicles, about art, storytelling, and “making known the deeds of the Lord.” Their conversation has been edited for clarity and length.

What can Wingfeather fans expect in season 2?

There’s a lot of world-building that took place in season 1. With season 2, you’re off to the races. It comes out of the gate fast!

That said, season 2 is also the first time that the kids in the story are separated from their parents. It’s where character development begins—they’re having to solve problems on their own.

We’re not making a cartoon; we’re trying to tell an epic story and using animation to do it. Hopefully the result is something that feels like a real world. The stakes are high, though. The problems that this family faces are earthy, gritty, and painful.

Part of the reason we chose the art style that we did [known as “paint motion,” which blends traditional 2D animation …

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The total eclipse is the latest of many apocalyptic expectations corrupting our view of Revelation.

Next week’s solar eclipse has stoked the flames of end-time speculations, once again whipping doomsday theorists into a frenzy.

As the April 8 event will take place primarily over North America, some in the US are anticipating a great Day of Judgment complete with terrorist attacks, biological warfare, and nuclear meltdowns. According to alt-right conspiracy theorists, including some fringe evangelical leaders, this war will usher in a new world order in which Christ will return and America (alongside Israel) will rule the nations.

This isn’t the first time apocalyptic predictions were based on impending eclipses—the same thing happened in 2017. But end-of-world interest seems to have increased over the last few years, as things like the COVID-19 pandemic, the war in Ukraine, and the Israel-Hamas conflict has meant nearly every region of the globe has faced some sort of calamity. These and other recent tribulations have led many believers to conclude that the end is near. In fact, a Pew Research Center study found in 2022 that over 60 percent of evangelical Christians in the US believe we are living in the end times.

But while some passages in the Bible do link astronomical phenomena with “the end” (Matt. 24:29; Joel 2:31), doomsday prophets fail to explain why their biblical, global, and cosmic calculus often revolves around America. They further neglect the fact that an eclipse happens somewhere on Earth approximately every 18 months—and that these solar events have been associated with imminent doom for thousands of years without consequence.

And yet, based on the Book of Revelation, end-time conspiracists are correct in one aspect of their eschatology: We are …

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Christians should encourage doubters’ questions. They should also discern what those questions might be seeking.

Wrestling with Christian faith—questioning, doubting, reforming, and even falling away from it—has been part of the Christian tradition as long as there’s been a Christian tradition. Christianity asserts some big claims about the world, and a healthy faith can mean wrestling with these claims at some point along our faith journey. The result can be a more robust faith, even if it is a somewhat reformed faith.

But this is certainly not how it goes for everyone. Sometimes one can’t get past an objection that calls the truth of Christianity into question. Other times, living by ethical claims that run counter to current cultural norms proves too heavy a burden. Sometimes the sheer audacity of the claims of Christianity leads people to dismiss them as unbelievable and unserious. And then there’s the presence of scandal and abuse within the ranks of church leaders. With church-related trauma all too common these days, some people simply want out.

These experiences, often lived out on social media and other online channels, travel under the banner of faith deconstruction. Deconstruction is one of those terms that feels familiar, even if most people know little about its roots. While it began as a term of art with 20th-century postmodern philosopher Jacques Derrida, I suspect most faith deconstructions aren’t being informed by a study in Derridean semantic theory! Today, deconstruction may refer to a wide variety of experiences.

To help with the confusion, Alisa Childers and Timothy Barnett offer their new book, The Deconstruction of Christianity: What It Is, Why It’s Destructive, and How to Respond. As their subtitle makes clear, Childers and Barnett take a critical stance toward the deconstruction …

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Leaders extend prayers and lament road safety after 45 were killed on the way to Zion Christian Church in South Africa.

Botswana will hold a national memorial service on Thursday for 45 people who died traveling to an Easter event in South Africa. An eight-year-old girl, Lauryn Siako, was the only survivor after a bus bound for Zion Christian Church crashed through barriers and fell 164 feet down a ledge last week.

In the days following the deadly accident, pastors in Botswana have appeared on national television to pray and to comfort the grieving.

“This tragedy calls us to come out of our sleeping moment and be ever praying and declaring the protection of God in any given situation,” said David Seithamo, the head of the Evangelical Fellowship of Botswana. “The nation should gather around to really support those that are grieving at this moment. When they mourn, we should mourn, but they should know that Christ remains our comfort.”

The pilgrims from Botswana were among millions who travel each Easter to Moria, a town in northeast South Africa and the headquarters for Zion Christian Church (ZCC, pronounced zed-c-c), one of the largest African-initiated churches in the region. ZCC has churches across Southern Africa, including Botswana, Lesotho, Zimbabwe, Zambia, Mozambique, and Malawi.

The church has two branches, ZCC and St. Engenas ZCC. This year marks the 100th anniversary for the latter, and South African president Cyril Ramaphosa attended the celebration event. Though pilgrims also showed up at St. Engenas in 2023, this is the church’s first official pilgrimage event since the pandemic.

Given the number of tourists usually packing the roads over Holy Week, the South African government had previously checked the capacity of drivers and the safety of cars.

Siako told officials the bus was following two cars carrying …

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Mary Magdalene was a recipient of grace with a story to proclaim.

Save for Jesus Christ and his mother Mary, few biblical figures hold more prominence in the history of Christian art than Mary Magdalene. Paintings and sculptures favor depicting these two Marys not just because they appear frequently in the New Testament but because they play such pivotal roles in the life of Jesus.

Of course, Mary of Nazareth’s identity is uncontested. She is the young betrothed woman who conceived Jesus, God’s Son, and was present with her Son and his followers at various times throughout his earthly ministry, enduring to the end and beyond, when the Holy Spirit compelled the faithful to spread the news of his salvation.

However, the identity of Mary Magdalene has not been so clear. When we track her visual depictions across time, a richly complex and intriguing story emerges that ultimately raises a central question: Who was Mary Magdalene?

When Christian art directs our attention to this Mary, we quickly realize that there is no straight answer. As Diane Apostolos-Cappadona’s latest visual history reveals, Mary Magdalene has been many things to the church worldwide throughout the ages.

In fact, the 2002 exhibit “In Search of Mary Magdalene,” curated by Apostolos-Cappadona, featured over 80 works of art and objects depicting Mary Magdalene. Repeated patterns within art history associate her with long hair, an anointing jar, and nudity. She is depicted as the epitome of a penitent sinner and reformed prostitute, renowned for her fervent love of Christ and humility before him. She is recognized for her place at the cross and at the tomb in the garden; she is also remembered for her courageous missionary journeys as an evangelist and preacher.

Mary Magdalene’s portrayal gives …

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Everything is different because Jesus rose again. But do we live as if we understand he is alive?

In the summer of 2022, I visited the charming Alpine town of Oberammergau, Germany. I wandered its leafy streets lined with mural-painted houses, their balconies overflowing with flower boxes.

After indulging in ice cream and shopping for the town’s famed woodcarvings, I settled in my seat for a five-and-a-half-hour performance of Jesus’ final week on earth. Since 1634, Oberammergau has put on a Passion play involving almost all its residents, first staged in thanksgiving for the end of a bubonic plague outbreak. Normally the performances take place in the first year of a new decade (2000, 2010, etc.), but the new plague of COVID-19 delayed 2020’s play by two years.

Scores of buses were depositing tourists from many foreign countries. Looking around, I saw groups from China, Japan, and Korea, in addition to many Europeans and Americans. That summer, almost half a million people would travel to secular Germany to sit through this presentation of Jesus’ passion, spoken and sung in a language that few in the crowd could understand.

What attracted them? I wondered. At one point, more than a thousand actors filled the stage, shouting in guttural German, “Kreuzige ihn!” (Crucify him!) The audience fell silent as Pilate’s soldiers tortured and mocked their prisoner.

Some in my tour group criticized the play for shortchanging the Resurrection; after all, only 3 of the libretto’s 132 pages focused on that seminal event. Yet the ratio reflects the Gospels’ accounts, which give far more attention to the ordeal of trials and crucifixion than to the triumphant conclusion. The criticism, however, raised a question: Would a tradition such as Oberammergau’s …

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Jesus’ lordship is not good news for those who want to use him to become kings themselves.

This piece was adapted from Russell Moore’s newsletter. Subscribe here.

If you’re one of the very-online white nationalists who decided during Holy Week to claim the hashtag “Christ is king” as an antisemitic troll, I’ve got what might seem to you to be both good news and bad news.

The good news: Christ is king. The bad news: He’s a Jew. The even worse news: He’s not the kind of king you think he is.

This week commentator Candace Owens, recently fired by The Daily Wire for anti-Jewish comments, made news as she used the slogan online, allegedly as a response to Daily Wire cofounder, Ben Shapiro, who is Jewish. The phrase was then amplified by so-called “Groypers,” the social media mob assembled around the white nationalist Nick Fuentes, whose singular mission seems to be to put the Mein back in Mein Kampf.

When some—such as on-air talent and executives at Owens’s previous media platform—criticized the use of the slogan, many of those using it pointed out that the words Christ is king represent basic Christian teaching. The words God and damn are, of course, perfectly good biblical words too, but most of us can see that context can change the meaning.

I’m less interested in the nationalist-on-nationalist social media controversy than I am in the much less recognized question behind it: Can “Christ is king” be antisemitic trolling? One could argue yes, and that the first time we find the words referenced as written down, they were just that.

The cross, after all, came with a label affixed to it. Above Jesus’ head were the words Jesus of Nazareth, the king of the Jews, written not just in Aramaic but in Greek and Latin too (John 19:19–22). …

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What Jesus’ midnight prayer in the garden tells us about cosmic conflict in the supernatural realm.

“Father, if it is your will, please heal your servant; yet not our will, but yours be done.” As a child, I recall hearing this kind of prayer and feeling deeply puzzled. If it is your will? I thought. Why wouldn’t it be God’s will to heal his servant?

Such prayers are not theologically incorrect—they echo the words of Christ himself and, rightly understood, believers ought to pray likewise. But wrongly understood, such prayers can be deeply confusing and troubling.

Imagine a young girl hearing people pray those words for her mother suffering with terminal cancer. What is she to think? Why wouldn’t God want to heal mommy—does he want her to suffer and die? Doesn’t God love mommy and me?

Even the most spiritually mature adults can struggle with the purpose and effect of their prayers—particularly when God seems absent or silent in their hour of greatest need, despite how faithfully and fervently they pray. If God is perfectly good, all-powerful, and knows our needs before we ask (as Jesus himself taught in Matthew 6:8), how could our prayers make any difference in God’s action? Wouldn’t God already know, will, and do whatever is preferable regardless of whether or how we pray?

These are not easy questions to answer, and they bring up sticky theological quandaries, such as how God’s sovereignty and human free will could possibly coexist. On this issue, Christians land on various parts of a spectrum, seeing it as some form of divine determinism, an optimistic vision of human partnership with God, or something else. Some see prayer primarily as a personal devotional practice that does not influence divine action, while others assume that unanswered prayers reflect …

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Few Protestant traditions continue the footwashing that Jesus did at the Last Supper. Some want a revival of the practice.

Americans get cold feet when it comes to footwashing, experts say.

Maundy Thursday is a Holy Week service marking the Last Supper. In some faith traditions, that service has included footwashing from the example in John 13, where Jesus washes his disciples’ feet during the supper and says, “Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. I have set you an example that you should do as I have done for you” (v. 14).

According to interviews with theologians and pastors, footwashing is now a rare practice even in churches that consider it a part of Maundy Thursday or regular worship. There do not appear to be recent surveys of how often US churches participate in the ritual. A 2009 survey found a decline in footwashing in one Anabaptist denomination, despite the tradition’s high view of the practice.

Most evangelical traditions have historically embraced John 13 as an example of sacrificial love rather than as a specific commandment for a worship ritual. That approach was clear in a widely discussed Super Bowl ad this year from the He Gets Us campaign featuring footwashing. Other traditions like Pentecostalism that do include footwashing in church services don’t practice it very often.

“Other than Maundy Thursday service, the practice is few and far between,” said Lisa Stephenson, a theologian at Lee University who has done research on footwashing, especially among Pentecostal churches.

Eastminster Presbyterian Church in Columbia, South Carolina, does footwashing in church every few years.

It can be a “a visible sign of an invisible grace,” said Ben Sloan, the pastor of missions at Eastminster. But he added with a laugh, …

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Every year, we celebrate a dying and rising God who fulfills the hopes of ages past.

If you’ve ever attended a liturgical church during Holy Week, you’ve likely recited the Apostles’ Creed—a confession that affirms the climactic events of Jesus’ life.

At the heart of this confession, between the phrases “was crucified, died, and was buried” and “on the third day he rose again from the dead,” you’ll find the mysterious (and some might say pesky) phrase “he descended into Hell.”

Although it’s largely overlooked in evangelical churches, dwarfed by the giants of Good Friday and Resurrection Sunday, Holy Saturday in the liturgical calendar commemorates the day when Jesus’ body laid dead in the grave. But it also honors the “Harrowing of Hell”—an idea that traces back to a handful of verses in the New Testament referring to Jesus’ debated descent into the netherworld.

After all, one verse reads, “What does ‘he ascended’ mean except that he also descended to the lower, earthly regions?” (Eph. 4:9). For “After being made alive, [Christ] went and made proclamation to the imprisoned spirits—to those who were disobedient long ago when God waited patiently in the days of Noah while the ark was being built” (1 Pet. 3:18–20). Later, Peter adds, “For this is why the gospel was preached even to those who are dead, that though judged in the flesh the way people are, they might live in the spirit the way God does” (1 Pet. 4:6, ESV).

That these (and other) verses imply that Christ descended into hell is an interpretation discarded by a number of respected Christian thinkers including Wayne Grudem and John Piper, who argues there’s …

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