The Cold-Case Christianity Podcast

What does it take to stand for Christ when your convictions become unpopular—and how can you tell whether you're defending your faith or simply defending your side?
In this episode of the Cold Case Christianity Podcast, J. Warner Wallace welcomes Cissie Graham Lynch to discuss her new book, Stand Steady: Fearless Faith in a Compromising Culture.
Moving beyond the usual cultural talking points, this conversation explores what Christians may be overlooking, how the church can better prepare believers, and why courage requires more than knowing which positions to defend. Cissie and J. Warner examine the relationship between conviction and humility, the cost of faithfulness, and the everyday preparation that helps Christians respond to pressure without surrendering truth or compassion.
🔎 Topics include:
The concerns that compelled Cissie to write Stand Steady
Counterfeit strength in the culture—and inadequate preparation in the church
Cultural pressures that quietly shape our thinking
Examining our motives when our own side applauds
Supporting believers who experience the cost of their convictions
Recognizing spiritual growth even when circumstances remain difficult
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Why would the Gospel writers place women at the center of the Resurrection story if they were inventing the account? In this episode of the Cold-Case Christianity Podcast, J. Warner Wallace investigates the historical significance of the women at the tomb through the lens of a cold-case homicide detective.
Mary Magdalene and the other women were not merely late-arriving observers. The Gospel accounts place them at the crucifixion, at the burial, and at the empty tomb on Sunday morning. They knew where Jesus had been laid. They came expecting to find a body. Instead, they found an empty tomb—and then reported what they had seen to the male disciples.
But why does that matter historically?
In the first-century world, women often held less authority in formal public testimony. If Christians were inventing a Resurrection story to persuade skeptical audiences, they had many more culturally persuasive witnesses available to them: Peter, John, Joseph of Arimathea, Nicodemus, religious leaders, or Roman officials. Yet the Gospels repeatedly preserve the women as the first discoverers of the empty tomb.
Was this an embarrassing detail the Church could not remove—or a deliberate invention? J. Warner examines the chain of custody from burial to discovery, the convergence and variations in the Gospel accounts, the disciples' initial disbelief, the ancient cultural context, and the skeptical alternatives. This is a cumulative case for why the first witnesses matter.
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Was Pontius Pilate real? And if the Gospels accurately describe Pilate, his Roman authority, and the execution of Jesus, what does that tell us about the historical reliability of the Gospel accounts?
In this episode of the Cold-Case Christianity Podcast, J. Warner Wallace investigates Pontius Pilate the way a cold-case homicide detective would investigate a historical suspect. We examine the external evidence: the Pilate Stone discovered at Caesarea, coins from Pilate's administration, Jewish accounts from Josephus and Philo, Roman testimony from Tacitus, the archaeology of crucifixion, and the broader reality of Roman provincial power.
The Gospels place Jesus before a named Roman official at a specific time and place. They portray Pilate as a governor with authority to release or crucify, Roman soldiers as the execution detail, crucifixion as a public warning, and the body of Jesus as remaining under Roman custody until Pilate permitted its release. Does that description fit what we know from ancient history?
In this episode, J. Warner examines the evidence and shows why Pilate is more than a name in a creed. He is a test case for Gospel reliability.
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Prayer is often treated as a spiritual reflex—something we do before meals, during emergencies, or in public moments where religious language seems expected. But when we examine the biblical evidence, prayer is far more than a routine, performance, or attempt to give God information He does not already possess.
In this episode of the Cold-Case Christianity Podcast, J. Warner Wallace investigates prayer as a detective would investigate evidence. From the worship of Israel after deliverance, to Hannah's anguish, Daniel's disciplined habit of prayer, the Psalms' full emotional range, and the prayer rhythms of the early church, Scripture presents prayer as covenant conversation with God.
Then Jesus brings needed clarity in Matthew 6. He condemns prayer performed for human applause, rejects empty verbosity as a way of gaining God's attention, and gives His followers the Lord's Prayer—a concise, theological pattern that begins with God's name, God's kingdom, and God's will before turning to daily needs, forgiveness, and spiritual protection.
In this episode, you will discover:
Why prayer was never meant to be public theater
What Jesus meant by praying "in secret"
Why God's foreknowledge changes the way we understand prayer
Why the Lord's Prayer is a pattern for Christian devotion, not a magic formula
How prayer shapes forgiveness, humility, dependence, and spiritual maturity
Why regular, disciplined prayer is thoroughly biblical
What the earliest Christians and church fathers believed about the Lord's Prayer
The evidence leads to a clear conclusion: biblical prayer is not empty recital, ritual habit, or performance for others. It is sincere, theology-shaped communion with the Father—ordered by His holiness, kingdom, and will.
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Is penal substitution a later theological invention—or does the Gospel testimony itself reveal that Jesus died in the place of guilty people?
In this episode of the Cold-Case Christianity Podcast, J. Warner Wallace investigates the case from the Gospels alone. Rather than beginning with a finished theological system, we examine the narrative and teachings of Matthew, Mark, Luke, and John to ask a focused question: What did Jesus say His death would accomplish?
The evidence includes Jesus' statement that He came "to give his life as a ransom for many," His Last Supper language about blood "poured out for many for the forgiveness of sins," the Good Shepherd who lays down His life for the sheep, the Passover and covenant context of the crucifixion, Jesus' identification with Isaiah's suffering Servant, the tearing of the temple veil, and the dramatic release of Barabbas.
The result is a cumulative Gospel case. Jesus is portrayed as the innocent and voluntary Son who gives Himself so that others may be ransomed, forgiven, reconciled to God, and given life. The cross is not only an example of love or a victory over evil powers; it is also the saving work by which the guilty are released and the innocent bears the path of condemnation.
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