The life calendar I have developed—a visual representation of two lifetimes, overlapping at the point of their meeting—has been met with criticism from some Christians who argue it contradicts biblical instruction to think on good things (Phil 4:8) and improperly fixates on death, an event whose timing remains unknown (Mat 24:36). This critique, however, rests on a misinterpretation of Scripture secondary to a discomfort with mortality that Christian theology does not endorse. I contend that this tool is not only permissible, but valuable for Christians. It aligns with the Scripture's call to number our days, fosters gratitude for relationships, and readies us for eternity, provided it is used with faith-directed intent.
The criticism asserts that Christians must avoid contemplating death, framing such reflection as inherently negative and contrary to Philippians 4:8’s directive to dwell on what is "true, noble, right, pure, lovely, admirable, excellent, or praiseworthy." In truth, death, while sobering, is a reality Scripture does not shy away from; it is the destiny of all (Ecc 7:2). Sproul put it eloquently: "For the Christian, death is not the end of the story but the doorway to glory." The calendar does not glorify death (I named it Life Calendar, after all) but acknowledges it as a fact, prompting reflection on life’s purpose—a pursuit fitting within a holistic Christian engagement with reality.
Reflection is not despair. Philippians 4:8 does not exclude hard truths; death, when viewed through the lens of resurrection, is a borderland on the brink of life. The calendar’s logic is not to predict death’s timing—an impossibility—but to visualize time’s finitude, a practice grounded in Ps 90 "Teach us to number our days, that we may gain a heart of wisdom". I would ask the critic: How much studying of how to number my days have you done this month?
Scripture explicitly endorses reflecting on life’s brevity. "It is better to go to a house of mourning than to a house of feasting, for death is the destiny of everyone; the living should take this to heart" (Ecc 7:2). MacArthur stated that "The inevitability of death should drive us to live with eternal purpose." My Life Calendar embodies this by mapping two lifetimes, encouraging users to consider their days in light of God’s plan. The overlap feature—unique to my calendar at this time—underscores the preciousness of our horizontal relationships, a biblical priority (John 13:34-35), fostering gratitude for shared time. "Meditating on death teaches us to value the life God gives us now" (Beeke).
The critics’ objection that we don’t know when we’ll die (Mat 24:36) is irrelevant; the calendar does not claim to predict but to reflect. Its purpose aligns with Scripture’s call to awareness, not presumption. "Christianity demands we face life’s realities, including its limits" (Schaeffer); a tool that makes abstract time concrete can sharpen our focus on living faithfully.
The critique stems from an error: conflating all thoughts of death with negativity or fear, rather than seeing them as opportunities for hope. Christianity does not deny death but transforms it. "Death has been defeated; it holds no terror for the believer" (Sproul). The calendar, far from dwelling on despair, can point to this victory by framing life within God’s redemptive narrative. "All of life, including mortality, can glorify God when viewed through a biblical lens" (Poythress).
The critics' perspective of "good things" excludes the sobering yet hopeful truth of mortality—"To think on death rightly is to think on Christ’s triumph" (Beeke).
Behind the objection lies an emotion. This is fear. The objectors fear mortality’s uncertainty, and have deep discomfort with the unknown. "Man flees from death because he has no answer for it apart from God" (Schaeffer). Without the anchor of resurrection hope, the calendar’s stark visualization might unsettle. Yet this fear is precisely what Scripture and these thinkers address. "Face death confidently, for Christ has overcome it" (MacArthur). The calendar does not provoke fear but invites trust in God’s timing—"The Christian’s hope turns death into a servant, not a master" (Sproul).
Can Christians use this life calendar? Logic and Scripture say yes, with the caveat of proper intent. It serves three biblically grounded purposes:
If misused to obsess over death’s timing or despair over life’s end, it could stray from faith. But when wielded as a prompt for wisdom, gratitude, and hope, it stands as a legitimate Christian tool. Can this tool be improved? Absolutely. I'm grateful to my critics for the opportunity to think deeply about how to enhance the use of this tool in the Christian life. I'm planning on adding an indication of the transition to eternity at the bottom of the calendar. This will draw the user's mind toward Christ and stir up grateful anticipation, rather than morose depression.
The life calendar is not a breach of Christian duty but a fulfillment of it. The criticism misreads Scripture’s stance on death, rooted in a logical error and unaddressed fear, which we have dismantled with biblical clarity. Grounded in the ethos of Psalm 90 and Ecclesiastes 7, the Life Calendar promotes a standard of reflection that honors God’s design for time and relationships. Far from contradicting Philippians 4:8, it reveals the praiseworthy truth of life’s brevity and Christ’s triumph. As the toolmaker, I invite Christians everywhere (more translations to come!) to live wisely, love deeply, and hope boldly—fully within our faith’s call.