Friday, September 16, 2011
Thursday, September 15, 2011
There is no doubt that Keller is a false teacher, leading many astray into Eastern paganism while he smiles and stumbles over the exclusivity of Christ Jesus and exclusivity of biblical doctrine. He is the Reformed version of Rick Warren.
Tuesday, September 13, 2011
For some Evangelical Protestants, then, it came as a jolt when, on Easter Sunday 2004, Budziszewski was received into the Catholic Church. After maintaining a public silence about his conversion for several months, Budziszewski agreed to tell the story to CWR.....
I was a convinced Protestant. At the age of 10, I "walked the aisle," presented myself for Baptism, and vowed to follow Christ. Probably the best description of my spiritual condition during adolescence is "pious, but not holy."
Naturally I taught my students Thomas Aquinas, but I found it difficult to do so. The problem was that his arguments presented such a strong appearance of truth. For the very beauty of this appearance, I had to exercise strong discipline not to weep. One of my students in those days asked permission to put a personal question. "I’ve been listening carefully," he said, "and I figure that you’re either an atheist or a Roman Catholic. Which one is it?"
You can see why, when I finally returned to Christian faith, I wanted that one foot in Catholic tradition.
Yet return also meant recovery of lost elements of Protestant belief, and I couldn’t see my way to Catholicism proper.
I had the common Protestant idea that Catholicism teaches "works-righteousness"–that we earn our way into heaven, apart from the merits of Christ–that if we just earn enough "virtue points," we’re in. It took a long time to get over such misunderstandings.
Although we continued to disagree with a number of Catholic dogmas, we suffered a growing suspicion that where we disagreed, it was we who were wrong, not the Church.
Not all converts come into the fold in the same way. For some people on the way into the Catholic Church, the ecclesiastical objection is the last one to be overcome. First they become convinced about doctrine A, doctrine B, and doctrine C, and then at last they becoming convinced that the Church has authority to teach about these matters. For me it was the other way around. First I became convinced that the Church has authority to teach. That didn’t mean that my various difficulties about doctrine A, doctrine B, and doctrine C disappeared, but it converted my "objections" into "obstacles."
After several years of wrestling, becoming convinced on one point after another, I finally found myself able to say with respect to the remaining issues, "I am ready to obey." That turned out to be crucial. As Augustine said, we believe in order to know. There are some things you have to understand before you can accept them–but there are others you have to accept before you can understand them.
Monday, September 12, 2011
~ A.W. Pink , "Gleanings in Genesis" Chapter 25 The Birth Of Isaac
2 Corinthians 6:17
The Christian, while in the world, is not to be of the world. He should be distinguished from it in the great object of his life. To him, "to live," should be "Christ." Whether he eats, or drinks, or whatever he does, he should do all to God's glory. You may lay up treasure; but lay it up in heaven, where neither moth nor rust doth corrupt, where thieves break not through nor steal. You may strive to be rich; but be it your ambition to be "rich in faith," and good works. You may have pleasure; but when you are merry, sing psalms and make melody in your hearts to the Lord. In your spirit, as well as in your aim, you should differ from the world. Waiting humbly before God, always conscious of his presence, delighting in communion with him, and seeking to know his will, you will prove that you are of heavenly race. And you should be separate from the world in your actions. If a thing be right, though you lose by it, it must be done; if it be wrong, though you would gain by it, you must scorn the sin for your Master's sake. You must have no fellowship with the unfruitful works of darkness, but rather reprove them. Walk worthy of your high calling and dignity. Remember, O Christian, that thou art a son of the King of kings. Therefore, keep thyself unspotted from the world. Soil not the fingers which are soon to sweep celestial strings; let not these eyes become the windows of lust which are soon to see the King in his beauty-let not those feet be defiled in miry places, which are soon to walk the golden streets-let not those hearts be filled with pride and bitterness which are ere long to be filled with heaven, and to overflow with ecstatic joy.
On the other hand, communion is "closed" in the sense that it is an ordinance for born again followers of Jesus Christ, only.
What the leaders and the people at Mars Hill did today, around the Lord's table, was not an act of love toward the Muslim woman who was invited to the table. It was a supremely unloving and selfish act. For by trying to show the world how tolerant, ecumenical, and conversant they are with the practitioners of a godless religion (and the showiness of the timing, the 10th anniversary of the terrorist attacks did not go unnoticed by this writer), the church at Mars Hill set up the Muslim woman to blaspheme God. Instead of calling the woman to repentance and faith in the Lord Jesus Christ (Matthew 28:18-20; Mark 1:15; 16:15; Acts 17:29:31), they called her to the Lord's table in an unworthy manner (1 Corinthians 11:27-28). How crafty. How careless. How cruel.
Friday, September 09, 2011
Tim Keller on preaching about homosexuality: “Ummm…its just…its just think about it…you know…you know…
"Keller clarified that "you can believe homosexuality is a sin and still believe that same-sex marriage should be legal."" ~ Huffington Post
Excerpts from: BalyBlog (two Presbyterian pastors): (emphasis, mine)
Tim Keller on preaching about homosexuality: “Ummm…its just…its just think about it…you know…you know…”
(Tim, w/thanks to a faithful man) By now, when the President of our own Covenant Theological Seminary invites Tim Keller to model pastoral ministry to his students over in St. Louis, he should know precisely what he's going to get and not be left batting cleanup for him. But take a listen to this exchange from one of Keller's recent visits, there. [Denise's note: I couldn't get the link to the audio, however the original article to which I do link above, still has the audio.]
It's a Q & A session in front of men preparing for pastoral ministry. A Covenant student asks the Rev. Dr. Tim Keller this question: "How do you think the church is or should be proactive with regard to the issue of homosexuality? I see the prevalence of homosexuality, yet the church seems to be afraid to touch the issue. How do we actively speak to believers about this topic in truth and in love?"
Which question launched the Keller/Chapell duo into this session of semantic dodge ball, with protective pads and helmets.
Was Tim Keller's answer bad?
Yes, his answer was bad…..
CHAPELL: [CTS student question] How do you think the church is or should be proactive with regard to the issue of homosexuality? I see the prevalence of homosexuality, yet the church seems to be afraid to touch the issue. How do we actively speak to believers about this topic in truth and in love?
KELLER: Uhhhh….well…(sigh)…The church is afraid to touch the topic? I….it may…….it..its possible…that….in the 20 yrs that I’ve seen that this issue has actually not.…ummm. it..uh…it hasn’t gone away its really gotten to be much much more..socially….
CHAPELL: Sure. Rural church, Sparta Illinois, 1985. I can tell the first Sunday I used the word ‘homosexuality’ and my wife wondered if I would have a job the next week. I mean, it was that scary of a subject at the time. So, if…now again, that’s rural Illinois but I’m guessing even now the church questions..now there’s all kinds of reasons for the fear. One, are you going to say something that your people are going to get mad at you about? Second, is the subject going to be so hot that the people who are struggling with an issue of of gender or sexuality, that I can’t even say in a public setting the kind of things I want to say to minister privately to this person. So how do I do this?
KELLER: Well, it’s much, much, much easier to to have private conversations about it. I think…..uh…I can make this short. I…I believe in general that if you preach on why homosexuality is a sin,..uhhh….there are……at least in my…in my..in my..in my church I know there’s lots and lots of folks who have same sex attraction who know that that’s not….as a Christian, I can’t do that. I’m not gonna go there. There’s a good number of them. I’ve got a lot of non-Christians who are present who are friends of gay people but are not gay. Uhhh…and then uhh there’d be a number of people with same sex attraction who…are there. And generally speaking, it’s almost impossible to preach a sermon and hit all 3 or 4 of those constituencies equally well. Ummmm.. it’s just.. it’s just think about..you know..you know…you’re a communicator. You know you need to…well, what’s my goal? Who are my audience and..wow! it’s like a conundrum you can’t solve. So, the best thing has always been for me..[CONSPICUOUS COUGH]…to not do the public teaching as much as segment my audience through…ummm [CONSPICUOUS COUGH]..Books, through classes, through one-on-ones, and so on. I think the time is probably coming in which we’re going to have be more public in how we talk about homosexuality. And I haven’t….I’m actually thinking quite a lot about it. Uhhh.. as to how I will go about it or how we should go about it but I’m not prepared to give you 3 bullet points.
CHAPELL: have you been able to say…again, very different congregations and cultures…Couldyou would you say from the pulpit at Redeemer, ‘Same-sex attraction, if it leads to activity that is same-sex oriented is a sin’?
KELLER: O yeah..well, you have to because you get to it and you’re preaching and you do. sure. But..what I’m saying is if you go…if you make it the subject of your sermon, uhhhh… it’s uhhhh..uh an entire sermon on it would not be an easy thing to get..you..you…you have to say what the Bible says and nobody at Redeemer doubts where we are. But for me to do teaching in the worship service, I am now going to give you the re…you know….the biblical teaching on homosexuality, that has been a hard thing to do when my audience is so diverse. I would have to say the average church, the audience isn’t nearly that diverse. And…so….I have not…made that the main place in which I’ve taught. But…we…we’ve done a fair amount of teaching inside amongst our leaders, our counselors, our undershepherds, our elders. We talk about it. Nobody doubts where we are. But I think that preaching on a Sunday about it…uhhhh…making public statements is…kind of in the cards because I think it’s gonna be a very, very divisive issue in the future.
EISENBACH:…. You go to the Bible quite often and there are many evangelicals who would say it is listed as a sin in the Bible [KELLER: sin in the Bible, right.]…and these people are going to Hell.
KELLER: Right. Now…What you..first…ughhhh…Let’s talk about my church again [nervous laughter]. Let’s go back here. What we would say is…I think it’s unavoidable. I think most Protestant and Catholic and Orthodox Christians over the years have said, you read the Bible and the Bible has reservations. The Bible says homosexuality is not God’s original design for sexuality. Ok? There we are…you have it. The Bible also says, ‘Love your neighbor’. The Bible…in fact, The Good Samaritan parable which is how Jesus tells us to love our neighbor…you put a Jew and a Samaritan there. So, what Jesus is trying to say is everybody is your neighbor. Gay people are your neighbors. Uhhh…people who are of other faiths are your neighbors. People of other….. other…uhhhh….uhhh…races are your neighbors. And it’s the job of a Christian to do what Jesus did on the cross which was to give himself for people who were opposing Him and people who were diff….believe….didn’t believe in Him even. And so, a Christian is supposed to say, ‘I serve the needs and interests of all of my neighbors in the city, whether gay or straight, whether Hindu or Muslim. I mean Hindus, for example, don’t believe in the Trinity. It’s a different view than what the Bible says. Gay people have a different view of sexuality than generally what you see in the NT. I’m supposed to love my neighbors. So, what I don’t see is…at this point, I see some churches that are…basically, ignoring the places in the Bible that talk about homosexuality in order to love their gay neighbor. And I see other Christian churches taking very seriously what the Bible says about homosexuality but in a very self-righteous way. So, they actually do single out gay people. I mean, there are a number of conservative churches that will love their Hindu neighbors and will love their Muslim neighbors, and not their gay neighbors. And I really don’t think there is any excuse for that. So…that’s what [EISENBACH: Is…is] I mean, I…I….Therefore, I have to take some responsibility for being a member of the Christian Church for the oppression of homosexuals.
EISENBACH: Are committing homosexual acts sin….against God?
KELLER: uhhhh….What do you mean by ‘sin’? The answer is ‘yes’.
KELLER: Now see. Here’s the problem with that. You don’t go to Hell for being a homosexual…..
EISENBACH: …..but committing homosexual acts will get you to go to Hell?
KELLER: Noooo. Wait a minute. Wait, wait [AUDIENCE LAUGHTER].
EISENBACH: well, you know. Some people say, ‘Well, it’s not the homosexuality or being gay. It’s being/doing gay stuff that’s the problem’.
KELLER: No, no. First of all, heterosexuality does not get you to heaven. I happen to know this [AUDIENCE LAUGHTER/CLAPPING]. So, how in the world could homosexuality send you to Hell? And actually…uhhh…The Bible…Listen…..This is…this is true. Jesus talks about greed 10x more than he talks about adultery, for example. Now, one of the problems Christians have here is partly…let’s be nice to Christians. You know when you’re committing adultery. I mean you don’t say, ‘Ohhh, you’re not my wife’ [AUDIENCE LAUGHTER]. I mean you know when you are committing adultery. But, almost nobody knows when they’re greedy. Nobody admits…thinks they’re greedy. You know cause everybody is comparing yourself to other people and so, it’s a frog in the kettle kind of thing. Ahhh….however, the fact of the matter is…the Bible is much harder on greed/materialism. It’s a horrible sin, terrible sin. Will greed send you to Hell? No! What sends you to Hell is self-righteousness – thinking that you can be your own savior and lord. What sends you to heaven is getting a connection with Christ because you realize you’re a sinner and you need intervention from outside. That’s why it is very misleading actually to say, even to say, ‘Homosexuality is a sin’ because most people…Yes, of course homosexuality is a sin because greed is a sin, because all kinds of things are sins. But what most Christians mean when they say that and certainly what non-Christians think they hear when they hear that is ‘If you’re gay, you are going to Hell for being gay’. It’s just not true. Absolutely not true.
EISENBACH: So then, what’s….then how is homosexuality a ‘sin’. I’m not….
KELLER: ….Well, homo…[sigh]..Greed is a sin. In other words, it doesn’t help human flourishing. Basically, Christianity has an account of what we think human beings were built to do and what will therefore, help human flourishing. So, we would say if you spend all of your money on yourself, that’s bad….not only for your own soul, but for everybody elses. We would say homosexuality is not the original design for sexuality. Therefore, it’s not good for human flourishing. We want people to do things that are good for human flourishing. But that’s not what sends you to heaven or Hell. Now, there…maybe we ought to talk about that [NERVOUS LAUGHTER]. What sends you to heaven or Hell really has to do with your faith in the Gospel which is that you can’t….uhhh…be your own savior through your performance and your good works. Now here, I’m coming at this like a protestant now. You know…ummm…everybody’s gotta be a particular kind of Christian and there’s differences of opinion within Christianity about this. But uhhhh…no. being gay doesn’t send you to hell and sin doesn’t send you to Hell like that. The sin underneath the sin is, ‘I am my own savior and my lord’. And that’s the reason why pharisaism, moralism, Bible-believing people who are proud and think God is going to take people to heaven because they’re good…that’s sending them to Hell. I mean, I know that this is a lot to take in at once.
Rom 6:23 For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.
Luk 13:3 No, I tell you; but unless you repent, you will all likewise perish. 4 Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all the others who lived in Jerusalem? 5 No, I tell you; but unless you repent, you will all likewise perish."
Act 3:19 Repent therefore, and turn again, that your sins may be blotted out,
1Ti 1:10 the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine,
1Co 6:9 Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality,
Jud 1:7 just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire, serve as an example by undergoing a punishment of eternal fire.
Rom 1:23 and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.
http://www.redeemer.com/connect/prayer/prayer_johnson_article.html Current as of 9-9-11, 12:13 p.m.
News & Events
Meditation: Not So Mysterious
Two ways to move Scripture off the page and into your life
by Jan Johnson
Ever get sick and tired of old habits that won't go away? You find yourself whining when you should be grateful. You trash someone in your mind when you should care about his needs. You feel lazy when there are so many exciting things to do. What does it take to have the heart of Christ, to obey the commands that seem so difficult?
Trying to be good doesn't work because such efforts are about us, not about Christ. What works better is connecting with God in deeper ways that allow God to "[work] in you to will and to act according to his good purpose" (Phil. 2:13).
One important–but overlooked–way to connect with God is meditating on Scripture. Joshua wrote: "Do not let this Book of the Law depart from your mouth; meditate on it day and night, so that you may be careful to do everything written in it" (Josh. 1:8). As we invite God to move beyond the door of our inner being by meditating on Scripture, He works miraculous heart changes within us that lead to a more Christlike life.
The psalmists valued meditation; they mentioned it 16 times in Psalms. By inserting the word selah 71 times in Psalms, they encouraged resting in and reflecting on the Word. Though selah is sometimes dismissed as a mere musical notation, most commentators agree that it was used at points where the singer or psalm reader should pause to reflect.
But reflect on what? The objects of meditation include aspects of God's character (such as God's unfailing love, see Ps. 48:9), God's works (see Ps. 77:12), and God's precepts and ways (see Ps. 119:15). Beyond that, we are given little instruction. That's why I wasn't sure what to do in my early attempts to meditate. I turned to classic Christian writers for help. Just as there are many ways to pray and study Scripture, Christians throughout the ages have found many ways to meditate. Those who've gone before me have helped me connect with God in ways that have surprised me. Let's look at two specific approaches to meditation.
One of the best-known ways to ponder God's character, works, and ways is a format originated by Ignatius Loyola, founder of the Jesuits. Loyola's methods, recorded in his book Spiritual Exercises, have been used for hundreds of years. He urged people to enter into Scripture with all five senses: sight, hearing, taste, touch, and smell.
If this idea startles you (as it did me), consider A. W. Tozer's words:
The same terms are used to express the knowledge of God as are used to express knowledge of physical things. "O taste and see that the Lord is good" (Ps. 34:8). "All the garments smell of myrrh and aloes and cassia, out of ivory palaces" (Ps. 45:8). "My sheep hear my voice" (Jn. 10:27). "Blessed are the pure in heart, for they will see God" (Mt. 5:8) . . . What can all this mean except that we have in our hearts organs by means of which we can know God as certainly as we know material things through our familiar five senses?
Using the five senses allows you to experience the text in a fresh way. For example, as you enter into the text of Mk. 10:17�22, you may take the role of the rich young ruler and see what he saw. In verse 21, Jesus "looked at him and loved him," then immediately challenged him to give up what he apparently loved best: his wealth. Years ago, I began meditating on that passage. Ever since, I have regularly had a sense of God looking at me, loving me, and then challenging me to give up ingrained habits I hold close: self-centered thoughts, judgmental attitudes, the need to be right. When nothing else has been able to persuade me to relinquish such things, that picture of Jesus' loving yet challenging gaze has resurfaced, and I have quietly acquiesced.
As I meditate on a passage, I often ask myself, What did the biblical scene look like? At first, this was difficult. But then I decided to pretend I was Cecil B. DeMille creating a scene for a biblical epic such as The Ten Commandments. When I meditated on the transfiguration of Christ, I tried to imagine Jesus' radiance. This passage required that I bring in Steven Spielberg too�adding the special effects of lightning-bright clothes. Then as I imagined the scene, I wondered (as a skilled movie director would), What was Jesus doing when His appearance changed? I peeked at the original script and found that Jesus was praying (Lk. 9:29). I immediately prostrated myself on the floor and said to God, "As I pray, change me, too. Make me the person You wish me to be."
Another meditation question I use is, How would I have behaved if I'd been a disciple standing by? As Jesus talked to Legion in that graveyard by the sea, how would I have responded to the screams of the demonized man and the smell of blood from his cut flesh (Mk. 5:5)? What would I have thought of my teacher, who was not intimidated by this naked, crazed man, but cared for him? Would I have wanted to run for the hills? Would I have gotten out of the boat to watch Jesus in action (which, according to the text, none of the disciples seems to have done)?
For meditation to work, you need to pay attention to the details of Scripture. Though this may seem similar to Bible study, meditation differs in technique. In Bible study, you dissect the text; in Scripture meditation, you savor it and enter into it. In Bible study, you ask questions about the text; in meditation, you let the text ask questions of you. In Bible study, you examine how biblical facts relate to each other; in meditation, you let God speak to you in light of the facts you've already considered. Meditation is about absorbing scriptural truth: seeing in our minds how God behaved in Scripture and being open to His leading to behave in the same way.
As I tried to meditate on the discourse and poetic texts, such as the New Testament letters and Old Testament poets and prophets, I found that another classical method helped me: lectio divina. This kind of meditation has been used widely among believers since the sixth century. Lectio divina consists of four parts: reading a passage, meditating on that passage, praying, and contemplating God. After the Scripture is read aloud, participants wait for a word, phrase, or image from the passage to emerge and stay with them. From this phrase or image, the participant asks, What does this passage say to me right now? (Bible study before meditating is important preparatory work because it asks, What did the passage say to listeners then? This keeps us from coming up with absurd answers to this question.)
Once while meditating on Mt. 11:20-30 (10 verses or fewer work best for lectio divina), I was struck by the wordweary. I pondered that word for a while and began picturing weary people who needed Jesus for their rest. I was so grateful that Jesus was there for the weary. I read the passage aloud again, and this time I noticed the word gentle. I spent some time thinking about how much weary people need gentle people.
A few weeks later I found myself at a school reunion. I don't know why, but everybody there irritated me. I listened to the women at the next table yak endlessly, and I thought terrible things about them, such as, No wonder they couldn't stay married! At the same time, I was highly aware of my own judgmental attitude. I became so sick of myself that I got away and asked God to help me with this harshness. "Make me gentle," I prayed. The words of Mt. 11:28 immediately came to mind: "Come to me, all you who are weary and burdened, and I will give you rest." I pictured one of the women who had annoyed me and prayed, "O God, she is weary and burdened. Give her rest. Help her come to You."
I did that with a few others until I felt strong enough to return to the gathering. In the midst of parties and sight-seeing, I kept praying Mt. 11:28 for each person I met. My attitude changed completely. I felt merciful and genuine in my heart and started having fun! I would never have prayed this way if I hadn't spent time with Jesus meditating on that passage.
Some evangelical Christians are wary of meditation because it's practiced in other religions. But it's important to remember that Christians do not meditate the same way that practitioners of Eastern religions do. The goals are different. In Eastern religions, participants empty their minds and fill them with nothing. In Christianity, we seek to surrender our hurried to-do lists, our worry about today's appointments, and our obsession with what others think of us and focus instead upon the words and images of Scripture.
Other Christians object to using the imagination in meditation. But since I read Richard Foster's words about "sanctifying the imagination" many years ago, I've asked God to purify my imagination along with my heart, mind, and will. Isn't it wiser to give the imagination to God to be retrained than to ignore it? If we don't, our imagination finds entertainment of its own and gets us into trouble. When activated by the images and truths of Scripture, the imagination supports the penetrating Word of God's ability to become active in our lives.
But what if you meditate and "nothing" happens? What if God doesn't confront you with a verse or you don't get a personal insight? That's normal.
My long years of meditating on Zeph. 3:17 have helped during these times: "The Lord your God . . . will take great delight in you . . . [and] will rejoice over you with singing." When I don't receive any fresh insights while meditating, I imagine God delighting in me and singing over me. As I've tried to picture this scene, I remember how I used to rock my children and sing all three verses of "Great Is Thy Faithfulness" until they fell asleep. (A friend of mine pictures God as a father standing on the sidelines of a soccer game and cheering whether or not he makes a goal.) These quiet "nothing" moments of meditation are valuable because we can enjoy the company of God without yammering about our 455 prayer requests. To simply enjoy God's presence is a delightful thing.
Over the years, I've noticed that meditation often results in "accidental obedience." I meditate on a passage, and without realizing it, I am "careful to do" God's will (Josh. 1:8). I meditate on Jesus challenging the rich young ruler, and I begin giving up obsessions. I meditate on Jesus' gentleness with the weary, and I am gentle with those around me. I meditate on being loved by God, and I am conscious of God's love in ways I haven't been before. This accidental obedience–or spiritual formation–works a lot better than trying hard to be good. This way, God comes into my soul and sits with me, teaching me to abide in Him.
About the author:
Jan Johnson is a writer and retreat speaker. As a trained spiritual director, she helps believers immerse themselves in God's Word. She also volunteers with a drop-in center for the homeless. Her book Listening to God (NavPress) includes 30 passages of Scripture and directions for meditating on them.
Used by permission of Pray! Magazine. Copyright © 2006, The Navigators. Used by permission of NavPress. All Rights Reserved. To subscribe, visit www.praymag.com or call (800) 691-7729.
Thursday, September 08, 2011
Imputation is 1sided but fellowship with Christ is 2sided.Koinonia means PARTICIPATION! God want your passion,not passivity6 September
A"friend"who constantly attacks the errors of others will eventually get to yours."Dont associate with an angry man"Pr22:2429 Aug via web
@BurkParsons Burk I ask myself: Would I rather be attacked for praising a Christian brother or praised for attacking one?7 September
On busy days with mtg after mtg, reading goofy remarks from critics on my phone makes me LOL.Then staff insist I read them aloud!6 September
Wise leaders absorb the pain, refusing to retaliate against opposition even tho they have the power & means to hurt back.9 September
Which pleases Jesus? Standing WITH saved brothers I disagree with or standing AGAINST them over matters, methods and styles?7 September [emphasis, origina]
Wherever there is love, there is light and liberty.7 September
Everything changes except the nature of God and the nature of man.7 September
Personality shapes theology.The more profound the impact, the more vehemently it's denied.5 Sep via web
RickWarren I live in the State of Grace
Mentors young leaders. Helps the sick&poor thru global P.E.A.C.E. plan(195 nations).Serves pastors. Leads Saddleback. Wrote some books.Loves everyone.Forgiven http://pastors.com
"The preachers of false doctrine dislike nothing more than the premature detection of their doings. Only give them time enough to prepare men's minds for the reception of their 'new views,' and they are confident of success. They have had too much time already, and any who refuse to speak out now must be held to be 'partakers of their evil deeds.' As Mr. Spurgeon says, 'A little plain-speaking would do a world of good just now. These gentlemen desire to be let alone. They want no noise raised. Of course thieves hate watch-dogs, and love darkness. It is time that somebody should spring his rattle, and call attention to the way in which God is being robbed of his glory and man of his hope.'