From their births Ishmael and Isaac entered the world under very different biblical tones, the start of the division between their descendants. Ishmael, as an angel of the Lord declared over him, would be “a wild donkey of a man, his hand against everyone and everyone’s hand against him, and he will live in hostility toward all his brothers.” He and his lineage are foretold as a nation of warriors and of princes, one with which God blessed multiplication. But quickly in the Genesis narrative Ishmael is overshadowed. His half-brother Isaac, borne by the matriarch Sarah (Sarai), not the maidservant Hagar, belongs to the superior, everlasting covenant between his father and his God. Already Isaac is founded in glory and the expectation of this child is higher. What’s worth more: fathering twelve princes or fathering a nation rivaling the stars in number? Certainly these brothers will have their own branches of the Abrahamic family tree, but only one is scripturally thought of as greater.
For a tool that originally connected people and helped topple dictatorships, it’s a crippling insight into human nature that such a revolutionary good can become a weapon. Perhaps more sharp is this adjective: “Facebook has now turned into a beast,” according to United Nations special rapporteur for human rights Yanghee Lee. In submitting a report to the Human Rights Council in early March 2018, Lee expressed concerns over the media giant’s role in the ethnic cleansing and mass refugee crisis of the Rohingya Muslim people group in Myanmar. The crisis, in which Time reports nearly a million have fled to neighboring countries since August 2017 and at least 6,700 were slain last year, was “substantively” fueled by the promotion of violent content and hate speech on the network. A chairman of the U.N. fact-finding mission into the crisis condemned Facebook for being the medium in which acrimony spread between the persecuted and a party of ultranationalist Buddhists. 
Graduate transfer Cameron Johnson injured from frustrating defeat by Theo Pinson in NBA 2K18. Pinson has struck twice now, causing Joel Berry II to sit out almost a month ago. (Photo: Jim Hawkins/Inside Carolina)
CHAPEL HILL, N.C. – Hours before North Carolina guard Joel Berry II returned to play against Bucknell Wednesday, guard Cameron Johnson went into surgery after suffering a torn meniscus in his left knee.
The cause of Berry missing four weeks, and now Johnson for a potential 4-6, is one in the same: NBA 2K18.
The graduate transfer from Pittsburgh apparently lost a game against teammate Theo Pinson, a senior forward, and then released his frustration by kneeing a wall.
“I’m not proud of owning Joel and now Cam, knowing my actions led them to miss these early weeks. I mean, I can’t help that I’m that good,” Pinson tweeted yesterday.
Pinson also played Berry before his injury almost a month ago. The senior wing won with the Golden State Warriors to Berry’s Cleveland Cavaliers. Johnson apparently took the same route.
The difference was in the loss. Johnson’s style differed slightly than Berry’s, who had punched a door, breaking a bone in his right hand.
“I don’t really know what compelled my knee to fly like that,” Johnson said. “And I don’t know why 2K just hands the game over to people.”
Head coach Roy Williams was disappointed as well: “They both did a silly thing,” he said at an announcement Wednesday. “But if you’re at Carolina, you’re competitive. That’s for sure.”
Due to an unrelated sprained neck, Johnson also missed the season opener on Nov. 10 against Northern Iowa. Perhaps from an intense focus on the screen.
“He may be new to us and is taking time off the court, but I’m confident we have a good player here,” Williams said. “I just need to get my boys off that dadgum box-station.”
Johnson started every game for the Panthers last season, averaging 11.9 points, 4.5 rebounds and 2.3 assists in more than 33 minutes a game.
This satirical piece was originally for VICE Sports, but has not appeared there.
AN ESCHATOLOGY FROM PAUL IN FIRST CENTURY CORINTH
What awaits humanity after death is a question that has haunted imaginations for ages past, but for Paul of Tarsus the haunting question was how to communicate the answer. The apostle of early Christianity found himself urged to define his eschatology, the field of theology concerning death and the afterlife, by the first century Corinthian church, one under moral decay and division from misconceptions of the resurrection. As the majority attributed author to much of the New Testament, Pauline theology carries a significant weight in Christian doctrine. Paul’s perspective of the human self, where body and spirit intersect, and the afterlife is arguably a fundamental Christian perspective. Through examining this Corinthian situation and Paul’s response in his respective epistles, the resurrection is definable and two-fold: it’s both an ongoing process of renewal before death and a final destination in postmortem existence; it’s spiritual, but the physical is of great importance.
The following was written by my close friend Trent Radding from the University of Richmond. Thank you for these hard-to-hear words about the Truth and for pointing to hope when all else is hopeless.
What happened Sunday sucks. Plain and simple, it was horrifying and heartbreaking. People died in the saddest and most evil of ways. We don’t know much about the people who were shot, and details are coming out about the shooter, but what we do know is that wrapped around all of this is the sovereignty and glory of the almighty God.
There is something about the truth that causes people to tremble, look in awe, and become overwhelmed all at the same time.
If you surrender your life over to Jesus and walk with him for your fullest joy, then you might understand this. The truth of Christ means responsibility rests on your shoulders: you see strangers and loved ones trying to quench a deep, internal thirst in a world that — without Jesus — is salt water. With the realization that life is meant to glorify the Lord, you can’t help but weep at the sight of unbelief and fading lives.
Considered a classic of children’s literature, Clive Staples Lewis’ The Chronicles of Narnia is a series of seven high fantasy novels published in the 1950s that explore the imaginative realm of Narnia, full of the occultism. Perhaps most popularly known for its traditional Christian themes, the collection additionally borrows from other religions and mythology to narrate the adventures of its child protagonists. Lewis himself was an intellectual and a Christian apologist, likely to have come across parts if not the whole of Gnosticism, an interreligious phenomenon that reached its height around the second century CE. The Chronicles presents elements of the Gnostic myth and ideology, yet it doesn’t qualify as Gnostic in its entirety. The purpose of this paper will be to examine Lewis’ writing for theological and cosmological thematic similarities with Gnosticism and how, by large, the evidence is vastly insufficient in classifying the series as such.
The question of resisting the Ottoman Empire, both ideologically and geopolitically, was yet another brick in the wall of Protestantism by European Christians of the sixteenth century. In his 1529 article On War against the Turk (Vom kriege wider die Türcken), Martin Luther participated in the debate, arguing for attack but condemning a holy war in the name of Christ. Essentially, Luther called for a secular war by the ruling class out of self-defense while Christians abstained from its worldly efforts, fighting only spiritually (i.e. penance and prayer). This essay will analyze the text, revealing how Luther’s argument wields ethical, political, and religious reasons to urge secular Europe and Christendom to fight the Ottoman Empire on separate but similar fronts.