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About the Book
"The Crossroads of Should and Must" by Elle Luna explores the decision between following societal expectations (should) or pursuing one's true passions and calling (must). Through personal anecdotes, inspirational stories, and practical exercises, Luna encourages readers to embrace their true selves and choose the path that aligns with their deepest desires and talents. It serves as a guide for finding fulfillment and purpose in life by following one's inner calling.
J.I. Packer
J. I. Packer comes from humble origin.
Packer claims to have been born into a lower middle class family. The family lived in the central part of Gloucester, a cathedral city in the southwest of England. Packer's parents made it clear that any advanced education would depend on scholarships. Packer received the scholarships that enabled him to be educated at Oxford University.
Packer endured a life-changing accident at the age of seven.
On September 19, 1933, a schoolyard bully chased Packer onto the busy London Road, where he was hit by a bread van and knocked to the ground. He sustained a serious head injury and has had a noticeable dent in the side of his skull ever since. Packer has taken a range of disappointments in life in stride, and he says regarding his childhood accident that "it was part of life."
Packer was converted two weeks after arriving at Oxford University as a student.
Packer was raised in a nominally rather than genuinely Christian family and church. When he entered Oxford University, he thought of himself as a Christian because he had defended Christianity in intellectual debate at school. While attending an evangelistic service sponsored by the campus InterVarsity group, he realized that he was not a true Christian. By God's grace, he left the service as a believing and saved Christian.
Packer served a three-year tenure as a parish minister in a suburb of Birmingham.
Because Packer's primary career has been as a teacher, author, and speaker, most people think of him as an academician only. But Packer also had a brief career as an Anglican minister. Almost immediately after his conversion, Packer began a process leading to ordination in the Church of England. As he was finishing his Oxford dissertation on Richard Baxter, he began a three-year parish ministry as an Anglican curate in suburban Birmingham.
Packer's first book sold 20,000 copies in its first year and has never been out of print since then.
An address that Packer gave to a student group in London in 1957 caught the attention of an Inter-Varsity editor, who requested that Packer turn the address into a pamphlet. Instead, Packer worked on the material for eighteen months and handed over a book-length manuscript to the editor. The book was entitled Fundamentalism and the Word of God.
Packer has published so much that it is impossible to compile a bibliography of his writings.
In both his speaking and writing, Packer has followed a policy of entering virtually every door that has opened before him. The list of his publications defies tabulation, partly because of the large number of items, partly because the range of genres is so broad that it is hard to know what constitutes a publication as opposed to a privately printed document, partly because Packer has often published the same book in both the U. S. and Britain under different titles, and partly because many of his writings have been republished, sometimes with new titles.
Packer is an unsung hero as well as a famous man.
The fame of Packer is well attested. Typing his name into a search engine yields a fluctuating number of results day-by-day, but we can at least say that the number is well over half a million. Despite his celebrity status, however, Packer has been indefatigable in giving himself to people and projects in ways that are invisible to the public. No audience is too small for Packer, and such venues as speaking to teenagers in a living room have been a standard feature of his life.
Packer believes that the most important project of his life is a book that does not even carry his name—the English Standard Version of the Bible (for which Packer served as general editor). That verdict comes from a man whose book Knowing God ranks fifth in a list of "books that have shaped evangelicals."
Packer has been equally at home in the Anglican world and the nonconformist evangelical world.
Among Anglicans, Packer has been an "iconic figure" who embodies the essence of Anglicanism. This is relatively unknown to "free church" evangelicals because Packer has moved with equal ease in both worlds and has been more influential in the nonconformist world (especially the Calvinistic wing).
Packer has been a controversialist virtually his entire public life.
Packer has said that he has "always wanted peace, and like Richard Baxter I've been involved in trouble, trouble, trouble, all the way." The "trouble" that Packer references is public controversy and attacks on him. In private conversation Packer confided to me that he has been a controversialist by necessity, not by preference.
In 1991, Packer wrote an article discussing how he wishes to be remembered, and regarding his lifetime of entering controversy for the sake of truth he said that it is something that needs to be done but tends to be "barren . . . for the soul."
Packer has made his mark by being a faithful steward.
J. I. Packer has achieved fame and been serviceable to Christ's kingdom through a very simple formula: he has done the task before him and left the outcome to God. To use a metaphor that Voltaire was inspired to place at the end of his book Candide, Packer has cultivated his garden instead of engaging in grand designs.
When I spent two days with Packer in the Crossway offices in June of 2014, he repeatedly told me that he has never cultivated a following. How, then, did he make it onto Time magazine's list of 25 most influential evangelicals? His published writings have been the main vehicle for spreading his name and influence. Packer has never held a prestigious academic post and has never filled a high-visibility pulpit on a permanent basis. We can truly say regarding his fame and influence that God did it.
Your Body Will Be Whole
During my surgical training, I helped care for an aging professor who bemoaned his declining health. His mind still moved in academic circles, pondering the high points of chemistry and physics, but arthritis had so fused the bones in his neck that he couldn’t nestle into a pillow anymore. Cancer riddled his chest, and squandered nutrients, until his frame wasted to skeletal proportions. The simple routine of enjoying a meal pitched him into coughing, and pneumonia festered from the secretions that pooled in his lungs. One day, after one of many bronchoscopies to clear his airways and ward off a ventilator, he motioned to me and mumbled something. I drew closer, listening for his raspy voice above the hiss of the oxygen mask. “Don’t get old,” he said. Wages of Sin While our medical conditions and paths in life vary, all of us will join this professor in his grief at some point, if our Lord tarries, as we endure the failure of our earthly bodies. “The consequences of sin penetrate even to our vessels and bones.” It’s easy to dismiss this truth when we’re healthy and can so easily enjoy the fruits of God’s exquisite design. When we savor the rush of air through our lungs as we run, or the vigor of our limbs as we dance, the precision and fluidity of God’s creation moves us to thanksgiving. We join with the psalmist in his praise: “You formed my inward parts; you knitted me together in my mother’s womb. I praise you, for I am fearfully and wonderfully made” (Psalm 139:13–14). And yet, our vitality has a time limit. When we neglect the truth that the body is a temple for the Holy Spirit, we prime ourselves for disease (1 Corinthians 6:19–20). The cigarettes we smoke blacken our lungs; our overindulgences at the dinner table coat our arteries in cholesterol; our extra glasses of alcohol inflame and destroy the liver. Even when we aim to steward our bodies well, our health eventually fails, because “the wages of sin is death” (Romans 6:23). The consequences of sin penetrate even to our vessels and bones, unraveling the physiological systems that God has meticulously interwoven. As we age, our immune system deteriorates, and we succumb to infections. Calcium hardens our arteries, driving our blood pressure dangerously high. Our bones thin, our spine weakens, and we stoop toward the dust from which we came. Even our face reveals the march of time, as the production of elastin in our skin dwindles and creases deepen around our eyes. This inching toward death, with our bodies slowly falling apart as the years march by, awaits us all. As Paul reminds us, “Sin came into the world through one man, and death through sin, and so death spread to all men because all sinned” (Romans 5:12). The brokenness that afflicts the world also afflicts our earthly bodies, ushering us from the bloom of youth into pain, fragility, and ultimately the grave. For many of us, humiliation and pain, frustration and grief accompany us on our decline. Redemption of the Body Yet we have hope. As we toil in the shadow of the cross, despising our tally of diagnoses and wrangling with ever-mounting aches and pains, we cling to the promise that when Christ returns, “he will wipe away every tear from [our] eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away” (Revelation 21:4). We confess our belief in the “resurrection of the body” through the Apostles’ Creed, because the New Testament teaches that the transformation already begun in us through the Holy Spirit will come to completion in the new heavens and the new earth. “We know that the whole creation has been groaning together in the pains of childbirth until now,” Paul writes. “And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies” (Romans 8:22–23). In saving us from all our sins, Christ has also saved us from their wages, including the heavy toll upon our bodies. Christianity, then, doesn’t promise that our souls will float in heaven, wrenched from their corporeal vessels. Instead, when we pine for Christ’s return, we anticipate a complete renewal: a softening of the heart, a sanctification of the mind, and even a renewal of the bodies that in their present form so easily wither and break. And all so we might know God and enjoy him forever, for his glory. Spiritual Body While still tethered to the aches and groans of this mortal coil, it’s hard to envision a body unsullied by sin. “What will it look like?” we may wonder. “How will it be different?” When the church at Corinth raised such questions, they drove Paul to exasperation. Corinth was a metropolis steeped in pagan influences, including a Greek philosophy that viewed the body as debased and corrupt, and the spirit as sublime. This thinking proved a stumbling block to some early Christians in Corinth, who struggled to accept the truth of the resurrection. How, they wondered, could the Son of God rise in the flesh, when the body was material and depraved? Paul balked at such questions, and highlighted that the Corinthians’ thinking reflected the limitations of human experience rather than the wisdom of God: Someone will ask, “How are the dead raised? With what kind of body do they come?” You foolish person! What you sow does not come to life unless it dies. And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain. But God gives it a body as he has chosen, and to each kind of seed its own body. . . . So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body. (1 Corinthians 15:35–38, 42–44) “The body will transform from something perishable and weak to something imperishable and powerful.” In this rebuttal, Paul argues that our resurrected, spiritual body will be something totally new, dramatically different from the body we leave in the grave. Just as a plant bursts forth from its seed, so also the resurrection body will arise from the earthly body that is sown, but a radical change will occur. Through the resurrection, the body will transform from something that is perishable, dishonorable, and weak — like a dormant seed — to something wholly new: imperishable, glorious, and powerful. In short, the resurrection will transform us into the image of Christ. A Body Like His Through Christ, God has adopted us as his own children, and shares with us the inheritance of his Son, including a body made new. Paul writes, Our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself. (Philippians 3:20–21) So also, John writes, See what kind of love the Father has given to us, that we should be called children of God; and so we are. . . . Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. (1 John 3:1–2) While we may struggle to wrap our minds around the resurrection promise, when we look to Christ — risen, glorified, joined with the Father in love for eternity — we see a glimpse of the future that awaits us when he returns and we come before his throne. Paul calls Jesus the “firstfruits” because his resurrection serves as a preamble for the path we will follow (1 Corinthians 15:20). “As in Adam all die, so also in Christ shall all be made alive” (1 Corinthians 15:22). While we cannot wholly understand how our redeemed bodies will look, or how they will feel, we have tremendous hope in the promise that, whatever the details, they will resemble Christ. Our bodies will be like his: clean, new, glorious, powerful, imperishable. Bodies Made New This promise offers a balm for the weary soul. As our earthly bodies bend and break, as our strength wanes and our groans lengthen, we cling to the hope that a day is coming when all the aches will fade away. Jesus has saved us from wrath, both body and soul. He has triumphed even over death (1 Corinthians 15:55). And through the Father’s great mercy, we share in his victory. Our sufferings within these mortal coils may drive us to our knees. But when Christ returns, and we kneel before his throne, by his grace we will “[put] on the imperishable” (1 Corinthians 15:54), raise rejuvenated voices, and praise him with bodies made new. Article by Kathryn Butler