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I grew up in Australia, in a loving, secular home, and arrived at Sydney University as a critic of “religion.” I didn’t need faith to ground my identity or my values.I knew from the age of eight that I wanted to study history at Cambridge and become a historian.Tchividjian had become convinced that the Protestant world is teetering on the edge of a sex-abuse scandal similar to the one that had rocked the Catholic Church.He is careful to say that there’s not enough data to compare the prevalence of child sex abuse in Protestant and Catholic institutions, but he’s convinced the problem has reached a crisis point. In 2012, Christian radio host Janet Mefferd declared, “This is an epidemic going on in churches. When are evangelicals going to wake up and say we have a massive problem in our own churches?The natural world yields no egalitarian picture of human capacities.What about the child whose disabilities or illness compromises her abilities to reason?
I learned that Jesus’ resurrection initiated the kingdom of God, which will “bring good news to the poor, release the captives, restore sight to the blind, free the oppressed.” (Luke ) To live as a Christian is a call to be part of this new, radical, creation. We have a sure hope that God is transforming this broken, unjust world, into Christ’s Kingdom, the New Creation.With an awkward but humble reluctance, I opened a book of sermons by philosopher and theologian Paul Tillich.As I read, I was struck at how intellectually compelling, complex, and profound the gospel was. A few months later, near the end of my time at Oxford, I was invited to a dinner for the International Society for the Study of Science and Religion.There, I attended three guest lectures by world-class philosopher and atheist public intellectual, Peter Singer.Singer recognised that philosophy faces a vexing problem in relation to the issue of human worth.