The Reason We Stumble

(Read the comments on this post) Here is the reason we stumble. Think carefully with me. Here is the reason we stumble at the God centeredness of God and the Christ centeredness of Christ. We stumble because we do not know what love means. America has been taught a wrong definition of love for about forty years. I’ve grown up in it, I’m fifty-eight, its all I breathe, if I hadn’t been breathing Bible. The definition of love in America is, you love someone if you make much of them. Or, turn around, you feel loved when someone makes much of you. That’s the air we breathe in America. Every advertising, all parenting philosophy, all public education is built on that definition of love and its false. I’ll give you a quiz to see where you’re on this. Question: Do you feel more loved by God when He makes much of you? Or, When He at great cost to Himself enables you to enjoy making much of Him forever. Which is it? They’re not the same. One you’re at the center, the other God is at the center. I’ll give the alternative definition of love. Love is not making much of someone. Love is laboring, and suffering if necessary, to enthrall another person with what will make them eternally and infinitely happy, namely Christ. I’ll say it again. This is massively important in America because we breathe an air that makes God our lackey. My self-esteem is God, it’s the ground of my health, it’s the ground of my success, it’s the ground of my parenting, it’s the ground of my teaching, it is the air I breathe; don’t call that into question Piper; you get nowhere except maybe at Passion. Where students are already been drawn by some mysterious love for the theme of the glory of God. Let me say it again. Love is not making much of someone. Love is laboring and suffering in order that you might enthrall your enemies, your friends, your family, with that which will make them eternally and infinitely satisfied, namely Christ. That’s what love is. And if it is, then God’s constant exalting of His glory for our enjoyment is the most loving thing He could do. You may not copy Him in this, unless you are God. If, if there were a person in this room infinitely beautiful, infinitely worthy, infinitely valuable, infinitely satisfying the most loving thing for that person to do would be to get attention from all of us and say look at me, look at me, look at me but there is nobody here like that. There is one being in the universe like that, there is one all glorious being, one infinitely valuable being, one all beautiful being, God in Christ crucified and risen and reigning and coming and therefore in order for him to be loving He must say look at me, look at me, look at me. Its not vain, its love. John Piper (Passion 2005, Session 2) References: John 11 and John 17 Watch the video

The grace of the sacrament of Matrimony

1641 "By reason of their state in life and of their order, [Christian spouses] have their own special gifts in the People of God."¹⁴⁷ This grace proper to the sacrament of Matrimony is intended to perfect the couple's love and to strengthen their indissoluble unity. By this grace they "help one another to attain holiness in their married life and in welcoming and educating their children."¹⁴⁸

1642 Christ is the source of this grace. "Just as of old God encountered his people with a covenant of love and fidelity, so our Savior, the spouse of the Church, now encounters Christian spouses through the sacrament of Matrimony."¹⁴⁹ Christ dwells with them, gives them the strength to take up their crosses and so follow him, to rise again after they have fallen, to forgive one another, to bear one another's burdens, to "be subject to one another out of reverence for Christ,"¹⁵⁰ and to love one another with supernatural, tender, and fruitful love. In the joys of their love and family life he gives them here on earth a foretaste of the wedding feast of the Lamb:

How can I ever express the happiness of a marriage joined by the Church, strengthened by an offering, sealed by a blessing, announced by angels, and ratified by the Father? . . . How wonderful the bond between two believers, now one in hope, one in desire, one in discipline, one in the same service! They are both children of one Father and servants of the same Master, undivided in spirit and flesh, truly two in one flesh. Where the flesh is one, one also is the spirit.¹⁵¹

Read the Catholic Catechism

Jane Austen

"Tell him what a dreadful state I am in, -- that I am frightened out of my wits; and have such tremblings, such flutterings all over me such spasms in my side, and pains in my head, and such beatings at heart, that I can get no rest by night nor by day." - Mrs. Bennet (The Drama Queen), "Pride & Prejudice, Chapter V of Volume III (Chap. 47)"

Iraq Election

"Every purple finger is a bullet in the chest of terrorism." - An Iraqi voter

Sorrow Is Better Than Fear

"But sorrow is better than fear. For fear impoverishes always, while sorrow may enrich. Sorrow is better than fear. Fear is a journey, a terrible journey, but sorrow is at least an arriving. When the storm threatens, a man is afraid for his house. But when the house is destroyed, there is something to do. About a storm he can do nothing, but he can rebuild a house." -Cry The Beloved Country "Alan Paton"

The Next Thing

Why fear the future when the future belongs only to God? | by Andree Seu I bagged rice on a co-op line elbow-to-elbow with a peaceful woman who was the mother of five children and several foster children, and was involved in the pro-life movement. I asked how she did it, and to her credit she didn't brush off the question with feigned modesty, but said, "I do the next thing that needs to be done." I have pondered that statement for years, the distillation of a lady's life of wisdom. Laurie is a Christian, so I know what lay unspoken in her answer: God is sovereign, and God is good. Indeed, it cannot be otherwise if one would simply "do the next thing that needs to be done." First, if God were not in perfect control, Laurie would have to control all things, even every atom in the universe, to assure a desirable outcome. But she knows she cannot in fact control all things, not even the next two minutes, and so she concedes control to Him. Second, she believes that the God who controls all things controls them for her good (Romans 8:28). On these twin pillars does her soul find rest. Laurie's Bible also contains commands, rules to live by. And so, what Laurie has done, evidently, is to divide life into two categories: the things she can and must do something about, and the things she cannot and must not, for they belong to God (Deuteronomy 29:29). Mary the mother of Jesus was hep to that division of labor. She "did the next thing" during an awkward wedding moment. Being lousy at making water into wine, she turned to her Son and said, "They have no wine," then went on her merry way to do whatever it was she was able to do herself—folding tablecloths or stalling thirsty guests. Jesus, not one to turn down people who come to Him for help while acknowledging their own helplessness, performed the harder part. Am I too busy these days? Discouraged over duties left undone? I will preach to myself that there is only one priority—the glory of God—and under that the several duties. When these come flying fast and thick, I will do triage and decide what should come "next." It's God's problem, not mine, to orchestrate the universe and make it all pan out. Am I fearful? Fear is a focus on phantoms of the theoretical future. But the future is God's, not mine; mine is only the present moment. I am fearful because I'm thinking I have to live the rest of my life. But I don't. I only have to live the next five minutes. To me belongs obedience; to Him belongs outcomes. We have so far discussed in general terms. But life does not throw up "general terms"; it throws up brutal concreteness: No one's been fed dinner; Aimee is having a sixth-grade crisis; the roof leaks; unread newspapers pile up like an indictment. I will review what I know of God, and do "the next thing." His job is making it all work. Am I depressed? The concept of doing "the next thing" is just the ticket. Granted, I am far too weak to go on with life—but I can do a load of laundry. And after that I can make the kids breakfast. And after that I can pick up the phone and call a deacon for help on balancing that checkbook. One foot in front of the other: Do "the next thing." Have I totally messed up my life? Fine, make a list. Here are the things I cannot do: I cannot turn back the clock, I cannot cork up sinful words once spoken, I cannot take back squandered opportunities in career or love. But here are things I can do: I can start from today—with today's time, today's skills, today's health, today's grace. I can do this trusting, even at this stage of the game, that God is still sovereign and still good. And faith, come to think of it, is the whole enchilada. The lady at the co-op was a well-placed prophet. And said it more succinctly than this writer could. Copyright © 2005 WORLD Magazine December 3, 2005, Vol. 20, No. 47

Abortion in the U.S.

The U.S. abortion rate has been dropping since 1990, but abortion remains one of the most common surgical procedures for women. A quarter of all pregnancies end in abortion. A third of all American women will have had an abortion by the age of 45, according to the Guttmacher Institute, a research organization that supports abortion rights. Who has abortions By age: Under 15: 1% 15-19: 19% 20-24: 33% 25-29: 23% 30-34: 13% 35-39: 8% 40-44: 3% -- Abortions by gestational age (Weeks of gestation at time of abortion) BTRBTRBTRBTRBTRBTR

Less than 9		59.1%
9-10		19.0%
11-12		10.0%
13-15		6.2%
16-20		4.3%
21-plus		1.4%

The normal gestation period is about 40 weeks Sources: LATimes, Centers for Disease Control and Prevention, Guttmacher Institute,

ETs, U.F.O.s and "The Bush Administration"

Is this for real or people have nothing left against the Bush administration other than the UFOs? A former Canadian Minister of Defence and Deputy Prime Minister under Pierre Trudeau has joined forces with three Non-governmental organizations to ask the Parliament of Canada to hold public hearings on Exopolitics -- relations with “ETs.” ...Paul Hellyer warned,"The United States military are preparing weapons which could be used against the aliens, and they could get us into an intergalactic war without us ever having any warning. He stated, "The Bush administration has finally agreed to let the military build a forward base on the moon, which will put them in a better position to keep track of the goings and comings of the visitors from space, and to shoot at them, if they so decide."... [Read the rest]

• Pierre Trudeau
• Lester Pearson

Thanks Giving

Can we read this document in public, in present day USA?; especially in public schools? Mmmmm.....

[New York, 3 October 1789]

By the President of the United States of America. a Proclamation. Whereas it is the duty of all Nations to acknowledge the providence of Almighty God, to obey his will, to be grateful for his benefits, and humbly to implore his protection and favor--and whereas both Houses of Congress have by their joint Committee requested me "to recommend to the People of the United States a day of public thanksgiving and prayer to be observed by acknowledging with grateful hearts the many signal favors of Almighty God especially by affording them an opportunity peaceably to establish a form of government for their safety and happiness." Now therefore I do recommend and assign Thursday the 26th day of November next to be devoted by the People of these States to the service of that great and glorious Being, who is the beneficent Author of all the good that was, that is, or that will be--That we may then all unite in rendering unto him our sincere and humble thanks--for his kind care and protection of the People of this Country previous to their becoming a Nation--for the signal and manifold mercies, and the favorable interpositions of his Providence which we experienced in the tranquillity, union, and plenty, which we have since enjoyed--for the peaceable and rational manner, in which we have been enabled to establish constitutions of government for our safety and happiness, and particularly the national One now lately instituted--for the civil and religious liberty with which we are blessed; and the means we have of acquiring and diffusing useful knowledge; and in general for all the great and various favors which he hath been pleased to confer upon us. and also that we may then unite in most humbly offering our prayers and supplications to the great Lord and Ruler of Nations and beseech him to pardon our national and other transgressions--to enable us all, whether in public or private stations, to perform our several and relative duties properly and punctually--to render our national government a blessing to all the people, by constantly being a Government of wise, just, and constitutional laws, discreetly and faithfully executed and obeyed--to protect and guide all Sovereigns and Nations (especially such as have shewn kindness onto us) and to bless them with good government, peace, and concord--To promote the knowledge and practice of true religion and virtue, and the encrease of science among them and us--and generally to grant unto all Mankind such a degree of temporal prosperity as he alone knows to be best. Given under my hand at the City of New-York the third day of October in the year of our Lord 1789. (signed) G. Washington

• Letter image courtesy the George Washington Papers at the Library of Congress.
• Transcription

International Religious Freedom Report 2005

• Nepal
• South Asia

• International Religious Freedom Report for 2005

Flecktones Returning With 'Hidden Land'

November 04, 2005, 10:50 AM ET Jonathan Cohen, N.Y.

Bela Fleck and the Flecktones will return Jan. 31 with "The Hiddden Land," the quartet's first Columbia studio album since 2003's "Little Worlds." The Flecktones spent 2005 on hiatus while group leader Bela Fleck pursued a variety of other projects. For "Hidden Land," the group gathered at Fleck's home studio in Nashville and quickly began working on ideas. For the song "P'lod," Fleck says, "[Percussionist] Future Man shared the song with us, and said that it had com e from a dream, where [saxophonist] Jeff [Coffin] had taught it to him. He's still pretty convinced that Jeff wrote it, but we can't quite figure out how that's possible." Other tracks include the Flecktones' take on J.S. Bach's "Bach Fugue," "Who's Got Three," "Labyrinth," "Kaleiloscope" and "Chennai." Fleck is in the midst of a trio tour with bassist Stanley Clarke and violinist Jean-Luc Ponty but is planning to regroup with the Flecktones for North American touring next year. (PermaLink) Free Live Recordings:

• Singletary Center for the Arts (April 6th, 2004)
• Live Music Archive

Live @ Brady Theater, Tulsa, OK (3/30/2006 [Thursday])

St. Agustine

"The sum of all our goods, and our perfect good, is God. We must not fall short of this, nor seek anything beyond it; the first is dangerous, the other impossible." Morals of the Catholic Church, VIII, 13

Re-Fusing Form and Content

Let me know what you guys think of this...? This article is from Relevant Magazine. The CD link that I've posted is "Into The Cauldron" by Mike Marshall & Chris Thile. Its an amazing album. Re-Fusing Form and Content By: Brett McCracken I was in the audience this past summer in Oxford, England, when Pastor Rick Warren (Purpose-Driven new statesman of evangelicalism) made a comment in a plenary address that has stuck with me: “There is no such thing as ‘Christian’ music,” he pronounced in his seasoned style of rhetorical provocation. “There are only Christian lyrics.” Wow. Let that sink in. The statement, though a popular one for Warren (it appears verbatim in The Purpose Driven Life), was by no means the focal point of his largely feel-good address that day, but for many in attendance who believe in the real, communicative presence of art, Warren’s comments bordered on offensive. The pastor overlooks a rich history of Christian art in which... (cont.)

Fear-of-the-Lord

Eugene H. Peterson Excerpt from “Christ Plays In Ten Thousand Places” (read this too... An Interview with Eugene H. Peterson) ...we need a common and comprehensive term for referring to the way we live the spiritual life – not just what we do and say but the way we act, the way we speak. How do we go about living appropriately in this world that has been revealed to us in Jesus Christ? This is a question that needs to be delayed for as long as possible. Most of the Christian life (and spiritual theology is responsible for maintaining vigilance in this regard) involves paying to who God is and what he does; but not only the who and the what but the how, the means God employs to accomplish his ends. If we get too interested too soon in what we do and are, we go off the rails badly. Still, we are part of it and need a term to designate the human side of spirituality, something that names the way we make our way through this complex minefield of a world in which we live out the Christian life. But it needs to be a term that does not make us the center of the subject. ( the words most in use among us tend to put the emphasis on what we initiate and carry out: spiritual discipline, piety, devotional practice, quite time, and on,) It also needs to be a term that doesn’t contribute to the dichotomizing of spirituality into God’s part and the human part. This question – “what is our part in this?” – requires considerable care in the answering. We realize how critical it is to get the right term for this when we look around and become aware of the sheer quantity of silliness, sordidness, meanness, and dullness that piles up under the roofs of enterprises given over to directing and motivation people to serve God, as our “leaders” tell us what to do and say to be distinctively God’s people. Given the frequency with which men and women make hash out of the words and works of God, it might seem best to do nothing, Just get our of the way and let God do it all. There have been teachers who have formulated just such an answer and been serious about it: the less we do for God, the better; it leaves more room for God to do something for us, which is the point of it all anyway. But most of us do not find that adequate counsel. Most of us have a sense that somehow or other we need to get in on what God is doing; we want to be involved, we want to do something. But what, without getting in the way, without gumming up the works? The biblical word of choice for the term we need is “fear-of-the-Lord.” It is the stock biblical phrase for the way of life that is lived responsively and appropriately before who God is, who he is as Father, Son, and Holy Spirit. None of the available synonyms in the English language – awe, reverence, worshipful respect – seems quite adequate. They miss the punch delivered by “fear-of-Lord.” When Rudof Otto, one of our great scholars in these matters, analyzed this core religious/spiritual attitude and response, he resorted to Latin phrases (numen and mysterirum tremendu), finding that nothing in his German language worked either. The primary way in which we cultivate fear-of-the-Lord is in prayer and worship – personal prayer and corporate worship. We deliberately interrupt our preoccupation with ourselves and attend to God, place ourselves intentionally in sacred space, in sacred time, in the holy presence – and wait. We become silent and still in order to listen and respond to what is Other than us. Once we get the hang of this we find that this can occur any place and any time. But prayer and worship provide the base. “Fear-of-the-Lord” is the best term we have to point to this way of life we cultivate as Christians. The Christian life consists mostly of what God – Father, Son, and Holy Spirit – is and does. But we also are part of it. Not the largest part, but still part. A world has been opened up to us by revelation in which we find ourselves walking on holy ground and living in scared time. The moment we realize this, we feel shy, cautious. We slow down, we look around, ears and eyes alert. Like lost children happening on a clearing in the woods and finding elves and fairies singing and dancing in a circle around a prancing two-foot-high unicorn, we stop in awed silence to accommodate to this wonderful but unguessed-at revelation. But for us it isn’t a unicorn and elves; it is Sinai and Tabor and Golgotha. The moment we find ourselves unexpectedly in the presence of the sacred, our first response is to stop in silence. We do nothing. We say nothing. We fear to trespass inadvertently; we are afraid of saying some-thing inappropriate. Plunged into mystery we become still, we fall silent, all our senses alert. This is the fear-of-the-Lord. Or we don’t. Uneasy with the unknown, again like children, we run around crazily, yelling and screaming, trying to put our stamp of familiarity on it. We attempt to get rid of the mystery by making our presence large and noisy. When children do this in church we call it misbehaving. But misbehavior in these matters does not consist in what we say or do as such; it is that what we say or do is incongruent with the sacred time and place. Until we know what is going on, anything we say or do is apt to be wrong, or at least inappropriate. We all have experiences of finding ourselves in the sacred presence or on holy ground from time to time, however briefly. The most common of such experiences is being in the presence of a newborn child. Most of us are speechless and still. We don’t know what to do or say. We are over taken by the mystery of God-given life. Something deep within us responds to the sacredness of life, of sheer existence; our response becomes worship, adoration, prayer, awe -- fear-of-the-Lord. But there is also something about the scared that makes us uneasy. We don’t like being in the dark, not knowing what to do. And so we attempt to domesticate the mystery, explain it, probe it, name and use it. “Blasphemy” is the term we use for these verbal transgressions of the sacred, these violations of the holy: taking God’s name in vain, dishonoring sacred time and place, reducing God to gossip and chatter. Uncomfortable with the mystery, we try to banish it with clichés. Every culture has stories and taboos to train and discipline its people in protection and honoring the sacred mystery. Human being are not gods; the moment we forget this, we violate the boundaries of our humanity and something is violated in reality itself. The universe suffers damage. So we set out to cultivate the fear-of-the-Lord, “the quintessential rubric, which expresses in a nutshell the basic grammar that holds the covenant community together,” as Bruce Waltke puts it. Despi9te its prominence in the Bible, the term does not find wide use among North American Christians. “Fear” apparently gets us off on the wrong foot. Grammarians help us regain our biblical stride by calling our attention to the fact that fear-of-the-Lord is a “bound pharase” (syntagm). The four words in English (two in Hebrew) are bound together, making a single word. Its function as a single word cannot be understood by taking it apart and then adding up the meaning of the parts. Fear-of-the-Lord is not a combination of fear + of + the + Lord. Fear-of-the-Lord is a word all its own. So we don’t look up “fear” in the dictionary, then “God,” and then proceed to combine the two meanings; “fear,” a feeling of apprehension, plus “God,” a divine being worthy of worship, is not fear-of-the-Lord. Pursuing that analytical route gets us way off the track. But when we let the biblical contexts provide the conditions for understanding the word we find that it means something more like a way of life in which human feelings and behavior are fused with God’s being and revelation. There are upward of 138 occurrences of the term in a wide range of Old Testament books but most prominently in Proverbs, Psalms, Isaiah, Chronicles, and Deuteronomy. God is active in the term; the human is active in the term. “Fear-of-the-Lord” designates a way of living that cannot be dissected into two parts, any more than a bay can be dissected into what comes from sperm and what comes from egg. “Fear-of-the-Lord” is a new word in our vocabularies; it marks the way of life appropriate to our creation and salvation and blessing by God. A common and distressingly frequent way of answering the question, “So now, what do we do?” but one that avoids prayerful involvement with God in the presence of God, is to come up with a Code of Conduct. The Ten Commandments is the usual place to start, supplemented by Proverbs, brought to a focus by Jesus’ summing up (Love God/Lover your neighbor), salted by the Golden Rule, and then capped off by the Beatitudes. That might seem to be the simplest way to go about it, but religious communities that take this route have rarely, if ever, been able to let it go at that. They commonly find that the particular context in which they live requires special handling: rules are added, regulations enforced, and it isn’t long before the Code of Conduct grows into a formidable jungle of Talmudic regulation. The other and opposite way of doing the Code of Conduct thing is to make it as simple as possible; get it down to the bare bones of bumper sticker spirituality: “Follow your bliss…. Smell the roses…. Do no harm….” My favorite is the fragment of a poem sometimes attributed to W.H.Auden: I Love to sin; God loves to forgive; The world is admirably arranged. But the fundamental inadequacy of codes of conduct for giving direction in how to live the spiritual life is that they put us in charge (or, which is just as bad, put someone else in charge of us); God is moved off the field of action to the judge’s stand where he grades our performance. The moment that we take charge, “knowing good and evil,” we are in trouble and almost immediately start getting other people in trouble too. No. However useful codes of conduct are in the overall scheme of things, they are not the place to begin answering the question, “Now, what do we do?” The fact that fear-of-the-Lord cannot be precisely defined is one of its glories – we are dealing with something that we cannot pin down, we inhabit mystery, we can’t be cocksure about anything, we cultivate an attentive and reverent expectation before every person, event, rock, and tree. Presumption recedes, attentiveness increases, expectancy heightens. “Fear-of-the-Lord,” as we notice the way our biblical writers use it,, turns out to be a term that is plain without being reductive, clear without being over-simplified, and accurate without dissolving the mystery inherent in all dealing with God and his world. It also has the considerable advantage of evading the precise definition or “control” that we could use to locate ourselves along a spectrum of piety of goodness that would feed our instincts for coziness with God. So what do we do, given our launch into this life of following Jesus? “Fear the LORD, you his saints” (Ps 34:9 RSV). Fear-of-the-Lord is not studying about God but living in reverence before God. We don’t so much lack knowledge, we lack reverence. Fear-of-the-Lord is not a technique for acquiring spiritual know-how but a willed not-knowing. It is not so much know-how we lack; we lack a simple being-there. Fear-of-the-Lord, nurtured in worship and prayer, silence and quite, love and sacrifice, turns everything we do into a life of “breathing God.”

The power of now

Call forth what's yours with no double-mindedness | by Andree Seu Eckhart Tolle wrote a book called The Power of Now, which you may read with some profit, as we oft do the writings of unbelievers when their insights are in the direction of reality. But outsiders to the kingdom, at their best, still see "men like trees walking," not as they are. What is "the power of now" for the child of God? I have hinted in past weeks of a glorious upset in my life. It concerns, in a nutshell, a clearer apprehension of the truth that God "has blessed us in Christ with every spiritual blessing in the heavenly places" (Ephesians 1:3). To my joy, I have accidentally (as accidents go in this Personal universe) stumbled upon confirmation of my new fanaticism in Francis Schaeffer, such that you will have to dismiss him to dismiss me. He writes in True Spirituality: "When a man does learn the meaning of the work of Christ in the present life, a new door is open to him. And this new door then seems to be so wonderful that often it gives the Christian, as he begins to act upon the knowledge of faith, the sense of something that is as new as was his conversion. And it has been true for many of us that at a certain point, after we have been Christians for a long time, suddenly through the teaching of the Bible—directly or through someone teaching us [joyful fanatics]—we have seen the meaning of the work of Christ and the blood of Jesus Christ for our present life, and a new door opens for us." Let me be plain: I have come to the conclusion that no one ever lived the Christian life "in general," or by faith in the abstract. No one ever laid hold of the benefits in Christ except by believing Him in this present moment. This is strenuous and conscious and constant believing. The kingdom of God comes and "the violent take it by force" (Matthew 11:12). They sue for grace. They say, like Jacob, "I won't let you go until you bless me." They ransack God's Word for promises. They believe them like a 5-year-old and not like a sophisticate. They prefer the plain meaning to the obscurantist theology of unbelief. They call forth what's theirs in Christ without double-mindedness. Francis Schaeffer puts it well: Strenuous believers say "the reality of the resurrection is not something to push off into a strange dimension. It is meaningful in our normal dimension." They redefine normal: "The fruits are normal; not to have them is not to have the Christian life which should be considered usual." They get specific: They insist that God "increase" their love (1 Thessalonians 3:12). They expect Him to do "far more abundantly than all that we ask or think" (Ephesians 3:20). They refuse to see as hyperbole, "All things are possible for one who believes" (Mark 9:23). They settle for no less than being "filled with all the fullness of God" (Ephesians 3:19). In short, strenuous believers think this filling must be more than the ho-hum experience they've known so far. They look at the size of their problems and then look at the size of Resurrection power and decide there's no contest. Scripture tells them to desire the best gifts, so they get to working on it right away. They won't water down the promise that "whoever believes in me will also do the works that I do, and greater works" (John 14:12). They believe in spirits, and spirit warfare, and the weaponry for it. I've whined so much about a poor memory, depression, and insomnia that a friend suggested I take a bottle of "white out" and delete Philippians 4:13 since I wasn't using it anyway. Francis Schaeffer agreed with him: "Faith is simply believing God. . . . It is ceasing to call God a liar. . . . There are oceans of grace which wait. Orchard upon orchard waits, vineyard upon vineyard of fruit waits. There is only one reason why they do not flow out through the Christian's life, and that is that the instrumentality of faith is not being used." I am hitching my wagon to the radical practitioners of now, to those who take the adventure that Aslan hands them, scary but exciting, "the impossible situation in which everything is staked solely on the word of Jesus" (The Cost of Discipleship, Dietrich Bonhoeffer). • Copyright © 2005 WORLD MagazineOctober 29, 2005, Vol. 20, No. 42 PermaLink

The Girl Who Shot Saddam

The concept of innocent till proven guilty is hard to grasp for many people around the world. Watch the video source

Jesus Heals a Lame Man

John 5:1-15 (New Living Translation)

Jesus Heals a Lame Man

¹Afterward Jesus returned to Jerusalem for one of the Jewish holy days. ²Inside the city, near the Sheep Gate, was the pool of Bethesda,^[a] with five covered porches. ³Crowds of sick people--blind, lame, or paralyzed--lay on the porches.^{[b] 5}One of the men lying there had been sick for thirty-eight years. ⁶When Jesus saw him and knew how long he had been ill, he asked him, "Would you like to get well?"

⁷"I can't, sir," the sick man said, "for I have no one to help me into the pool when the water is stirred up. While I am trying to get there, someone else always gets in ahead of me."

⁸Jesus told him, "Stand up, pick up your sleeping mat, and walk!"

⁹Instantly, the man was healed! He rolled up the mat and began walking! But this miracle happened on the Sabbath day. ¹⁰So the Jewish leaders objected. They said to the man who was cured, "You can't work on the Sabbath! It's illegal to carry that sleeping mat!"

¹¹He replied, "The man who healed me said to me, `Pick up your sleeping mat and walk.' "

¹²"Who said such a thing as that?" they demanded.

¹³The man didn't know, for Jesus had disappeared into the crowd. ¹⁴But afterward Jesus found him in the Temple and told him, "Now you are well; so stop sinning, or something even worse may happen to you." ¹⁵Then the man went to find the Jewish leaders and told them it was Jesus who had healed him.

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Opinion - AMERICAN CONSERVATISM

Holding Court There's a crackdown over Miers, not a "crackup." BY RUSH LIMBAUGH Monday, October 17, 2005 12:01 a.m. For decades conservatives have considered judicial abuse a direct threat to our Constitution and our form of government. The framers didn't create a judicial oligarchy. They created a representative republic. Our opposition to judicial activism runs deep. We've witnessed too many occasions where Republican presidents have nominated the wrong candidates to the court, and we want more assurances this time--some proof. The left, on the other hand, sees the courts as the only way to advance their big-government agenda. They can't win national elections if they're open about their agenda. So, they seek to impose their policies by judicial fiat. It's time to call them on it. And that's what many of us had hoped and expected when the president made his nomination. Read

The Hand Of God

“O sons of Israel, return to the LORD God of Abraham, Isaac and Israel, that He may return to those of you who escaped and are left from ^(C)the hand of the kings of Assyria.

⁷"^(D)Do not be like your fathers and your brothers, who were unfaithful to the LORD God of their fathers, so that ^(E)He made them a horror, as you see.

⁸"Now do not ^(F)stiffen your neck like your fathers, but yield to the LORD and enter His sanctuary which He has consecrated forever, and serve the LORD your God, ^(G)that His burning anger may turn away from you.

⁹"For ^(H)if you return to the LORD, your brothers and your sons will find compassion before those who led them captive and will return to this land ^(I)For the LORD your God is gracious and compassionate, and will not turn His face away from you if you return to Him."

⁰So the couriers passed from city to city through the country of Ephraim and Manasseh, and as far as Zebulun, but ^(J)they laughed them to scorn and mocked them.

¹¹Nevertheless ^(K)some men of Asher, Manasseh and Zebulun humbled themselves and came to Jerusalem.

¹²The ^(L)hand of God was also on Judah to give them one heart to do what the king and the princes commanded by the word of the LORD. 2 Chronicles 30:6-12

How can we humble our self without the hand of God working in us? How can we return to Him without His hand guiding us?

"O LORD, why do you stand so far away? Why do you hide when I need you the most?" Psalm 10:1 As I was wondering and praying this prayer, crying out to my savior,I stumbled upon this... (read the blog) "As I see it, to know God I must use all that He has given me, “why have eyes that see/ And arms that reach/ Unless you’re meant to know /There’s something more.” One way I try to know the Lord is through study. With the help of the Holy Spirit why can’t I go beyond my limits and reach out for my Father all the more? Another way I see this search to seek out God is through the analogy of a father and his child. As a child is learning to walk the father kneels before his son and calls him to come. So at first, the child may take a step or two before landing safely into his father’s loving arms. But each time this exercise is repeated the father takes steps further back, thus forcing the boy to walk even more. Likewise, with the study of God, at first God is standing right before us. He calls to us to take those first baby steps towards His outstretched arms. Over time God takes some steps back, thus making us work harder to reach Him. At first it is scary. One wonders why he can’t feel the same closeness he once felt before. He is full of doubt. “Maybe God does not really love me?” Or worse, “Maybe God does not exist?!?” But we study a bit more, we search a bit more. And then we find His embrace all over again. This analogy reminds me of C. S. Lewis’ Aslan after his resurrection in THE LION, THE WITCH, AND THE WARDROBE. The great lion Aslan teasingly and playfully calls to the girls to follow him. What ends up happening is a rambunctious display of catch. The girls run to the great lion giggling all the way. Once they have their little hands in his thick warm coat, Aslan springs away once more for them to continue to seek him out. Likewise, God is involved in a similar dance with us. I feel that every time I grab hold of Him, He gingerly dances away and calling me to come after Him once more. I am filled with doubt at first but I am even more filled with desire to know Him all the more. So I study all the harder until I am once more within reach. I think this dance is His way of making us use all our faculties in seeking Him out. So why limit our study of God? Why not push ourselves further? Why not run to Him? The more we break our limits, the stronger our faith in Him will grown. The great we will know Him."