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How Easy is Evolution?

Repost:   Debunking Evolution Clip: Mutations Can’t Create New Genetic Information


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Repost: Morris Cerullo Introduces “The Blessing of Serving Another Man’s Ministry”

Transcript [unedited YouTube transcript]

0:00
you know what this is this is great
0:02
merle’s
0:03
first book we didn’t plan it this way no
0:07
you didn’t plan it but the lord did i
0:10
wanted to say something about it
0:12
tonight he wrote a very wonderful book
0:16
the blessing of serving another man’s
0:19
ministry go out to the table
0:23
and get a copy of it greg how long have
0:27
you been with brother now 25
0:30
incredible years 25 years give him a 25
0:34
year
0:35
and if he lasted that long he deserves
0:39
a good clap up
0:44
well i i have a hub


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Ecclesiastes 5:8

Luca Giordano 013

Ecclesiastes 5:8 If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth; and there be higher than they.


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Repost: Dolly Parton Performs Her Hit Song “Go to Hell” | Dolly Parton’s Mountain Magic Christmas | NBC

Transcript

0:00
[music]
0:02
♪ Ah
0:05
♪ Go to hell, go to hell, go back where you belong ♪
0:09
♪ Get thee behind me, Satan, just leave me alone ♪
0:13
♪ You’re a cheat, you’re a liar you’re a scoundrel and a thief ■
0:18
♪ Go to hell in a handbasket ’cause heaven waits for me ♪
0:22
♪ Go to hell, go to hell, go to hell, go to hell ♪
0:26
♪ Go to hell in a handbasket ’cause heaven waits for me ♪
0:31
♪ Oh I tried hard to conquer my fears and my doubts ♪
0:35
♪ Everywhere I turn I see your evil doings all about ♪
0:40
♪ I have suffered your sorrow your heartache and grief ♪
0:44
♪ You keep dealing me a bad hand ♪
0:46
♪ with a trick card up your sleeve ♪
0:48
♪ Go to hell, go to hell, go back where you belong ♪
0:52
♪ Get thee behind me, Satan, just leave me alone ♪
0:57
♪ Take all of your bad guys, your demons and flee ♪
1:01
♪ Go to hell in a handbasket, heaven’s calling me ♪
1:05
♪ Go to hell, go to hell, go to hell, go to hell ♪
1:09
♪ Go to hell in a handbasket ’cause heaven waits for me ♪
1:16
My brothers and my sisters! Ha!
1:19
I am here to tell you that Satan is real! Ha!
1:24
He is real and walking around amongst us.
1:26
trying to destroy everything that’s good and beautiful! Ha!
1:31
He wants to break our hearts and minds! Ha!
1:34
Destroy our dreams and plans! Ha!
1:37
He wants to tear us up into little pieces,
1:40
break us down and send us straight to hell!
1:43
[Choir] [gasps] Oh, my God.
1:45
Aha! You’ve said a mouthful, brother.
1:49
Oh my God, oh my God can do anything! Ha!
1:54
-[Choir] Hallelujah! -My god can heal the sick! Ha!
1:57
Mend broken hearts and take our souls to heaven! Ha!
2:01
So Satan, listen up! Ha! In God’s name I rebuke you! Ha!
2:07
I stand up in his name, look you in the eye,
2:10
and laugh in your ugly face! Ha, ha, ha!
2:16
♪ Go to hell, go to hell, go back where you belong ♪
2:19
♪ Get thee behind me, Satan, just leave me alone ♪
2:24
♪ Take your drugs and your alcohol ♪
2:26
♪ your lust and your greed
2:28
♪ Go to hell with your corruption ♪
2:30
♪ just get away from me
2:32
♪ Go to hell, go to hell, go to hell, go to hell ♪
2:36
♪ Go to hell in a handbasket ’cause heaven waits for me ♪
2:41
♪ Go to hell, go to hell, go to hell, go to hell ♪
2:45
♪ Go to hell in a handbasket ’cause heaven waits for me ♪
2:49
♪ Go to hell in a handbasket
2:52
♪ heaven’s calling
2:59
♪ me, heaven, heaven waits for me ♪
3:05
♪ So go to hell
3:08
[music]


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Do Not Celebrate Christmas Without Jesus

Jesus birth

Image credit

Repost:  Born Into Our Hearts (<—click the link)

John 3:1 (KJV) There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:

2 The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.

3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.

4 Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born?

5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.

7 Marvel not that I said unto thee, Ye must be born again.

8 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.

9 Nicodemus answered and said unto him, How can these things be?

10 Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?

11 Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.

12 If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?

13 And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.

14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:

15 That whosoever believeth in him should not perish, but have eternal life.

16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.


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Repost: Be Thou My Vision (arr. Cohen)

Lyrics

Be Thou my vision, O Lord of my heart
Naught be all else to me, save that Thou art
Thou my best thought, by day or by night
Waking or sleeping, Thy presence my light
Be Thou my wisdom, and Thou my true word
I ever with Thee and Thou with me, Lord
Thou my great Father, and I Thy true son
Thou in me dwelling and I with Thee one
Riches I heed not, nor vain, empty praise
Thou mine inheritance, now and always
Thou and Thou only first in my heart
High King of heaven, my treasure Thou art
High King of heaven, my victory won
May I reach heaven’s joys, O bright heaven’s sun
Heart of my own heart, whatever befall
Still be my vision, O ruler of all
Heart of my own heart, whatever befall
Still be my vision, O ruler of all


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Why Are Ideas Controversial?

Jezabel-and-Ahab-Meeting-Elijah-in-Naboth-s-Vineyard

The only reason ideas are controversial is because the lie, the fable, the fairy tale of evolution has been permitted to remain in textbooks and to be taught in the schools.

Once you accept an idea that man evolved, instead of being responsible to a Creator with a moral code, then “anything goes”.

We see the outworking of that in society today. A person murders someone, and is released. Another person steals, and there is no consequence.

The Old Testament laws as laid down by God, and given through Moses, and reinforced throughout the Bible in the Old and New Testament, holds a respect for human life, the dignity of the human, the worth of the individual, and a respect for property rights.

When you take away a God with a moral code, then “anything goes”.

Who would want to take away God and a moral code?

The answer is those who want the property and power of others for themselves.

This is nothing new.

If God is acknowledged as the Creator with a moral code that has been laid down, then controversy basically ends.

  • We won’t wonder if a man can be a woman.
  • We won’t wonder if a man can participate in women’s sports and win money and scholarships meant for women.
  • We won’t wonder if a man can have a baby.
  • We won’t worder about a lot of things that are already defined by the Creator in the Bible.

Controversy creates profit for someone.

By having a controversy with God’s moral code, someone is able to take someone else’s property and life, as the historical incident below indicates.

I Kings 21:1 And it came to pass after these things, that Naboth the Jezreelite had a vineyard, which was in Jezreel, hard by the palace of Ahab king of Samaria.

2 And Ahab spake unto Naboth, saying, Give me thy vineyard, that I may have it for a garden of herbs, because it is near unto my house: and I will give thee for it a better vineyard than it; or, if it seem good to thee, I will give thee the worth of it in money.

3 And Naboth said to Ahab, The Lord forbid it me, that I should give the inheritance of my fathers unto thee.

4 And Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him: for he had said, I will not give thee the inheritance of my fathers. And he laid him down upon his bed, and turned away his face, and would eat no bread.

5 But Jezebel his wife came to him, and said unto him, Why is thy spirit so sad, that thou eatest no bread?

6 And he said unto her, Because I spake unto Naboth the Jezreelite, and said unto him, Give me thy vineyard for money; or else, if it please thee, I will give thee another vineyard for it: and he answered, I will not give thee my vineyard.

7 And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite.

8 So she wrote letters in Ahab’s name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, dwelling with Naboth.

9 And she wrote in the letters, saying, Proclaim a fast, and set Naboth on high among the people:

10 And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And then carry him out, and stone him, that he may die.

11 And the men of his city, even the elders and the nobles who were the inhabitants in his city, did as Jezebel had sent unto them, and as it was written in the letters which she had sent unto them.

12 They proclaimed a fast, and set Naboth on high among the people.

13 And there came in two men, children of Belial, and sat before him: and the men of Belial witnessed against him, even against Naboth, in the presence of the people, saying, Naboth did blaspheme God and the king. Then they carried him forth out of the city, and stoned him with stones, that he died.

14 Then they sent to Jezebel, saying, Naboth is stoned, and is dead.

15 And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab, Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give thee for money: for Naboth is not alive, but dead.

16 And it came to pass, when Ahab heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it.

17 And the word of the Lord came to Elijah the Tishbite, saying,

18 Arise, go down to meet Ahab king of Israel, which is in Samaria: behold, he is in the vineyard of Naboth, whither he is gone down to possess it.

19 And thou shalt speak unto him, saying, Thus saith the Lord, Hast thou killed, and also taken possession? And thou shalt speak unto him, saying, Thus saith the Lord, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine.

20 And Ahab said to Elijah, Hast thou found me, O mine enemy? And he answered, I have found thee: because thou hast sold thyself to work evil in the sight of the Lord.

21 Behold, I will bring evil upon thee, and will take away thy posterity, and will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel,

22 And will make thine house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah, for the provocation wherewith thou hast provoked me to anger, and made Israel to sin.

23 And of Jezebel also spake the Lord, saying, The dogs shall eat Jezebel by the wall of Jezreel.

24 Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat.

25 But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the Lord, whom Jezebel his wife stirred up.

26 And he did very abominably in following idols, according to all things as did the Amorites, whom the Lord cast out before the children of Israel.

27 And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly.

28 And the word of the Lord came to Elijah the Tishbite, saying,

29 Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days: but in his son’s days will I bring the evil upon his house.


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Forgiveness and Trauma Healing

BIBLE IN YOUR LANGUAGE


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Repost: The Case For Christ | Lee Strobel | Coral Ridge


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Repost: Os Guinness | The Hope of the World

YouTube Transcript:

0:02
good evening I want to welcome you live from the studio here at corage media
0:08
ministries for this special kingdom come online session kingdom come was
0:14
originally supposed to be a on-site conference that was coming up this weekend but our speakers have been
0:21
gracious enough to bring their talks to you via livestream over the course of
0:27
the next few weeks kingdoms come purpose is this we want to know what does it
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mean for the people of God to advance the kingdom on earth as it is in heaven
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and so we’re gonna be joined in the next few weeks by a number of leaders in our
0:43
in the Christian community that are going to help us discover what it means to live as agents of the kingdom of God
0:51
here on earth as you know Kovan 19 this pandemic has radically changed the world
0:58
but the people of God have always gone through crisis always gone through
1:04
pandemics this is nothing new for the people of God and so we want to be thinking about whenever we go through
1:10
crisis how do we respond effectively as witnesses to the kingdom of God Before
1:16
we jump into our first speaker tonight dr. oz Guinness I want to make you aware of a special partnership that we have
1:24
over the next four weeks we’ve partnered with a great ministry entitled ten of
1:30
those ten of those as a is passionate about serving the church by providing great biblical resources to Christians
1:37
at an affordable price as a church here at Coral Ridge you understand that our vision is simple we
1:44
exist to equip gospel centered culture shaping Christians and developing a
1:50
biblical worldview is absolutely pivotal and important and so drawing these
1:56
sessions over the next few weeks you’re going to be able to go to the website ten of those dot-com forward-slash
2:03
kingdom come the links should appear on your screen and you’ll be able to buy books from our various speakers tonight
2:11
will be offering books from dr. oz Guinness the three books in particular that will be
2:16
available at a discounted rate are the last call for liberty fools talk recovering the art of
2:23
christian persuasion and the global public square we hope you go to 10 of
2:28
those calm forward-slash kingdom come well our speaker tonight is none other
2:35
than dr. oz Guinness he is a Christian author and a social critic born in China
2:42
in World War two two parents who were medical missionaries he studied at the
2:48
University of London and Oriel College at Oxford University he moved to America
2:53
in 1984 has written and edited over 30 books was the lead rafter of the
2:59
Williamsburg Charter in 1988 he also is the great-great-great grandson of Arthur
3:07
Guinness the world-famous Brewer from Dublin Ireland he has spoken at many of
3:14
the world’s major universities and political and business conferences across the world he lives in McLean
3:21
Virginia with his wife Jenny I am pleased to introduce to you dr. oz
3:26
guinness oz so great to see you tonight and have you with us tremendous
3:32
privilege to me rob thank you Osby had so many great plans for you this weekend Friday night and Saturday
3:39
and you were so gracious to be flexible enough to come to us from your home this
3:45
evening are your most welcome I have happy memories of many visits to Carl
3:50
Ridge I was just thinking I’d much prefer to be with you than stuck here in the rain
3:57
in mcclain there was one time I spoke at the prayer breakfast in Fort Lauderdale and your
4:04
Irish met the mayor kindly gave me freedom of the city which he told me was
4:11
a key to about 1 bar on your Beach and that was it I remember that I was in
4:17
attendance I think that was Mayor Jim Naugle I think at that prayer breakfast that’s great know somebody not to be
4:24
with you but what a privilege to be with you absolutely well I can’t think of a better speaker
4:30
to come to us via livestream to talk to us the core rich community and people
4:36
that are tuning in from all over the country tonight to discuss what it means to be an agent of the kingdom of God so
4:42
please take it away and we look forward to hearing from you tonight thank you well you said just a few remarks on the
4:49
pandemic so just a very very few because as I see it the pandemic struck at the
4:56
same time as lint and Passover and both are seasons in which either Jews or
5:04
Christians are challenged to self-examination and I think that’s one good thing that the pandemic has done on
5:11
all sorts of levels and we must really think through a lot of things so just some very quick remarks in that
5:17
connection first modernity the heart of
5:23
the modern world is control reason science technology mastery control
5:31
self-reliance and emic reminds us we are not in control and we need to go out of
5:39
this with far greater humility secondly all of our lives as individuals here we
5:46
are in the most comfortable wealthy prosperous country in the tie history
5:52
and we’re surrounded with what Pascal used to call diversions weapons of mass
5:58
destruction as the psychologists call them and I think the pandemic reminds us
6:03
life is short life is fragile life is vulnerable and
6:09
we got to live a short life wisely and well and think that through thirdly
6:16
globalization you can see in the pandemic a genuinely global Titanic
6:23
problem and many of the modern problems sex trafficking and things like that I like that so they’re gonna take much
6:30
greater prayer and effort for us as followers of Jesus to tackle these grand
6:36
global problems that’s the world we’re in and we need to
6:41
act locally but think globally and of course pray globally fourth point the
6:49
West you can see as many the ethical issues have been raised the West is
6:54
increasingly shown up as a cut flower civilization the West has cut its
7:01
biblical is Jewish and Christian roots we’re living off the whiff of an empty
7:07
bottle as is being said and we as follows that Jesus our gotta fight to
7:12
restore the roots of our Western culture things like truth words human dignity
7:19
freedom justice if these things don’t have roots we’re in a very dangerous
7:26
world Tesla maybe most importantly of all the church the scandal of the American
7:35
Church is that we are the one Church in the Western world where were a huge
7:41
majority of the country and yet we have less cultural influence than tiny groups
7:47
are far smaller than we take say our Jewish friends less than two percent of
7:53
America but they punch well above their weight and we have called to be salt and
7:58
light a culturally impotent and ineffective and we got to say why we
8:04
have been shaped far too much by the world and not by the gospel and this
8:10
should be time for a radical re-examination of the church in modern
8:16
America to come out of this praying to the Lord for an awakening revival
8:21
restoration that we may be the salt and light that he called us to be but enough
8:28
of those quick remarks about reflections in the light of the pandemic you could
8:34
talk for an hour on each of those but let me switch to the one I was going to address have I been with you in
8:40
person and that is the American crisis itself as here we are as followers in
8:47
Jesus at a very crucial pivotal moment for the American Republic
8:54
the climax of the Revolutionary War was Yorktown 1781 and if you know the story
9:02
legend has it that when the British troops were forced to come out to surrender they were ordered to play the
9:09
tune the world turned upside down now that tune went back to the English
9:16
revolution in the 1640s and it had Christian roots obviously the deepest
9:24
route was act 17 and you think how God
9:29
creates order humans create disorder through sin and so as the gospel comes
9:36
and we become partners with the Lord we work to be subversive to turn the world
9:42
upside down which is turning it the right way up and that was the idea in
9:47
the English revolution and of course the English revolution was the first of five
9:53
great revolutions the English 1642 the French 1789 the Russian 1917 the Chinese
10:06
1949 and of course I’ve missed out big one the American 1776 No why does that
10:15
matter well if you look at those five revolutions the first two are very
10:20
similar the English and the revolution and the American the only difference was
10:26
the English revolution failed and the American Revolution succeeded but what
10:33
United them was that they were both the child of the reformation and truths from
10:41
the Bible rediscovered through the Reformation for example conscience and
10:47
covenant and calling were critical to the American Revolution which succeeded
10:53
now when we go to the French and the Russian and the Chinese they were
10:59
against religion anti-christian and diametrically opposed to everything that
11:05
was biblical so they’re quite different now why does that matter I said just to
11:10
sort little historical nonsense that is the key to the present American crisis
11:17
why America today is as deeply divided as at any moment since just before the
11:25
Civil War but why some people say it’s the president now he’s the consequence
11:33
of the division not the cause some people say it’s the social media and I think they’re the reinforcements of the
11:39
division not the route others say it’s the Coastal’s California in New York
11:45
against the hot Landers that’s partly true some people say it’s the
11:51
Nationalists and populist over against the globalists in a borderless world and
11:56
all that that has something enjoyed too but actually the deepest division is
12:01
this and it’s very important for the gospel the difference between those who
12:06
understand America and freedom from the perspective of 1776 and the American
12:13
Revolution and those who understand America and freedom from the perspective
12:18
of 1789 and the French Revolution because if you take ideas like
12:24
post-modernism multiculturalism social constructionism the sexual revolution
12:31
political correctness all those ideas which are flowing through America in the
12:37
last 50 years they all go back to the heirs of the French Revolution and they
12:44
have nothing to do with any ideas that come from either the Bible or the
12:49
American Revolution now why are we facing those now well if you take the
12:56
French Revolution it only lasted in France 10 years 1789 to 1799 and then in
13:05
came Napoleon the revolution he said is over so we’re not talking about France
13:11
today but the idea is Liberty Liberty the none
13:17
of the things that have flowed from the French Revolution did much for liberty fraternity Brotherhood in the 19th
13:25
century that created what was called revolutionary nationalism the
13:30
unification of Italy Greece and even the rise of secular Zionism behind Petzl and
13:37
the creation of the State of Israel in the 20th century because I think it’s
13:44
like Marx in the 19th century the French Revolution flowered in revolutionary socialism in other words egg le Tay and
13:53
that’s been the problem for the last century both in the Russian Revolution and in the Chinese Revolution but here’s
13:59
the point in our time we are faced with what’s called cultural Marxism or
14:07
neo-marxist more the technical term is critical theory how did that happen well
14:13
actually a thinker called gremsky Antonio Gramsci sat in jail in the 1920s
14:18
under Mussolini figuring out why Marxism didn’t work as Marx thought he said you
14:25
don’t need a proletarian revolution you’ve got a win the gatekeepers people
14:31
in charge of the cultural ideas now these ideas of his flowed down in the
14:36
60s in California people at Herbert Marcuse oh my first visit to this
14:43
country was 1968 anyone old enough to
14:48
remember 1968 the older members of your congregation you remember Martin Luther
14:54
King assassinated Bobby Kennedy assassinated 100 American cities were
15:01
ablaze but here’s the point the radicals realize that through civil
15:08
war on the streets they wouldn’t win it didn’t bring the government down
15:13
anywhere in the West so they called for what was a long march through the
15:20
institution’s 50 years ago 1967 and 68 in other words when the colleges and
15:26
universities when the press and media win the world of entertainment and
15:32
Hollywood and then you win America fifty years later they’ve done it and those ideas I
15:40
mentioned like political correctness and so on they’re rampant in the American colleges and universities in many many areas and
15:47
you can see that’s what’s at stake today now the great difference between the
15:56
1850s and today in the 1850s the arguments of course were over slavery
16:02
there was an Abraham Lincoln and he addressed what he called the better
16:08
angels of the American character and he called America back to the Declaration
16:14
of Independence and so on the better angels nobody literally nobody that I
16:21
know at the highest levels are speaking about the better angels today so you
16:26
have the forces that have flowed down from Paris in 1789 are very very
16:32
powerful in America and obviously totally against the Christian Church and there’s no one at the highest level
16:39
arguing for the better angels including an understanding of the American Revolution and above all of its roots
16:46
now of course if you look at what came from France and what came in the
16:53
American Revolution you have some fundamental differences they’re incredibly important for us as followers
17:01
of Jesus standing for the gospel in the church let me just mention a few of them
17:07
quickly first you have two different sources the source of the American
17:15
Revolution was the Bible it was the Reformation Sola scriptura the invention
17:23
of the printing press which meant the rediscovery of the Bible launched biblical ideas which shape the 17th
17:30
century which historians call the biblical century the Hebrew Republic in
17:36
the book of Exodus and so on so the sources are different the source of the
17:41
French Revolution was the French enlightenment Voltaire jean-jacques
17:47
Rousseau an absolute hatred of religion and the
17:52
Christian faith and the church that’s important to understand you know as Deidre rod said back then we will never
18:00
be free until we strangle the last king with the guts of the last priest and you
18:06
can see that anti religious element open hostility in the Russian Revolution in
18:11
the Chinese Revolution in the progressive left today for example if you read the sexual revolution back in
18:19
the 20s so helm Reich the architect of that he says quite openly they will never win until they prevail over two
18:28
enemies one parents got a knock out parents in families through sex
18:34
education at three and four and two the Christian Church so we got to see the
18:41
sources are absolutely different then secondly the understanding of humanity
18:48
is profoundly different the American Revolution coming from the Scriptures is
18:54
realistic checks and balances separation of powers actually have separation of
19:00
powers in the Old Testament but the point is it comes from the notion of sin as Madison says being taught by John
19:07
Witherspoon great presbyterian you have to have ambition to counteract ambition because we’re sinners checks and
19:14
balances separation of powers the French Revolution the Russian Revolution the Chinese Revolution utopian the worst
19:23
evils in history are done by utopians they think humans are perfect you’ve got
19:29
bad political structures change them a bit in all would be well they don’t have a realistic view of sin always you have
19:36
a gap between the ideal and the real you fill the gap obviously by force violence
19:42
and so the utopian revolutions had been murderers in their consequences because
19:49
of their lack of realism about in the nature one could go on to things like
19:56
the Constitution many Americans don’t realize that the Amer a notion of Constitution is a national
20:05
somewhat secular version of the Old Testament covenant that’s where it came
20:11
from Calvin’s bingley bullying her Knox Cromwell the Mayflower Compact John
20:19
Winthrop and so on covenant ilysm um one can go a lot deeper in terms of that came across from
20:26
the Reformation and became in the 18th century evident in other words the
20:32
Constitution is never your in-law a contract a covenant is deeper and
20:39
depends on things like freedom and trust and trustworthiness and all sorts of
20:45
things that you see in the book of Exodus and Deuteronomy so you have huge
20:50
differences over that it’s not just a matter of law now when you go down the
20:55
line and bring up all sorts that I mentioned one more addressing wrongs in
21:02
this case both revolutions understand there are wrongs in Justice’s great
21:09
offices but how do you address them well in the French way through what’s called
21:15
critical theory you look at power equations whose the majority who’s the
21:20
minority who’s got the power who’s winning who’s the victim who’s the oppressor and then you shape your
21:26
politics based only on power after all there’s no truth there’s no truth there
21:32
is only power and as Nietzsche says when God is dead truth is dead all you have
21:38
left is power and so the progressive left has through critical theory this
21:46
idea of always looking for the victim or victimized them Dow and using the victimized people as pawns to push that
21:54
political game and when you look at something like say the Cavanaugh hearing you can see a raw naked expression of
22:03
power and that’s incredibly dangerous because it’s dehumanizing and it really
22:09
will undermine justice in the long hand now while those are Jesus
22:15
we care about wrongs too but we have a way of addressing them as real wrongs
22:21
before the Lord and then we call for repentance a genuine turning around
22:28
there is forgiveness and there is reconciliation and you move towards the
22:34
place where you have a future that is free from the past now if we go on the
22:40
way we’re doing in America today the cycle of wrong and retaliation and
22:45
revenge and reparation this will never end and the Republic itself will be
22:52
undermined but we’ve got to go as people who love the gospel because the gospel
22:58
brings peace in a deeper far more radical way and in some ways that
23:04
difference over how we address wrongs is the deepest difference of all and very
23:10
close to the heart of the gospel so what does this mean I’m not political and I’m
23:17
English not American I admire this country enormous ly but America is at a
23:26
crucial turning point today if certain forces go one way America will turn her
23:35
back forever on the biblical roots of the American Revolution with disastrous
23:41
prospects for freedom and justice and human dignity and various things in the
23:46
future so we’re an extraordinary important moment in in this decade I
23:52
couldn’t put it too strongly behind me on my study if we’re looking the other way
23:57
I’ve got twenty or thirty my favorite writers and autographs among them I’ve
24:03
got WB Yeats the Irish poet who in 1917 wrote the famous poem the second coming
24:09
remember the line what rough beast is slouching towards Bethlehem to be born
24:16
there are ideas at birth in this country at the moment which are disastrous
24:22
remember the old line that the worst is the corruption of the best
24:27
how could the best educated most civilized culture in Europe produce
24:34
National Socialism and the death camps that was Germany Reformation Germany and
24:40
I would say Americans cannot rest in their role and think that all will be
24:46
well Erica always models from the end and so on no there are there are factors at
24:52
work in this country which could produce the most profound evil in some ways
24:58
maybe the world has seen one of the other people behind me on the wall is Alexander Solzhenitsyn
25:04
and you remember these great speeches in the seventies and say don’t you Americans realize you’re gambling you’re
25:13
civilization and that’s right the roots of the American Republic are
25:19
being torn up and unless we stand now it may be too late
25:25
as I said the challenge and scandal of the church is the way the biggest community here and yet wonderful groups
25:34
like our Jewish friends and groups we disagree profoundly ways like say the LGBT community each of them say 2% of
25:43
America and yet they have far more influence than we were a huge majority
25:48
and yet we’re called the result on light so this very year is a critical year and
25:56
I know Carl Ridge has always been in the forefront of stressing the importance of
26:01
the kingdom and standing for the lordship of Christ over the whole of life and if ever there was a moment this
26:10
is critical it’s now thank you rob thank
26:18
you oz I truly appreciate that I love your perspective this evening one of the
26:24
things we’ve been talking about a core Ridge particularly during that this Kovan 19 situation is that there’s there
26:32
really is as you said tonight a deeper crisis in our in our country there’s a deeper crisis a deeper and a greater
26:40
pandemic that we need to pray that we can be rescued from but we’ve also been praying
26:45
that during this season that the people of God would be more reflective they would really begin to rethink their
26:52
priorities and their values and that through this the people of God would be
26:57
the ones who repent and turn away and really are responsible for leading a
27:03
revival maybe unlike this generation has ever seen I have a few questions I would like
27:09
to ask you just as follow-up to your talk tonight these have been questions submitted by
27:16
leaders ministry leaders in our region and I think they’ll follow up nicely
27:21
with your exhortation tonight for us to really think about what matters the most
27:28
as the people of God but the first question is this many in our society
27:35
today say that in order for our society to flourish we need to focus less on the
27:42
absolute exclusive truth claims of Christianity and instead focus on the
27:48
things that we all have in common what would you say to critics like that it’s
27:54
a half truth in other words there are times when all the ways share in common
27:59
with everyone humanity is the thing that we start with for example in the
28:05
pandemic it’s not the place to be arguing apologetically people need love
28:10
and care and compassion but at times when we’re talking about say some of the
28:17
big issues the truth claims of the gospel incredibly important you just start with truth Jews and Christians
28:25
people of the Scriptures we have a high view truth which America doesn’t have
28:31
you have on the one hand relativism your truth my truth is truth or truth and you have the emotivism what feels good is
28:38
good what feels bad is bad those things are nonsense we believe in truth and that’s only one of 10 things
28:45
we need to say takes a human dignity or freedom itself America’s the land of the
28:50
free we’re now seeing outside the Bible there is no grounding for freedom and so
28:59
the exclusiveness of Christian and Jewish truth claims because we’re one on those sort of things I absolutely
29:06
crucial so you got to know what’s appropriate when if it’s the love and compassion of reaching out to people are
29:12
sick or hungry or whatever of course is a commonality and we are all people know
29:19
why we love our neighbors as ourselves but there’s equally a very very important apologetic battle today
29:25
because there are crazy there are muddled there are evil ideas
29:30
around and we’ve got to combat them in the name of truth oh that’s good now you
29:38
you alluded to it in your talk this evening you talked about the foundations of religious freedom can you unpack that
29:46
a little more the question that came in specifically was what role does religious freedom play in a flourishing
29:54
society now we’ve got to be clear religious freedom for us is secondary
30:00
our love and faithfulness to Christ is primary and we will die for that
30:07
religious freedom is secondary very very important it’s the freedom to be faithful so it’s very very important and
30:15
it may be denied us and we will still be faithful even if we’re not allowed the freedom to be faithful just as martyrs
30:22
down the centuries have died for our Lord but let’s think of freedom our religious freedom the trouble is we have
30:29
an ambivalent record as Christians we are first the pioneers the first
30:34
reference you could trace it back to Exodus but the words not used there but
30:39
the first reference is to Italian the second century the second intriguingly
30:45
is lactantius who was the tutor to the son of the Emperor Constantine so
30:52
Christians are at the forefront of pioneering religious freedom but then we
30:58
got to say with sorrow but the church was the perpetrator of the worst evils against religious freedom in history
31:05
take the Inquisition or the pogroms or the notion that error has no rights horrendous things
31:14
thank God the Catholic Church has now renounced those things and confessed
31:20
them before the Lord and the world but we were perpetrators of the worst then
31:25
of course the Reformation Martin Luther Martin Luther had a pretty bad record diatribes against the Jews and so on but
31:33
it was Thomas Howells Roger Williams John Leland and people like that who are the pioneers of modern
31:40
religious freedom and the rise of human rights and freedom of conscience so
31:45
we’ve got a mixed record but we heard evangelicals and most of the Protestant community we have a much much stronger
31:53
record than most so we’re in the forefront of this now if we look
31:58
globally there never will be peaceful just Breeze societies without freedom of
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conscience it’s the first Liberty it’s the key to civil society and it’s the
32:13
key to national harmony the tragedy is that after 300 years of America having
32:20
the greatest record in history on religious freedom in the last 20 years
32:26
there’s been a sea change I call it the three Dark Arts
32:31
you’ve got the reducers who reduced religious freedom to freedom of worship
32:39
no no it’s far more than freedom of worship then you have the removers who
32:45
after 9/11 wanted to remove that messy business of religion from public life because it was dangerous but the worst
32:51
of the three is the last one the rebrand is we’re now saying that religious
32:57
freedom is a code word for bigotry and discrimination and therefore we should
33:02
get rid of it so we’ve seen this terrible sea change so we have to be apologists for saying
33:10
why religious freedom is so crucial it’s the freedom to be faithful but as I said its secondary the faithfulness itself
33:20
when you think of the North American church today what concerns you the most
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well I say you know the scandal is its weakness now why is that as I understand
33:37
it and I’ve written several books on this like impossible people expressly on
33:42
that we’ve probably caved into ideas I mentioned relativism well you could take
33:49
the sexual revolution evangelicals never caved into Protestant liberal revisionism thank God
33:56
Protestantism in its liberal form undermined itself through revisionism
34:01
evangelicals stood firm but with the coming of the sexual revolution we’ve caved in all over the place so
34:10
partly we’ve caved into alien worldly ideas but as you know Rob my argument is
34:17
long beam it’s not just ideas we’ve caved into the structural shaping of our
34:22
modern world and that’s someone different and so to take one example heaven Jellicle says when I was a
34:29
student when I came to faith fifty years ago evangelicals were people of
34:35
authority the Bible was our authority we were under Authority Jesus was Lord look
34:43
at have angelica’s and today people can believe any whatever somewhere we’ve got
34:50
very soft on authority why our culture shifts us from authority to preference
34:56
through consumerism everything’s a matter of what you choose your preference and so on and not only
35:02
cereals not only relationships and cars and things like that but now churches
35:09
like the music go down some ones are too long too short to this to that we shop
35:16
around as we do so everything becomes a matter of my preference church of my
35:23
choice and so on authority is gone so American evangelicalism has a profound
35:30
crisis of authority which is the child are being shaped by American
35:36
culture by the world and not by the word now that’s just one example we could
35:42
look at and others we need Reformation profoundly amen to that as a follow-up
35:51
to that question on the flip side what gives you as you look at the landscape
35:57
of the church here in North America what gives you hope well I often put it people say I you a
36:04
optimist or a pessimist and I doubt that one because often a matter of psychology is the glass half full or empty or
36:11
matter of Li the market is it alittle bearish and I think as Christians we
36:16
should be realistic but always hopeful and so what I often say is that and my
36:23
background is partly in sociology many of the generalizations are negative
36:30
look at this look at that you can see all sorts of rather sorry pessimistic
36:37
generalizations of the shape of the church but it’s the exceptions that are
36:43
wonderfully hopeful note was the islands of difference and that’s what we need to
36:49
be concentrating on so just take two examples and one of the great movements in the last 25 years is say the
36:56
international justice mission which grew from the heart of our local church in Washington Falls Church Anglican or you
37:04
take another thing I mean the growing passion for prayer which is a wonderful
37:11
thing so I look at all the exceptions which are terrific and say we’ve got to
37:16
strengthen these exceptions to really gain a passion for justice typically
37:21
understood for prayer not just personal prayer but intercessory prayer dealing
37:28
with nations and empires and so on but there are wonderfully encouraging things
37:33
happening today and of course the crisis is so deep it’s forcing us to see things
37:39
like this but we can’t just you know I read books about the coming awakening
37:44
crisis itself bring and awakening only if the People
37:50
of God in the crisis turned to the Lord with a new urgency and seriousness that
37:56
we may see under the mercy of the Lord and awakening repentance leads to
38:03
revival let me switch gears briefly here before we wrap up as you’ve written and
38:10
spoken for years about Christians finding their purpose the calling of the
38:16
Christian one of the things we talk about here at Coleridge is being equipped to go out and be a gospel
38:23
centered culture shaping Christian what encouragement do you have for any Christian whether it be here at Coral
38:29
Ridge or the Christian that’s listening what encouragement would you have for them to go out it particularly in this
38:36
post Christian world and go out and make a difference by being different but but
38:41
going out to shape the culture in which they find themselves in what encouragement do you have for them what
38:48
will you say post Christian Rob I understand you a lot of people take that in the direction of the Benedict option
38:54
in other words they say we’ve reached the point of no return it’s post Christian and nothing can be
39:00
done we’ve got to concentrate in our own deliberate Christian communities and I’m not sure that’s right and one of the
39:07
biblical truths which is against that is the notion of calling now calling is the
39:14
truth that is the most personal and the most public because we call to engage
39:19
with all the lives in which our jobs and worked take us and calling of course
39:25
from Abraham right through to our Lord it’s at the heart of God’s calling at
39:31
his people in history so I think myself the calling is second only to the cross
39:37
in being a truth which when rediscovered has an incredible power early powerful
39:45
shaping impact on society and you can see the Reformation rediscovered calling
39:52
in other words instead of the Catholic notion where vocation was pretty good no
39:59
the Reformation the lordship of Christ it was everyone everywhere in everything and the salton light was everywhere and
40:07
that’s what’s created the northern European Reformation reading capitalism and hundred other things so I don’t
40:14
think it’s all over so yes but you are thinking is
40:20
post-christian our public square is increasingly against us but only because we’ve opted out and there’s no need to
40:28
run for the hills and build the monasteries yet the Reformation but its
40:34
emphasis on the lordship of Christ over everything through calling as I wrote my
40:40
book the call I found my most popular book and that made the difference rather
40:46
than the monastery so st. Benedict ins and Francis and the rest of them known
40:51
as the Reformation was a return to the scripture and a reversal of the
40:57
monkeying of the world amen I love your
41:03
hopeful optimism Oz last question and this can be a short answer but from what
41:10
I hear you saying tonight is revival still possible in the West of course of
41:18
course but we’ve been discussing that here in Washington a lot recently I grew
41:26
up in China as you know and in those missionary circles there were many
41:31
revivals but I grew up later in the West I only know one place and it’s instantly
41:40
connected with Donald Trump’s mother I only know one place where there was a
41:46
community-wide revival in the sense of the Welsh revival of the Irish revival
41:52
or the great revival of the 1739 and so on in England in America and that was in
41:57
the island of Lewis and since then we’ve got to be honest revival has been in
42:03
local churches or in certain colleges like Wheaton it’s never been much wider
42:09
now I haven’t noticed what the media would do if there was a nationwide revival today but we’ve got to trust the
42:18
Lord that he is sovereign and bigger than modernity and the revival even
42:25
under the conditions of modernity would not be impossible but I’m totally
42:31
against those who say we’ve had the first from the second awakening we’re now on the verge of the third one I’m
42:36
reading a lot of stuff currently as if it’s the crisis produced the resurgence
42:42
of faith and revival no no revival is not what the Baptist’s call their
42:48
week-long mission no no revival is an outpouring of a sovereign work of the Holy Spirit convicting of sin and
42:57
convincing of truth and we have not seen that in a powerful way
43:02
in the last century in the heart so can it happen absolutely am i praying for it
43:09
daily with others daily but is it automatic no it’s a sovereign work of a
43:16
gracious us thank you so much for all of
43:22
your perspective tonight one of the things as I mentioned earlier that during this season during this current
43:28
crisis the people of God would gain perspective on what they value and what
43:33
they hold dear and you have just continued to help us in that thinking
43:39
and in this conversation and in this season giving us great perspective as the people of God I just want to remind
43:46
everybody who is watching tonight to make sure you go to 10 of those dot-com
43:51
forward-slash Kingdom Come where you can see a selection of great Christian books including several of the books written
43:59
by our guest tonight oz Guinness Oz thank you so much for
44:05
joining us tonight for this first online forum for kingdom come you have truly
44:11
inspired me and I know all those listening at home this evening to further discover what it means to be an
44:18
agent of the kingdom of God as you said multiple times tonight living here on earth
44:23
bringing heaven to earth and bringing hope to a dark world so may the Lord
44:29
bless you and keep you thank you well could I be rude enough to suggest anyone’s interested my book my latest
44:34
book copy I am redeemed is actually totally relevant to the pandemic and the
44:42
life threatened by the Angel of Death it’s precisely on that okay that’s carpe diem redeemed yen
44:49
redeemed it’s a consume view of time and history seizing the day and understanding the
44:55
times I with you and I hope it’ll be in
45:01
person sometime thank you rob absolutely I want to encourage everybody watching tonight please make sure if you were
45:08
encouraged by this evenings talk by oz Guinness for word this link it’ll be on
45:14
our YouTube channel at Coral Ridge Presbyterian Church go to our YouTube channel forward this talk on to friends
45:22
and family members this was such an encouraging and but I opening conversation and discussion tonight
45:27
thank you all for tuning in for watching and until next time our next kingdom
45:32
come conversation we will see you then may the Lord bless you and keep you


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Repost: Biblical Justice vs. Social Justice | Voddie Baucham

YouTube Transcript

0:02
amen all right well
0:08
let’s uh let’s get started here it’s been very interesting trying to put
0:13
this session together particularly because as you uh just heard i have a book coming out
0:19
on this topic so trying to deal with this in in one session i’ve yeah okay all right
0:29
but we need to deal with this question of of social justice and uh biblical justice and really this
0:36
this this concept that has become um so common and so familiar among us and
0:42
still is often not very well understood
0:49
nobel prize winning economist friedrich hayek once said i have come to feel strongly
0:56
that the greatest service i can still render to my fellow men would be that i could make the speakers and
1:02
writers among them thoroughly ashamed ever again to employ the term
1:08
social justice
1:14
and i could not agree more with that sentiment i think it’s a term that we
1:20
need to avoid to any and every
1:26
degree that we can and i think it’s a term that we
1:33
don’t get um one of my all-time favorite
1:40
uh movie characters is enygo montoya
1:45
and if you don’t know who he is you might need to go reevaluate your
1:50
faith and watch the princess bride
1:56
but diego montoya has this famous line you keep on using that word
2:01
i do not think it means what you think it means
2:07
and i think for many christians that’s true when it comes to the idea of social justice we we
2:14
keep on using that word but i i don’t think it means what we think it means
2:23
and and most people who use it they mean well but we need to understand that the term
2:29
social justice the concept of social justice is a concept that has a very specific
2:36
and well-defined meaning and my desire and my intent here is not
2:44
to build a straw man and say you know he here’s what social justice means and pour my
2:50
own meaning into it no what i intend to do is to allow those who have defined
2:57
this term to do so for themselves
3:03
so when i’m talking about social justice i’m not talking about a version of it that i’m
3:11
presenting i’m not talking about a version of it that i want to sort of you know narrowly define and as negative
3:17
a way as i possibly can i want us to understand this term and
3:23
this concept from the perspective of those who have developed it and who
3:29
have written thousands upon thousands upon thousands of pages
3:35
and articles and books on the topic it’s a well defined
3:42
concept and what is the meaning of this matter it matters because god demands justice
3:51
it matters because injustice is sin and if social justice is truly justice
3:58
then anything that does not align with it is sin
4:03
and this is why the term is incredibly problematic and this is why so many of us fall prey
4:11
to it because we know that god demands justice amen micah chapter six
4:18
verses one through eight hear what the lord says arise plead your case before the
4:25
mountains and let the hills hear your voice hear you mountains the indictment
4:32
of the lord and your enduring foundations of the earth for the lord has an indictment against
4:37
his people and he will contend with israel o my people what have i done
4:43
to you how have i wearied you answer me for i brought you up from the land of
4:49
egypt and redeemed you from the house of slavery and i set before you moses aaron and
4:54
miriam oh my people remember what bala king of moab devised
4:59
and what balaam the son of baar answered him and what happened from shateem to gilgal
5:04
that you may know the righteous acts of the lord
5:11
with what shall we come before the lord and bow or with what shall i come before the
5:17
lord and by my bow myself before god on high shall i come before him with burnt offerings with calves
5:24
a year old will the lord be pleased with thousands of rams with ten thousands of rivers of oil
5:29
shall i give my firstborn for my transgression the fruit of my body for the sin of my soul
5:36
he has told you o man what is good and what does the lord require of you
5:42
but to do justice and to love kindness and to walk humbly with your
5:50
god justice is not optional god
5:56
demands justice from his people and so it is imperative
6:05
that we understand what justice is because injustice is sin amen
6:12
so it’s imperative that we be clear about this and that’s why as people sort of throw out this
6:18
terminology and this ideology of social justice it’s important for us to understand what
6:24
it is because if social justice is justice and injustice is sin then we
6:32
must be about the business of social justice but what
6:38
does social justice mean kevin deyoung wrote social justice is a
6:45
nebulous term unassailable to some and arousing suspicion
6:51
in others and i understand what what he means by that in terms of the way we use the
6:59
term in common parlance however as i’ve said before
7:05
the concept of social justice is very clear and completely and
7:11
utterly unambiguous we know exactly what it means
7:19
oxford dictionary of the english language social justice it’s a noun
7:26
chiefly politics and philosophy justice at the level of a society or state
7:32
as regards the possession of wealth commodities opportunities and
7:38
privileges and it says see distributive justice
7:44
again this is not me this is the oxford dictionary of the english language
7:49
and it says social justice is distributive justice
7:57
it’s distributive justice and specifically in politics and philosophy
8:02
it’s justice at the level of a society or a state as regards possession of wealth
8:09
commodities opportunities and privileges that’s what social justice
8:15
means that’s not what i say social justice means that’s what the oxford dictionary of the english
8:22
language says social justice means i’m not building a straw man
8:30
there’s a lot of academic literature that lays out and defines social justice
8:38
william young academic social science and social justice he writes
8:44
while often an amorphous term social justice has evolved to generally mean state redistribution of advantages
8:52
and resources to disadvantaged groups to satisfy their rights
8:58
and social and economic equality
9:04
social justice is state redistribution that’s what
9:10
social justice means state redistribution it is not a
9:18
heart issue from a biblical perspective justice is a heart issue
9:23
and a law of god issue amen it is a heart issue and a law of god
9:31
issue if the law of god says this and you do that it is unjust
9:39
if the law of god says this and your heart goes toward that it is unjust
9:46
social justice by definition is not a heart issue it’s a state issue
9:55
and it’s about state redistribution and redistribution again advantages and resources
10:03
disadvantaged groups social justice is not about individuals
10:09
it’s about groups it’s another very important distinction it’s not about
10:15
individuals it’s about groups and outcomes for groups
10:23
in teaching for diversity and social justice by the way these uh are these these books and and
10:28
academic papers that i’m referencing um these are and if any of you are have
10:34
gotten a degree specifically in education um that’s probably the area where
10:40
these things would be most common or in what’s commonly referred to as the grievance studies um if you’re doing
10:48
ethnic studies african american studies chicano studies feminist studies queer studies gay and lesbian studies
10:56
you know all of these yes you can get a degree in all these things by the way um if you’re doing any of these then then
11:02
then these these books these papers these articles they’re they’re mainstays
11:07
in those disciplines and also in political science if you will um so teaching for diversity and social
11:13
justice an analysis of how power privilege and
11:18
depression impact our experience of our social identities
11:24
let me just run back over that sentence and again this is academia
11:32
so social justice is an analysis of how power privilege and oppression
11:38
impact our experience of our social identities
11:46
not the reality of our social identities but the experience of our social
11:54
identities what you will find by the way is that in many of these academic disciplines
12:00
there’s there’s not much academia at all
12:06
in fact i’ll give you a prime example of this the seminal paper on white privilege
12:13
is peggy mcintosh’s paper of 1989 that she published um white privilege unpacking the
12:20
invisible knapsack right and the the idea um
12:26
was put forth long before macintosh but that’s the article that that really
12:31
everybody goes to and refers to when they’re talking about the concept of white privilege
12:36
there’s not a single footnote in her paper
12:43
there’s not one source in her paper
12:48
it is purely observational that’s all that’s all
12:55
and it’s the foundation for the academic understanding today of the concept
13:02
of white privilege so again an analysis of how power
13:08
privilege and depression impact our experience of our social identities
13:15
full and equal participation of all groups in a society that is mutually shaped to
13:22
meet their needs to meet the needs of whom groups
13:29
social justice includes a vision of society in which the distribution of resources is equitable
13:38
now there’s a difference between equality and equity we’ll talk about that and all members of a space community
13:44
or institution or society are physically and psychologically safe and secure
13:56
again these are academic sources okay i’m not defining social justice
14:04
i’m allowing these sources themselves to define social justice here’s a
14:11
warning a stark warning about social justice
14:18
this is from new discourses which i’d recommend to you highly
14:27
social justice by the way this is a little bit lengthy but i think worth
14:33
it social justice is the ultimate trojan horse term where it seems to mean one good thing
14:41
as most people understand it social justice a more fair and equal society but actually means
14:48
something else that something else is very specific and most people if they knew what they were encountering
14:55
would be unlikely to accept it the idea advertised by the phrase social
15:01
justice doesn’t match the ideology and worldview bearing the seemingly identical name
15:09
it continues social justice means something more specific it means critical social justice and i
15:15
believe i i told you yesterday about that term critical social justice um and this term is used
15:23
this term critical social justice is not just used by opponents of social justice um robyn
15:29
d’angelo if you know anything about social justice you know that name robert niegelo most famous for
15:35
her book white fragility but also in her book with sensoi her book is everybody equal which
15:42
is used in a lot of schools of education um they make it clear that they are referring to critical
15:49
social justice and they use that terminology because they want to connect their understanding to critical theory and
15:56
critical race theory and intersectionality so they use critical social justice in
16:01
order to be clear that they are referring to social justice as it relates to the literature to the
16:09
long-standing academic literature about social justice
16:15
this is in fact an ideology that very aggressively pursues the social cultural
16:21
institutional and political installation and enforcement of a very specific and
16:27
radical understanding of social justice as derived from various critical theories
16:33
and their specific analyses of socially constructed dynamics
16:39
of systems of power as such they do not necessarily seek to achieve
16:45
social justice in the broad sense or the sense that many people would assume
16:51
of the term instead they seek to empower and enforce their particular worldview
16:57
that revolves around one narrow and authoritarian interpretation of the concept
17:12
you keep on using that term i do not think it means what you think
17:19
it means and this is why hayek says
17:27
he wishes he could use all of his energies and efforts to make the writers and speakers
17:35
that he could influence ashamed to use the term
17:40
social justice all right what about the mission of social justice
17:45
part of us understanding the difference between justice writ large
17:52
um and and social justice this concept of social justice
17:57
uh is to understand that what what the mission of social justice
18:02
is because our mission of justice as christians for example
18:08
as christians if if we’re following what the bible requires of us injustice what is our mission
18:17
our mission is to align ourselves with the law of god amen that that’s our mission in justice
18:24
is to see to it that things align with what thus saith the lord um that’s
18:31
that’s not that’s not the mission of social justice um in fact in order to understand the
18:37
mission of social justice you have to understand um a couple of concepts
18:43
and when you understand these concepts when you understand that they’re talking about critical theory
18:48
and critical race theory and intersectionality um and when you understand the roots of
18:53
these concepts then you then you discover something very interesting as it relates to
19:01
biblical justice and how social justice is inherently
19:07
incompatible with biblical justice for example um the idea of critical social justice
19:14
the idea of critical theory critical race theory intersectionality
19:19
these terms uh are part of a very long line of ideas and ideology
19:28
we go back for example to karl marx and marx’s concept of conflict theory
19:36
and conflict theory from marx basically was his way of explaining
19:43
um sociology and the relationships between people and marx really saw at bottom uh
19:52
the the root of relationships between people as a conflict over limited resources
19:58
so the whole idea of the bourgeois and the proletariat the whole idea of the haves and the
20:04
have-nots this whole idea of marxism versus capitalism right
20:12
it’s rooted and grounded in conflict theory later on the frankfurt school develops
20:18
this idea and we and we get to to to critical theory
20:23
which again the critical part of critical social justice
20:29
this comes to us by way of a guy by the name of antonio gramsci gramsci was an italian marxist and
20:37
gramsci is part of a he’s part of this bridge gramsci looks at for example i mean
20:43
marxism was supposed to spread uh by way of revolution
20:49
right the revolution was supposed to come and we see the bolshevik revolution but we don’t see revolutions after that
20:55
we don’t we don’t see the proletariat uprising all around the world overthrowing capitalism what’s
21:02
wrong and so gramsci um this italian marxist who you know is in prison in his prison
21:07
notebooks he’s thinking through this whole idea obviously there’s something that is keeping people from
21:13
seeing how evil capitalism is and they’re not overthrowing capitalism and gramsci comes up with this idea of
21:21
of hegemony hegemony is this this concept of
21:27
there’s a there’s a ruling group in in a culture and in society and they
21:33
establish the rules of the game and they establish the rules of the game
21:39
in order to benefit themselves and those like them and to oppress
21:45
all other groups of individuals this power structure this power struggle
21:56
oppressors and depressed based upon what groups you belong to
22:05
we see the whole idea being really brought forth and manifested in critical theory through the frankfurt school
22:12
and eventually through the institutions and even studies and things like this
22:19
now what does all of that have to do with this idea of social justice well when you get into the literature
22:25
here’s what you discover that the hegemony today if you look for
22:30
example at america generally we think about the oppressor oppressed paradigm
22:37
this very marxist paradigm this this paradigm that says you divide
22:42
all the world and all reality into oppressors and the oppressed
22:47
and for most people if you say okay well in america if you’re thinking in those terms oppressor and oppressed
22:54
who would the oppressor be
23:03
right somebody say rich people somebody say white people okay um that that’s that’s that’s part
23:09
of it but according to critical social justice
23:15
the the hegemony in america the oppressor class in america
23:22
is white male heterosexual cisgendered able-bodied
23:29
native-born christian
23:37
now there’s several others that make the list right and most people have heard of white
23:42
privilege and you heard a male privilege in fact macintosh in her paper on white privilege
23:49
she’s coming at this from uh the the feminist studies perspective and
23:56
dealing with male privilege and equating male privilege with white privilege okay so most people heard of white
24:01
privilege and male privilege but they haven’t heard of christian privilege and you may think i’m a christian
24:08
privilege that’s of course that’s something that you’re making up no um absolutely not
24:19
in the literature and readings for diversity and social justice for example christian privilege is identified
24:28
as a major source of oppression and western culture in general and in
24:34
american culture in particular christian privilege is as evil as white
24:40
privilege christianity is the oppressor
24:48
so if christianity is the oppressor
24:56
and social justice is about alleviating the
25:03
oppression then social justice has to be
25:10
opposed to what christianity
25:20
it’s absolutely necessary for social justice to be opposed to
25:25
christianity but chris because christianity in this culture
25:32
is a major and for some people the major means of oppression
25:40
okay all right let’s continue to look here at
25:46
the the mission of social justice this is from joe fagan as i see it social justice
25:53
requires resource equity now equity and equality
25:58
different things remember we talked about so equality has to do with people being viewed
26:05
equally and treated equally under the law okay that’s equality that’s not
26:12
equity equity is about outcomes
26:20
equity is about outcomes equality says regardless of who you are
26:26
regardless of where you come from regardless of the color of your skin regardless of any of those things you
26:33
are viewed the same under the law and you are given the same opportunities
26:38
that’s equality social justice is not about equality social justice is about
26:44
equity so equality would say we are going to you know we we’re going
26:52
to have uh entrance exams and we’re going to take the best students
26:59
equity says you know we looked at our entrance exams
27:06
and when we look at our entrance exams we end up with a less than representative
27:14
group of individuals that’s not equity so we have to continue
27:21
to add factors until we end up with
27:26
equity not equality
27:32
and so both harvard and yale for example right now are being sued
27:39
because of their admission policies why
27:45
because those admission policies discriminate against asians
27:54
because the ivy leagues are noticing that they have too many asians
28:04
that’s where equity gets you
28:09
that’s where equity gets you so as i see it social justice requires
28:15
resource equity fairness and respect for diversity as well as the eradication
28:22
of existing forms of social oppression by the way christianity is an existing form of social oppression
28:28
social justice entails a redistribution of resources from those who have unjustly gained them
28:35
to those who justly deserve them and it also means creating and ensuring the processes of
28:43
truly democratic participation in decision making it seems clear that only a decisive
28:50
redistribution of resources and decision-making power can ensure social justice and authentic
28:57
democracy you keep on using that word
29:05
i do not think it means what you think it means
29:18
so what is this mission first identify
29:25
disadvantaged groups there’s a there’s a there’s a holy
29:30
trinity of social justice diversity equity and inclusion it’s the
29:36
holy trinity of social justice diversity equity and inclusion diversity has to do with
29:42
identifying these disparate groups um and they continue to multiply
29:48
i mean it makes sense that these groups would multiply especially when there are advantages
29:54
that you know advantages to to be gained by belonging to these particular
29:59
groups equity we’ve already talked about right equity has to do with
30:06
outcomes and then inclusion is the way that we
30:12
pursue the inclusion of all of the diverse groups and whatever the thing is that we’re doing so first
30:20
identification of disadvantaged groups and by the way if white
30:26
male heterosexual cisgendered able-bodied native-born uh christian so on and so forth if this
30:33
is the hegemony if this is the oppressor um then
30:39
then who who are the oppressed if white is oppressor non-white is the
30:45
oppressed male is the oppressor non-male is the oppressed
30:50
heterosexual is the oppressor non-heterosexual is the oppressed cisgendered is the oppressor
30:57
non-cisgendered is the oppressed you follow and so on and so on and so on
31:06
okay so what diversity does is diversity looks at all of these
31:11
identifies as many of these groups as possible and says okay
31:18
our goal is to have the inclusion of as many of these groups as we
31:25
possibly can by the way this is where intersectionality comes in because intersectionality um is really
31:33
the idea that you multiply oppression to the degree that you multiply
31:40
participation in oppressed groups so if if a black man
31:47
is oppressed a black female is doubly oppressed because she has two
31:52
intersections of oppression well if she’s a black female
31:57
transgender now she adds a third intersection of oppression if she’s
32:04
black female transgendered not able-bodied
32:09
do you see so here’s here’s here’s where intersections come in
32:14
where this gets interesting is that intersectionality is of great
32:21
benefit to those pursuing the holy trinity of diversity equity and inclusion
32:27
here’s why i can either try to find one member of 10 15
32:34
20 groups
32:40
or i can get multiple points in one fell swoop
32:46
by getting somebody who’s a member of multiple groups
32:54
i’ll leave you to your imagination with that one
32:59
so first identify these disadvantaged groups secondly
33:05
assess group outcomes group outcomes thirdly
33:13
assign blame for disparate outcomes if we see disparate outcomes we have to
33:19
assign blame and then finally
33:25
redistribu uh redistribute power and resources to redress those
33:31
grievances that’s the mission of social
33:36
justice that is that is not the mission of biblical justice
33:45
that is antithetical to the to the mission of of biblical justice
33:53
what are the top social justice issues i’m just going to give you a few examples here
33:58
social work today they had an article several years ago identifying the top social justice
34:04
issues number one celebrating diversity number two child welfare welfare
34:09
number three health care reform number four poverty and economic injustice and number five affordable housing those
34:16
were the top five issues maryville university had their own list number one climate change or climate
34:24
justice have you noticed that used to be global warming now it’s not global
34:31
warming it’s climate change and now we’ve moved
34:36
from global warming to climate change to now climate justice
34:43
now climate justice is a form of social justice social justice has to do with
34:49
redistribution what does climate justice have to do with
34:54
redistribution on a global level
35:01
so number one climate justice number two racial equity racial equity not equality equity
35:09
equity has to do with outcomes number three lgbtq plus rights
35:17
and number four affordable health care we see affordable health care again yeshiva university what does yeshiva
35:23
university’s list look like number one justice two healthcare three
35:29
refugee crisis four racial justice five income gaps
35:34
six gun violence seven hunger and food insecurity
35:39
and eight equity beginning to see a pattern here
35:45
education for justice this is a long list we’ll just end with
35:51
that with their list again for most christians and when most christians get sucked into the social
35:58
justice movement they usually think about one area and one area alone and they think about think about race
36:07
you think about race as christians we love the brethren as christians we don’t we
36:14
don’t racism is ugly to us it’s evil to us so when somebody says there’s issues here related to race and
36:21
justice we go where where point me in the right direction and let’s go to war
36:28
and the social justice movement comes and it sounds innocuous right social
36:35
justice racial justice and bam here we go
36:41
and we’re on board having no idea that the social justice movement is like
36:47
a train with multiple box cars there’s an engine driving the train the
36:54
engine driving the train is critical theory critical race theory intersectionality that’s the engine
37:00
driving the train and then right behind it comes
37:05
racial justice right and as christians we’re like no we’re
37:10
we’re one in christ there’s no room for racism and so we jump on you know because we see that
37:16
boxcar and then right behind that boxcar is the lgbtqai plus boxcar
37:23
and then right behind that boxcar is the climate justice box car right behind that and then there’s all these box cars and
37:29
many christians think that they can jump onto the racial justice boxcar and not be
37:34
attached to all those other box cars and you can’t
37:43
you can’t anyway we won’t go through the list well yes we
37:48
will education for social justice here’s their list
37:54
consumerism death penalty education genocide homelessness human trafficking immigration
38:00
intergenerational justice land grabbing mental health natural disasters racial justice
38:07
restorative justice sexual abuse crisis in the church terrorism u.s elections water
38:13
climate change hunger migration
38:18
signs of the times economic justice inequality torture gender equality interfaith
38:25
u.s poverty war health care
38:31
sustainable development refugees human rights liberation theology global poverty
38:37
uh integral ecology and and racism
38:44
and it goes on and on and on
38:50
in other words everything is a social justice issue why because social justice
38:59
is about redistribution until you see equity which means anywhere
39:06
that there’s not equity not equality but equity anywhere where there’s not equity there
39:11
is injustice so you go to any area and anything covet
39:18
19 for example covet 19 we look at cover 19 deaths and
39:23
we see black people minorities
39:29
disproportionately dying from covenant
39:34
social justice there it is inequity inequity
39:42
we see it it’s there it’s what we know we know that that is racial injustice
39:49
how do we know [Music] we know because the numbers
39:57
aren’t equal and anytime the numbers aren’t equal the answer is injustice
40:05
because in a just world every disease would kill people
40:11
in perfect accordance with their demographic representation
40:23
never mind that nothing else in nature works like that
40:28
amen there’s nowhere in the natural universe where you see an exact representation
40:37
percentage-wise of anything period full stop it doesn’t exist
40:48
for example firstborns have an advantage over second borns and
40:54
third borns and so and so it’s it’s it’s not equitable
41:01
it’s not equitable does that mean that there is inherent
41:07
injustice in birth order
41:21
so here’s another thing when we and and
41:27
i’ll sort of bring this to a close one of the big differences
41:33
is the way that the social justice movement
41:41
gets to its conclusions and it has to get to its conclusions uh by force
41:50
and we say this and we’re like you know
41:57
straw man red hairy you’re making that up no
42:05
first of all that is that is a logical extension of this argument right
42:12
but secondly i don’t have to make it up do you know the name ibram x kindy if you know the literature at all
42:19
on this then you know the name ibra mex kindy if you don’t know his name you probably know the title of his book
42:24
how to be an anti-racist now his book how to be an anti-racist is being used
42:30
um you know in in government agencies in universities fortune 500 companies um probably the
42:38
two most popular books that people are using for diversity training are robin d’angelo’s white fragility and
42:44
ibra makes kindie’s uh how to be an anti-racist okay
42:50
and if you don’t know his name and you don’t know his book you you certainly know his ideas because
42:55
they are everywhere in fact they’re beyond everywhere they’re airware okay um there are christian
43:03
organizations and christian ministries now who are using ibrahmix kindy’s book how
43:08
to be an anti-racist it is pure critical race theory it is critical theory critical race theory
43:14
intersectionality on steroids it is antithetical to biblical thinking biblical theology biblical ideology
43:21
and it is being used in churches all over this country and ministries all over this country in
43:27
diversity training
43:33
ibrahim x-kindy proposed an amendment to the constitution
43:40
an anti-racist amendment to the constitution
43:47
listen this is again remember this is the guy by the way he makes between 20 and forty thousand dollars
43:54
an hour for his presentations at twenty to forty thousand dollars
44:03
an hour fortune 500 companies are falling all over themselves to book this
44:10
man to come and speak to them on diversity training
44:19
and here’s his proposal to fix the original sin of racism
44:26
can we just pause right there many have said and i have said i call it
44:33
the cult of anti-racism it is a religion
44:38
it is a religion they have their own doctrine they have their own saints they had their own
44:48
canon have their own priests theologians
44:54
and kindie’s one of the theologians of this movement but notice this is an amendment to the constitution and it
45:00
starts with to fix the original sin of racism
45:08
there’s a book by the title america’s original sin
45:15
by jim wallace the founder of sojourners jim wallace is arguing that racism is
45:21
america’s original sin by the way the 1619 project you’ve probably heard of this right this pulitzer prize-winning
45:29
horrible piece of history the 1619 project what is the 1619 project all about the
45:35
1619 project is about moving the founding of america or our understanding of the founding of america
45:41
from 1776 to 1619 because if the founding of america is 1776
45:47
then it’s founded on some documents and ideas that are pretty good but if the founding
45:54
is seen as 1619 when the first slaves came
45:59
to america then
46:04
america is rooted and grounded in the original sin of slavery and racism that’s what the
46:09
1619 project is all about at bottom
46:17
getting away from the idea that america is based on what america says america is based on
46:26
to fix the original sin of racism americans should pass an anti-racist amendment to the u.s constitution
46:32
that enshrines two anti-racist principles one racial inequity is evidence of
46:39
racist policy and two the different racial groups are equals
46:48
the amendment would make unconstitutional racial racial inequity over a certain
46:54
threshold be unconstitutional if you have racial inequity and again equity is
47:00
about outcomes right if you have outcomes that are disparate over a specific threshold it would make
47:06
it unconstitutional as well as racist ideas by public officials
47:11
with racist ideas and public officials clearly defined it would establish and permanently fund
47:18
the department of anti-racism comprised of formerly trained experts
47:23
on racism and no political appointees who wants to take a guess at who’s going to formally train the experts
47:30
the doa would be responsible for pre-clearing all local state and federal
47:36
public policies to ensure they won’t yield inequity monitor those policies
47:44
investigate private racist policies when racial inequity surfaces
47:49
and monitor public officials for expressions of racist ideas the doa would be empowered with
47:57
disciplinary tools to wield over and against policymakers and public officials who do not
48:03
voluntarily change their racist policy and ideas
48:15
this has nothing to do with the heart it has everything to do with politics
48:20
and power this is antithetical to biblical justice
48:30
in every way imaginable
48:36
and and here’s what you need to know again i’ll go back to what i said
48:41
earlier church has a big bull’s-eye on her
48:50
as the source of these inequities
49:00
is the root of these inequities
49:12
listen to this from milton friedman
49:17
another economist a society that puts equality
49:27
in the sense of equality of outcomes ahead of freedom will end up with neither equality nor
49:33
freedom the use of force to achieve equality will destroy freedom and the force introduced for good
49:39
purposes will end up in the hands of people who use it to promote their own interests
49:51
this is not how we in the body of christ function we are not about gaining political power
49:59
in order to force people to do justice
50:07
we are about the proclamation of the gospel recognizing that true justice
50:14
must and can only come from hearts transformed through the person and work
50:20
of jesus christ
50:27
our greatest political desire is freedom to proclaim the gospel in the marketplace of ideas
50:32
amen but guess what critical social justice will ultimately
50:39
not tolerate proclaiming the gospel in the marketplace of ideas
50:46
because it is a source and a means
50:52
of oppression
51:00
you keep on using that word
51:06
i do not think it means what you think it means
51:13
we must pursue justice injustice is sin
51:22
and what i’ve come to discover is that the difference between social justice and biblical justice it
51:30
we’ve been going at it the wrong way we’ve been trying to look at it we’ve been trying to say you know
51:35
here’s here’s here’s what the bible would say you know is required to do justice here
51:40
and here’s what the here’s what social justice was saying is required to do justice here and what i’ve discovered is that the
51:46
difference is not in our application of justice i mean there are differences there the
51:52
difference is in how we define injustice
51:59
the bible would define injustice
52:05
as that that which that which fails to comply with to comport with to to rise
52:12
to the level of the law of god
52:18
that’s how the bible would define injustice in in my relationship to another and my
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relationship to you know the state and my relationship my family injustice would would come down to the law of god
52:31
and whether or not i was submitting to the law of god in
52:38
this circumstance that’s not how social justice defines
52:44
injustice social justice defines injustice as anything that produces or allows
52:52
an inequitable outcome so for example the parable of the
52:58
talents would be injustice
53:07
in fact god would be unjust
53:13
because there’s things that he hasn’t done equitably he blessed me with more melanin than
53:20
most
53:25
that’s inequitable
53:34
are you taller than most people and equitable
53:40
more intelligent inequitable
53:46
you see what i’m getting at the world the way god designed it
53:57
would not qualify as socially just
54:06
because it’s filled with inequity
54:16
do we want everybody to be the same height do we want everybody to have the same amount of melanin
54:23
same level of intelligence the same kind of intelligence
54:30
i mean do we do we want do we want that
54:36
no but that’s at bottom what critical social justice is pursuing
54:45
through diversity equity and inclusion
54:53
no we want justice
54:58
but what we mean by that is thy kingdom come thy will be done
55:07
on earth as it is in heaven that’s the justice we want
55:14
let’s pray
55:20
father we thank you again for this this time that you’ve given us
55:25
for these moments that you’ve given us for this opportunity
55:30
to set our minds on these issues grant by your grace that we would be
55:36
good stewards of what you’ve given to the end
55:42
that we might honor christ in whose name we pray amen


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“If”, a poem by Rudyard Kipling

If

by Rudyard Kipling

If you can keep your head when all about you
Are losing theirs and blaming it on you;
If you can trust yourself when all men doubt you,
But make allowance for their doubting too;
If you can wait and not be tired by waiting,
Or being lied about, don’t deal in lies,
Or being hated, don’t give way to hating,
And yet don’t look too good, nor talk too wise:

If you can dream, and not make dreams your master;
If you can think, and not make thoughts your aim;
If you can meet with Triumph and Disaster
And treat those two imposters just the same;
If you can bear to hear the truth you’ve spoken
Twisted by knaves to make a trap for fools,
Or watch the things you gave your life to, broken,
And stoop and build ’em up with worn-out tools;

If you can make one heap of all your winnings
And risk it on one turn of pitch-and-toss,
And lose, and start again at your beginnings
And never breathe a word about your loss;
If you can force your heart and nerve and sinew
To serve your turn long after they are gone,
And so hold on when there is nothing in you
Except the Will which says to them: “Hold on!”

If you can talk with crowds and keep your virtue,
Or walk with kings, nor lose the common touch,
If neither foes nor loving friends can hurt you,
If all men count with you, but none too much;
If you can fill the unforgiving minute
With sixty seconds’ worth of distance run,
Yours is the Earth and everything that’s in it,
And, which is more, you’ll be a Man, my son!

Link


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“The Concept of Man”

The Atlantic wrote an article with the phrase “concept of man”.  I didn’t read the whole article.  I didn’t need to.

Proverbs 14:7 Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge.

 

This  phrase, “concept of man”, needs to be addressed as just one more evil fruit grown from the fable of the root of evolution.

Jesus was born and came as a light into the darkness. Darkness, among other meanings, is imagery for ignorance.

Matthew 4:13 And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:

14 That it might be fulfilled which was spoken by Esaias the prophet, saying,

15 The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles;

16 The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.

17 From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.

 

The statement, “concept of man” is a concept of ignorance.

“Concept of man” could be called an AI perspective.  The globalists seem to want to merge man and machine and so they are shifting…fluidly…from biological definitions of men and women to transgenderism and from there it seems they hope to merge men and machine.

“Man” is not a mental construct.  “Man” is not a perspective.

The left is preoccupied with definitions and perspectives.   To them, the perspective is important, not reality, not facts.

This is a fact, a historical fact.

The Lord God created a physical man, and physical woman, in the earth.

Genesis 1:26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.

27 So God created man in his own image, in the image of God created he him; male and female created he them.

28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.

Man was created.

Man was created by a Creator.

The Creator gave mankind, through the inspiration of the prophets of old, divine direction on how to live and what to choose.  That direction has been recorded in the Holy Bible in the Old Testament, and later, the New Testament.

Man is a spirit, has a soul, and lives in a body.

Man’s thoughts are not simply a series of chemical or electrical reactions.

Man’s mind, his mental capacity, can be influenced for good or evil.

Man has a conscience.

A “concept” does not have a conscience.

Jesus, after his resurrection, appeared in a resurrected body that the disciples could touch.  Jesus ate food.  This is not a “concept” but a physical reality in the earth.

Luke 24:34 Saying, The Lord is risen indeed, and hath appeared to Simon.

35 And they told what things were done in the way, and how he was known of them in breaking of bread.

36 And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you.

37 But they were terrified and affrighted, and supposed that they had seen a spirit.

38 And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts?

39 Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.

40 And when he had thus spoken, he shewed them his hands and his feet.

41 And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat?

42 And they gave him a piece of a broiled fish, and of an honeycomb.

43 And he took it, and did eat before them.

44 And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.

45 Then opened he their understanding, that they might understand the scriptures,

46 And said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day:

47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.

48 And ye are witnesses of these things.

49 And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

50 And he led them out as far as to Bethany, and he lifted up his hands, and blessed them.

51 And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.

52 And they worshipped him, and returned to Jerusalem with great joy:

53 And were continually in the temple, praising and blessing God. Amen.

 

It is necessary to point out over and over that these words, these woke words, that the left flings out so freely in the media, have no basis in reality.

Why do they do it?

If the globalist, progressive, woke left can control your mind, it can control your actions, it can control your future.  It gives them power over you.  Globalist dictators can take away your freedom, and put your wealth in their pockets.

That is the end game, the end result, of these woke agendas.

Ultimately, they are satanically inspired.

No football game was ever won playing defense.  It is necessary to actively resist these woke forces in society (as well as through prayer) and point out when they are speaking ignorance in order to extend their mind control over the masses.

 


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Repost: Dennis Prager Talks To The Babylon Bee About Deuteronomy and Jewish Space Lasers


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The Contrasting Wines

Brooklyn Museum - The Marriage at Cana (Les noces de Cana) - James Tissot - overall

Revelation 14:8 And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

9 And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,

10 The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:

11 And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.

12 Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.

 

John 2:5 His mother saith unto the servants, Whatsoever he saith unto you, do it.

6 And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.

7 Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim.

8 And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it.

9 When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom,

10 And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.

11 This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.


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Repost: ‘Outright Censorship’: D. James Kennedy Ministries Says It Was ‘Forced Off’ Lifetime TV


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What Will They Choose?

Repost: Californians Move To Texas | Season Finale | Official Trailer


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Repost: God Rest Ye Merry Gentlemen – Southern Raised |Bass Singer Cover|


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Repost: The Chosen: Season 3 Official Trailer


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It is not for thee, Uzziah

Uzziah driven out of the temple

Proverbs 29:1 (KJV) He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy.

II (2) Chronicles 26:16 But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense.

17 And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men:

18 And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God.

19 Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar.

20 And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him.

21 And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land.


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