I was a cohost on this Peeranormal episode on Crop Circles.
Crop circles are well known — patterns that appear in fields of crops when certain areas of the field are compressed. Investigators have long noted how the stalks are bent uniformly, without visible damage. This episode of Peeranormal takes a look at some of the sparse academic peer-reviewed research on crop circles to discuss if they are man-made, created by an unknown natural force, or something paranormal.
Had a great time with this interview on Hollywood movies and worldviews as well as “God Against the gods: Storytelling, Imagination and Apologetics in the Bible.”
Clear Lens website:
http://aclearlens.libsyn.com/hollywood-worldviews-with-brian-godawa
iTunes:
I used to revel in his ability to argue the truth of the gospel, often crushing my opponents in the process. In time, however, I began to realize that winning an argument about the logic of Christianity did not equal persuading people to follow Jesus. What was missing?
Through prayer and searching the Scriptures, I realized that while God cares deeply for rationality, propositional statements were not the only tools he used to reach people with his truth. In fact, I discovered that story, visual images, and other kinds of art were central to God’s communication style because they could go places reason could never go: into the imagination and the heart.
In my new book I help you break free from the spiritual suffocation of heady faith. Without negating the importance of reason and doctrine, I challenge you to move from understanding the Bible “literally” to “literarily” by exploring the poetry, parables and visual images found in God’s Word. Weaving historical insight, pop culture and personal narrative throughout, I reveal the importance God places on imagination and creativity in the Scriptures, and I provide a biblical foundation for Christians to pursue imagination, beauty, wonder and mystery in their faith.
For any Christian who wants to learn how to communicate and defend the Gospel in a postmodern context, this book will help you find a path between the two extremes of intellectualized faith and anti-intellectual faith by recovering a biblical balance between intellect and imagination.
BUY The Imagination of God, exclusively here at Amazon.
kindle, paperback or audio
Endorsement“Brian Godawa is that rare breed—a philosopher/artist—who opens our eyes to the aesthetic dimension of spirituality. Cogently argued and fun to read, Godawa shows convincingly that God interacts with us as whole persons, not only through didactic teaching but also through metaphor, symbol, and sacrament.”
– Nancy R. Pearcey, Author, Total Truth: Liberating Christianity from its Cultural Captivity, and Saving Leonardo: A Call to Resist the Secular Assault on Mind, Morals, and Meaning
BUY The Imagination of God, exclusively here at Amazon.
kindle, paperback or audio
NOTE: This book was previously released with the title, Word Pictures: Knowing God Through Story and Imagination.
A fictional drama of Jesus during his 40-day fast in the desert. He meets a family with one male son and a sick dying wife, and makes a wager with the devil to try to help them through their family problems. Starring Ewan McGregor as Jesus and Ewan McGregor as Satan.
In my book Hollywood Worldviews I write about how the depictions of Jesus in movies throughout the decades often reflect the zeitgeist of the era. I wrote: “A survey of the portrayal of Jesus in the movies yields an interesting mixture of both historical and mythical, human and divine, sinner and saint. In fact, one might say that the history of Jesus in the movies is precisely a history of the theological struggle between Christ’s identity as God and his identity as man.”
In HW, I called the Jesuses of the movies by their social constructs as depicted in the films:
The Greatest Story Ever Told (1965): Leonardo-DaVinci’s-humanistic-Renaissance Jesus.
King of Kings (1961): Youthful-blue-eyed-Aryan-WASP-moviestar Jesus.
Jesus of Nazareth (1977): Hypnotic-eyed-possibly-drug-addict-Jesus-who-never-blinks.
Jesus Christ Superstar (1972): 70s-nonviolent-peace-demonstrator scapegoat-for-the-military-industrial-complex Rock n Roll Messiah.
The Last Temptation of Christ (1982): Confused-epileptic-temper-tantrum-sinner Jesus.
The Gospel of Matthew (1995): Smiley-faced-California-surfer-dude Jesus.
Jesus: The Epic Miniseries (2000): Politically-correct-lovey-dovey-pacifist-television Jesus.
Judas (TV 2004): Dr.-Phil-Scooby-Doo-Shaggy-Malibu Jesus.
Look, I realize how impossible it is to portray the God-man in any way that everyone will approve of. That ain’t gonna happen. (It would take a – a miracle! And then most people wouldn’t believe it anyway)
My definition of the Jesus of The Last Days in the Desert as being a “Boring-Arthouse-Existentialist Jesus” is certainly no disappointment with the very weighty performance of McGregor (The Satan part is addressed later). His acting was profound and very human. He really brought it with this portrayal of Jesus being tempted by the lust, the flesh, the eyes, and the pride of life without being a sinner. Fair enough. A Jesus who, like many holy men, fasts in order to draw close to the God he feels out of touch with. A Jesus who wrestles with existentialist issues of presence and purpose, most akin to the Gethsemane scene of the dual natures in conflict.
Or is it?
The director, Rodrigo Garcia, who claims to not be a Christian, said that he could only understand Jesus’ human side. He questioned how could one portray the divine side anyway? Again, fair enough. At least he didn’t try to subvert Jesus into his opposite like the most recent abominable Noah and Exodus movies do with God and their human heroes.
Or did he? Continue reading
I was interviewed on Derek Gilbert’s podcast, View From the Bunker.
We talked about creepypastas, and horror as a genre. Is it redeemable?
I sure as heaven think so. Take a listen here.
Another strange legendary creature shows up in the Bible that made it into my novel David Ascendant: Lion Men of Moab. In Hebrew, they are called Ariels. They are kind of like werewolves – but more like werelions.
Some translators translate the phrase “ariels of Moab” as “sons of Ariel of Moab” after the unlikely LXX Greek translation,[1] or “lion-like heroes of Moab.” But there is no Hebrew word for “sons of” in the sentence, no indication of ariel being a personal name, and no Hebrew word for warrior used in the sentence. The Hebrew word for mighty warrior, gibborim, is used frequently throughout David’s narrative and that word is not here. The text says “two ariels of Moab.”
Some suggest it may be a reference to killing two lions. But the very next sentence states that Benaiah, the killer of the ariels, then killed a lion in a pit.
2 Samuel 23:20
And Benaiah the son of Jehoiada was a valiant man of Kabzeel, a doer of great deeds. He struck down two ariels of Moab. He also went down and struck down a lion in a pit on a day when snow had fallen.
1 Chronicles 12:8
8 From the Gadites there went over to David at the stronghold in the wilderness mighty and experienced warriors, expert with shield and spear, whose faces were like the faces of lions and who were swift as gazelles upon the mountains:
Though animal-like abilities is a common metaphor used to describe extraordinary warrior skills, having faces like the faces of lions could mean more in light of the existence of these ariels, or Lion Men of Moab. Since the tribal location of Gad was precisely all the land of Moab across the Jordan, I decided to make the Gadite lion-faced men be those very Lion Men of Moab who converted to Israel and joined David. Two of these hybrid warriors then become the two traitors who face down Benaiah.
Psalm 57 was written when David was on the run and hiding out in a cave from Saul’s bounty hunters. Verse 4 says, “My soul is in the midst of lions; I lie down amid fiery beasts— the children of man, whose teeth are spears and arrows, whose tongues are sharp swords.” Though a surface reading of this text appears to be an obvious figurative expression of David’s enemies, scholar B. Mazar suggests it may be a reference to a mercenary military corps of archers whose emblem was the lion-goddess.[4] Could they have come from Moab?
So what if these ariels are hybrid creatures reminiscent of the Watchers’ miscegenation in Genesis 6? What if they are elite warriors with hairy bodies and lion-like faces that only one of David’s own gibborim Mighty Men could slay? After all, the exploits of those Mighty Men in the passages we have been looking at are supernatural slayings of giants and hundreds of soldiers by single warriors. If these ariels were mere warriors, then the feat accomplished by Benaiah in slaying them would be the only one in the entire passage that was banal and without significance.
These ariels were something more than men, something supernatural.
The ancient understanding of ariel as a lion-like hybrid humanoid finds support in a later Nag Hammadi text that speaks of a gnostic deity, Yaldabaoth, who was an ariel (spelled slightly different): “Ariael is what the perfect call him, for he was like a lion.”[5]
The Dictionary of Deities and Demons in the Bible says of this possible religious mythical interpretation of ariel:
This interpretation could be supported by a recently found bronze-silver figurine from Tell Abū el-Kharaz in Transjordan representing, according to the excavator’s opinion a male lion-faced warrior(-god?), which can be viewed, because of its appearance and its attributes, as a male pendant.[6]
The author then reveals that the word ariel shows up in the Mesha Stele, a Moabite stone inscription not too long after the time of King David.[7] These are the very Moabites from which 2 Samuel says the ariels come. The line of text in question could be translated, “the lion figure [ariel] of their beloved (god)’ which was dragged before Chemosh after the fall of the Israelite city.”[8]
Bible scholar B. Mazar notes this Mesha Stele connection and adds that the word ariel became a synonym for the lion-headed cherubim at the base of kingly thrones.[9]
So in David Ascendant, I created a special unit of these Ariels, lion-headed warriors of Moab, to explore that supernatural dimension with imagination that fit the thread of the cosmic War of the Seed.
The ancient Book of Jasher was a source text for both Joshua and David’s stories (Josh. 10:13, 2 Sam. 1:18). The extant version we have of the Book of Jasher, though dubitable, tells of two different stories that contain hybrid creatures that may be similar to the lion-men of Moab or the satyrs of Banias. In Jasher 36:29-35 we read of Anah, one of the sons of Seir the Horite, (remember the Seirites’ connection to satyrs) during the days of Abraham. There is a large storm that the writer says caused a group of about 120 “great and terrible animals” to come out of the forest by the seashore to be witnessed by Anah feeding his asses.
Jasher 36:29-35
And those animals, from their middle downward, were in the shape of the children of men, and from their middle upward, some had the likeness of bears, and some the likeness of the keephas, with tails behind them from between their shoulders reaching down to the earth, like the tails of the ducheephath, and these animals came and mounted and rode upon these asses, and led them away, and they went away unto this day.[10]
Jasher 61:15
he came into the cave and he looked and behold, a large animal was devouring the ox; from the middle upward it resembled a man, and from the middle downward it resembled an animal, and Zepho rose up against the animal and slew it with his swords.[11]
Were these creatures mere legends or were they genetic hybrid remnants of the miscegenation of the Watchers?
Read about the Lion Men of Moab in the novel, David Ascendant, Book 7 of Chronicles of the Nephilim.
I am posting this playlist of clips from my friend, Jim Womer’s class on The Glory of Story. It was a powerful influence on my understanding of story from the Bible.
Watch the complete playlist of all segments on YouTube here.
These are edited segments of a 2.5 hour lecture
To buy the full 2.5 hour lecture, The Glory of Story:
(includes movie film clips not shown on YouTube version)
https://godawa.com/Store/#GloryofStory
Discover the hidden treasures within the biblical “creation model” found in the book of Genesis. Decode the”seven days of creation” as an organic template for story structure.
• You will learn how to organically generate dimensional back stories and characters from a simple logline.
• Identify and address story problems in any stage of the writing process from outline to finished draft.
• Identify characters that are out of balance with the story, why they are out of balance, and what must be done to realign them or omit them.
• Identify the true motivations behind any character’s dialogue and actions.
CONTENTS:
Introduction: The WHY vs. the WHAT of story
Act One: Born Identity vs. False Identity and Hero’s Departure
Act Two A: Hero’s Descent, Plan A, Point of No Return, and Bonding
Act Two B: Hero’s Eclipse and Ascent
Act Three: Abyss, Gauntlet, Hidden Truth, Deliverance, and Return
“I heartily recommend this series on storytelling structure based on Genesis One. I use it myself. If you buy it in combination with my “Screenwriting for Christians,” you will have an unbeatable combination to help you write stories with an incarnate Christian worldview.”
— Brian Godawa
Listen to Epic Voyages Radio Interview of Godawa here.We talk about the rise and fall of the Nephilim in the Biblical Cosmic War of the Seed. Watchers, giants, and other bizarre phenomena of the Bible as it appears in the novel series, Chronicles of the Nephilim.
The host of the show, Dr. Aaron Judkins aka “Maverick” is an author, explorer, & archaeologist from Texas. He has a passion for searching for the truth about the mysteries of the past- exposing forbidden archaeology & forbidden history. He appears in the new documentary “Finding Noah,” about the current search for Noah’s Ark.
See his website, Man Vs. Archaeology, here.
In a previous post, we started looking at one of the most difficult and strange passages in the New Testament, 1 Peter 3:18-22. Many Christians avoid passages like this because they are difficult and hint at content that doesn’t fit well with their own theological views.
Let’s take another look at it with an attempt to clarify its meaning.
1 Peter 3:18–22
For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, in which he went and proclaimed to the spirits in prison, because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.
In the previous post, I explained the two main views that Christ either “went” somewhere in his spirit body during his death on the cross or he “went” after he resurrected BEFORE he ascended into heaven. Then I proved that the “spirits in prison” were not humans but the angelic powers who had fallen during the days of Noah, and were imprisoned much like the book of 1Enoch says. (And Peter is borrowing from 1Enoch)
The last two questions we now want to address are:
Where did he go to proclaim to the spirits? (v. 19)
What did he proclaim? (v. 19)
Where is the “Prison”?
One interpretation of the prison is that it is a metaphor for human beings on earth who are “imprisoned” in their sin. But the context of the passage mitigates against this view.
When the New Testament refers to preaching the Gospel to people on earth, the Greek term for “soul,” is used (psyche). But this is not a term about a ghost in a machine, but rather an expression of the life of an individual human, their inner being, their “person,” or their “self.” Thus, Peter writes in 3:20 that “eight persons (psyche) were brought safely through the waters” in the ark during the Flood.
When Peter preaches the Gospel in Acts 2, it says that “those who received his word were baptized, and there were added that day about three thousand souls [psyche]… and awe came upon every soul [psyche]” (Acts 2:42-43). “Soul” could be used synonymously with “individuals” or “persons.”
But in 1 Peter 3, the distinct Greek term for “spirit” (pneuma), not “soul” (psyche), is used in contrast to the physical flesh. And these “spirits” are those who were disobedient in the days of Noah (v. 20), so they could not be people on earth at the time of Christ. Christ was proclaiming to spirits.
During the time of Christ, those who were around in the days of Noah could only be in one place according to the Old Testament: The underworld of Hades or Sheol.
What was Hades?
Hades was well known in the Greco-Roman world as the holding cell of the spirits of the dead until the judgment. Sheol was the Hebrew equivalent for Hades so the two could be used interchangeably.[1] Prisons in that time period were exactly that, holding cells for punishment. So when Peter refers to a prison for spirits, this view concludes that he is referring to Hades, just as he did in 2 Peter 2:4 when he said that the disobedient angels were cast into Tartarus, the lowest prison region in Hades.
There are orthodox traditions of Christian scholars who have supported this passage as referring to Christ’s proclamation as occurring at his physical ascension into heaven and others as referring to Christ’s spiritual descent into Hades. I take the position in Jesus Triumphant that Christ spiritually descended into Hades. So did early church fathers like Tertullian, Augustine, Jerome, Clement of Alexandria, Irenaeus, Cyril, and Origen, as well as Medieval scholastics like Robert Bellarmine, John Calvin, Thomas Aquinas, and modern scholars like Charles B. Cranfield, and Bo Reicke.[2] But I also incorporate the post-resurrection interpretation as well, with its fascinating possibilities.
1 Enoch, which seems to be the source of the Biblical text, does in fact depict Enoch as visiting the place of the condemned Watchers who were “formerly in heaven” (1 Enoch 16:2), and that place is described as a “deep pit,” in the bottom of a mountain, just like Tartarus of Hades (Sheol), “an empty place with neither heaven above nor an earth below” (1 Enoch 21:1-2).[5]
The descent of Christ in 1 Pet. 3:19 is poetically structured to counterbalance the ascent of Christ into heaven in verse 22. In the same way that Christ went down into Sheol, he later ascended up into heaven. But more importantly, if Christ makes a proclamation to the spirits in prison, those dead and bound prisoners are certainly not in heaven. They are most likely in Sheol.
Another passage, Ephesians 4:8 quotes Psalms 68:18 about Christ “ascending on high and leading a host of captives.” Paul then adds a parenthetical,
Ephesians 4:9-10
“In saying, ‘He ascended,’ what does it mean but that he had also descended into the lower regions, the earth? He who descended is the one who also ascended far above all the heavens, that he might fill all things.”
Christ “descending into the lower regions, the earth” can legitimately be interpreted as referring to Christ’s incarnation or even his descent in the Spirit on Pentecost.[6] But other scholarship argues that the phrase is better translated as “descending into the lowest parts of the earth,” in other words into Sheol.[7]
This underworld (Sheol) interpretation would seem to coincide with the memes presented in 1 Peter 3. The contrast of the heights of heaven with the depths of Sheol, and the tying of Christ’s death, descent into Sheol, resurrection, and ascension into the totality of his victory over the angelic principalities and powers.[8]
Psalm 68 says that after leading the host of captives, God “received gifts from men,” a reference to the notion of ancient victors receiving tribute from their conquered foes. Paul changes that “receiving of gifts” into “giving of gifts” as a expansion of that victory over foes into a sharing of victory with his army, the people of God. Perhaps this is the meaning of the Old Testament saints resurrected at the time of Christ’s resurrection (Matt. 27:52-53). They too were sharing in the long awaited victory train of Messiah to free them from Hades and ascend into heaven.
The context of conquest over the angelic powers is also apparent in Eph. 1:20-21, “when he raised [Jesus] from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named.”
Christ’s death on the Cross becomes the apparent defeat by God’s enemies, led by angelic principalities and powers. But it turns around and becomes a disarming of those spiritual powers and the beginning of his triumph over them (Col. 2:15). In this view, Christ goes down into Sheol (in his spirit or later, in his resurrected body) to make a proclamation to the original minions of evil, now held captive. After he raises from the dead, he ascends into heaven to be coronated as king over all authority and powers of heaven and earth (Eph. 1:20-21). And that victory over spiritual powers brings us to the next element of 1 Peter 3:18-22.
What was the Proclamation?
Psalm 82
God has taken his place in the divine council; in the midst of the gods he holds judgment.
That was the Bible chapter that started the journey for author and scholar, Michael Heiser. He describes in his book that he had come from a traditional Evangelical background, so the notion of there being other “gods” beside Yahweh was anathema. Monotheism means there is only one God, right?
But as he sought to understand what it all meant, it opened up a whole new world of theological messaging that reveals the supernatural worldview of the Bible.
And that is what this book did for me. I dedicated my bestselling Biblical Fantasy series first novel, Noah Primeval to Michael Heiser because this theological messaging helped open my eyes to my own modern Christian ignorance of the ancient Near Eastern background of the Bible. Like Elisha’s servant opening his eyes to see the myriad of heavenly host surrounding the valley, so I now saw God’s heavenly host as part of a storyline of redemption that traditional Evangelicalism has missed or misunderstood because of its obsession with modern categories and hermeneutics when interpreting the Bible. (Full disclosure: I now know Michael Heiser personally after reading an early draft of the book)
Heiser lays out a Biblically strong argument that can be read and understood by laity. What is so cool is that it is not just an argument, it is a story. He is clear, concise, and very readable without falling into that trap of abstraction and dry prose that many scholars fall into.
But make no mistake, Heiser is a scholar. His emphasis is in the fields of Biblical Studies and the Ancient Near East. He is published widely in scholarly journals and even has online courses in Hebrew, Greek, Ugaritic (the language of ancient Canaan) Akkadian, Egyptian and Aramaic. This scholarly dude has academic bona fides and he cannot be dismissed. Which is why I think this book will be a game-changer in Evangelical theology. Read it, and you’ll be on the crest of an exciting wave of fresh understanding of the Scriptures.
Heiser avoids both extremes of conservative hyper-literalism and liberal critical demythologizing. He seeks to interpret the text within its ancient Near Eastern context rather than the modern one, which is where both conservative and liberal scholars fail.
Here are just a few of the amazing discoveries you will encounter when reading the book…
Psalm 89:6–7
For who in the skies can be compared to the Lord? Who among the gods is like the Lord, a God greatly to be feared in the council of the holy ones, and awesome above all who are around him?
God is surrounded by a myriad of heavenly host who are called by many names, like, “gods, “Sons of God,” “Holy Ones,” and “divine council.” They are not merely “angels” floating around his throne, they are divine beings. Yes, divinity in the Bible is not the exclusive prerogative of Yahweh, and it isn’t the same thing as Mormons think either. And these heavenly host have more to do than merely singing “glory” and shining up the place with their bronze-like brightness. They counsel with God (Job 1, 2) and perform tasks appointed by God (1Kings 22), they mediate the Law of God to man (Galatians 3:19 ), perform as witnesses to God’s covenants and curses (Deut 33:1-4; Zech 2-3), and engage in heavenly wars (Daniel 10). There is so much more to these divine beings than meets the casual Bible reader’s eye.
Genesis 6:4
The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men who were of old, the men of renown.
Okay, this is where a lot of popular Bible teaching gets goofy. But not Heiser. He deftly proves that the Sons of God were not human, but supernatural divine beings from God’s heavenly host, who fell to earth in rebellion and produced diabolical progeny of giants called Nephilim. Yes, giants, NOT merely human “fallen ones.”
This is not some Ancient Aliens mythology, nor is it the sensationalist version that many Christian Nephilim Nuts are teaching. There is a reason for it all, and it has to do with the war between the Seed of the Serpent and the messianic Seed of Eve (Gen. 3:15). And it comes into play many other times in the Old Testament. Many western readers miss it because of our modernist cultural prejudice.
Deuteronomy 32:8–9
When the Most High gave to the nations their inheritance, when he divided mankind, he fixed the borders of the peoples according to the number of the sons of God. But the Lord’s portion is his people, Jacob his allotted heritage.
At the Tower of Babel, God “gave over” the godless to their idols (Romans 1). he placed them under the authority of fallen Sons of God. They are allotted as an inheritance. Each pagan nation is ruled over by these territorial “principalities and powers” who own the deeds to their lands (Daniel 10; Col 2:15; Eph. 6:12). It’s like these fallen gods of the nations are linked to their earthly counterparts of authority, so that whatever happens on earth happens in heaven (Matt 6:10; Dan 10).
When Messiah came, he disinherited the gods and took all the “land deeds” to the nations back, drawing people into the Kingdom of God from every tribe and nation.
Joshua 11:21–22
And Joshua came at that time and cut off the Anakim [giants] from all the hill country of Israel. Joshua devoted them to destruction with their cities. There was none of the Anakim [giants] left in the land of the people of Israel.
So, those giants of Genesis 6 were not a myth or a strange anomaly. They were part of the war of the Seed of the Serpent with the Seed of Eve. And Joshua’s Holy Wars now make more sense because the Anakim giants in the land of Israel (as well as other giant clans) came from the original Nephilim giants of Genesis 6 (Numbers 13:32-33). There is more going on here than merely strange beings showing up arbitrarily in the Bible. And by the way, it says Joshua actually left some in the land of Philistia, you know, that place from whence came the most famous giant of all, Goliath, whom the Messiah King David would slay, along with the last of the Rephaim giant warriors in the land. But there is so much more to it than that. More giants, more Nephilim. We’ve just missed them because we didn’t read the text closely enough, or in it’s original context.
Galatians 4:4–7
But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” So you are no longer a slave, but a son, and if a son, then an heir through God.
Christians are “in Christ,” and as such, we have been legally adopted as sons of God, to be one day historically glorified or transformed to be like Christ, the Unique Son of God (1John 3:2). And we will inherit the earth, that which the fallen Sons of God had lost through their failure to rule (Psalm 82). Christ now inherits all the earth, and we inherit with Him and in Him — in place of those original Sons of God.
Wow, and believe me, that is only the tip of the ziggurat of all the amazing spiritual truths and theological storyline that Heiser uncovers in Scripture. This Divine Council worldview finally makes sense of so many of the bizarre passages in the Bible that used to seem like strange oddities we would never understand, relics of an ancient world. The Unseen Realm makes the storyline of God’s family inheritance and victory over evil come alive like nothing I’ve read before.
The Unseen Realm is not your mamby pamby “Christian Living” book with six steps to success and how to live a happy talk Christian walk. It’s not a Pietistic book of formulas to manufacture subjective spiritual experiences. It’s not an alternative Christian conspiracy theory to pull you away from the Gospel. This is gritty in-depth Biblical study that opens up the work of God to your mind, heart and soul with fresh excitement and wonder of His glorious mysterious ways.
But it here at Amazon. Buy it now. You won’t regret it. You’ll thank me.