En Gedi: Finding rest in the wilderness!

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Posts Tagged ‘heaven’

“Truffles from Heaven” Moms Conference!

Posted by Scott on February 14, 2010

 

If you live in the North Dallas area please pass the word on about this great conference for moms. You can register online at Mom2Mom Ministry of Stonebriar Community Church!

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Itching Ears and Liars Tongues!

Posted by Scott on November 4, 2009

The time will come (is here now) when people will not put up with sound doctrine & teaching. They will surround themselves with teachers & preachers who scratch their itching ears by telling them what they want to hear. They will not listen to the truth, but will embrace myths, philosophies of men, & other non-Christian religions.

“Your ancestors refused to listen to this message. They stubbornly turned away and put their fingers in their ears to from hearing. They made their hearts as hard as stone, so they could not hear the instructions or the messages that the Lord of Heaven’s Armies had sent them by His spirit through the earlier prophets. That is why the Lord of Heaven’s Armies was so angry with them.” – Zech 7:11-12

God’s Word found in the Christian Bible are breathed out by God Himself & merely penned by writers of His choosing. This Word is useful for teaching, rebuking, correcting, and training people in righteousness. Why do we need this? So we may be completely ready, fully equipped for every good work God calls us to do.
Our charge, especially if in the ministry:
-Preach the Word, preach it when people want to hear it & receive it & preach it when they stick their fingers in their ears & want nothing to do with it.
-With great patience & careful handling of the Scriptures, correct, rebuke, & encourage the fellow Believer’s.
-Keep a steady head & attitude at all times….
-Endure suffering & hardships, because they will come.
-Evangelize always…share the gospel wherever you can.
-Stay with the ministry you are in until your life is over…no retirement from the ministry.

Parents, you can take this charge into your households & apply it to your family. The husband is to be the Priest of his home & handle the Word of God carefully & graciously towards his family. You want to make a difference in your kids lives? Teach them the Word of God daily. Take the opportunity during each day to teach a lesson from everyday situations in life. God gives us parents so many opportunities yet we fail to see them. Look for them everyday.

Correct the kids ills from the Word of God. This is our main authority anyway. They need to understand how important God’s Word is in our lives & how important it is to their lives.

Encourage the kids from God’s Word. Find ways to encourage them. We have the tendacy to say “NO” & correct them so them many times each day they hardly ever hear a positive word from our mouths. So, when one of our kids is feeling depressed or out of it, encourage them from the Word of God…it is full of encouragement.

Train them to be holy & righteous. Teach them little white lies are not alright. Take a paperclip from school or work is not alright if not done with the “ok” of the teachers or bosses. Teach them it is not “ok” to cheat on anything. However, teach them to seek out God’s holiness, His purposes, His ways, His instructions, His wisdom, His knowledge…teach them to go to the Word of God, first! Train them to do what is good at all times, to do what is right in every situation even if it hurts them.

 

-scott bailey (c) 2009

 

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What if…?

Posted by Scott on April 25, 2009

What if you could read minds? What if you knew the winning lottery numbers one day early? What is you could live forever? What if you were breathing your last breath right now? What if you had already eaten your last meal? What if you had your conscience for a reason? What if you knew what the reason was? What if it were a beacon – a warning of an impending doom? What if justice were not corrupt, but something true – something eternal? What if the standard for life were a perfect Law you already knew? What if in the stillness of a silent moment you know you had broken that law?

What if life is really a test, a series of choices, in which only one choice really matters? What if we ignore the inner warning light which pulses when we lie, steal or lust? What if even our hatred is counted as murder? What if pain and pleasure are only shadows of greater sensations to come? What if there is a Heaven? What if there is a Hell? What if there is a just Judge who knows even our thoughts? What if He holds us accountable for every thought, word, and deed? What if our idea of justice is only a shadow of something coming – where the prison times are eternal and no bond can be posted once the sentence is passed? What if death is the fine for breaking an eternal Law? What if someone paid that fine for you? What if Jesus Christ is that person? What if He defeated death by rising from the dead? What if you could turn from your sin, put your faith in Him and live? What if He gave you your conscience yo point you to Him?

Every second two people die… What if this is your second? check it out and see @
www.WhatIfCard.com

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What is behind that ugly scaffolding?

Posted by Scott on March 13, 2009

“Deep in unfathomable mines

Of never-failing skill

He treasures up His bright designs,

And works His sovereign will.”

-Cowper

Back in the mid 1980’s the United States underwent the straining task of rehabilitating the Statue of Liberty.  It had been around 100 years since much had been done to the statue.  Private donations were sought after years before and finally they had the money to get it started.  In 1984 the largest free-standing scaffold ever assembled at over 300 feet in the air over Liberty Island was assembled.  This metal scaffolding boxed the nearly 100 hundred year old statue in.  The scaffolding was ugly of course to anyone looking at the statue from the outside, but what a tremendous work was being done on the other side of it.  The crew that worked on the statue cleaned her copper skin, repaired holes and tears in her body.  On July 4, 1984 the original torch had to be removed and replaced with a new one, because the old one was beyond repair.  A major overhaul was underway.

In our lives, we can find ourselves in despair and tragedy.  We may find ourselves out of work, in a divorce situation, child very sick, a parent with an illness, or whatever trauma event you can fathom.  The point is, any of us Believers will find ourselves behind the scaffolding of God’s mighty and sovereign work at some point in our lives and possibly more than once. 

In our prayer life, in keeping with another portion of Christ model prayer to us, “Your kingdom come” is the cry to heaven.  We all dream and yearn for the day when God will rule in righteousness over this entire earth again…free from sin and torment.  Also, this cry out to God that His will be done now, in the middle of our torment, trials, sweat, blood, and tears in this life.  Our hope is not just our future home in heaven, but our kingdom hope concerns our trials right now being used as a greater part of God’s sovereign plan.

This kingdom, much of the time, is built by God in total secret.  Understand this, that God is much of the time accomplishing most of His plan when it is the least evident to us that He is even doing anything.  He puts up the scaffolding of what we can call trials, tragedies, turmoil, suffering, or despair.  Then in the midst of that, He starts cleaning us up, “building His empire of love and glory”.  We will catch ourselves thinking God is silent in our lives, He has removed Himself from us, He no longer likes us, we cannot sense the warmth of His presence anymore and so on.  It is at this juncture of our lives that we can rest assured God is at His greatest work accomplishing the greatest good for us, for others, all the while accomplishing His perfect eternal sovereign plan.

Sir Winston Churchill of England found himself behind a very ugly scaffolding system in the 1930’s.  He had served the British military most of his young adult life, served in the parliament for years, and finally found himself at 56 years of age banished from parliament altogether with no influence on his party and no favor left with much of the British people.  He went back to his home at Chartwell, built walls, painted, played with his children and grandchildren and occupied his time as best he could keeping up with what was going on around the globe especially in Germany.  This was to be his greatest wilderness time and being behind the ugliness of the scaffolding around him was hard to bear.  However, it would turn out once the scaffolding was removed to be he and Britain’s finest hour.  Churchill emerged in 1940 as the wisest man Britain had ever known with his foresight on Hitler.  In late 1940, Churchill was again back in Parliament and ready to take Britain on to victory in WWII.

For most of us, we may never see a time as great as Sir Winston Churchill’s.  We may never be known by the millions of people in our country or around the world.  But whatever scaffolding God has placed around you, rest assure, God is at work in your life and whatever emerges once the scaffolding has been taken down, will be of His sovereign perfect will…it will be of His perfect plan.  You will be made ready to take on whatever God calls you to do. 

Remember, the scaffolding is only temporary…it is the secret work in our lives by the Master Builder.  Much like on July 4, 1986, when the scaffolding around the Statue of Liberty had been removed, a tremendous piece of work emerged and a great celebration was given…our lives will be much the same way.  Our God never leaves His sheep, He never leaves His people or His Church to the wolves…He is always at work in our lives for our greater good and His ultimate glory.  Through this we pray, “Your Kingdom come”!

 

 

“Unless the Lord builds the house, its builders labor in vain.”  -Psalm 127:1

Scott Bailey © 2009

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Cry Out to God or Lose Heart!

Posted by Scott on February 26, 2009

Luke 18 Jesus was telling the disciples how to pray and not give up. Some other translations say “not lose heart” or “not faint”. Jesus was simply putting it to them “..we are to pray and not quit…be persistent in our prayer life.

Here is Jesus confronting the disciples and us with a vivid contrast and choice: Either we pray or give up, we are to move closer to God in prayer or we will faint…we have to choose one or the other. Learn to cry out to our heavenly Father, who we cannot see, but we know that He is always with us, or else we will lose heart.

Jesus is telling these hand picked men to move deeper in the heart of God, deeper into a meaningful relationship with our heavenly Father or they will lose heart and faint. We cannot stand up to the trials, the bending, the twisting, the uncertainties in life without crying out to “Abba Father”. Cry out like a little child does to his daddy…a little child does not always know what to say, but from a deep growning cry call on our God, who is faithful to listen and come to our side. Jesus tells us one key to the heart of God is persistent perpetual prayer…not demands, but persistent crys to the heart of God for His will to be done.

Remember, our heavenly Father has the heart of a daddy and the compassion of a daddy. He hears the crys of His children. Jesus tells us that the persistent prayer of one of His children stirs the heart of God…God is actively waiting on a cry from us many times before He acts on our behalf. He loves us too much not to come to act upon our crying out to Him.

This does not mean God gives us what we demand…He is our Father and will act according to His own will and plans. However, He will act. God our heavenly Father will never leave any of His children grieved and alone in a time of genuine need. He is our faithful Father in whom we can trust.  Will our Father let us go without a job for a while….yes.  Will He let a house or car be repossessed…yes.  Will He let death or sickness come into our lives…yes.  Will He let bills go unpaid…yes.  But He will not let any of this happen to us and have us go through it alone.  It is all about His greater purposes…not our fleeting circumstances that He is most concerned about and we need to understand the same and fight through the fear and disgust with our circumstances.

“God’s answer may be the squeeze of His hand on ours, the quiet comfort of a Father’s voice, the steady reassurance of a Father’s presence even though the woods around us are dark and echoing with fearsome night-sounds. If we listen, we will hear an immediate answering reassurance that the Father is with us and in His own time and way, He will lead us home to a place of light, warmth, and He will put us safely, comfortably in our beds.” -Ray C. Stedman

When Jesus comes will He find faith in us? Remember true prayer is not begging to a reluctant God! True prayer is confidence, trust and absolute faith in God. Prayer is thanking God instead of complaining to God for our ills. True prayer is the rejoicing, receiving, accepting of whatever God wills our life to be. Pray persistently to our Father who is listening.  “He is most glorified in us, when we are most satisifed in Him.” –John Piper.  Will we glorify Him by being satisfied in Him during our most trying times?

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A “Shift” in the Wrong Direction…The Shift…a critique!

Posted by Scott on January 21, 2009

The Shift is a book on a supposedly new awareness, a new reality, etc.  This shift as the book tells us that everything we see and experience is from a higher “Infinite Being is the all-encompassing consciousness from which the universe was created.”  I don’t mean to rain on The Shift parade, but it is all man-made “hog-wash”.  The only Infinite Being is the sovereign God, creator of this universe and beyond.  This Infinite Being was not thought up in human minds under some new consciousness, but God has always been from eternity past, still is, and always will be in eternities future.  The God Almighty is the only infinite being that is immeasurably awesome, inconceivably great, inexhaustible, endless, and greater than any preassigned finite value no matter how large.
The Shift tells us that it is the spiritual and creative awakening of humanity. This trans-formative movement has gained momentum in recent years to the point where, today, more than one in four adults (25%) have moved forward towards this new stage of cultural awareness. 2 John 1:5 “I am not writing you a new command, but one we have had from the beginning.  I ask that we love one another (believers), and this is love, that we walk in obedience to His commands.”  2 John 1: 9 “Anyone who runs ahead and does not continue in the teachings of Christ does not have God.”  So, there is no new stage or new awareness.  The things we have been taught from the beginning about Christ is to be carried forward to the end, not the new awareness or The Shift. 

 

New Reality consciousness means to experience new vistas of awareness and new levels of creativity. It means following your heart to express your inner joy through making your own meaningful contribution towards the betterment of the world.   Colossians 2:8 tells us this, “See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ.”  “The chief end of man is to glorify God by enjoying Him forever.”  -John Piper  Also, what does God tell us about our hearts in Psalm 64:6b “…we have devised a perfect plan!  Surely the mind and heart of man are cunning.”  We cannot trust the heart.  Psalm 14:1 “The fool says in his heart, ‘There is no God!'”  Our hearts need to be examined often by God in order to remain pure at heart…Psalm 26:2 “Test me, O Lord and try me, examine my heart and my mind.” 

 

 

In “The Shift: The Revolution in Human Consciousness,” Owen Waters has woven together leading-edge cultural studies with his own discoveries about the human energy system in order to demonstrate that we are in the midst of the biggest cultural shift of all times.

 

 

This book demonstrates that the future of mankind is not just bright… it is brilliant!  Read Revelation and we will know that the future of mankind is anything but bright or brilliant.  The future for God’s people is very bright to perfect, but for unbelievers, the future is nothing but death, torment, and eternal damnation.  This is the reality of what is to come.  This tormenting future may be closer than all of us want to believe.  In Daniel we see that in the prophecy chapter 12 that the many dead will awake, some to everlasting life and some to shame and everlasting contempt.  He further talks about the people that would go here and there seeking out to increase their knowledge.  The implications are as we have it today, people are meandering around all over seeking a new awareness, The Shift. 

Who should we ask for knowledge?  Ask our Lord, “Teach me knowledge and good judgement, for I believe in your commands.” Psalm 119:66  It is not that we look within for great knowledge or awareness, but go to our Creator, our heavenly Father…He will give us knowledge and wisdom for each day.  Proverbs 1:7 “ The fear of the LORD is the beginning of knowledge,
       but fools despise wisdom and discipline.” 

So, I will conclude that knowledge and wisdom starts with the fear of the Lord.  If we want knowledge we need to ask of our great Lord and He will supply us with all knowledge we can handle.  We do not need to make a mindless shift anywhere…stay with what is true from the old teachings.  God’s Word is never changing, always fresh today as it was yesterday.  I leave you with a reminder directly from God’s Word:

“Don’t be deceived , my dear brothers.  Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.”  -James 1:17

If you are looking for answers, looking for peace, looking for something far beyond what you have ever experienced, I encourage you to consider your life now.  As most people do not think they need a savior and certainly do not want anyone or anything being a lord over their life, however, the Bible tells us we have all sinned and fall short of the glory of God.  A sinful act does not just have to be something that we have actually done, if we think it, Jesus tells us, we have committed a sin against God.  Any sin, even just one sin is punishable by death…our God is a “just” God.  However, Jesus came to this earth as God and as a man.  He voluntarily died a punishing death to atone for the sins of the saints.  This death gives us a way to God the Father forever.  The call is for each of us to fall on our knees in admittance of sin before a holy and pure God.  Ask for forgiveness of all your sins today admitting that you have been an enemy of God.  Tell Jesus you are not worthy of the salvation He offers, but you want it by His gracious will.  Ask Jesus to be the Lord of your life once and for all.   Receive by the power of the Holy Spirit a new life in Christ.  This life is not a posh easy life, but it is the greatest life.  This new life is one of hardships, sacrifices and obedience before our heavenly Father.  I warn you now that a life lived for Christ could cost you your physical life, it could cost you some of your friends, could cost you your job.  Are you willing to pay the price?  Are you willing to accept the cost of the only true life to live which is found in Christ Jesus?  I beg you to think on this hard today and if you sense a pricking in your soul, that could be the Holy Spirit drawing you in…do not resist this drawing of the Spirit, just obey and follow Him.

Scott Bailey 2009

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The Pantheistic World View!

Posted by Scott on January 17, 2009

The Pantheistic World View
by David Clark

 

 

Pantheists’ views of reality have several common threads. Seven of these can be identified.

1. Oneness of reality. All pantheists agree that reality is one. This, of course, distinguishes them as pantheists. Though many modify this oneness in one way or another, in the final analysis, each panthe­ist believes that God (by whatever name he or it is called) is all that exists. (Perhaps the best example is Plotinus, who actually uses the word One to designate this unified ultimate reality. In this respect pantheism shares with naturalism the distinction of believing in only one form of reality. Naturalism, which says that Nature alone is real, affirms only one kind of reality, namely, the natural world described by scientific laws. Although many pantheists deny the reality of mat­ter, with naturalists they affirm the oneness of all things.)

A corollary to this central point is of great importance. Since God is the All, it follows that whatever is real will be found within his being. Therefore, and quite significantly, opposites like good and evil coalesce in God. Or, as pantheists more commonly put it, God is beyond good and evil. Additionally, it is asserted that God is beyond personality/impersonality, being/becoming, and finitude/infinitude. What it means to say God is “beyond” these concepts is an issue we shall raise again. For now, it is enough to recognize that affirming God as the All involves pantheists in saying that God swallows up every pair of conceptual opposites.

2. The independence of God. Pantheists generally assert that the highest reality is in no way dependent. Everything else depends on God; God depends on nothing. Typical of this point of view is Sarvepali Radhakrishnan’s claim that even if the world should pass away, God would remain unaffected. Further, God is in no way limit­ed by the world. The world and its creatures cannot force God’s hand in any way. In general terms, pantheism sides with theism in empha­sizing that God is impervious to outside influence. Both of these views reject various positions (such as Alfred North Whitehead’s pro­cess philosophy) that affirm a finite God who is dependent on cre­ation. In Christian theism, although God loves persons and chooses to answer their prayers, God’s creatures cannot dictate their will to God or force God to be other than he is. God can listen to his crea­tures and willingly act on their behalf, but he is clearly not dependent on the world he has created.

An important result of this stress on God’s independence surfaces in pantheists’ descriptions of God. Precisely because God is so magnificent, pantheists wish to avoid ascribing any characteristics to him. To define is to “finitize,” to make finite, to delimit. Even if we compliment God by ascribing to him what many take to be positive qualities like personhood or goodness, our concepts limit him. We have used our thinking and our logic to force God to be this way and not that way. But God cannot be so limited. He explodes all our puny concepts. Thus, pantheists typically avoid such descriptions altogeth­er, preferring rather to leave him or it nameless. This method of emphasizing God’s greatness and independence will become especial­ly relevant in later discussion.

3. God as impersonal. Although theists may agree with pantheists on God’s independence, the two positions differ significantly on the personhood of God. Is God personal or impersonal? Theists, of course, conceive God in personal terms. God is ultimately and maximally personal; humans are personal only in a derivative, finite, and trun­cated manner. Thus, God is far more than humanly personal; he is not merely personal as we experience personhood. Pantheists, howev­er, generally argue that personhood is simply another of those delim­iting concepts that reduce God to the level of our thought.

Additionally, personhood entails twoness, for to be personal is to be in relation to another person. (You cannot live personally by your­self, which is why solitary confinement is such a debilitating punish­ment.) Since pantheism militates against any form of duality, God must rise above personality into the impersonal. Many pantheists will use personal metaphors like Father to speak of God, and some will even allow for the worship of a personal God among unlearned people. But in the final analysis, the concept of personhood does not appropriately describe God.

4. Necessary creation. While pantheists and theists both speak of creation, they mean quite different things by that concept. When the­ists speak of creation, they mean that a personal God chose to bring other beings, his creatures, into existence. But pantheists view cre­ation as a necessary event that occurs because it is God’s very nature to do it. Creation is not freely chosen; it occurs by necessity. Indeed, if only persons can choose freely and God is not personal, then God could not freely choose to create. Remember Spinoza’s statement that God “exists from the necessity of its own nature alone and is deter­mined to action by itself alone.”( Benedict de Spinoza, Ethics, ed. James Gutmann, based on the White-Sterling edi­tion, The Hafner Library of Classics (New York: Hafner, 1963), pt. 1, def. 7.) This Spinoza calls freedom, but he cannot mean the sort of freedom in which an intelligent being chooses among several options. God acts “freely” only in that cre­ation is not caused by something other than God. In reality, creation is necessary.

5. Creation out of God. In contrast to theists, who believe in cre­ation out of nothing (ex nihilo}, pantheists hold that creation is out of God (ex Deo). The universe (nature) is of the same substance as God. In fact, it is God. Whether it is spoken of as an emanation, a manifes­tation, or a dimension of God, the real world is not simply like God;

it is God.

6. The divinity of humans. Pantheists naturally argue that every aspect of finite existence is an expression or extension of the divine. As part of this finite reality, humans are manifestations of God. This idea finds its classic statement in the Hindu doctrine, tat tvam asi (“that art thou”). Commenting on this theme, Shankara notes that union with God is not something to be sought. It only needs to be realized since it is already true—it is “self-established.”( Shankara, The Vedanta Sutras of Badarayana with the Commentary by Sankara, trans. George Thibaut, 2 parts (New York: Dover, 1962), 2.1.14; 1.1.)   Each person contains the spark of the divine.

7. The world as a lower level of reality. Though critics sometimes contend that pantheism claims the world does not exist, this does not apply to all pantheists. Some explicitly reject this conclusion. In some cases they state rather emphatically that the world is real. Generally, pantheists try to ascribe to the world at least a rudimenta­ry form of reality. For example, Radhakrishnan says that we must not infer the non-existence of the many from the higher existence of the One. At the same time, pantheists do affirm that the kind of reality they are talking about in reference to this world is at a lower level of being than the ultimate.

If the world has some sort of reality and it depends upon God, how does this differ from theism? Theists also assert that this world is dependent and yet real. The difference is that theists hold the world to be really different from God while pantheists do not. Though the­ists believe that creation is dependent, and in that sense a lower form of reality, they also affirm that the world is distinct from its creator. (The other possible position is held by deists, who, in contrast to both theists and pantheists, declare that the world is both distinct from and independent of its creator.) Pantheists believe that the world is neither independent of nor distinct from God.

8. Levels of reality as perceptual ignorance. Though pantheists often protest that this world is not completely denied, they also com­monly affirm that it is real only from a certain point of view. Spinoza tells us that the solution to Descartes’s perplexing mind-body prob­lem is that mind and body are the same reality viewed under different attributes. Idealistic Buddhists will say that the objects of this world are simply states of consciousness. Initially, Hindus like Shankara will not accept this interpretation. The world is real from a certain, lower point of view. One should not say the world is like the horns on a toad, entirely non-existent. Yet at the same time, Shankara tells us, the lower point of view is the perspective of ignorance.

We may summarize Shankara’s claims in this way: (1) reality is one beyond the multiplicity of everyday life, (2) yet empirical reality is not nothing, (3) empirical reality is real from a certain point of view, and yet (4) that point of view is ignorance compared to the greater truth of the union achieved through mystical insight. Despite protests, the effect of this set of beliefs appears to be that the world we live in each day is not, as such, real.

We turn now to relate these historic pantheistic themes to the claims made in the current manifestations of pantheism in the New Age movement. In what ways do New Agers promote these meta­physical ideas? Teaching about the unity and independence of God is omnipresent in New Age circles. The impersonal nature of the ulti­mate is emphasized by the Force of Star Wars. The little guru, Yoda, teaches us that the Force is within each of us, just as The Karate Kid informs us that ki is within. The divinity of each person is reinforced repeatedly. For example, Jack Underbill of Life Times magazine says, “You are God. Honest. I know your driver’s license says differently, but what does the DMV know?”( Quoted in Russell Chandler, Understanding the New Age (Waco: Word, 1988), p. 29.)

Since each of us is God, our innate human potential can solve world problems and holistic health can yield a higher degree of well-ness than ever before. Because of the connection with the divine, New Agers promote human potential for stress reduction, increased productivity, and personal transformation at weekend seminars and in corporate executive suites. The various elements of a “New Medicine” that taps inner energy sources are taught in several leading nursing and medical schools. The claim is that these can achieve a level of healing unavailable through traditional medical care.( See Douglas Groothuis, Unmasking the New Age (Downers Grove: InterVarsity, 1986), pp. 57-91.) Both soul (through the human potential movement) and body (through the holistic health movement) can achieve impressive new heights of wellness through the recognition of the organic nature of reality. Clearly, the pantheistic world view lies behind many New Age claims.

The Knowledge of Mystical Consciousness

Most pantheisms depend on mystical experience as the primary mode of consciousness. Mystic insight provides access to the divine in a way qualitatively different from sensuous experience. Seven com­mon themes can be identified in this mystical mode of knowing.

1. The abandonment of the senses. Pantheism tends to turn away from knowledge that depends on the observations of the senses. Instead, pantheists often use a mystical epistemology. But even when they use a more rational way, pantheists warn that naive dependence on the senses can be misleading. Typical of mystical pantheists’ claims would be Shankara’s statement that since ignorance is due to dependence on the senses, Brahman is empirically unknowable. Those who write in modern times, Radhakrishnan particularly, do incorporate the validity of science, which obviously depends on sen­suous observation. At the same time, they believe that knowledge is inadequate if it is based only on the senses. Even though he believes that perception has a legitimate role, Radhakrishnan places it at a lower level than intuition.

2. Two levels of knowledge. In most pantheists the minimizing of sensuous knowledge leads to some sort of two-truth theory. This view affirms the correctness (at least initially) of two different modes of knowing, even though those two modes may ultimately lead to vastly different conclusions about the nature of reality. Very com­monly, pantheists will acknowledge a rudimentary adequacy of every­day knowledge and language. But intuitive knowledge must transcend this level. Generally the intuitive is described metaphorically as high­er knowledge; one rises above sensuous and logical knowledge to the heights of truth.

The higher levels of knowledge perform several functions. In gener­al, all the pantheists believe that the higher knowledge corrects the distortions of the lower. More specifically, Shankara uses the two-lev-els-of-truth idea to resolve apparent problems in the Hindu scriptures: difficulties arise when we suppose that contradictory statements in scripture operate at the same level, but in fact they do not. Radha­krishnan uses the two-truth theory to support his pluralism: all reli­gious doctrines, despite greater or lesser adequacy, point to the same God.

3. Knowledge by direct apprehension. Pantheists in general depend on a direct, first-hand grasp of reality. The lower levels of knowledge, which depend on the senses, give at best a knowledge based on logical steps. Since this knowledge must use logic to move from a sense experience to knowledge of the object of experience, it will always be indirect. But this lower knowledge gives way to a higher knowledge based on an immediate, direct, and intuitive experience. Even the rationalist Spinoza considers intuition the highest knowledge. Intuition depends on reason, but is “more potent” for it gives a knowledge that is clear, distinct, and perfect.( Spinoza, Ethics, pt. 5, prop. 36, scholium; props. 25, 28.) A claim more typical of mystical pantheists is one by Plotinus, that we may achieve a kind of knowing where knower and known are one. Here one knows the One by becoming the One.

4. The self-certifying nature of mystical intuition. Since some experiences mislead us, many philosophers are interested in whether we have warrant for accepting certain experiences as genuine. For example, we might check our own experiences against those of others to minimize the chance that we might be misled by an unknown illu­sion. But mystics do not accept any factors external to their experi­ences that could certify the genuineness of their intuitions. They believe the mystical intuition carries its own stamp of authenticity. To someone who has experienced the mystical union, external verifi­cation procedures are no more necessary than fins on a cat. As D. T. Suzuki says, a mystic who has experienced the highest knowledge can say with assurance, “I am the Ultimate Reality itself” and “I am absolute knower.”( D. T. Suzuki, “Zen: A Reply to Dr. Hu Shih,” in D. T. Suzuki, Studies in Zen (New York: Delta, 1955), p. 147)

5. The inadequacy of logic. Pantheistic epistemologies of various types typically give logic a preliminary validity at best. Logic always involves a division between A and not-A. But the unifying thrust of pantheism seeks to overcome this distinction at the ultimate level. Shankara surprises us by his admission that logic plays a vital role in knowledge. In fact, he argues that to insist on an absolute distinction between self and Brahman opposes true logic. At the same time, Brahman is clearly beyond logical distinctions. Plotinus says the same of the One. And Suzuki, in his desire to achieve shock effect, provides the most extreme example of this tendency when he says that Zen can “serenely go its own way without at all heeding . . . criticism” about logical contradictions.( D. T. Suzuki, Mysticism: Christian and Buddhist (New York: Harper and Brothers, 1957), p. 49.)

6. The inadequacy of language. Pantheists generally agree that the self-certifying knowledge of direct union cannot be expressed in words. Language necessarily depends on the either/or of logic. Without A/non-A, language would not communicate content. If A = non-A, if black equals white and cat equals dog, what would The cat is black communicate? To accept the essential correctness of linguis­tic description is to acknowledge that the law of noncontradiction relates to reality. This they believe suggests that reality is made up of more than one thing, of A and non-A. This conclusion the pantheist cannot accept. So language is universally thought by mystical panthe­ists to be a distortion. Speaking of the holistic knowledge of the One, Plotinus reminds us, “we are forced to apply to the Supreme terms which strictly are ruled out.”( Plotinus, The Six Enneads, trans. Stephen MacKenna and B. S. Page, 6 vols. (Chicago and London: Encyclopaedia Britannica, 1952), 6.9 [3, 10, 11]; 5.3 [13].)

7. The ineffability of mystical objects and intuition. The inadequa­cy of language leads to an important corollary, ineffability. Ineffability means that since linguistic description must break things into logical opposites, things that cannot be so broken must be indescribable. As Radhakrishnan explains, “God is too great for words to explain. He is like light, making things luminous but himself invisible.”( Sarvepali Radhakrishnan, An Idealist View of Life (London: Alien and Unwin, 1932), p. 97. ) When mystics, whether Western or Eastern, do use language, they often limit themselves to negative language. That is, though they will not say what God is, they may try to say what he is not.

To what degree are these themes reflected in New Age affirma­tions? New Age advocates commonly denigrate logical, conceptual, and empirical ways of knowing. Instead, they practically deify mysti­cal and intuitive knowledge. For example, Shirley MacLaine places the hero of a novel in an acupuncture session where the “doctor” says, “Now relax. . . . Let your mind go. Don’t evaluate and don’t let the left brain judge what you are thinking. Give your right brain more space. As a matter of fact, don’t think.” (Shirley MacLaine, Dancing in the Light (Toronto: Bantam, 1985), p. 312.) Ironically, as this quote sug­gests, New Age proponents are fixated on the right brain/left brain research. The irony lies in the fact that the distination depends on the rational, left-brain methods of science. New Agers use the rational, left-brain distinction between left and right brains primarily to pro­mote holistic, immediate/ intuitive right-brain thought to the exclu­sion of dichotomistic left-brain thought.

Many New Agers also defend the self-certifying and ineffable char­acter of the higher consciousness. The author of The Aquarian Conspiracy, Marilyn Ferguson, says that you reach genuine knowl­edge “only when you get yourself out of the way. You have to be will­ing to have experiences and not have words for them.”( Interview with Chandler, Understanding, p. 38) When we shut down the analytical left brain, reach beyond the logic-chopping words inherent in all conceptuality, and open ourselves to Mind-at-Large, then the Higher Consciousness breaks in. For those who hope to apprehend true knowledge, this is the New Age party line.

The Religious Dimensions of Pantheistic Mysticism

The pantheists’ views of religious experience and of salvation fol­low closely their epistemology. The mystical experience that pantheists depend on to show that God is the all is the same experience that provides liberation from our most basic human dilemmas. In general, we can specify six common ideas about religious experience and sal­vation that pantheists share.

1. Knowledge is salvation. In the classic question of faith and rea­son, several positions have been proposed. For most theists, faith (that is, our trust in and relation to God) and reason (that is, our cognitive knowledge about God) are different. Some have said that faith and reasoning about God are mutually exclusive. Seren Kierkegaard and Karl Barth have taken this position. But many theists believe that they are mutually supportive. Pantheists generally hold that the two are the same; there is no substantive difference between faith (salva­tion) and reason (experiential knowledge). Salvation is knowledge, though this knowledge is intuitive, not rational. To be enlightened through mystical intuition or higher consciousness about the true reality of our oneness with God is in itself to be saved from our false experience of pain in the world.

2. Ignorance as the source of evil. If knowledge is salvation, the cause of the problems from which we are saved is our own ignorance. We languish far from our heavenly home because we do not realize our true identity. Oriental writers tie their view of reincarnation to this problem of ignorance. If we fail to realize our oneness with God, we suffer through the debilitating series of lives full of pain and sor­row. Enlightenment enables us to begin walking the path toward God. Through this ascent we can overcome the evil caused by ignorance. Similarly, Spinoza tells us that viewing God as a mysterious person who controls things by an omnipotent will leaves unexplained all the absurd and evil things that happen to us. This false view of God leads to spiritual blindness.

3. Salvation through human effort. Pantheists affirm various tech­niques for arriving at true knowledge, the mystical experience of enlightenment that is salvation. Generally, however, achieving higher consciousness involves human effort and discipline. Although Spinoza is unique among the pantheists we have discussed in his use of geometry to achieve knowledge, favorites in the East are yoga and other forms of meditation. Suzuki’s Zen Buddhism leaves nothing either to chance or to the will of a capricious personal God. Through the use of koan (those maddening mental puzzles that bring reason to a standstill) and zazen (sitting meditation) the Zen novice begins the journey toward enlightenment. The Vedanta Hindus usually permit the three avenues to salvation: meditation leading to intuitive con­sciousness, good works of service, and devotion to a personal God. But the latter two are given legitimate status only grudgingly; the real path to Brahman is mystical union. Here most emphatically can we theists depend on to show that God is the all is the same experience that provides liberation from our most basic human dilemmas. In general, we can specify six common ideas about religious experience and sal­vation that pantheists share.  Only through experience is that indescribable sweetness by which we rise above this world of pain and find union with God.

4. The mystical ascent. Pantheists often describe the path to salva­tion as an ascent. We have “fallen,” metaphorically speaking, and we need to rise again to our true oneness with God. Although this fall is sometimes given moral overtones, the pantheists’ use of the metaphor is not identical to the Judeo-Christian idea of a fall into sin. Instead of holding to a moral fall, pantheists teach a fall into igno­rance. Salvation reverses this fall, and for this reason the concept of an ascent into something higher (both a higher point of view episte-mologically and a higher reality metaphysically) dominates panthe­ists’ descriptions of salvation. In Plotinus the language of ascent is prominent, for he speaks most directly about the descent from God in his idea of emanation. Matter and this world are things that weigh us down. Through mystical devotion and ethical living we cast off this excess baggage like sailors throwing weight off their ship during a storm. Thus lightened, we move back up the ladder to Mind and finally to the One, our home.

This aspect of Plotinus finds parallels not only in the other panthe­ists who speak often of the higher and lower points of view, but also in many medieval Christian writers. We should note, however, that in the majority of cases, Christians speak of ascending to a personal union with God. The culminating stage of the Christian’s climb is the two-in-one union of personal love, not the absolute oneness of imper­sonal identity.

5. The peace of salvation. As with any religious philosophy, pan­theism claims to give a solution to life’s problems. This solution includes a sense of peace, tranquility, and repose. Although it is sometimes heavily philosophical, the whole point of pantheism is not philosophical in the traditional sense in that pantheists do not seek rational truth for its own sake. Pantheism’s goal is the religious sense of assurance, peace, and contact with God that religions seek.

Put another way, pantheists do not seek primarily to explain our experiences of the world and of evil; they seek instead to resolve our problems with evil. Consequently, each pantheist in this study ends his chain of thinking by promising a sense of peace and release from tension and worry. Even the rationalist Spinoza believed that knowl­edge brought the tranquility we need for living; he argued for a blessedness that he described as “constant and eternal love toward God.”( Spinoza, Ethics, pt. 5, prop. 36, scholium.) Similarly, each pantheist, no matter how philosophically ori­ented, finds the purpose of his philosophy fulfilled in this religious goal.

6. Pluralism of beliefs. The pantheistic emphasis on experiential knowledge leads very naturally to religious pluralism, a perspective that has gained a firm foothold in this century. Because pantheists deem our experience to be so important, they imply that the concepts we use to describe God, ourselves, and the world are correspondingly less important. Historically, Western pantheists have not generally followed this logic; they affirmed instead that differences in religious beliefs are important. Certainly Spinoza, at least, thought that certain concepts about God (say, the idea of miracles) were both philosophi­cally false and religiously dangerous. But Oriental pantheists do com­monly hold that differing religious beliefs can all be “true.” Suzuki’s Buddhism does not really accept any doctrine. Actually, he affirms that no religious doctrines are ultimately true. This is within the spir­it of the original Buddhist teaching.

Hinduism, however, most emphatically states that contradictory theoretical conceptions can be accepted as true. This all-embracing religious pluralism of Hinduism is at home in a modern world where the mood is characterized by the statement, “Your faith is good for you; mine is good for me.” The willingness within Hindu faith to accept alternative conceptions means that Hinduism includes pan­theism, polytheism, and even theism. In fact, scholars generally concede that Buddhism no longer survives in India, the land of its origin, because Hinduism’s inclusive nature simply swallowed up Buddhism’s distinctive teachings. Radhakrishnan, the modern Hindu, explicitly affirms this pluralism in his belief that various religions are all acceptable paths toward the religious goal of happiness and good­ness. Even though Westerners historically have been more exclusive, this aspect of Hinduism is increasingly becoming part of the domi­nant religious perspective of our time.

How does the New Age movement today display these ideas? Salvation from the suffering of reincarnation and the pain caused by ignorance are common pantheistic themes. These find expression in the writings of typical New Age proponents. That ignorance causes pain and requires a change in consciousness is a primary theme of the many seminars that promote the new awareness necessary for enlightenment. Famous examples include the est training sessions of Werner Erhard (he now has a new group called Forum) and the Esalen Institute in California. The Esalen Institute has attracted a number of famous psychologists, including Carl Rogers, Rollo May, and Abraham Maslow. These seminars preach the same message: you are ignorant of your true divinity, so gain a new perception through (insert one of a number of techniques here) and experience a trans­formed personal consciousness.

 

 

Pantheism’s Self-Defeating Character

Pantheism’s analysis of our individual experience of the world brings up a final point: pantheism is unaffirmable and self-defeating. The principle of self-defeat comes into play whenever a statement does something that it affirms cannot be done. Though it can be uttered or said, such a statement cannot be affirmed meaningfully because of its self-destructive character. The statement is philosophi­cally suspect, for it tries to do something that it says cannot be done. If the sentence were meaningful, it would destroy itself. Therefore, it is unaffirmable.

A well-known example of this problem is found in our own centu­ry. Philosophers known as logical positivists developed what they called the Verification Principle. This axiom of positivist thinking stated that only two kinds of statements could count as meaningful:

definitions and facts, with facts defined as statements that are empiri­cally verifiable. On this criterion, logical positivism considered state­ments about theological, ethical, or esthetic realities meaningless because they were neither definitional nor factually verifiable. But here is the catch: the Verification Principle is self-defeating for it is neither a definition nor a fact. If the Verification Principle were some­how correct, it would be meaningless on its own criterion. The his­toric collapse of the positivists’ agenda shows the power of this prin­ciple of self-defeat.

This principle makes it difficult to affirm pantheism meaningfully. A pantheist usually claims that he was once blind, lost in ignorance due to the dominance of the logical, empirical view of things. But now he has regained his sight, the ability to see the truth that only God exists and that the finite perspective of sensuous observation is essentially misleading. He is saying, in effect, “I came to realize that I don’t exist. I came to see that I was always God.” This raises an appropriate question: Who is talking? What does I refer to in these sentences?

Several possibilities confront us. Perhaps I in this statement refers to a finite individual. The pantheist is speaking from a limited per­spective as an individual person. But in this case, his statement is self-defeating. He is saying, “I am telling you that I don’t exist.” What sense can we make of that? If someone exists to tell us this, the state­ment must be false. If the statement is true, there could be no speaker to utter it. If I means a finite individual, then the pantheist’s affirma­tion declares that he does not exist as such, and in this way he pulls that rug out from under his statement.

To evade this glaring problem, he could claim that I in this state­ment is God. He is speaking from the ultimate point of view. But although this alternative solves the problem of self-defeat, it raises two more pressing questions. First, why is he trying to express this to me? Presumably, I do not exist either. But he is treating me as a real entity by recognizing my presence and responding to my questions. Second, how is it that the infinite mind of God was once deceived and has now come to see the truth? This implies both that God’s understanding was once wrong and that it changes through time. If / denotes the ultimate being God, then the pantheists’ statement implies that God is a limited being, not infinite, as pantheists claim.

The rational pressure these problems create puts stress on panthe­ism’s view of the reality of the finite individual’s perspective. For example, Shankara says that the lower perspective of the sensuous realm is true. In that perspective, my individual existence is real and God is personal. But from the higher perspective, my individual exis­tence is not real, and God is beyond personhood. Both viewpoints, he says, are true. Yet from the higher perspective, the lower point of view confuses a coiled rope with a snake. In other words, we assume, the lower perspective is not really true. Yet here is the pantheist, writing as a finite individual to convince us in our finite perspectives that finite egos are part of that coiled-rope point of view.

So which is it? Do pantheists speak from the finite, individual per­spective of empirical egos or not? If they do, it appears that the state­ments they utter concerning the unreality of their own finite exis­tence self-destruct. If they do not and if they claim instead to speak from God’s ultimate perspective, it seems that they are introducing into God hefty doses of fallibility and mutability. Shankara paints himself into a corner. Mutism, the refusal to say anything, would be better. But that, too, has problems, as we shall see in chapter 8. In a word, the noble desire to compliment God as the All negates the very reality of the one who compliments. God therefore cannot get com­plimented at all. This dilemma, it appears, is a powerful challenge to the coherence of the pantheistic philosophy.

Personal existence may have some reality in modified forms of pantheism. As our descriptive survey revealed, not all pantheists call the world absolute nothingness. They have various means for ascrib­ing some sort of limited reality to individual persons. One would run roughshod over the pantheists’ actual beliefs by considering only the extreme illusionist view of the world. But we can state the objection in another way to incorporate this fact: to the degree that the perspec­tive of the experiencing/thinking person as an individual is claimed to be part of an illusion, pantheism is self-defeating. If the finite point of view is admitted, then the self-defeat is mitigated. However, to the degree that the pantheist admits the reality of the individual experi­encing/thinking person he abandons his fundamental pantheistic premises and moderates in a theistic direction.

As a response, a pantheist might try to maintain his own existence just long enough to assert that he does not exist. But if he does this, we can only think that it is somehow ad hoc and unfair to exempt that one statement from the broader premises of his philosophy. This reminds us of the psychological determinists, who exempt their own rational choices that lead them to accept their deterministic theory from the general principles of that theory. The ad hoc nature of these self-licensed exceptions to the rule reveals basic conceptual flaws that, in our view, can be corrected only by major structural changes. In pantheism’s case, this means the affirmation of the real existence of the person who affirms a world view. It means a modification in the direction of theism.

Conclusion

Discussion of pantheistic metaphysics has revolved around the pantheists’ persistent resistance to the predication of concepts to God. Pantheists have claimed that using concepts to describe God both divides what is unified and limits what is infinite. Concepts are always defined in terms of opposites. We know black because it is the opposite of white and good because it is the opposite of evil. So using concepts for description always divides unity and entails that what is so described is limited to only one of the two concepts. Therefore, if God is personal, then he is not impersonal, and there is something that he is not.

This fundamental pantheistic urge arises from noble motives. But it also entails certain consequences that cannot be ignored. Some of these create problems internally in that they run up against the tests of consistency and coherence. If we cannot describe God at all, then the word God loses any intelligible meaning. If we cannot describe God as personal, then creation is necessary, and he must create.

Other consequences concern external problems in that they run into the criteria of comprehensiveness and congruence. If God alone exists, how do we explain the vast wealth of experience had by every person alive that apparently leads us to believe that selves, others, and the real world actually exist? And if God alone exists, how could we ever affirm his existence from our individual, presumably nonreal point of view? Judgment then, says that these rational tensions make pantheistic metaphysics, despite its positive contributions and noble motivations, a poor choice if we are seeking the world view that best explains the total experience of our lives.

 

See his book, “Apologetics in the New Age.”

Email Dr. C. Matthew McMahon (Curriculum Vitae and Bio):  © A Puritan’s Mind, All Rights Reserved, 1998-2008

Scott Bailey 2009

 

 

 

 
 

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Our Sovereign God is exceedingly and abundantly powerful!

Posted by Scott on January 12, 2009

Ephesians 3:20-21 is a doxology Paul places in this letter to the Ephesians.  A doxology you might ask is a praise or glory given to Almighty God.  Every prayer should have a doxology if not entire prayers most of the time.  Think about our prayers for a minute.  How much time do we honestly spend in praise and glorifying our God compared to the amount of time we spend asking for something.  It is absolutely amazing the time spent in “asking”.

Of course, God wants us to come to Him and ask.  He already knows what we will ask for, but He still wants that open line of communication with us to ask for anything in accordance with His will.  As true Believers we should have in mind that which God wants not really what we want in the flesh.  In taking a closer look at this doxology at the end of chapter 3 from Paul to the Ephesians we find out much more than we might imgaine.

When we ask or confirm something of God, in accordance with what we believe He wants for us, it would be good to do so with this mindset: 

1. God has the power to do whatever He wants to do…He is our Sovereign Lord.

2. God can produce, make, or fashion in us whatever He desires…He is our Sovereign Lord.

3. God can go far beyond in delivering what we have ask or begged for.  He can go exceedingly, unthinkably far beyond anything we can even dream up or think in our minds.  Think of asking in these terms:  desiring, craving, begging, calling out for that which God has placed on our hearts to ask for…He is our Sovereign Lord.

4. God does this in accordance with His power, His unending ability that He has put on display within our lives..He is our Sovereign Lord.

5. God’s exceeding abundance is a great reflection of His inexhaustible fullness of mercy and grace.  The “well” can never be overdrawn.  The “well” of God’s grace and mercy will never go dry.  We are always welcome at this “well”.  Remember Psalm 81:10 “Open your mouth wide and I will fill it with good things.” (NLT)  He is our Sovereign Lord.

6. God’s power is all-sufficient and almightly powerful that He has saved each of us as Believers.  This same power (awesome ability) is the power that was able to take a spiritually dead bag of bones like me and bring it to Himself in salvation.  No one has this kind of power except God…no one!  He is our Sovereign Lord.

7. God is looking for excellencies and praises  to be ascribed towards Him in our prayers…He is our Sovereign Lord.

8. God provided us with a mediator in Jesus Christ His Son…He is our Sovereign Lord.

9. All of the praises and glories that we garble towards God goes through the hand of Jesus Christ our great mediator (high priest)…He is our Sovereign Lord. 

10. All of graces, mercies, and gifts that come to us from our heavenly Father comes through that same hand of Jesus Christ our Lord…He is our Sovereign Lord. 

So, this is how I offer up this doxology personally for me this morning:

“Finally, O Sovereign God, who has the awesome ability to produce unthinkably far beyond what I have desired or begged for or can even fathom in my small mind to ask for, according to Your great power that is constantly on display in my life daily, it is to You, my Almighty God that all the honors and glory and praises through my perfect Lord Jesus Christ be lifted up and may they be lifted up from every generation for ever and ever! AMEN.”

Just remember while praying to give God the praise and glory for your life today…He is our Sovereign Lord.

Scott Bailey (c) 2009

References: 

-Matthew Henry Commentaries

-Logos Strong’s Lexicon Greek guide

-NIV Bible, NLT Bible, KJV Bible, & NASB Bible

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A New Year 2009 Vision For You!

Posted by Scott on January 10, 2009

“May the living God, who is the portion and rest of the saints, make these our carnal minds so spiritual and our earthly hearts so heavenly, that loving Him and delighting in Him may be the work of our lives.” -Richard Baxter (late 1600’s)

I pray that anyone really serious about living before our heavenly Father in a holy manner will take this prayer to heart by Richard Baxter. His desire for a holy life before God was so strong it is expressed deeply in that prayer. Matthew Henry put it like this, “The joy of the Lord will arm us against the assaults of our spiritual enemies and put our mouths out of taste for those pleasures with which the tempter baits his hooks.” In other words, there is no better way to gain victory over sin long-term than to develop a distaste for sin, because of “the superior satisfaction in God”. This requires daily mortification of our sins…kill the sin in our lives anyway the Spirit gives us strength to do so. May this be the Christian’s true work…the true business of our life.

John Piper puts it this way, “God remains gloriously all-satisfying. The human heart remains a ceaseless factory of desires. Sin remains powerfully and suicidally appealing…Feast on God.” “O taste and see that the Lord is good.” Psalm 34:8.   The hope and prayer for this new year is that each of us will find ourselves desiring God more and more each day. Desiring a rich and joyful relationship with Him that surpasses all that we have ever heard or read to this time in our lives. Can we take an old foundational creed and adjust it or tweek it just a bit (from John Piper’s book “Desiring God”).

“The chief end of man is to glorify God BY enjoying Him forever.”

May we each enjoy in our Lord beyond the scope of our thoughts, prayers and dreams in 2009.

Pressing on in Christ,
Scott B.

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The Best Gospel Presentation outside a courthouse in Calif!

Posted by Scott on January 9, 2009

The Best Gospel Presentation I have Ever Heard

Posted: 07 Jan 2009 06:00 PM CST from the Matt Johnson Blog

This is my friend Tony Miano, preaching the Law and the Gospel in front of a California courthouse as people are waiting in line for their turn before the judge.  Please take the time to listen to this presentation, and pass it on to your lost friends and family.  
This is perhaps the clearest, most biblically correct, presentation of the Gospel to the lost that I have ever heard.  It is worth the time to listen, and to learn from.  For the correct, God-centered proclamation of the Gospel is of utmost importance as we proclaim it to the lost.  
You will notice that Tony does not tell his hearers that they have to do anything in order to be saved, but tells them what the will do, by the grace of God, when they are born again.  He trumpets the grace of God and the love of God, without compromising the justice of God and the wrath of God.    
Tony’s compassion for the lost is evident, not only here, but every time I have heard him preach.  This, my readers, is a presentation that I will personally spend much time learning from.  
Listen to this one, and pass it on.  

http://gotherefore.net/audio/podcasts/Lawman_Open_Air.mp3

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