The title of this website Point of Reference  captures the essence of Christian theology by directing us to the ultimate ontic referent: the Cross of Christ.  The Cross is not merely a historical event or a religious symbol; it is the pivotal locus of divine truth, the axis upon which reality itself turns.  The telos of this site, therefore, is to guide its readers toward a fuller apprehension of that which is most ontologically real, epistemologically true, and ethically right.  This is achievable only through an engagement with the Cross, for it is here that the intersection of divine love and divine justice is made manifest in its fullest expression. 1
The Cross serves as the universal emblem of Christianity, and yet, its selection as such seems paradoxical.  A tool of Roman execution, designed to inflict maximum pain and public humiliation, becomes the cornerstone of a movement founded on hope and redemption.  The dual structure of the Cross - its horizontal and vertical beams - captures the dual nature of divine interaction with humanity: the horizontal beam symbolizes God’s immanent love, extending outward to encompass the breadth of creation, while the vertical beam signifies God’s transcendent holiness, stretching upward toward the ineffable heights of divine majesty.  This intersection represents the point at which God's love meets His justice, for in the Cross, God offers forgiveness to humanity without compromising the moral integrity of His divine nature. 1
In the milieu of contemporary Western culture, the theological significance of the Cross has often been obscured by a utilitarian approach to faith.  We have, as theologian David Wells suggests, transitioned from a conception of God whom we must obey to a God whom we expect to serve our personal desires. 2 This consumerist model of religion reflects a broader cultural shift in which the sacred is commodified, and faith becomes another avenue for self-fulfillment.  In such a framework, God is co-opted into our personal projects, ventures, and ambitions, rather than being the object of our ultimate obedience and surrender.
This distortion is reflected in the moral compromises that permeate modern Christian discourse.  We desire the fruits of a moral life - such as character, virtue, and decency -yet we seek to obtain them without the accompanying demands of conviction, guilt, or accountability.  As Carl Trueman notes, this is the hallmark of a culture that has severed the link between moral order and divine authority. 3 We strive for moral community without accepting the limitations such a community necessarily imposes on personal autonomy.  This contradiction, however, is irreconcilable: moral virtues cannot exist in a vacuum; they require a framework of moral absolutes, and these absolutes are derived from the holiness of God as revealed in the Cross.
The Cross is not only a symbol of God’s love but also the most violent expression of His wrath.  At Golgotha, the full weight of divine justice was poured out upon Christ, the only innocent man ever to endure the punishment of sin.  If we stagger at the wrath of God, as theologians like RC Sproul and John Stott assert, we must also stagger at the Cross, where this wrath was most fully realized. 4 Christ’s sacrificial death remains the most scandalous and profound mystery of Christian theology.  To diminish the Cross, or to attempt to make it more palatable, is to subvert the very scandal upon which Christianity is founded.  As the Apostle Paul noted, the Cross is a stumbling block (σκάνδαλον) to those who are perishing, but to those being saved, it is the power of God (1 Corinthians 1:18). 5
Theologians across the centuries, from Augustine to modern scholars, have recognized the Cross as the hinge upon which history swings.  This event bifurcates time itself into two epochs: the time before and the time after.  The Cross, as a historical and ontological reality, stands at the center of human existence.  It has been idolized, despised, gold-plated, and burned, yet never ignored.  In a sense, as John Lennox aptly observes, the Cross functions as a "diamond" in the rough - its beauty and significance are heightened by the world's attempts to diminish it. 6 The sacredness of the Cross, like the holiness of God, remains untouchable, no matter how secular society attempts to profane it .
Christianity, contrary to modern depictions, is not a mere aggregation of doctrines or a collection of moral precepts. It is a comprehensive and coherent truth claim that encompasses all aspects of life and existence, rooted in the revelation of God through Jesus Christ.  The Cross is the focal point of this revelation. As theologian NT Wright emphasizes, the Christian faith is not merely about acquiring doctrinal knowledge or affirming theological propositions; it is about entering into a relationship with the living God, who has made Himself known through the death and resurrection of His Son. 7
The Cross, therefore, must remain central to Christian theology and praxis.  Without the Cross, Christianity loses its foundation, and without an understanding of the divine justice revealed in the Cross, any attempt at moral or ethical living becomes hollow and incoherent.  The Cross is not just the center of Christian faith; it is the center of reality itself.  To engage with the Cross is to engage with the deepest truths about God, humanity, and the world.

1. Jurgen Moltmann, The Crucified God: The Cross of Christ as the Foundation and Criticism of Christian Theology (Minneapolis: Fortress Press, 1993), 57-60
2. David F Wells, No Place for Truth: Or Whatever Happened to Evangelical Theology? (Grand Rapids: Eerdmans, 1993), 112-115
3. Carl Trueman, The Rise and Triumph of the Modern Self: Cultural Amnesia, Expressive Individualism, and the Road to Sexual Revolution (Wheaton: Crossway, 2020), 87-90
4. RC Sproul, The Holiness of God (Carol Stream: Tyndale House, 2021), 188-191
5. John Stott, The Cross of Christ (Downers Grove: InterVarsity Press, 2006), 79-81
6. John Lennox, Against the Flow: The Inspiration of Daniel in an Age of Relativism        (Oxford: Monarch Books, 2015), 59-60