The Shack: A Reflection

When William Paul Young wrote The Shack, he was not trying to explain why terrible things happen. He was writing his way through sorrow. Like Job, he sat among the ashes, surrounded by questions that would not rest. Out of that ache came a story. Not a sermon, but a parable about the God who meets us in our broken places.

The Silence of God

In the book of Job, the suffering man cries into the dark, “Oh, that I knew where I might find him.” Mackenzie, the father in The Shack, makes the same cry. He pleads for answers, for justice, for the God who seems to have turned away. And then, like Job, he receives not an explanation but an encounter.

The story reminds us that God does not stand outside pain, observing from a safe distance. God enters it. The cross is not a theory of evil but the place where God shares it. Gregory of Nyssa (c. 335–395) once wrote, “That which He has not assumed He has not healed.” When Christ took on our humanity, our confusion, our fear, our grief, He turned suffering into the place where healing begins.

The Human Face of God

What startled many readers of The Shack was how ordinary God seemed. The Father, called Papa, is a warm woman who laughs and bakes bread. The Spirit moves like a soft wind, full of life. Jesus is earthy, playful, and scarred.

For some, this felt irreverent. For others, it was freeing. It reminded us that the mystery of God is larger than our imagination, and that God is not afraid of being close. Irenaeus of Lyons (c. 130–202) once said, “The glory of God is a human being fully alive.” The divine shows up not in grand displays of power but in the tenderness of relationship.

For me, that image of God as a woman was strangely comforting. I have carried my own wounds around the word “father,” the kind of ache that makes intimacy with God feel complicated. Meeting God first in a motherly form would be a gentler introduction for my heart, an invitation to trust again before I could rediscover what “Father” might really mean. And that is all right.

God is not confined to any one image or gender. Scripture speaks of God as a mother who comforts her child, as a father who runs to embrace his son, as wisdom dancing at creation, as spirit breathing over the waters. God contains them all and yet exceeds them all. When God meets us, it is always in the way that heals us best.

And perhaps that is what The Shack captures so beautifully. God does not always have to relate to us in perfect theological categories. The God of the novel might not look exactly like the Trinitarian formulations of church history, but that does not make the encounter less true. Sometimes what is doctrinally perfect is not what is pastorally healing. Sometimes what is fact is not yet what is good for us.

God meets us where we are, not where we have managed to arrive theologically.

These kitchen scenes of cooking, laughing, and washing dishes are not incidental. They show us that heaven is not far away, and that holiness is not fragile. God is at home in our kitchens and our conversations, in the small things that hold the world together. Bread broken in love is never just bread. It becomes the body of grace in every act of forgiveness.

The Dance of Relationship

The story shows the Trinity not as an idea to explain but as a living dance of love. Mack finds himself in a circle of laughter, humility, and delight. Father, Son, and Spirit moving together. There is no hierarchy, no fear, only mutual joy.

This is what divine life looks like, communion that never ends. Mack’s healing does not come through answers but through being drawn into relationship. He learns to trust again. He learns that forgiveness is not demanded of him but offered to him. The Father holds his pain without rushing him. The Spirit guides him into honesty. Jesus walks beside him in the dirt, showing him that redemption is as simple and sacred as friendship.

The Trinity is not explained here. It is experienced. The story whispers that God’s power is not the power to control but the power to love without limit.

The Mystery of Shared Suffering

When Mack asks why God allowed his daughter to die, God does not give a reason. God grieves with him. The most daring moment in the book is when we see God cry. Those tears are not weakness. They are the heart of compassion.

In Christ, God takes our pain into Himself, and in doing so makes it holy. The tears of God in The Shack reflect the tears of Christ at Lazarus’ tomb, tears that do not remove death but transform it.

The story shifts our question from Why does God allow suffering? to Where is God in my suffering? And the answer, again and again, is Here.

The Shacks We Carry

Each of us has a shack, a place in our hearts that we have boarded up, a room where grief or guilt still lives. We avoid it. We build our lives around it. But this story invites us to step inside again, not alone but with God.

When we dare to enter that place, we may find what Mack finds, that the very ground of our pain can become the ground of God’s presence. The shack becomes a temple. It becomes a place of communion.

Athanasius of Alexandria (c. 296–373) once wrote, “God became what we are, that He might make us what He is.” In other words, God steps fully into our humanity so that our humanity can be gathered into divine love. God meets Mack not to undo what happened, but to show him that nothing, not even the deepest wound, can separate him from love. What changes is not the past but the way it is carried, from isolation to belonging, from despair to trust.

An Invitation

Perhaps The Shack is not a story to be solved but a space to inhabit. It does not offer tidy explanations. It opens a room for encounter. It asks whether we are willing to meet God, not the idea of God, but the living presence who cooks, who laughs, who cries, who stays.

So maybe the question for us is this.
Where is our own shack?
Where is that place we have locked away because it hurts too much to enter?
And what if God is already there, waiting by the fire, patient as bread rising in the oven, whispering, “You were never meant to carry this alone”?

The heart of the story is not about understanding suffering but about discovering love. It is not about solving God but trusting God. Faith is not built on answers. It is built on presence.

And maybe that is the quiet truth of The Shack: that God is nearer than we ever dared to believe, nearer than our pain, nearer than our fear, nearer than our own breath.

When Christians Misunderstand the Gospel: Why “God Reigns” Is More Radical Than We Think

A lone silhouetted figure runs along a distant mountain ridge beneath a vast twilight sky of deep blue and violet. Golden light breaks at the horizon, symbolising heaven and earth meeting in the reign of God. The atmosphere is quiet, cosmic, and filled with hope.

What if the greatest misunderstanding in modern Christianity is not about morality or politics but about the gospel itself? What if the good news we share is smaller than the one Jesus announced?

We often describe the gospel as a private story about forgiveness, heaven and personal salvation. Yet in Scripture the gospel is something far larger. It is the announcement that God reigns. It is not only about the state of our souls but about the state of the world. It is a claim about reality itself, a declaration that creation has a rightful King.

And that claim changes everything.

The Gospel as Royal Proclamation

In Hebrew, the word for good news is besorah, a royal announcement of victory (Isaiah 52). In Greek, it is euangelion, the public declaration that a king has triumphed (Mark 1).

Imagine an ancient city under siege. The people wait behind their walls, anxious for word from the battlefield. Then a runner appears on the hills, covered in dust, shouting between breaths, “Good news! Victory! The king has won!”

That was euangelion. It was not advice or philosophy but the kind of announcement that makes the world different because it is true.

When Isaiah writes, “How beautiful on the mountains are the feet of those who bring good news, who say to Zion, ‘Your God reigns’” (Isaiah 52:7), he is describing that runner. The heart of the gospel is that Yahweh has returned to rule His world.

Centuries later, Jesus begins His ministry with the same royal declaration: “The time is fulfilled, and the Kingdom of God has come near. Repent and believe the good news” (Mark 1:15). He is not inventing a new religion but announcing that Israel’s long-awaited hope has arrived. God’s reign is breaking in.

The Kingdom Woven into Creation

The story of God’s Kingdom does not begin with Jesus. It begins in Genesis, where the rhythm of creation beats with divine rule (Genesis 1-2).

In the first three days, God shapes the realms of creation: light and darkness, sky and sea, land and vegetation. In the next three, He fills those realms with rulers: the sun and moon, the birds and fish, the animals and humanity.

The story is one of order and relationship. God reigns by creating and sharing. His rule is not control but care. Humanity, made in His image (Genesis 1:26-28), is invited to share that reign and to reflect His goodness, justice and creativity into the world.

To rule, in the biblical sense, is not to dominate. It is to cultivate. It is to join God in the work of making the world flourish.

The Kingdom of God is not a future dream. It is the structure of reality itself. Heaven and earth were made to live together (Genesis 2:15). Sin fractures that harmony, but the mission of God is to bring it back, to restore what was lost and heal what was broken.

Jesus: The King in Person

When Jesus announces the Kingdom, He is not speaking about a distant future or an inner feeling. He is proclaiming a change of reality. Where He walks, heaven and earth meet. The sick are healed, the outcasts restored, and the powers of darkness pushed back (Luke 4:18-9; Matthew 12:28).

At the cross, the world’s false rulers do their worst. Yet in that act of humiliation, the true King is enthroned (John 19:19). Through resurrection, His victory is declared not over Rome but over the powers that hold all creation captive: sin, death and decay (1 Corinthians 15:25-26).

Paul’s hymn in Colossians captures it perfectly:

“He is the image of the invisible God, the firstborn over all creation. In Him all things hold together. Through Him God was pleased to reconcile all things, whether on earth or in heaven” (Colossians 1:15-20).

This is not private spirituality. It is cosmic renewal. Christ holds the whole story together. In Him, the Creator’s original dream of heaven and earth united is set in motion again.

The People of the King

The early Christians understood this far better than we often do. They did not treat faith as an escape plan but as a new citizenship (Philippians 3:20). They believed that the Spirit who raised Jesus now lived within them, calling them to live as citizens of a new world (Romans 8:11).

Every act of love and hospitality, every work of justice or reconciliation, was an echo of the good news. It was a small proclamation that “our God reigns” (Isaiah 52:7).

The Kingdom is not confined to heaven or to church gatherings (though, as I argue elsewhere, the church should be a slice of the new creation). It is wherever the reign of Christ shapes hearts and habits, homes and communities (Matthew 5-7). It is wherever people reflect His character in the ordinary and the everyday.

N. T. Wright once said that the church does not bring the Kingdom by force; it embodies it by faithfulness. That is the invitation: to embody the reign of the King.

The Kingdom Completed: New Creation

The story of Scripture ends where it began, but expanded and fulfilled. A garden becomes a city. Heaven and earth are reunited.

John’s vision in Revelation captures it:

“I saw a new heaven and a new earth… and I heard a voice from the throne saying, ‘See, the home of God is among mortals’” (Revelation 21:1–3).

This is not an escape from the world, but rather its healing. The good news is not that we leave creation, but that God enters into it and restores it (Romans 8:19–21).

Every tear will be wiped away. Every injustice will be answered. The scars of the old world will become the beauty of the new (Revelation 21:4–5). The reign of God will fill everything.

Living Under His Reign

If the gospel is the announcement that God reigns, then discipleship is the art of living as if that reign were already true (Matthew 6:10). Repentance means realigning with reality, turning from our small empires to join the life of the King.

Faith is allegiance. It is trust that God’s rule is good and that life under His care is freedom, not bondage (John 8:36).

Every prayer, every meal, every act of mercy or courage is a way of saying again, “Your God reigns” (Isaiah 52:7).

The gospel is not good advice. It is good news.

And that news is this: heaven has begun to come down to earth. The reign of God is arriving quietly, patiently, beautifully, until all things are made new.

Not Drenched, But Drawn: Rethinking Baptism in the Spirit

“The Spirit himself bears witness with our spirit that we are children of God.”

—Romans 8:16

They told us to wait for the wind.

To pray until the fire fell.

To tarry until we were baptised again—

not in water, but in power.

And so we did.

We begged for signs.

For the sudden tongue,

the holy heat,

the trembling proof that God had come close.

But God had already come close.

The Language That Divides

The phrase “baptism in the Spirit” has become a boundary line—between the anointed and the merely saved, between the spiritually alive and the doctrinally dull. But Scripture speaks differently. It does not cast the Spirit as a second experience but as the seal of the first.

In 1 Corinthians 12:13, Paul writes:

“For in one Spirit we were all baptised into one body.”

Not some. Not a chosen few. All. The Spirit is not a delayed second act. He is the very breath we inhale at new birth. The theology of “Spirit baptism” as a dramatic post-conversion event, often used to signal deeper intimacy or greater power, too easily fractures the body of Christ. It creates a hierarchy of holiness, a performance of spirituality, an upper room without a cross. But Pentecost was never a formula. It was the fulfilment of an ancient promise—God with us, within us, among us.

The Spirit as Union, Not Upgrade

Jesus breathes on His disciples in John 20 and says, “Receive the Holy Spirit.”

No rushing wind.
No thunder.
Just breath.

No spectacle—only substance.
This is not emotional hype,
not a dopamine rush mistaken for doxology.
It is Genesis again: the Spirit hovering,
and then entering—God breathing into dust,
and dust waking to communion.

It is Ezekiel’s valley, bones strewn like broken hope,
and the Word, like a prophet’s cry, calling sinews and skin back to purpose—
but only breath makes them truly live.
Not machinery of religion. Not memory of tradition.
Only breathe.
Only Spirit.

This is no theatrical power (though it can sometimes happen, like in Acts 2).
No divine electricity waiting for a better switch.
The Spirit is not the upgrade to your faith.
He is its origin and its goal—
The bond that binds us into the Triune life.

To receive the Spirit is not to perform
but to participate.
To be drawn into the perichoresis—
that dance of Father, Son, and Spirit,
where love has no beginning and union knows no end.

The Spirit is not a badge you earn, not a second tier for the elite.

He is the down payment of our inheritance (Eph 1:13–14), the seal of our adoption (Rom 8:15), the whisper that dares call God Abba.

He is not the sensation of holiness,
But the substance of it.
Not proof of ecstasy,
but the presence of intimacy.

“He who is joined to the Lord becomes one spirit with Him.”
—1 Corinthians 6:17

This is the deepest baptism—
not of water, fire, or even tongues or trembling limbs.
But of union.
Of soul sealed to Spirit.
Of a humanity lifted into the life of God.

Participation in the Triune Life

To be filled with the Spirit is not to overflow with noise,

But to abide in silence, thick with love.

To be caught up in the life of the Trinity.

The early church spoke of theosis

that we become by grace what Christ is by nature.

“That you may become partakers of the divine nature.”

—2 Peter 1:4

Not a Second Baptism—A First Love

We are not waiting for the Spirit.

We are awakening to Him.

Not tarrying for power,

But turning to Presence.

The language of “Spirit baptism” has too often led us to look for a moment,

a manifestation,

a miracle.

But the Spirit is not a showman.

He is the Spirit of adoption.

He teaches us to cry, “Abba.”

To know God not in performance.

But in participation.

Not in a fire that consumes

But in flame that communes.

Books for the Road: Reading Through Doubt and Deconstruction

You’re not alone if you’re wrestling with doubt, rethinking your faith, or wandering the winding path of deconstruction. This journey is confusing, lonely, and sometimes even terrifying for many. But you’re not the first to walk it—and you don’t have to do it without companions.

Here are a few books that have offered wisdom, empathy, and even a little light in the dark for fellow pilgrims:

1. Faith After Doubt — Brian McLaren

McLaren gently reframes doubt not as the enemy of faith but as part of its maturation. If you’re deconstructing, this book offers a four-stage model that validates your questions and invites you to move forward with integrity.

2. The Audacity of Peace: Invisible Jesus in a Violent World — Scot McKnight

McKnight confronts the disconnect between the real Jesus and the distorted versions we often inherit. Rooted in peacemaking and justice, this book invites us to rediscover the counter-cultural Christ that many feared didn’t exist. It’s a bold, timely read for those burned by power-shaped religion.

3. The Sin of Certainty — Peter Enns

If “believing the right things” no longer works for you, Enns offers a different take: trust. Drawing from Scripture and his own story, he makes space for a more dynamic, less rigid faith.

4. When Everything’s on Fire — Brian Zahnd

I cannot recommend this book enough. Zahnd speaks to the crisis many face when faith burns down. But rather than leaving it all behind, he makes a passionate case for a deeper, post-deconstruction Christianity rooted in mystery and beauty.

5. Perhaps: Reclaiming the Space Between Doubt and Dogmatism — Josh McNall

McNall argues that we don’t need to choose between rigid certainty and total scepticism. Perhaps is a compelling call to humility and hope—a way to hold convictions while remaining open to mystery.

This isn’t a map—but maybe it’s a stack of trail notes passed from one wanderer to another.

I’d love to hear if you’ve read something that helped you stay in the wrestle.

Following the Winter Sun

There are seasons in the soul when the warmth of faith feels far off. The glow that once saturated your days with clarity fades into a pale shimmer low on the horizon. These are the winter months of discipleship—when following Jesus feels less like dancing in the light and more like trudging through shadows.

And yet, the call remains.

Christ does not promise us eternal summer (at least in this life). His road leads through the wilderness (Mark 1:12–13), through the long dark of Gethsemane (Luke 22:44), and through the silence between Good Friday and Easter morning. “Take up your cross,” He said (Luke 9:23), not your picnic blanket. Faith becomes less about the brilliance of belief and more about the posture of trust, especially when nothing feels certain.

To follow the winter sun is to trace faint light when it offers no heat. It is to remember that the sun is still rising, even when its warmth is hidden. In the same way, to follow Jesus in seasons of silence, sorrow, or struggle is to walk with Him not for what He gives, but for who He is.

“Your word is a lamp to my feet and a light to my path” (Psalm 119:105). But notice—lamps in ancient times did not flood the road. They lit only the next few steps. God rarely overwhelms us with certainty. Instead, He invites us to walk in rhythm with Him, step by unsure step.

The winter sun teaches us that light is still light, even when dim. Christ is still Christ, even when His presence feels like absence. And sometimes, that kind of trust is the holiest kind.

I have followed the sun
when it was warm,
when it laid itself across my back
like a blessing.
When it sang golden through the leaves
and made holiness seem easy.

But now—
it is winter.
The sun slips sideways
into low skies and long shadows.
It does not warm,
only glimmers.
And still—
I follow.

I do not follow because it is bright,
but because I have seen it rise
from behind the hills
too many mornings
to doubt its return.

I do not follow because I feel it—
most days, I don’t.
I follow because
once, it found me
when I wasn’t looking.
And that kind of finding
is hard to forget.

So I walk
with a stiff wind against my chest,
shoes wet with old rain,
the path uncertain—
but I walk.

Because some loves
are not about feeling
but choosing.

And some mornings
are not about light
but trust.

And I trust
that even this cold sun
knows where it’s going—
and that it is worth
following.