Tag Archives: society

Ravi Zacharias Ministry – Influence

Ravi Z

Every year Time magazine publishes its list of the world’s one hundred most influential people.(1) Of these “influencers” the magazine’s editorial staff grouped them into categories of influence—from leaders and revolutionaries to builders and titans, from artists and entertainers to heroes and icons, scientists and thinkers.  Interestingly enough, the magazine even includes those whose influence is deemed wholly negative. Past “honorees” included Bernard Madoff, who stole a reported sixty billion dollars from investors and bankrupted many charitable organizations, and Joaquin Guzman, the Mexican druglord behind the horrific violence that has claimed well-over 15,000 lives in his home country and abroad.

Defining influence seems a tricky business and the editors of Time admit this. “What is influence and how can we possibly compare the influence of an underworld druglord, for example, with a heroic 21 year old soldier who saved his company of Marines while he almost bled to death?”(2) The etymology of the word gives us some understanding of its use and of this kind of comparison. Originally, the word was used as an astrological term, denoting “streaming ethereal power from the stars acting upon the character or destiny of men.”(3) Ultimately, influence is a force or substance flowing from someone or something, which moves the heart or actions of someone else-whether for good or for evil.

For the majority of those listed, however, I suspect that their fame is their influence. In other words, influence becomes less about the one acted upon and more a reflection of an individual. Persons are deemed influential because of their own accomplishments; they amassed vast monetary resources or media empires, held political power or oversight. Most names on the list are cultural icons of one sort or another whose influence is at best mercurial; like shooting stars their light is seen and then just as quickly fades from sight.

One year, while flipping through this issue, three individuals were listed that I suspect are known to very few people. Had influence been determined by a vote, I suspect that most readers of Time magazine would not have deemed them influential. Their names are Brady Gustafson, Mary Scullion, and Somaly Mam. Brady Gustafson, just 21 years of age, saved his fellow Marines when they came under direct attack in Afghanistan. Though Brady himself had suffered a life-threatening injury, he fought to save his friends and fellow Marines until help arrived. Mary Scullion works tirelessly with an organization to help the homeless in Philadelphia, stating that “none of us are home until all of us are home.” As a result of her efforts, there are now less than 200 homeless men and women in Philadelphia. Somaly Mam was sold into the sex trade at age 12 and for over a decade suffered at the hands of her abusers. As an adult, having escaped from her captors and having every opportunity to make a new life for herself, Mam instead returned to Cambodia to try and save others who are still enslaved. She has suffered death threats and her own daughter was raped in retaliation for her efforts to shut down the brothels in which young girls lose their lives daily.

In our society, influence generally indicates power over others-power that inevitably reflects back on the one who is influencing. But for these three individuals, influence has very little to do with their own glory. Their influence is characterized by their work on behalf of others. Indeed, their influence is not about making a name for themselves, but rather about lifting up those without names and faces who have no influence, and who most of the world will never know: homeless men and women, child-victims of the sex trafficking industry, and small-town young men who defend American interests in places of extreme violence and conflict. Offering their lives in this way opens up the possibility of creating lasting influence in the lives of the world’s least influential.

When Jesus spoke about influence in his sermon on the mount, he likened it to salt. Salt is not a flashy spice like cayenne pepper or nutmeg. It rarely calls attention to itself as a predominant flavor. Salt is basic. And yet, salt is essential. Without it, food is bland and tasteless, for salt enlivens all the flavors. Without it, decay and degradation ensue, for salt preserves and produces longevity. Salt cleanses and heals. In recipes, salt serves all the other ingredients, by coaxing out and enhancing their fullest expression and flavor. Jesus calls his followers to be influencers in the way that salt influences a meal: often in the background, and not a self-promoting or singular flavor. Like Somaly Mam, Brady Gufstason and Mary Scullion, influence is like salt; it may be the behind-the-scenes player in the world of ingredients, often hardly noticed, yet powerfully effective in creating a full and lasting result.

Margaret Manning is a member of the speaking and writing team at Ravi Zacharias International Ministries in Seattle, Washington.

(1) Time, “The World’s 100 Most Influential People,” Vol. 173, No. 18, May 11, 2009.

(2) Ibid.

(3) As noted in the Online Etymology Dictionary, http://etymonline.com/index.php?search=influence.

(4) Matthew 5:13-16.

Ravi Zacharias Ministry – Rethinking Atheism

Ravi Z

“The story I have to tell is the history of the next two centuries….For a long time now our whole civilization has been driving, with a tortured intensity growing from decade to decade, as if towards a catastrophe: restlessly, violently, tempestuously, like a mighty river desiring the end of its journey, without pausing to reflect, indeed fearful of reflection….Where we live, soon nobody will be able to exist.”(1)

This terrifying place without human existence is the world after the death of God as envisioned by Friedrich Nietzsche. His vision casts a bleak view of humanity and paints a frightening portrait of a world where the memory of God is but a void. Nietzsche’s vision directly contrasts with many of the contemporary anthems that sing the praises of a world without God and without religion.

Imagine there’s no heaven

It’s easy if you try

No hell below us

Above us only sky

Imagine all the people

Living for today

Imagine there’s no countries

It isn’t hard to do

Nothing to kill or die for

And no religion too

Imagine all the people

Living life in peace.(2)

In many ways, the vision of Nietzsche won the day in the early part of the twentieth century. Under regimes like that of Stalin in Russia or Pol Pot in Cambodia millions of people were slaughtered. Chairman Mao’s Cultural Revolution saw religious institutions as priority targets. Buddhist temples, churches and mosques were razed to the ground or converted to other uses. Sacred texts, as well as Confucian writings, were burned, along with religious statues and other artwork. Ironically, Nietzsche offers a healthy critique of the optimistic atheism of Lennon, various communist regimes, or popular authors who envision a world free of religion, and perhaps religious people.

Nietzsche’s vision, in and of itself, can offer the theist a healthy offensive to the typical onslaught of atheistic critiques on religion. In addition, there are many other questions that can be offered by theists to those who might come to atheistic or agnostic conclusions. If there is no God, for example, many of “the big questions” remain unanswered. Where did everything come from and why is there something rather than nothing? Why is there conscious, intelligent life on this planet and why is there a near-universal desire to assign meaning to sometimes the smallest of events? Does human history lead anywhere or is it all in vain since death is merely the end? How does one come to understand good and evil, right and wrong? If these concepts are merely social constructions or human opinions, where does one look to determine morality?

Without God there is both a crisis of meaning and morality. Without God, as Nietzsche articulated, meaning becomes nothing more than one’s own self-interests, pleasures, or tastes. Without God, the world is just stuff, thrown out into space and time, going nowhere, meaning nothing.

Moreover, without God or any sort of transcendent standard, how can atheists critique religions or religious people in the first place? Whose voice will be heard? Whose tastes or preferences will be honored? Without God, human tastes and opinions have no more weight than we give them, and who are we to give them meaning anyway? Societies might make these things “illegal” and impose penalties or consequences, but human cultures have at various times legally or socially disapproved of everything from believing in God to believing the world revolves around the sun, from slavery to interracial marriage, from polygamy to monogamy. Human taste or opinion, societal laws or culture are hardly dependable arbiters of truth.

The problem of evil and suffering are in no way solved without a God to blame for allowing them to happen. Where does one locate hope for the redemption of suffering and evil? Without God it is neither redemptive nor redeemable.  It might be true that there is no God to blame now, but neither is there a God to reach out to for strength, transcendent meaning, or comfort.  There is only madness and confusion in the face of suffering and evil.

Finally, if there is no God, human beings don’t make sense.  How does one explain human longing and desire for the transcendent? How do we explain human questions for meaning and purpose or inner thoughts of unfulfillment or emptiness? Why do humans hunger for the spiritual? How can we understand these questions if nothing exists beyond the material world? How do we get laws out of luck or predictable processes out of brute chance? If all that makes us different from animals is learning and altruism, why do the brutish seemingly outnumber the wise in our world?

Nietzsche argued that the death of God would bring the upheaval of all morality and meaning and not its preservation. By raising these questions, Christians remind atheists who see the possibility of morality, meaning, and hope without God of their own prophetic heritage.

Margaret Manning is a member of the speaking and writing team at Ravi Zacharias International Ministries in Seattle, Washington.

(1) As quoted by Erich Heller in The Importance of Nietzsche (Chicago: University of Chicago Press, 1988), 5.

(2) John Lennon, Imagine (September, 1971).

Ravi Zacharias Ministry – Rethinking Atheism

Ravi Z

“The story I have to tell is the history of the next two centuries….For a long time now our whole civilization has been driving, with a tortured intensity growing from decade to decade, as if towards a catastrophe: restlessly, violently, tempestuously, like a mighty river desiring the end of its journey, without pausing to reflect, indeed fearful of reflection….Where we live, soon nobody will be able to exist.”(1)

This terrifying place without human existence is the world after the death of God as envisioned by Friedrich Nietzsche. His vision casts a bleak view of humanity and paints a frightening portrait of a world where the memory of God is but a void. Nietzsche’s vision directly contrasts with many of the contemporary anthems that sing the praises of a world without God and without religion.

Imagine there’s no heaven

It’s easy if you try

No hell below us

Above us only sky

Imagine all the people

Living for today

Imagine there’s no countries

It isn’t hard to do

Nothing to kill or die for

And no religion too

Imagine all the people

Living life in peace.(2)

In many ways, the vision of Nietzsche won the day in the early part of the twentieth century. Under regimes like that of Stalin in Russia or Pol Pot in Cambodia millions of people were slaughtered. Chairman Mao’s Cultural Revolution saw religious institutions as priority targets. Buddhist temples, churches and mosques were razed to the ground or converted to other uses. Sacred texts, as well as Confucian writings, were burned, along with religious statues and other artwork. Ironically, Nietzsche offers a healthy critique of the optimistic atheism of Lennon, various communist regimes, or popular authors who envision a world free of religion, and perhaps religious people.

Nietzsche’s vision, in and of itself, can offer the theist a healthy offensive to the typical onslaught of atheistic critiques on religion. In addition, there are many other questions that can be offered by theists to those who might come to atheistic or agnostic conclusions. If there is no God, for example, many of “the big questions” remain unanswered. Where did everything come from and why is there something rather than nothing? Why is there conscious, intelligent life on this planet and why is there a near-universal desire to assign meaning to sometimes the smallest of events? Does human history lead anywhere or is it all in vain since death is merely the end? How does one come to understand good and evil, right and wrong? If these concepts are merely social constructions or human opinions, where does one look to determine morality?

Without God there is both a crisis of meaning and morality. Without God, as Nietzsche articulated, meaning becomes nothing more than one’s own self-interests, pleasures, or tastes. Without God, the world is just stuff, thrown out into space and time, going nowhere, meaning nothing.

Moreover, without God or any sort of transcendent standard, how can atheists critique religions or religious people in the first place? Whose voice will be heard? Whose tastes or preferences will be honored? Without God, human tastes and opinions have no more weight than we give them, and who are we to give them meaning anyway? Societies might make these things “illegal” and impose penalties or consequences, but human cultures have at various times legally or socially disapproved of everything from believing in God to believing the world revolves around the sun, from slavery to interracial marriage, from polygamy to monogamy. Human taste or opinion, societal laws or culture are hardly dependable arbiters of truth.

The problem of evil and suffering are in no way solved without a God to blame for allowing them to happen. Where does one locate hope for the redemption of suffering and evil? Without God it is neither redemptive nor redeemable.  It might be true that there is no God to blame now, but neither is there a God to reach out to for strength, transcendent meaning, or comfort.  There is only madness and confusion in the face of suffering and evil.

Finally, if there is no God, human beings don’t make sense.  How does one explain human longing and desire for the transcendent? How do we explain human questions for meaning and purpose or inner thoughts of unfulfillment or emptiness? Why do humans hunger for the spiritual? How can we understand these questions if nothing exists beyond the material world? How do we get laws out of luck or predictable processes out of brute chance? If all that makes us different from animals is learning and altruism, why do the brutish seemingly outnumber the wise in our world?

Nietzsche argued that the death of God would bring the upheaval of all morality and meaning and not its preservation. By raising these questions, Christians remind atheists who see the possibility of morality, meaning, and hope without God of their own prophetic heritage.

Margaret Manning is a member of the speaking and writing team at Ravi Zacharias International Ministries in Seattle, Washington.

(1) As quoted by Erich Heller in The Importance of Nietzsche (Chicago: University of Chicago Press, 1988), 5.

(2) John Lennon, Imagine (September, 1971).

Charles Stanley – Raising Secure Children

Charles Stanley

Ephesians 6:1-4

We too easily forget how powerful aparent’s influence can be on a child. In certain situations, a simple, offhand comment from a distracted mom or dad may be all it takes to plant a seed of insecurity. Then, unless wisdom is sensitively applied, a lack of confidence can develop. Let’s consider ways parents inadvertently foster insecurity in their kids.

First, a home atmosphere marked by chaos and volatility keeps children off balance, on guard, and nervous. As adults, they may feel rejected or unloved and could be prone to see themselves as unworthy of acceptance and affection.

Second, negative comments about a child’s performance or character strike at the heart of his or her personhood and significantly affect personal development.

Third, unrealistic expectations can create the feeling of conditional love. If a child believes his parents will love him only if he lives up to their expectations—whether in academics, athletics, or some other area—he will grow up under the weight of a terrible burden.

Fourth, lack of positive reinforcement can be crippling. Imagine if you did your absolute best whenever you tried something but never heard the slightest word of encouragement? Over time, this kind of deprivation can strip one of confidence in his or her abilities.

The job of raising kids certainly isn’t without challenges. But even when you face frustrations—family-related or not—be mindful that words and actions influence boys and girls powerfully. Whatever their ages, choose to instill a spirit of confidence in your children.

 

Ravi Zacharias Ministry – Lived Experience

Ravi Z

Traveling by airplane, though routine for many people, is still one of the most jarring and disruptive experiences for me. It’s not the fact that I am squeezed into the tiniest space where my knees hit my shoulders, or that I am breathing in recycled air in a confined space filled with the germs of 220 other passengers, or that I am shocked by the generous offer of both peanuts and pretzels by a sympathetic flight attendant. No, flight is disruptive to me because one minute I can be in one geographic space and within a few hours land on the other side of the country or the world. Airplane flight is jarring because it suddenly drops one into an entirely different location with unfamiliar people, geography, and experiences in just a few hours.

This kind of dislocation is not just physical, but emotional and psychological as well. To be sure, there are always similarities even between different cultures and regions because humans are humans. But when traveling and visiting a place only for a period of time, and when one has arrived halfway around the world in just a few hours, the disruption of difference is experienced keenly. What for me are entirely foreign sights, smells, tastes, customs and tones are the everyday reality of those who inhabit that space. I feel my own strangeness, my own difference, even as I try to connect to those whose lands I temporarily inhabit.

Of course, one doesn’t have to be traveling by airplane to be assaulted by the dramatic differences in the lived experience of human beings. My interactions with a next-door neighbor, good friend or total stranger seated next to me on the bus or train could be as different with regards to our life experience as circles are to squares. The differences can be subtle or shocking. Yet, reality takes on shapes and contours uniquely defined and depicted by those experiences, and they are as real for the person who lives within them as the atmosphere that surrounds them.

Travel exposes the diversity of human experience and the power those lived experiences. Travel can also disrupt those lived experiences I might be tempted to assume are universal. One is challenged by encounters with those who have different experiences and as such reality can seem to be disrupted. These encounters can be so disruptive that we are often tempted to dismiss one another’s experiences without really giving a hearing.

One of the most compelling aspects of the Christian narrative is the assertion that God inhabited human experience in Jesus. That habitation had a context: ancient Palestine, Jewish male, poor family, religiously observant, Roman occupied. Given this assertion at the heart of Christian faith, isn’t something profound being said about God’s value of lived human experience? In all its complexity and diversity, in all its foibles and folly, in all its weakness and brokenness, Jesus takes on human experience by becoming one of us, by living in a time and a culture and a place that shaped his own experience of the world.

Christians believe that in addition to giving human beings a picture of the nature of God in his very person, Jesus also paints a picture of what it means to be human. He shows us what it means to inhabit human experience while depending on a God who loves him. Perhaps this understanding is behind what is expressed in the biblical writings that Jesus “learned obedience,” that “he grew in stature and in favor with God and man” that he grew tired thirsty, and weary, and that he wept tears mixed with bloody sweat because his soul was troubled to the point of death.

In every important way, Jesus shared our experience; and in his humanity tabernacled in human likeness, God dwelt alongside humanity. Not removed from us or a distant outsider, God took on lived experience in the man from Nazareth. Rather than dismissing human experience, God took an inside look through Jesus.

 

Margaret Manning is a member of the writing and speaking team at Ravi Zacharias International Ministries in Seattle, Washington.

Ravi Zacharias Ministry – What is Good and Who Says?

 

We live in an era of multiple images, increasing violence, and an overexposure to sexual advertising and media. The mood is often dark; the feel is decadent. The very idea of goodness can seem quaint, an issue of rhetoric, or a throwback to some bygone age. Perhaps we picture something like the movie Titanic, the romantic age of civility and order, yet all the while mixed with 90s morality and behavioral patterns. “Whatever goodness is or was,” we might surmise, “it must have been something like this.”

The deeply expressed nostalgia in our world is surely a sign of the hunger for something more solid, more lasting, and more secure—perhaps even something more virtuous. It is ironic then that much of the energy of our cultural artists and architects has gone into debunking and deconstructing all that is good and beautiful, only to replace it with the shallow, the ugly, and the ephemeral. The often culturally expressed desire for the good old days, for better times, or for people to be more civil and courteous again betrays our inconsistency. Though it has supposedly been redefined, the language of “the good” does not leave our vocabularies any more than our hearts.

The massive contradictions and paradoxes that lie at the heart of our condition are too many to be cataloged. We seem to be experiencing a kind of cultural vaporization, where many ideas, practices, and values slowly but surely erode and then disappear. In such a time as this, what does it mean to be a sincere pursuer of the good?

I would argue that those who seek to offer hope, change, and good news to a nostalgic culture must wrestle with the issues both around us and within us. The good old days are not a lost hope, but perhaps a defining context for our lives. Nostalgia can be a misguiding illusion, or it can lead us to concrete questions about our place within this world. Where did we come from? Where are we going? Why are we here and what is wrong? What is good and who defines it?

Stanley Hauerwas speaks of the people of God as “resident aliens,” a community of individuals who live aware of the past, present, and future. Those who follow Christ have come to see that he has placed us within a great story and a great creation, where it is God who first defined what is good and continues to characterize it. While contemporary society exerts enormous power and influence on defining the good, even as it proclaims who the definers of good shall be, the church proclaims another story. While the voices of a great multitude lose their hope of the future and awareness of the present in the power of a nostalgia that draws them to something else, the people of God demonstrate a community in history with a past, a present, and a future.

What does it mean to be the people of God? What is the calling and mission of people who follow Jesus? They are those who embody the Christian story. How one lives is as vital as what is said. The relational component of truth is held together with propositional presentations. The power of community, rootedness, and story are explored, shared, and communicated to the world.

Christ presents a way of recovering hope. He offers the “now” and the “not yet” of the kingdom. He offers a history, a hopeful present, and the best of futures.

Stuart McAllister is vice president of training and special projects at Ravi Zacharias International Ministries in Atlanta, Georgia.

Our Daily Bread — Not Abandoned

 

Isaiah 49:13-16

I will not forget you. See, I have inscribed you on the palms of My hands. —Isaiah 49:15-16

Years ago, while my husband and I were visiting the Smithsonian Air and Space Museum in Washington, DC, we noticed a baby stroller by itself with no one nearby. We assumed that the parents had left it there because it was too bulky and were now carrying their child. But as we approached, we saw a sleeping baby inside. Where was a parent . . . a sibling . . . a babysitter? We hung around for quite some time before hailing a museum official. No one had shown up to claim that precious child! The last we saw of him, he was being wheeled away to a safe place.

That experience made me think about what it’s like to be abandoned. It’s an overwhelming feeling that no one cares anything about you. It’s a real and excruciatingly painful feeling. But even though people may abandon us, God’s love and presence is assured. The Lord promises that He will never leave us (Deut. 31:8). He will be with us wherever we go, “always, even to the end of the age” (Matt. 28:20).

The Lord will never falter in His commitment to His children. Even if we have been abandoned by others, we can find confidence in His promise that nothing will ever “separate us from [His] love” (Rom. 8:35-39). —Cindy Hess Kasper

Father, thank You for Your never-failing presence

in every aspect of our lives. We count on Your

promise never to abandon us. Please teach us

to rest in that truth. In Jesus’ name, amen.

Confidence in God’s presence is our comfort.

Max Lucado – Celebrate!

 

At the sinking of the RMS Titanic, over twenty-two hundred people were cast into the frigid waters of the Atlantic.  On shore the names of the passengers were posted in two simple columns—saved and lost. God’s list is equally simple.

Our ledger, however, is cluttered with unnecessary columns. Is he rich?  Is she pretty?  What work does he do?  What color is her skin?  Does she have a college degree? These matters are irrelevant to God.   As he shapes us more and more to be like Jesus, they become irrelevant to us as well.

Paul said in 2nd Corinthians 5:16, “Our knowledge of men can no longer be based on their outward lives.”  And so my challenge to you is simple.  Ask God to help you have His eternal view of the world.  Every person you meet has been given an invitation!  When one says yes, celebrate!  When one says no, pray!

Ravi Zacharias Ministry – The Fabric of Counterculture

 

Some years ago a group of Christian thinkers were asked to answer the question: How can followers of Christ be countercultural for the common good? Their answers ranged from becoming our own fiercest critics to experiencing life at the margins, from choosing our battles wisely to getting more sleep. A case could easily be made to add many other ideas to their thoughtful list, and its project leaders would agree. The possibilities for counterculturalism are perhaps as numerous as the cultures and sub-cultures of our globalized world. The idea was to get people thinking about what it means to be countercultural in the first place, a lifestyle Jesus heralded as a man with the government on his shoulders, one from whom others hid their faces, and for whom affliction was well known.

Of course, Jesus did not come to shape an insurgent army of cultural protestors. But he did turn both culture and cultural norms on their heads, and he continues to do so today. To crowds gathered in the first century, the wisdom of the rabbi from Nazareth was different than most. He taught with authority, but he also perplexed his would-be students with words about the first being last, and prostitutes and tax collectors making their way into the kingdom before religious experts. To crowds in the current century, this radical teacher continues to herald a radical message. Loving your neighbor is a command that runs counter to most cultural norms, loving your enemy all the more so. The entire Sermon on the Mount was, and remains, the most countercultural sermon ever given.

But still, the question persists: Did Jesus come to overturn cultural norms like he overturned the moneychangers’ tables? And exactly how, then, are his followers to be countercultural themselves? Are Christians to be inherently cultural naysayers, gypsies who wander through this world unattached and (hopefully) unaffected? Did Christ come to free us from the very fabric of culture and history into which our lives are woven? Or was his life’s ambition to unravel something much deeper?

To begin with, I think we misunderstand Jesus as a countercultural leader heralding a countercultural message if we separate his radical life and message from his radical work on the cross. Jesus did not come to destroy culture as we know it, but to save the world within it. “Do not think that I have come to abolish the Law or the Prophets,” he told a Jewish world built upon the Law and the Prophets. “I have not come to abolish them but to fulfill them” (Matthew 5:17).

Perhaps the best image of counterculturalism is an image of something that is being woven rather than unwound. Nancy Jackson, an artist who creates tapestries, notes the “countercultural” philosophy of weaving. “Weaving tapestry in our modern world requires a different mindset that has taken many years to cultivate,” she writes. “It requires faith that the world will still be here in two years…. Weaving a tapestry is good for the soul.” The equally foreign message of Christ is that God is not only near us, but that God’s presence is woven into all of life; God has been before us and will remain after us. The saving grace of God’s work among us can be seen throughout history, in the lives we live today, and in every stroke of time to come. Jesus did not come to unravel the fabric of the human story nor the human him or herself. On the contrary, he came to unravel confusion, shortfall, immaturity, sin, and chaos, and to make clear the beautiful tapestry made by a creator who has in mind the beginning, the middle, and the end.

Perhaps his followers are most adequately countercultural, then, when we live as people aware that there is an entire picture, when we counter the pervasive individualism that bids us to look no further than our own homes or schedules or priorities. Perhaps we are effectively countercultural when we testify to the radical work of the cross in the world and in our hearts, a cross which exchanges guilt for grace, ashes for beauty, collective sorrow for joy.  Perhaps we are countercultural when we see the startling colors of Christ’s life in our own stories and in our neighbors’ stories and know that these are only small glimpses of the magnificent work that God is weaving through all of time, every tribe, and partial tapestry.

Jill Carattini is managing editor of A Slice of Infinity at Ravi Zacharias International Ministries in Atlanta, Georgia.

 

 

 

 

Charles Stanley – Telling It like It Is

 

John 9:13-25

The blind man was willing to answer questions about his healing, regardless of who was asking. Responses to his testimony varied. The neighbors argued over the genuineness of his story and demanded to know how he came to see. The man explained what had happened, with no embellishments: he’d met a man named Jesus, who gave him some instructions. When he obeyed, he was healed. Though the neighbors couldn’t deny what had happened, they had trouble accepting the account, because they could not understand it. The world still does the same thing—what they can’t explain, they try to deny.

The Pharisees also questioned how he had received his sight. Again the man reported, “He applied clay to my eyes, and I washed, and I see” (John 9:15). These leaders refused to believe him because they didn’t want to accept the One responsible for the healing. When they questioned the man a second time, he simply repeated his testimony: “I was blind, now I see” (v. 25). Again they rejected his words, because they refused to change their beliefs. Many people reject God’s truth and instead cling to their own interpretation of the facts.

A third response is seen in the man’s parents, whom the Pharisees asked to verify his testimony. They refused because they were afraid of the authorities. Fear of someone’s reaction can keep us from speaking about our transformed life.

Next time you have an opportunity to talk about the Lord, share something that has changed since you met Him. Say, “I was ___ , and now I am ___ because of Jesus.”

Joyce Meyer – God Speaks to Correct Us

 

The Lord corrects and disciplines everyone whom He loves. —Hebrews 12:6

We all need to be corrected at times and I believe God’s desire is to speak to us and do the correcting Himself before using other people or situations to correct us. Correction is one of the most difficult things to receive, especially when it comes through others, so God prefers to first help us deal with matters privately. But, if we do not know how to let Him correct us privately or will not receive it, He may correct us in more public ways.

One time we were ministering in a foreign country. I was in a restaurant trying to convey to the waiter what I wanted to eat, but he did not speak much English and I did not speak his language at all. Frustration soon became evident in my attitude and tone of voice. I was behaving poorly in front of people who knew I was in that country to minister and, of course, my example to them was important.

I knew I had behaved badly, but God wanted me to really know, so when Dave and I returned to our hotel room, Dave mentioned the incident and said I had not set a good example for others.

Although I knew he was right, and I knew God was using him to make sure I fully realized how important my behavior is, my inclination was to point out that Dave had acted similarly before. Had I done that, I would not have genuinely received the word of correction and then God would have had to correct me some other way—perhaps in a way that would have been more embarrassing or painful.

Begin to pray and ask God to help you receive correction from Him and to help you recognize when He is sending correction through others, knowing it is always for your good.

God’s word for you today: Don’t resist God’s correction.

Joyce Meyer – Be a Blessing

 

You will guard him and keep him in perfect and constant peace whose mind [both its inclination and its character] is stayed on You, because he commits himself to You, leans on You, and hopes confidently in You. —Isaiah 26:3

Galatians 6:10 says, “Be mindful to be a blessing, especially to those of the household of faith.” Second Corinthians 10:5 speaks of casting down imaginations and every high and lofty thing that exalts itself against the knowledge of God. In other words, keep (set) your mind on God’s promises and on what is relevant to His plan for your life.

Don’t let your mind be taken captive by the enemy. Instead, “lead every thought and purpose away captive into the obedience of Christ.” Decide to be a blessing to everyone you meet today. Forgive anyone who has hurt you, and leave unresolved circumstances in God’s hands. Don’t use today to relive yesterday. Say, “I am moving forward today, in Jesus’ name.”

 

Greg Laurie – Why Does God Judge?

 

“But you are pure and cannot stand the sight of evil. Will you wink at their treachery? Should you be silent while the wicked swallow up people more righteous than they?” —Habakkuk 1:13

Why must God judge people? Answer: because He is righteous and holy. We see this repeated again and again in Scripture. In Revelation 4:8, we read about angelic beings coming before the Lord, not resting day or night, and repeating over and over again, “Holy, holy, holy is the Lord God, the Almighty—the one who always was, who is, and who is still to come.”

Notice they don’t say, “Faithful, faithful, faithful” or “Eternal, eternal, eternal,” though He is all of those things. Instead, they emphasize God’s holiness. And because God is holy, He cannot look at sin (see Habakkuk 1:13).

And although God’s judgment is a horrible thing, there are still some positive aspects to it.

It frightens us. And guess what? It is supposed to. When we see what happens to others who disregard what God’s Word says, it should cause us to think twice about what we are about to do.

It sobers us. It forces us to reassess the way we have been living our lives and hopefully change our priorities. As C. S. Lewis pointed out, pain is God’s megaphone to rouse a deaf world.

It humbles us. God’s judgment strips away our self-righteousness and reminds us about how sinful we are. It reminds us that we are not really in control of our lives and how we really need God.

It reassures us. The fact that there will be a final judgment reassures us there is justice in the universe. We all know of wicked people in the world who deserve judgment. The Bible says there is a final court of arbitration, and God keeps meticulous records of everything that happens in this world. The wicked will be held accountable for what they have done. And it is reassuring to know there ultimately will be justice.

Charles Stanley – How God Gets Our Attention

 

Deuteronomy 1:42-44

A whistle can get our attention quickly, wouldn’t you agree? Its sound is used to control unruly behavior, signal the beginning or end of an event, or interrupt the action. Blown by a police officer at an intersection, a teacher on a playground, or a sports referee, the whistle is a signal for us to stop and learn why it was blown.

What does the Lord use to get our attention? At times His tool is a restless spirit, which might appear as some vague dissatisfaction with life. Other times He uses a person’s words to help us recognize that He is speaking to us. Blessing us in an unusual way is another method that He employs (Rom. 2:4). In each case, we are to stop and ask, “Lord, are You trying to say something to me?”

God sometimes allows our prayers to remain unanswered as a way of prompting us to sharpen our focus on Him. Or He may say no to our request in order to gain our attention. Likewise, disappointments, failures, and difficulties are occasionally His chosen tool for the same purpose. In all cases, though, He acts in our best interest.

If we are wise, we will quickly seek Him out. In tragedies, financial reversals, and physical affliction, God waits to see if we will turn to Him and ask, “Father, are You speaking to me?”

God deserves our undivided attention, but we get preoccupied. He waits to speak with us, but we are often busy looking at our circumstances. Allow the events of life—both the pleasant and the painful— to prompt you to turn to God and ask, “Lord, are You asking for my attention?”

 

 

Ravi Zacharias Ministry – The Audacity of Imitation

 

Unflattering as an adjective, insulting as a noun, imitation has fallen on particularly hard times. No one wants to be an imitation of a favorite songwriter, a fake impersonator of the grammy-award winning original. No restaurant proprietor wants to be reviewed as the “imitation” of a famed eatery; inherent in the classification is the notion of being a lesser version of the real thing. An idea is never lauded for being a good imitator of another. And imitation vanilla is rarely, if ever, invited to a cookbook. Originality is by far the more the accepted fashion of the day. And the pressure to be original—to be different than, better than, more than—is both constant and intense. It is the modern way of distinguishing oneself after all, whether applying for college or making a pithy tweet. From impressions to possessions to thoughts, being original seems to be everything.

The pressure may be subtle but it is often overwhelming. It is quite likely the reason why social media seems exhausting to me, why meeting someone with similar ideas can just as easily promote worry as it might a sense of camaraderie, or why I sometimes delay writing out of dread that it’s just all been said before. The pressure to be the inventor and not the imitator, the original and not the clone, the drive to make a new statement about oneself ad nauseam is both a strange and exhausting task.

I was thinking about this trend as I read some of the familiar, distinguishing, oft-quoted lines of Martin Luther King Jr. recently. In light of our need for incessantly original tweets and blog entries, it is interesting to note that King’s most trusted advisors were horrified when they heard him launch into his “I have a Dream” speech that fateful day in Washington. To them, this speech was played out. It was old and tired and not at all the new statement they were hoping to make for the Civil Rights Movement. He had given versions of this speech in other places and on other occasions, not the least of which a crowd of twenty-five thousand in Detroit. According to those who had helped him write the new speech the night before, they agreed they needed something far more original to make the greatest mark. Together they wrote a new speech that night, but on the day of the event, King set novelty aside for a less original dream.

Like his advisors, our modern allegiance to originality might make it difficult to imagine staring at a crowd of two hundred thousand, charged with a new and bold opportunity to make a statement heard by more of the United States than ever before, and deciding in a split moment not to say something new. Thankfully, Dr. King had the courage to believe that what we needed was not reinvention but, in fact, very old news. His acceptance speech for the Nobel Prize reflected a similar conviction:

“I have the audacity to believe that… what self-centered men have torn down men other-centered can build up. I still believe that one day mankind will bow before the altars of God and be crowned triumphant over war and bloodshed, and nonviolent redemptive good will will proclaim the rule of the land. ‘And the lion and the lamb shall lie down together and every man shall sit under his own vine and fig tree and none shall be afraid.’ I still believe that we shall overcome.”(1)

To those inclined to obey the unrelenting orders of repackaging, reinventing, and re-presenting oneself ever-anew, proclaiming an ancient hope, being a follower of an ancient way, indeed, imitating a rabbi from the first century, likely seems as boring and unattractive as it is strange. Who wants to be an imitator, let alone an imitator of an antiquated mind and crucified body?

It may well be one of the most countercultural stances the church takes today. The Christian is an imitation. She walks a curiously ancient path toward a Roman cross of torture; he stands, unoriginally, with a humiliated body that bore the sorrow and pain of crucifixion. The way of Christ is not new. But the invitation of this broken body is paradoxical in this world as the broken body itself. For more curious than the invitation to be a follower in a world looking for trailblazers is the invitation to follow one who, though equal to God, emptied himself, taking the form of a slave, humbling himself to the point of death on a humiliating cross. Imitations of this unordinary love might almost be as gripping as the real thing.

Jill Carattini is managing editor of A Slice of Infinity at Ravi Zacharias International Ministries in Atlanta, Georgia.

(1) Martin Luther King, Jr.,
“Nobel Prize Acceptance Speech,” A Testament of Hope: The Essential Writings and Speeches of Martin Luther King Jr., 226.

Our Daily Bread — Riches Of The Soul

 

Proverbs 30:1-9

Give me neither poverty nor riches—feed me with the food allotted to me. —Proverbs 30:8

With the hope of winning a record jackpot of $640 million, Americans spent an estimated $1.5 billion on tickets in a multistate lottery in early 2012. The odds of winning were a staggering 1 in 176 million, but people stood in lines at grocery stores, gas stations, and cafes to buy a chance to become rich. Something inside us makes us think more money will solve our problems and improve our lives.

A man identified in the Bible as Agur had a different perspective on riches when he asked God to grant him two requests before he died.

First, he said, “Remove falsehood and lies far from me” (Prov. 30:8). Integrity is a key to living without anxiety. When we have nothing to hide, we have nothing to fear. Deceit enslaves; honesty liberates. Second, he said, “Give me neither poverty nor riches—feed me with the food allotted to me” (v.8). Contentment springs from trusting God as our supplier and gratefully accepting what He provides. Agur said of the Creator that He “established all the ends of the earth. . . . He is a shield to those who put their trust in Him” (vv.4-5).

Integrity and contentment are riches of the soul that are available to all. Our Lord is pleased to give these treasures to everyone who asks. —David McCasland

Contentment does not come from wealth—

It’s not something you can buy;

Contentment comes to give you peace

When you depend on God’s supply. —Branon

 

Discontentment makes us poor while contentment makes us rich!

 

Campus Crusade for Christ; Bill Bright – How Dearly God Loves Us

 

“…we are able to hold our heads high no matter what happens and know that all is well, for we know how dearly God loves us, and we feel this warm love everywhere within us because God has given us the Holy Spirit to fill our hearts with His love” (Romans 5:5).

For years I had often spoken on the subject of love – the greatest privilege and power known to man. But, as in the case of most sermons on love, something was missing.

Then many years ago, in an early hour of the morning, I was awakened from a deep sleep. I knew that God had something to say to me. I felt impressed to get up, open my Bible and kneel to read and pray.

What I discovered during the next two hours has since enriched my life and the lives of tens of thousands of others. I learned how to love. With this discovery, God gave me the command to share this wonderful truth with Christians around the world.

There are five things every person needs to know about love.

First, God loves us with an unconditional love. The love that God has for us is without measure and will continue forever.

Second, we are commanded to love. “‘Love the Lord your God with all your heart, soul, and mind.’ This is the first and greatest commandment,” (Matthew 22:37,38). We are commanded to love our neighbors as ourselves and we are even to love our enemies.

Third, we cannot love in our own strength.

Fourth, we can love with God’s love. It was God’s love that brought us to Christ.

Fifth, we love by faith. Everything about the Christian life is based on faith. We love by faith just as we received Christ by faith, just as we are filled with the Holy Spirit by faith and just as we walk by faith.

In 1 John 5:14,15, we read: “And this is the confidence that we have in Him, that, if we ask anything according to His will, He heareth us: And if we know that He hear us, whatsoever we ask, we know that we have the petitions that we desired of Him” (KJV).

Bible Reading: Romans 8:14-17

TODAY’S ACTION POINT:  I will make a list of everyone I do not like. Then, on the basis of God’s command to love all men, I will claim the promise of 1 John 5:14,15 and begin to love others by faith as a way of life.

Presidential Prayer Team – Cruelty and Compassion

 

A pitiful sight often seen on the streets of New York City in the late 1800s was a woman they called the “Witch of Wall Street.” Hetty Green was always dressed in a tattered black dress and appeared to be homeless. She ate mostly oatmeal and lived in a decrepit flat with no hot water or heat. She and her son suffered a wide range of preventable physical ailments due to a lack of basic medical care.

A man who is kind benefits himself, but a cruel man hurts himself. Proverbs 11:17

But Hetty was no pauper. She was, in her day, the richest woman in the world…a shrewd Wall Street investor worth $2 billion in today’s money. Yet she was utterly miserable and cruel to everyone around her, and died after suffering several strokes brought on by irrational anger.

Your impact as a Christian is not determined by how many – or how few – resources you have. Of much greater importance: a servant’s heart, and a commitment to honor the Lord with everything. Today, America is in dire need of more leaders dedicated to giving, not getting. As you lift them up, pray also that God will help you set the standard in your own neighborhood for kindness and compassion.

Recommended Reading: Mark 10:17-27

Surviving Our Present Culture – Charles Stanley

 

1 Corinthians 3:1-3

When we are called into a new life with Christ, we will encounter obstacles. One of the biggest barriers is the culture in which we live. We may not ever recognize the danger we are in until we fall. Let’s look honestly at our world.

First, it’s a secular culture, which means it has little interest in religious matters or the Bible. It teaches us to trust in ourselves and in the things we can see rather than in our unseen triune God.

Our world is also materialistic. Its primary focus is on accumulating possessions and gaining wealth, not on caring about others and giving sacrificially. Tragically, many of the things our culture values stand in opposition to the way Jesus calls us to live. When Scripture contradicts what our society believes, it’s not uncommon for people to belittle our lifestyle as narrow-minded and extreme.

In many ways, our society is spiritually rebellious, in that it defies both the laws of God and the laws of man; obedience is considered optional. A large percentage of the population rejects God’s viewpoint on intimacy and marriage in order to please self—as a result, immorality is prevalent. But they have been deceived into thinking that they can violate God’s laws without any consequences.

Unless we’re careful, we can fall prey to the world’s traps. The key to avoiding its snares is God’s Word. When we study Scripture, the Holy Spirit will identify lies we are believing and show how we can apply God’s truth to set us free. Are you immersed in the culture or in God’s truth?

You Are Tweakable – Max Lucado

 

You aren’t stuck with today’s personality.  You aren’t condemned to “grumpydom.”  You’re tweak-able; changeable. From whence come statements such as, “It’s just my nature to worry,” or. . .“I’ll always be pessimistic, I’m just that way.”  Or. . .“I have a bad temper.  I can’t help the way I react.”  Who says?

Would we make similar statements about our bodies?  “It’s just my nature to have a broken leg. I can’t do anything about it.”  Of course not.  If our bodies malfunction, we seek help.  Shouldn’t we do the same with our hearts?  Shouldn’t we seek aid for our sour attitudes?  Can’t we request treatment for our selfish tirades?  Of course we can.  Jesus can change our hearts.  He wants us to have a heart just like His. Can you imagine a better offer?