What makes this book so powerful is the fact that what is written is born out of incredible life experiences. He has another book coming out in the next few months, Crossing Rivers. It is about an African woman who does what is culturally taboo — after being abused by her husband, she leaves the tribe that adopted her, and returns to her birth tribe. We have only read chapter one, but the story line looks to be captivating, and there will be sequels. A lot of material comes across my desk. New Creation Prayer was different.
It is one of the most refreshing presentations I have read in a long time. This will be a healing balm and a strong cup of coffee for many quarters in evangelicalism. I have many friends who will be deeply enriched by reading this booklet. As a result, we do not have to get His attention with our prayers — He is already with us and for us! The author spent 20 years working side-by-side with mega-church preacher T. David began to question the ethics behind tithing, which led him to write Sunday Morning Stickup ; as a result, he was eventually excommunicated from his church.
Why should we be surprised, then, that church leaders go ballistic when tithing is questioned? The call goes out to bury many of the practices which have a purely business focus in our churches today. This is a wonderful book. Because of the mileage it covers, some might find it to be the kind of volume to read through slowly in solitude. In the first segment pp. To me, this section seems to be oversimplified, but nevertheless many important insights into life in the early church are unfolded.
More heat than light has resulted from most discussions of Revelation. The Celebration of the New Covenant. The New Covenant, by Mr.
McMillan, Thorncrown Publishing, , pages. Yes indeed, with hammer and nails in hand! That is a far cry from our culture of violence, racism, and other injustices in our flagging economy of scarcity. A Christian person is a dutiful servant of all things and. Stand fast therefore and do not submit to the yoke of slavery again. Martin Luther November 10 — February 18 was a German theologian , an Augustinian monk, and an ecclesiastical reformer whose teachings inspired the Reformation and deeply influenced the doctrines and culture of the Lutheran and Protestant traditions. Wikipedia has an article about:
Stephanie spoke at our Searching Together Gathering several years ago and some of her writings will be featured in the next Searching Together , Vol. The realm of communication does not lend itself to simplistic formulas and easy-to-follow steps. No wonder, for each setting where communication occurs involves the many intangibles connected to the personalities and circumstances. Stephanie knows this and does a beautiful job of speaking generally enough to allow for plenty of flexibility, yet specifically enough that her readers can relate what is said to their peculiar setting.
A great deal of time is spent in our lives pursuing or avoiding communication. If we truly love other people, then we must grow in our ability to listen to others, to explore the thoughts of others and to value the concerns of others.
'The priesthood of all believers' is a biblical doctrine. Sadly, Satan has laid his meddling fingers on this glorious gospel principle and twisted it to the ruin of many. The Priesthood of All Believers: Slogan or Substance? by David H. J. Gay from linawycatuzy.gq Only Genuine Products. 30 Day Replacement Guarantee.
This book will go a long way in stimulating and facilitating such important growth in our personal lives. We live in a culture where the tentacles of technology are entangling themselves in our relationships, often negatively. Stephanie points the way for deeper and more meaningful relationships in a media-saturated society! In it, Stephanie brings her background in culture and communication together to give us a fascinating tale that brings out the effects of advanced technology on human existence. This story begs for more — and sequels are sure to follow!
As technology spreads its tentacles more and more in our culture, the expression of authentic humanness becomes challenged in untold ways. This is an engaging story that wrestles with far-reaching issues staring us in the face right now, and offers hope in the midst of crises that threaten the fundamentals of human existence itself.
Communicating Love [Kindle Edition]. David was my roommate at a gathering in October north of Charlotte, NC. I had met him briefly before, but it was a privilege to get to know more of his heart. These DVDs are excellent for both individual reflection and group study. As overt institutionalism increased, dependence on the Spirit decreased. Of course, the notion that certain Spirit-gifts ceased after the closing of the canon contributed to the neglect of the Spirit. Jon wrestles through some difficult issues and is fair to those with whom he differs.
I am in deep sympathy with his essential concerns, though I would have a different take on some matters. I have perused several of his previous books — The Priesthood of All Believers: No Sanctification by the Law — with great profit. The Pastor — Does He Exist? David Gay has done us a tremendous service by documenting the freeness of grace in Christ as proclaimed by these four often maligned men.
He clearly unfolds where he agrees with these four, where he disagrees with them, and where he believes them to have been unwise in the way they expressed certain sentiments. They shed important light on vital issues that have come to the top in church history. No Sanctification by the Law. There must be something going on out there in the church, for here we have yet another great new book on home churches. That movement is the regathering of believers as genuine church in the home.
In this book they examine this house church movement — primarily from a Roman Catholic perspective — in light of scripture, history, psychology and sociology. Some of the topics covered in the book include an international overview of the intentional community movement, community and American culture, mutuality in relationships, the political implications of community, and servant leadership.
Each chapter ends with a helpful list of additional resources. The social science slant of the analysis is very valuable.
The greatest strength of this book, though, is its exploration of community in the context of American culture. The authors note that American culture evokes a hunger for community, yet simultaneously militates strongly against it. This book is especially appropriate for Roman Catholics. He sheds his own blood for us. As you already can see, only God can bring this heavenly new order into existence.
Though responsible for the proclamation of whole Word of God, Lutherans have traditionally been much stronger on the personal appropriation of the gospel for politicians and statesmen than on the social demands of the law for politics and the state. What is desperately needed today is a prophetic counterpart to the priesthood of all believers. There is no longer a powerful so-called spiritual estate governing and oppressing the laity that the slogan confronts and challenges.
There is, however, a dominant White, privileged society with an ideology of superiority using racism for its unjust advantage. Secularists are generally those who live as if the new age in Christ had not yet begun; clericalists are most often their opposites who live as though the old age in Adam had been completely abolished. Both positions have allowed the tension to deteriorate into a rigorous dualism. So the secularists live as though they were in the old age, that is, as if Christ had never come proclaiming the rule of God near and at hand. In that way racism and oppression is accepted as part of the worldly order, and the teachings of Christ are reduced to a personal, individual, and private sphere of life.
Often Luther is thought to have represented only a personal ethic and a very inadequate social and political ethic. In his Bondage of the Will , Luther writes: The pamphlet of , in which he features this slogan, is entitled, To the Christian Nobility of the German Nation for the Betterment of the Christian Estate. The italics are mine for emphasis.
He knew that the so-called spiritual estate claimed a superiority and privilege that belonged to all Christians, whether peasants, burghers, or nobility. There was a time when the three estates of peasants, princes, and priests had provided food, protection, and prayers for all. Thus Luther proclaimed the priesthood of all believers, thereby dissolving the spiritual estate in the society of his day and promoting every believer into the Christian estate.
In terms of institutional change: Monasteries emptied and in Germany many were converted into schools.
Luther declared that the spiritual and political office were not compatible. Like the pope, the emperor did not have a spiritual estate guarding and advancing his interests in every one of his countries. But in those days many of the popes were trained in canon law and lacked real spiritual and theological integrity. Those members of the spiritual estate who wanted to join in the Reformation had to give up their high office and powerful positions to teach, preach, and counsel believers with humility. Toward a Lutheran Social Ethics Developed. My assertion bears repeating: There is discipline in the personal sense and justice in the social and political sense.
Personal love transcends itself in justice and justice transcends itself back into love. The Kingdom of Heaven is within and I believe that it is through the internal dimension of the institutions of that day that the Word brought about so much social change.
In this way going into the innermost heart or core of the person as Luther does, I believe brings about an explosive advance in social justice. Luther was often very verbose, but he could also pack whole summations into single words. That a remnant [of believers] overflows with the justice of faith could be developed in terms of social spontaneity. That development could be argued along the following lines: The following are excerpts from my dissertation: Luther delves into the spontaneity internal to God for the source of common wealth, coming down from on high or coming up out of the depth, and replacing an economy of scarcity with the joyful one of abundance.
As in the Mass where the fountain of all good things from God, both spiritual and material, overflowed upon all the worshipers, the servers of God, here Luther is describing the joyful economy frohliche wirtschafft overflowing with divine gifts, coming out of the internal kingdom of Christian freedom.
The kingdom of Christian freedom, which overcomes the Babylonian Captivity, provides social and personal gifts beyond material goods and possessions. An infinite, personal giving of the self and forgiving of others also overflows all boundaries for the sake of the love of neighbor. In order to have the joyful economy of abundance the economy of scarcity needs to be overcome. After citing verses in Philippians: Look how clearly St.
Through faith, which is the work of God in us, we receive enough from God to cover our material needs with many spiritual gifts and blessing besides. Luther is saying that in being baptized into the death of Christ, we become like those who have died so that all our possessions are left for others, which is a prerequisite for the economy of abundance. Why should your remaining possessions and good works, which provide for you, rule over you, if through faith you have enough; for in faith God gave you all things?
Everyone must so accept his or her neighbor as if the neighbor were the self. Out of Christ [all good things] flow into us, who accepted us himself into his life, as if he were what we are. Out of us they shall flow into those who have need of them. Obviously Luther cannot be described as thinking on a personal and individual level only. Thus justification by faith did not remain a personal ethic for Luther, but a social one as well by bringing the reformation of the whole church.
By arguing that priests should not be in the government, the secular civil order came into its own. In this way the reformation of the church also spelled reformation of the government, which of course still had a great deal of reform outstanding, but so does the Church as well. The Reformation principle of a church ecclesia semper reformanda, continually reforming, even continuously reforming, when it is repenting, has significance for the injustice of racism as well, because love needs to overcome that injustice.
Governmental development and reform has come a long way. A century and a half after Luther, John Locke taught us that our government is not established by divine right, but by the consent of the people. Checks and balances among the three branches of our government prevent a centralization of too much power on top.
We have the freedom of religion, because the government is not allowed to establish one. Then we have freedom of speech, freedom of assembly, even the freedom to protest actions by the government. We also still have freedom for workers to join unions and strike against their employers.
Herod was a tyrant who killed people at will and Jesus was not the only person crucified, sometimes the Romans lined hundreds of crosses on both sides of a road that entered a city. Any kind soul who helped those poor brutalized and tortured and dying victims was nailed to another cross beside them. We have come a long way from that kind of tyranny. Even if our government were, we the people can be selfish, corrupt, and quite comfortable with racial injustice. Eternal vigilance is the price of freedom. He is the only Black senator, of whom there have been a mere six in our history.
He is the first senator who will represent a southern state since Reconstruction, and sadly, he stands against most of the issues that Americans of African Descent hold dear. If about 15 percent of our population is Black, then there should of course be approximately 15 Black senators, because as we learned in elementary school, taxation without representation is tyranny.
Talk about the wrong way to deal with our White shadow side! Although at its founding 25 years ago, the Evangelical Lutheran Church in America wanted to increase not just its African American, but its total minority membership to 10 percent, it is still below three percent, which is not that much better than the one percent representation in the U. To be true to our Lutheran theology today, like Luther we have to declare the freedom of the Christian from the racial and cultural Babylonian captivity that has hold of our Lutheran church.
In the same way that Luther challenged the clericalism of his day, we have to challenge the racism of our day. We have to hunger and thirst for greater approximations to justice. Where are the Lutherans who are standing up against the Babylonian Captivity of racism for White privilege in our society today? Luther declared the freedom of the Christian and in the words of St. Stand fast therefore and do not submit to the yoke of slavery again.
The Lutherans following Luther should be able to get out from under the captivity of racism and White privilege. Judgment begins in the House of the Lord. We are heirs because of the last will and testament of Christ and we receive a divine inheritance and do not have to court White privilege and bank on the injustice perpetrated by racism. This paper has taken the personal ethics involved in racism and conspiracy theorists seriously by the analysis of the shadow side of individuals and its projection onto others.
It was also biblically reinforced by the rationale of vicarious suffering as opposed to what could have been called scapegoating. The Biblical witness included a social ethics and should not be interpreted on a merely individual level, which was also found to be true of Luther. Luther was up against clericalism in his day and in our day we are up against secularism, as though the new age in Christ had not yet begun, in the words of Bishop Lazareth.
Christ declared the rule of God near and at hand. That is a far cry from our culture of violence, racism, and other injustices in our flagging economy of scarcity. The tension between these opposites needs to bring about ever greater approximation s of j ustice, because faith becomes active in love and love seeks justice. The present cultural and racial Babylonian Captivity of the Lutheran Church needs to declare the Freedom of Christians once again in order to overcome the injustice of secular racism which has taken hold of our churches.
A Theology of Politics. Tiefenpsychologie und neue Ethik, dritte Auflage.
Kindler Verlag, GmbH, For the psychological analysis of racism. Sword of the Spirit, Sword of Iron: Graduate Theological Union Dissertation, University of California Press, , Pelikan, Jaroslav, and Helmut Lehmann, eds. Concordia and Fortress, Martin Luthers Werke, Kritische Gesamtausgabe. Hermann Boehlaus und Nachfolger, The Lutheran Publications Society, Quick Facts from the U.
Sword of the Spirit, Sword of Iron. A Guide for the Perplexed. What do you think of this article?