According to C. S. Lewis, Christ has made a profound and fundamental difference to the entire human race. The most significant aspect of this difference is that the essential work required for humanity to become children of God has been completed in principle.

Before Christ, the gap between our natural, self-centered existence and the divine life seemed insurmountable. However, through the Incarnation, the Son of God became a man, bridging this divide. It's not like one person achieving this, but rather as if something has entered the whole of humanity, affecting everyone in a new way from that point forward. This transformative effect spreads throughout all mankind, impacting those who lived before Christ as well as those after, and even those unaware of him.

Lewis uses the analogy of dropping a substance into water that changes the entire mixture to illustrate this pervasive impact. Humanity is now "saved in principle." The "really tough work" of moving from our temporary biological life to a timeless spiritual life has been done for us by Christ. We no longer have to solely strive upwards; spiritual life has come down into the human race through him.

However, this salvation is not automatic. Each individual must actively "appropriate that salvation" by opening themselves to Christ, in whom this new life was fully present. It's like catching a "good infection" – by drawing close to him, we can receive this new life. In essence, Christ's incarnation established the pathway for humanity to share in the divine life, even though individual participation is still necessary to fully realize this transformation.

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Modernity brought a significant shift in understanding, marked by a strong belief in human rationality and the rationality of the universe. Modern thinkers looked for order and pattern in history within the realm of nature, explained by social realities and efficient causation, contrasting with premodern transcendent explanations. A key figure in modern thought, Immanuel Kant, introduced an epistemological dualism, limiting theoretical reason to sensory experience and the mind's structure, thus placing God in the realm of faith rather than rational proof. Modernism also emphasized objective truth based on a correspondence theory and sought knowledge through reason and the scientific method, often aiming for universal explanations grounded in foundational principles.

In contrast, postmodernism emerged with skepticism towards these modernist tenets. It denies the possibility of systematic descriptions and is incredulous toward all-inclusive theories or metanarratives. Postmodernism emphasizes the conditioned nature of knowledge, arguing that understanding is always affected by one's context, making objective truth an illusion. Instead of correspondence, postmodern views of truth often lean towards coherence or pragmatism, and some consider truth a product of power. Furthermore, postmodernism rejects foundationalism and highlights the interpreter's role in creating meaning through the "fusion of horizons," contrasting with the modernist emphasis on authorial intent and a representative view of language. This shift represents a move from a belief in universal reason and objective reality to an appreciation for perspectivalism and the social construction of knowledge.

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C. S. Lewis uses the analogy of two books, one on top of the other, to illustrate the relationship between the divine Persons without implying that one existed before the other. The bottom book (A) supports the top book (B), so B's position is caused by A's. However, if they had been in this position eternally, B's position would always result from A's, but A's position wouldn't have existed before B's. This highlights that a cause can be eternally linked to its result without temporal priority.

Lewis applies this to the Trinity, specifically the Father and the Son. While the Father is said to beget the Son, and the term "Father" might suggest a temporal sequence, there was never a time before the Father produced the Son. The Son's existence stems from the Father, but this is an eternal relationship, much like an act of imagination and the resulting mental picture occur simultaneously.

Other analogies like light from a lamp or thoughts from a mind further explain this concept of eternal procession. The Son is the eternal self-expression of the Father. While these analogies have limitations and can make the Father and Son sound like separate entities, the biblical description of Father and Son remains the most accurate. The core of this relationship is love: the Father delights in the Son, and the Son looks up to the Father. The book analogy thus helps to grasp the idea of origin without temporal precedence, crucial for understanding the co-eternal nature of the Father and the Son within the Trinity.

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According to John Calvin, the ultimate basis for certainty regarding Scripture's origin lies in the inward testimony of the Holy Spirit within the hearts of believers. He strongly refutes the idea that the church's consent or judgment determines Scripture's authority, arguing instead that Scripture derives its authority directly from God. Similarly, while Calvin acknowledges the potential for rational arguments to support Scripture's divine origin, he contends that these are insufficient to produce true and unwavering faith.

Calvin emphasizes that the highest proof of Scripture's divine origin is God speaking within it, a voice truly recognized and believed through the Holy Spirit's "secret testimony." This inward witness surpasses all human reasoning, judgments, and conjectures, offering a certainty unattainable through intellect alone.

While Calvin posits that Scripture is inherently "self-authenticated" due to its divine majesty, this self-authentication becomes truly effective for believers when it is "sealed upon our hearts through the Spirit." The Holy Spirit illuminates the minds of believers, enabling them to affirm with absolute certainty, beyond any human validation, that Scripture originates from the very mouth of God. Ultimately, Calvin concludes that "the only true faith is that which the Spirit of God seals in our hearts," providing a conviction more secure than any rational argument, a feeling born of heavenly revelation experienced by each believer. Therefore, the internal witness and sealing work of the Holy Spirit provide the unshakeable certainty of Scripture's divine origin for believers.

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The concept of God not having a history stems from the belief that God is not limited by time. To have a history, as humans do, involves a sequence of moments where the past is gone and the future is yet to come. The sources argue that this implies a lack of full reality, as only the present moment is truly experienced. God, being completely and eternally real, transcends this temporal limitation. His life is not a series of fleeting moments but a perpetual "Now."

This timeless nature resolves several theological puzzles. The difficulty of simultaneous prayers vanishes because all moments in time are equally present for God. He can attend to every prayer fully, as if each individual were the only one. The Incarnation of Christ is better understood as a timeless truth about God, where the human experience is encompassed within His divine life, rather than a temporal event within God's own history.

Furthermore, the apparent conflict between divine foreknowledge and human free will is resolved. If God is outside of time, He doesn't "foresee" our actions as future events on a timeline. Instead, He simply sees them in His eternal present. Our choices remain free within our temporal experience, while God's timeless perspective encompasses all of time simultaneously. Analogies like God as the page and time as a line illustrate how God encompasses all of time at once. In essence, God's lack of a history highlights His eternal and complete reality, which is not fragmented by the passage of time, offering solutions to various theological challenges.

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Jonathan Edwards highlights several crucial aspects of the Christian life relevant for both new believers and those further along in their faith. He emphasizes that even after conversion, believers should persistently seek the same fundamental spiritual graces they initially experienced, such as opened eyes, self-knowledge, drawing near to God, seeing God's glory, and desiring Christ's love. This continued pursuit is necessary due to the remaining sinfulness in their hearts and the ongoing need for God's work to deepen their understanding and experience of Him.

Edwards stresses the vital importance of maintaining religious effort and earnestness after conversion, even equating it to the fervor of seeking initial salvation. This sustained effort is crucial to prevent spiritual decline, fulfill greater obligations as believers, follow the example of the apostles, and foster continuous spiritual growth. He cautions against complacency and encourages a lifelong journey of actively pursuing God.

When facing prevailing fear after conversion, Edwards advises against directly combating it. Instead, he posits that cultivating a deeper and more active love for God is the most effective way to diminish fear. Just as light dispels darkness, a thriving love for God naturally expels fear.

Furthermore, Edwards underscores the benefits of remembering past sins even after they are forgiven. This practice fosters humility by keeping believers aware of their former state, deepens their appreciation for God's grace by contrasting their past with their present forgiveness, and heightens their sense of obligation and sorrow for sins committed after conversion, given their greater knowledge and privileges. Ultimately, Edwards calls for a continuous and earnest pursuit of God, marked by humility, dependence, and an increasing love that dispels fear and fuels ongoing spiritual growth.

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The Christian understanding of human souls entering God's life is not a process of absorption and loss of self, but rather a transformative participation in the divine life where individuality is retained and enhanced. This contrasts sharply with the idea of being absorbed like a drop of water into the sea, which would mean the end of individual existence.

Instead, Christians believe they are taken into the life of the three-personal God (Father, Son, and Holy Spirit) while becoming more fully themselves. This process begins with prayer, where the individual connects with God (the goal) through Christ (the road or bridge), prompted by God within (the motive power). In this act, one is already being drawn into God's life while remaining distinct.

The initiative in this knowing and entering God's life lies primarily with God, who reveals Himself. However, the condition of one's mind and character affects the clarity of this revelation. Furthermore, the Christian community plays a crucial role as the primary instrument for learning about God, fostering mutual understanding and growth in this journey of union.

The ultimate purpose of human existence is to be taken into this divine life, a concept unique to Christianity that involves a super-personal God where three distinct persons exist in one being, allowing for a richer form of communion without the erasure of the individual self. This union is not a future event alone but begins in the present through relationship with God and participation in the Christian community.

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Charles Spurgeon unequivocally identifies the primary aim of Christian ministry and indeed, the main pursuit of every true believer, as soul-winning. This core objective is about bringing individuals to salvation in Christ, mirroring the dedication of biblical figures like Simon Peter and Paul. Spurgeon distinguishes this vital purpose from activities that might be mistaken for it or even detract from it.

He cautions that soul-winning is not about "sheep-stealing," or taking members from other established churches to bolster one's own congregation or promote specific denominational views. The focus should be on reaching the unsaved and bringing them to Christ, not merely increasing the rolls of a particular church. Similarly, hurriedly adding names to church membership lists simply to show numerical growth is not true soul-winning. Spurgeon warns that this practice can introduce unconverted individuals, weakening the spiritual health and witness of the church.

Furthermore, Spurgeon emphasizes that merely creating excitement or aiming for sensational "effects" is not the primary goal. While emotions may be involved in genuine conversion, the focus should be on the true transformation of the soul, not temporary emotional fervor.

True soul-winning, according to Spurgeon, involves several essential components: instruction in the truth of God's Word (the Gospel), impressing that truth upon the heart so that individuals feel it, and the necessity of regeneration by the Holy Spirit. It also manifests in discernible evidences of conversion, such as conviction of sin, faith in Christ, repentance, a changed life, true prayer, and obedience to God's commands. Ultimately, Spurgeon advocates for a ministry deeply committed to the genuine spiritual transformation of individuals, prioritizing the quality of converts and their relationship with Christ over mere numerical expansion.

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C.S. Lewis argues that theology, or "the science of God," is essential for all readers seeking a clear and accurate understanding of God. He rejects the idea that ordinary people are intellectually incapable of grasping theological concepts. To illustrate theology's usefulness, Lewis employs the analogy of a map of the Atlantic Ocean. Just as a map, based on the collective experiences of sailors, is necessary to navigate the ocean and reach a destination like America, theology, grounded in the experiences of those who have encountered God, provides a framework for spiritual progress and deeper understanding beyond isolated personal experiences.

Lewis emphasizes the crucial distinction between begetting and creating. Begetting produces something of the same kind as the begetter, as God begets the Son (Christ), who is also God. Creating, however, produces something of a different kind, as God created humanity, who are like statues or pictures of God, possessing a likeness but not the same divine nature. Humans have Bios, or biological life, which is finite and dependent, while God possesses Zoe, eternal spiritual life. The Christian concept of becoming "Sons of God" involves partaking in this Zoe through attachment to Christ.

Lewis critiques popular modern Christianity for often reducing the faith to mere moral teaching, which he deems incomplete and practically unimportant as humanity has historically failed to follow even basic moral advice. This watered-down version ignores the deeper theological claims of Christianity and its transformative potential. Ultimately, Lewis advocates for engaging with theology as a practical tool for navigating faith, understanding core Christian beliefs, and avoiding regressive and simplistic notions about God.

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John Calvin reconciles Psalm 8:2 with infant capabilities by asserting that the "strength" mentioned is not the infants' own ability to articulate praise, but rather God's power manifested through His providential care for them. He explicitly rejects the idea of infants speaking with eloquence or formed language. Instead, Calvin emphasizes that the very existence and sustenance of infants from birth demonstrate God's "liberality towards the human race". The readily available nourishment and the innate instinct to suckle are clear signs of God's providential care.

Calvin interprets "out of the mouth" not as articulate speech, but as the visible reality of God's care being displayed through infants. Their very being and the provision they receive serve as a powerful, albeit silent, testimony to God's goodness. This demonstration of God's care through seemingly helpless infants serves a specific purpose: to confound and silence God's adversaries, the "ungodly" who despise Him. By showcasing His providence through weakness, God demonstrates that He does not need powerful human instruments to manifest His glory.

Calvin highlights that God chooses the "speechless mouth of infants" to be "sufficiently able to celebrate the praise of God," emphasizing God's power being made evident in apparent weakness. He considers infants "invincible champions of God" precisely because their utter dependence underscores God's undeniable and powerful provision, a reality that His enemies cannot truly overthrow. Thus, Calvin sees the strength founded in infants as God's own power effectively silencing His despisers through the undeniable evidence of His care for the most vulnerable.

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