Called To Ministry Quotes

Let every man abide in the calling wherein he is called and his work will be as sacred as the work of the ministry. It is not what a man does that determines whether his work is sacred or secular, it is why he does it.

Your message, your ministry, your influence is built from your flaws. People relate to HUMANITY...not perfection.

Even in the most uneventful of our lives, we are called upon to choose our battles...

A job is a vocation only if someone else calls you to do it for them rather than for yourself. And so our work can be a calling only if it is reimagined as a mission of service to something beyond merely our own interests. Thinking of work mainly as a means of self-fulfillment and self-realization slowly crushes a person.

God's plan is to make much of the man, far more of him than of anything else. Men are God's method. The Church is looking for better methods; God is looking for better men.

We are called at certain moments to comfort people who are enduring some trauma. Many of us don't know how to react in such situations, but others do. In the first place, they just show up. They provide a ministry of presence. Next, they don't compare. The sensitive person understands that each person's ordeal is unique and should not be compared to anyone else's. Next, they do the practical things--making lunch, dusting the room, washing the towels. Finally, they don't try to minimize what is going on. They don't attempt to reassure with false, saccharine sentiments. They don't say that the pain is all for the best. They don't search for silver linings. They do what wise souls do in the presence of tragedy and trauma. They practice a passive activism. They don't bustle about trying to solve something that cannot be solved. The sensitive person grants the sufferer the dignity of her own process. She lets the sufferer define the meaning of what is going on. She just sits simply through the nights of pain and darkness, being practical, human, simple, and direct.

I would like to encourage you to stop thinking of what you're doing as ministry. Start realizing that your ministry is how much of a tip you leave when you eat in a restaurant; when you leave a hotel room whether you leave it all messed up or not; whether you flush your own toilet or not. Your ministry is the way that you love people. And you love people when you write something that is encouraging to them, something challenging. You love people when you call your wife and say, 'I'm going to be late for dinner,' instead of letting her burn the meal. You love people when maybe you cook a meal for your wife sometime, because you know she's really tired. Loving people - being respectful toward them - is much more important than writing or doing music.

Those of us who write, who sing, who paint, must remember that to a child a song may glow like a nightlight in a scary bedroom. It may be the only thing holding back the monsters. That story may be the only beautiful, true thing that makes it through all the ugliness of a little girl’s world to rest in her secret heart. May we take that seriously. It is our job, it is our ministry, it is the sword we swing in the Kingdom, to remind children that the good guys win, that the stories are true, and that a fool’s hope may be the best kind.

Personal ministry is not about always knowing what to say. It is not about fixing everything in sight that is broken. Personal ministry is about connecting people with Christ so that they are able to think as he would have them think, desire what he says is best, and do what he calls them to do even if their circumstances never get "fixed." It involves exposing hurt, lost, and confused people to God's glory, so that they give up their pursuit of their own glory and live for his.

God directs his people not simply to worship but to sing his praises “before the nations.” We are called not simply to communicate the gospel to nonbelievers; we must also intentionally celebrate the gospel before them.

No one celebrates the presence and grace of the Lord Jesus Christ more than the person who has embraced his desperate and daily need of it.

All this unfolded in what I now know to call our last weeks. Within the action of this story, these memories mean little. After the first time Graham and I went to bed together, they are symbolically all of a piece. I could have written to you without including them; after all, the things that happen between lovers are lost to the work of history anyway. But I wrote it down because I need you to bear witness to it. He was here, by and with and in my body. He lives in me like trauma does. If you ever fall in love, you’ll be a person who was in love for the rest of your life.

For Christians to influence the world with the truth of God's Word requires the recovery of the great Reformation doctrine of vocation. Christians are called to God's service not only in church professions but also in every secular calling. The task of restoring truth to the culture depends largely on our laypeople. To bring back truth, on a practical level, the church must encourage Christians to be not merely consumers of culture but makers of culture. The church needs to cultivate Christian artists, musicians, novelists, filmmakers, journalists, attorneys, teachers, scientists, business executives, and the like, teaching its laypeople the sense in which every secular vocation-including, above all, the callings of husband, wife, and parent--is a sphere of Christian ministry, a way of serving God and neighbor that is grounded in God's truth. Christian laypeople must be encouraged to be leaders in their fields, rather than eager-to-please followers, working from the assumptions of their biblical worldview, not the vapid clichés of pop culture.

The tendency to view the holistic work of the church as the action of the privileged toward the marginalized often derails the work of true community healing. Ministry in the urban context, acts of justice and racial reconciliation require a deeper engagement with the other—an engagement that acknowledges suffering rather than glossing over it.

Down in the cellar the Gestapo were licensed to practice was the Ministry of Justice called ‘heightened interrogation’. The rules had been drawn up by civilised men in warm offices and they stipulated the presence of a doctor.

The blood of Jesus settled the score for us to be a champion in Him, to break the satanic powers of darkness, to stop the destroyer called the devil in his tracks, and for us to recover everything that he has stolen from us that has to do with our purpose and our destiny. Whatever the conqueror and the locust have eaten, God is the restorer of everything.

My call to the ministry was not a miraculous or supernatural something. On the contrary it was an inner urge calling me to serve humanity.

You must read to lead. Reading feeds. It opens our souls to a long line of counselors.

If it was bliss to be alive, to hunt was rapture.

The Christian leader of the future is called to be completely irrelevant and to stand in this world with nothing to offer but his or her own vulnerable self. That is the way Jesus came to reveal God's love. The great message that we have to carry, as ministers of God's Word and followers of Jesus, is that God loves us not because of what we do or accomplish, but because God has created and redeemed us in love and has chosen us to proclaim that love as the true source of all human life.

A true Christian lives and labors on earth not for himself but for his neighbor. Therefore the whole spirit of his life him impels him to do even that which he needs not do, but which is profitable and necessary for his neighbor.

If we're going to impact our world in the name of Jesus, it will be because people like you and me took action in the power of the Spirit. Ever since the mission and ministry of Jesus, God has never stopped calling for a movement of "Little Jesuses" to follow him into the world and unleash the remarkable redemptive genius that lies in the very message we carry. Given the situation of the Church in the West, much will now depend on whether we are willing to break out of a stifling herd instinct and find God again in the context of the advancing kingdom of God.

Do you want to become a true messenger of the Lord with fire burning in your bones? Then have the Man of fire dwelling in your heart. Abandon any attempts to build your own kingdom or ministry. Forget about building your own empire; build His instead. Worship God passionately. Consecrate yourself to Him to be His holy dwelling place.

Sermons frequently refer to the apostles of Christ as poor, uneducated tradesmen. But three of the Twelve, Matthew, John, and Peter, wrote some of the world’s all-time best-selling literature. The apostles were more than just literate; Jesus called them scribes “who [had] been trained for the kingdom of heaven . . . like a master of a house, who brings out of his treasure what is new and what is old” (Matt 13:52). It would be surprising if the disciples ignored this and failed to take notes during Jesus’ ministry.

The most dangerous prayer a human being could every pray, "Lord, make me like Christ. I don't care if you have to dethrone me, I don't care if you have to tear apart my ministry, I don't care if you have to destroy me, I don't care what happens - make me like Jesus Christ!" It's practically calling a death sentence upon yourself. But then again, unless a grain of wheat falls to the ground and dies, it abideth alone, but if it dies, it bringeth forth much fruit.

God can only prosper the works of your hand, not your calling.

Your current situation and workplace are your personal mission field. Why? Because you can reach people a church can't. You're on the front lines!

Do I trust that where I am in life today—no matter how far it is from where I think I should be—can never limit God’s ability to accomplish his will in my life?

Never underestimate the value of the ministry you have in the place where God has called you—even if it’s “only” among your family and friends. — Jenni Davenport —

The ministry of the church is a genuine concern for others. We need to stop talking about it and start doing it. Rise. Rise and shine, friend. Everyone you meet today is on heaven's Most Wanted list.

When women devote themselves to their husbands, children, and building their house, the whole church is strengthened. This is actually their 'ministry' to the church: being obedient wives who are raising godly children. Obviously, when a church is full of healthy families, the church will be healthy and stable.

Daring greatly’ requires nothing less than a cleansing of the heart—or what the Desert Elders called ‘purity of heart.’ My best stab at what they meant by this is what I call wholeheartedness. This means we are ‘all in.’ We no longer hold anything back. We can contrast ‘all in’ with ‘half-hearted.’ Purity of heart is unwavering commitment and resolve, void of duplicity.

You are most humble and gentle when you think that the person you are ministering to is more like you than unlike you. When you have inserted yourself into another category that tends to make you think you have arrived, it is very easy to be judgmental and impatient.

There are many reasons to steer clear of  Christianity. No question. I fully understand why people make that choice. Christianity has survived some unspeakable abominations: the Crusades, clergy sex-scandals, papal corruption, televangelist scams, and clown ministry. But it will survive us, too. It will survive our mistakes and pride and exclusion of others. I believe that the power of  Christianity — the thing that made the very first disciples drop their nets and walk away from everything they knew, the thing that caused Mary Magdalene to return to the tomb and then announce the resurrection of Christ, the thing that the early Christians martyred themselves for, and the thing that keeps me in the Jesus business (or, what my Episcopal priest friend Paul calls “working for the company”) — is something that cannot be killed. The power of unbounded mercy, of what we call The Gospel, cannot be destroyed by corruption and toothy TV preachers. Because in the end, there is still Jesus.

This leaves us with the urgent question: How can we be or become a caring community, a community of people not trying to cover the pain or to avoid it by sophisticated bypasses, but rather share it as the source of healing and new life? It is important to realize that you cannot get a Ph.D. in caring, that caring cannot be delegated by specialists, and that therefore nobody can be excused from caring. Still, in a society like ours, we have a strong tendency to refer to specialists. When someone does not feel well, we quickly think, 'Where can we find a doctor?' When someone is confused, we easily advise him to go to a counselor. And when someone is dying, we quickly call a priest. Even when someone wants to pray we wonder if there is a minister around.

it’s called socialism. Or, for those who freak out at that word, like Americans or international capitalist success stories reacting allergically to that word, call it public utility districts. They are almost the same thing. Public ownership of the necessities, so that these are provided as human rights and as public goods, in a not-for-profit way. The necessities are food, water, shelter, clothing, electricity, health care, and education. All these are human rights, all are public goods, all are never to be subjected to appropriation, exploitation, and profit. It’s as simple as that.

Ministering Christ to others so that Jesus might be reproduced and grow in people is the highest service to both God and man.

The ultimate purpose of the Word of God is not theological information but heart and life transformation.

The blinding ability of sin is so powerful and persuasive that you and I literally need daily intervention.

Cause every task of your day to be a sacred ministry to the Lord. however mundane your duties, for you they are a sacrament.

In the decades before his ministry begins and in the forty wilderness days, Jesus is willing to wait, and his example calls us to cultivate that same posture before the Father.

For students who have not been required to confess that it is easier to learn theology then live it, it is tempting to think maturity is more a matter of knowing in a matter of living

We are all priests before God, there is no such distinction as 'secular or sacred.' In fact, the opposite of sacred is not secular; the opposite of sacred is profane. In short, no follower of Christ does secular work. We all have a sacred calling.

maturity is about how you live your life. It is possible to be theologically astute and be very immature. It is possible to be biblically literate and be in need of significant spiritual growth.

Even when ministry is hard, it's more fun than any other job I can imagine. Where else can you preach, teach, meet with a lead abatement specialist, and get arrested for civil disobedience all in the same week?

Tender, heartfelt worship is hard for a person who thinks of himself as having arrived. No one celebrates the presence and grace of the Lord Jesus Christ more than the person who has embraced his desperate and daily need of it.

Mothering or nurturing is not just a calling for women who have biological or adopted children. Mothering is a calling for all women. Every Christian woman is called to the spiritual motherhood of making disciples of all nations.

God is calling and transitioning many of His ministers. Many have been called to be prophets, but they are fearful. Don’t be a Jonah. Don’t run from the call. Embrace it. The prophet’s ministry is designed to bring deliverance and salvation to many. Nineveh was spared and blessed because Jonah went there.

I think it’s time to focus on finding and creating church among its many refugees—women called to ministry, our LGBTQ brother and sisters, science-lovers, doubters, dreamers, misfits, abuse survivors, those who refuse to choose between their intellectual integrity and their faith or their compassion and their religion.… Instead of fighting for a seat at the evangelical table, I want to prepare tables in the wilderness, where everyone is welcome and where we can go on discussing (and debating!) the Bible, science, sexuality, gender, racial reconciliation, justice, church, and faith, but without labels, without wars.

When you try to be someone else, you’re not only neglecting your true self; you’re also sacrificing the potential God has planted within you. The potential to rise to your calling, reach others through your gifts, and make a difference.

Eve means “giver of life.” I don’t think this redemptive calling to be a life giver is only biological. The life of Christ in us enables women to be life givers, rather than life-takers, in every relationship, circumstance, and season of life.

We have made money our god and called it the good life. We have trained our children to go for jobs hat bring the quickest corporate advancements at the highest financial levels. We have taught them careerism but not ministry and wonder why ministers are going out of fashion. We fear coddling the poor with food stamps while we call tax breaks for the rich business incentives. We make human community the responsibility of government institutions while homelessness, hunger, and drugs seep from the centers of our cities like poison from open sores for which we do not seek either the cause or the cure. We have created a bare and sterile world of strangers where exploitation is a necessary virtue. We have reduced life to the lowest of values so that the people who have much will not face the prospect of having less. Underlying all of it, we have made women the litter bearers of a society where disadvantage clings to the bottom of the institutional ladder and men funnel to the top, where men are privileged and women are conscripted for the comfort of the human race. We define women as essential to the development of the home but unnecessary to the development of society. We make them poor and render them powerless and shuttle them from man to man. We sell their bodies and question the value of their souls. We call them unique and say they have special natures, which we then ignore in their specialness. We decide that what is true of men is true of women and then say that women are not as smart as men, as strong as men, or as capable as men. We render half the human race invisible and call it natural. We tolerate war and massacre, mayhem and holocaust to right the wrongs that men say need righting and then tell women to bear up and accept their fate in silence when the crime is against them. What’s worse, we have applauded it all—the militarism, the profiteering, and the sexisms—in the name of patriotism, capitalism, and even religion. We consider it a social problem, not a spiritual one. We think it has something to do with modern society and fail to imagine that it may be something wrong with the modern soul. We treat it as a state of mind rather than a state of heart. Clearly, there is something we are failing to see.

Frederick Buechner said, “The place God calls you is the place where your deep gladness and the world’s deep hunger meet.”7

Therefore every real revolutionary is challenged to be a mystic at heart, and he who walks the mystical way is called to unmask the illusory quality of human society.

One thing motivates creativity. It is having well defined objectives. The Lord does not call without giving a specific commission.

Ministry flows from intimacy. Mission comes from relationship. Whatever Christ calls you to forsake will also be relational in its implications.

The real power and test of our ministry (calling) is not in the pulpit or public arena, but in our private lives, our home.

Before you were called to be a shepherd, you were called to be a lamb.

Let the Holy Spirit prepare the outside platform for you while you remain in the secret place and hide there. Let Him be the One to call you out at the appropriate time.

being angry is not the same thing as being called.

We don't need to call everything we do "ministry" anymore either. Just call it Tuesday. That's what people who are becoming love do.

Jesus displaced himself that we might know him. This is incarnational ministry, and it's the life we're called to.

All these crushing questions; but whatever else remained the same, the light had changed, and you cannot find the pearly dawn at noonday. The fact is unalterable, that a fellow-mortal with whose nature you are acquainted solely through the brief entrances and exits of a few imaginative weeks called courtship, may, when seen in the continuity of married companionship, be disclosed as something better or worse than what you have preconceived, but will certainly not appear altogether the same. And it would be astonishing to find how soon the change is felt if we had no kindred changes to compare with it. To share lodgings with a brilliant dinner companion, or to see your favourite politician in the Ministry, may bring about changes quite as rapid: in these cases too we begin by knowing little and believing much, and we sometimes end by inverting the quantities.

Michael Jordan was cut from his high school basketball team. Albert Einstein didn’t speak until he was four years old and was considered not very bright. Oprah Winfrey was demoted from a news anchor job because she was thought to be unfit for television. Walt Disney was fired from a newspaper for lacking imagination. Thomas Edison was called stupid by his teachers. The Beatles were told they didn’t have a great sound and rejected by Decca Recording Studios. Dr. Suess was rejected by twenty-seven publishers. Abraham Lincoln had a long list of failures, including eight election losses and a nervous breakdown.

The purpose of salt is to change the nature of what it invades without calling attention to itself. Attracting attention to yourself in the Kingdom of God is like seducing the bride because you are the best man of the groom.

But in the gospel, man is not just reconciled to God by faith. Man is also reconciled to man by faith. (See 2 Cor. 5:18). God has given to us the ministry of reconciliation. He doesn’t give us the luxury of refusing to be reconciled.

Contentment is the virtue that contrasts with restlessness, ambition, avarice. It means realizing, once again, that we are not our own — as pastors or parishioners, parents or children, employers or employees. It is the Lord’s to give and to take away. He is building his church. It is his ministry that is saving and building up his body. Even our common callings in the world are not really our own, but they are God’s work of supplying others — including ourselves — with what the whole society needs. There is a lot of work to be done, but it is his work that he is doing through us in daily and mostly ordinary ways.

If it is God who has been withholding His presence, exposing the sin, calling for its destruction and a return to obedience, surely we can count upon His grace to strengthen us for the life He asks of us. It is not a question of what you can do. It is a question of whether you will with your whole heart give God what is due Him and allow His will to be done in your life.

THE POWER OF TWO If two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. —MATTHEW 18:19 Imagine for a moment the unlimited power of a husband and wife who walk constantly in agreement—the power of a mother and father united in the raising of children who understand the power of relationships, are saturated in wisdom, and are full of faith! How different would our world be today if there were more couples like this? How different would the church be? How different would our communities be? How different would our nations be? Father, Your Word says one person can put a thousand to flight and two can chase off ten thousand. Strengthen the hedge of protection around my marriage and family and whisper peace into my relationships, ministry, workplace, and business. No evil shall come near to my dwelling place or my marriage. Cause my relationships to work in perfect harmony with You today. Break any unhealthy patterns in our relationship, guard our thoughts and words, and fill us with new levels of passion and zeal for your calling upon us as a couple. Remove every hindrance from the divinely ordained intimacy and unity You intend for our relationship. In Jesus’s name, amen.

do not tie your joy, your sense of well-being, to power in ministry. Your ministry can be taken from you. Tie your joy to the fact you are known and loved by God; tie it to your salvation; tie it to the sublime truth that your name is written in heaven.

When spirituality becomes spiritualization, life in the body becomes carnality. When ministers and priests live their ministry mostly in their heads and relate to the Gospel as a set of valuable ideas to be announced, the body quickly takes revenge by screaming loudly for affection and intimacy. Christian leaders are called to live the Incarnation, that is, to live in the body, not only in their own bodies but also in the corporate body of the community, and to discover there the presence of the Holy Spirit.

Early in the ministry of the apostle Paul, he called himself the least of the apostles. Later on he said he was the least of all Christians. Then he said he was the chief of sinners. The older he got, the more he saw of God, the lower he became in his own estimation.

We are called at certain moments to comfort people who are enduring some trauma. Many of us don't know how to react in such situations, but others do. In the first place, they just show up. They provide a ministry of presence. Next, they don't compare. The sensitive person understands that each person's ordeal is unique and should not be compared to anyone else's. Next, they do the practical things--making lunch, dusting the room, washing the towels. Finally, they don't try to minimize what is going on. They don't attempt to reassure with false, saccharine sentiments. They don't say that the pain is all for the best. They don't search for silver linings. They do what wise souls do in the presence of tragedy and trauma. They practice a passive activism. They don't bustle about trying to solve something that cannot be solved. The sensitive person grants the sufferer the dignity of her own process. She lets the sufferer define the meaning of what is going on. She just sits simply through the nights of pain and darkness, being practical, human, simple, and direct.

If you’ll simply step out and do what He’s called you to do—whether it’s to proclaim His Word, or to assist others through the ministry of helps—you’ll find yourself walking into the blessings of God and a greater fulfillment in your life than you ever dreamed possible.

Jesus did not promise us a life free from trouble. He is called the God of all comfort—and if there were no troubles, He would not need to be called by this name. Jesus does not promise freedom from all problems, but He does promise that we will never face situations alone.

The Bible is a collection of stories and myths based on hearsay transmitted from generation to generation and which were recorded by many (40 +) different authors during a period spanning possibly 1,600 or more years.   The ‘evidence’ then is only to be found in the Bible – no historical, scientific or authenticated archaeological evidence exists. If you check the internet for such evidence you will discover many websites by Christian ministries – all present the evidence only from the Bible. Most so-called archaeological evidence is based on supposition rather than fact.

Who a man is as a husband and father to a large degree shapes who he is as a minister of the gospel. In fact, his calling is evaluated at least in part by how well he performs his duties in the home. I do not believe it is necessary to rank marriage and ministry any more than I would rank eating and drinking. Both are essential. My point is simply this: it is wrong to argue that marriage is somehow less important than ministry. Marriage is ministry.

If sinners will be damned, at least let them leap to hell over our bodies. And if they will perish, let them perish with our arms about their knees, imploring them to stay. If hell must be filled, at least let it be filled in the teeth of our exertions, and let not one go there unwarned and unprayed for.

Human beings are always assigning to themselves some kind of identity. There are only two places to look. Either you will be getting your identity vertically, from who you are in Christ, or you will be shopping for it horizontally in the situations, experiences, and relationships of your daily life. This

Jonah didn’t want to go. Peter didn’t want to go. You know what? Sometimes I don’t want to go. But we are all called to get out of our biases and our preconceived ideas of what a ministry looks like and “Go into all the world and preach the Good News to everyone” (Mark 16:15 NLT). Come . . . to Tel Aviv!

The thing is, Jesus was the ultimate embracer of chaos. He preached and taught and shepherded a flock, and in the midst of his tumultuous ministry, he accepted everyone. Everyone was allowed to join in on the love. The widows, the prostitutes, the lepers, the orphans, people with great need, people who brought drama and stress into his life, and folks who weren’t always lovable or even kind. Furthermore, Jesus told us to love them too. He didn’t ask us kindly or say, “Hey guys, maybe you could . . .” No, he straight up called us to stand with the oppressed. Jesus looked at them and said, “Bring it on.” Jesus took in the messy, broken pieces and said, “Behold, I am making all things new” (Rev. 21:5 WEB). Amid our chaos, fear, and frustration there is the reminder, “For everything there is a season, and a time to every purpose under heaven” (Eccl. 3:1 WEB, emphasis added).

And the day is coming fast when the gospel will again pass through the lives and ministries of normal people who have a full calling to ministry but also have a trade.

...ask yourself, "Who's getting the glory in this ministry?" You see, if we do ministry OUR way, it won't be for His glory, because our ways are not His ways.

All truth is from God and belongs to him. And since we belong to God, all truth is ours.

The tendency to view the holistic work of the church as the action of the privileged toward the marginalized often derails the work of true community healing. Ministry

Find the interest of people and help them achieve their calling

You are most loving, patient, kind, and gracious when you are aware that there is no truth that you could give to another that you don’t desperately need yourself.

Knowledge is an exercise of your brain. Wisdom is the commitment of your heart that leads to transformation of your life.

You can take the minister out of the pulpit, but you can’t take the ministry out of the minister.

whatever "call" a man may pretend to have, if he has not been called to holiness, he certainly has not been called to the ministry.

The life you live in private determines the ministry you can have in public.

Reaching a city requires a willingness to work with other churches, even churches that hold to different beliefs and practices — a view sometimes called

I think writing is like ministry. You get this call and you run before accepting it. If you run right to it, there's a good chance you were not called.

Jesus’ call to women in ministry. He could have chosen anyone, but a woman broken and isolated deemed an outcast was the perfect person to minister to other lost souls.

Developing leaders is not just downloading theological knowledge and ministry skill, but calling people to lead with hearts captured by the awe of God.

I hear with growing clarity, it’s that God is calling each and every Christian to personally participate in the healing ministry of Jesus Christ.

God clearly called me into the preaching and teaching ministry, principally in hostile arenas. An odd call for a shy individual, I would think! But God does it his way.

Reproof is unavoidable. God’s Word demands it when a brother falls into open sin. The practice of discipline in the congregation begins in the smallest circles. Where defection from God’s Word in doctrine or life imperils the family fellowship and with it the whole congregation, the word of admonition and rebuke must be ventured. Nothing can be more cruel than the tenderness that consigns another to his sin. Nothing can be more compassionate than the severe rebuke that calls a brother back from the path of sin. It is a ministry of mercy, an ultimate offer of genuine fellowship, when we allow nothing but God’s Word to stand between us, judging and succoring. Then it is not we who are judging; God alone judges, and God’s judgment is helpful and healing. Ultimately, we have no charge but to serve our brother, never to set ourselves above him, and we serve him even when we must speak the judging and dividing Word of God to him, even when, in obedience to God, we must break off fellowship with him. We must know that it is not our human love which makes us loyal to the other person, but God’s love which breaks its way through to him only through judgment. Just because God’s Word judges, it serves the person. He who accepts the ministry of God’s judgment is helped.

One day a young fugitive, trying to hide himself from the enemy, entered a small village. The people were kind to him and offered him a place to stay. But when the soldiers who sought the fugitive asked where he was hiding, everyone became very fearful. The soldiers threatened to burn the village and kill every man in it unless the young man were handed over to them before dawn. The people went to the minister and asked him what to do. The minister, torn between handing over the boy to the enemy or having his people killed, withdrew to his room and read his Bible, hoping to find an answer before dawn. After many hours, in the early morning his eyes fell on these words: “It is better that one man dies than that the whole people be lost.” Then the minister closed the Bible, called the soldiers and told them where the boy was hidden. And after the soldiers led the fugitive away to be killed, there was a feast in the village because the minister had saved the lives of the people. But the minister did not celebrate. Overcome with a deep sadness, he remained in his room. That night an angel came to him, and asked, “What have you done?” He said: “I handed over the fugitive to the enemy.” Then the angel said: “But don’t you know that you have handed over the Messiah?” “How could I know?” the minister replied anxiously. Then the angel said: “If, instead of reading your Bible, you had visited this young man just once and looked into his eyes, you would have known.” While versions of this story are very old, it seems the most modern of tales. Like that minister, who might have recognized the Messiah if he had raised his eyes from his Bible to look into the youth’s eyes, we are challenged to look into the eyes of the young men and women of today, who are running away from our cruel ways. Perhaps that will be enough to prevent us from handing them over to the enemy and enable us to lead them out of their hidden places into the middle of their people where they can redeem us from our fears.

There wasn’t an iota of Information Ministry training that covered tripartite negotiations from the bridge of a Fleet flagship, where one of the negotiating parties wasn’t even human and one of the others wasn’t Teixcalaanli, and none of the parties were Information agents except the negotiator. She should write a procedure manual. If she lived long enough to be that bored.

has a simple mission: to keep lost people lost. Among his numerous strategies, one of his favorites is to keep Christians convinced that ministry must be left to professionals.1    Ed Stetzer

Either you will be getting your identity vertically, from who you are in Christ, or you will be shopping for it horizontally in the situations, experiences, and relationships of your daily life.

Many pastors expect their members to sit under their teachings till they die rather than training them to leave and shepherd others. Paul was clear that church leaders are to equip the saints for work. Hugh Halter sees this as a trap we build for ourselves: “Many vocational ministers are stuck doing the work of ministry because they take a paycheck from consumer Christians who fail to see the full scope of their calling.”1

Well-meaning members lose sight of their role as servants and become increasingly focused on controlling the very church they are called to serve. When a serving heart is replaced by a controlling heart, division is bound to ensue. And when selfish division lies unchallenged, areas of ministry and service become turfs to be defended, and brother and sisters in Christ become opponents and obstacles to individual accomplishment.

As Christ-followers, we are called to be long-haul neighbors committed to authenticity and willing to take some risks. Our vocation is to invest deeply in the lives of those around us, devoted to one another, physically close to each other as we breathe the same air and walk the same blocks. Our purpose is not so mysterious after all. We get to love and be deeply loved right where we’re planted, by whomever happens to be near. We will inevitably encounter brokenness we cannot fix, solve, or understand, and we’ll feel as small, uncertain, and outpaced as we have ever felt. But we’ll find our very lives in this calling, to be among people as Jesus was, and it will change everything.

The shape this book has taken reflects my belief that there is need to blow the whistle on the sidelining of personal holiness that has been a general trend among Bible-centered Western Christians during my years of ministry. It is not a trend that one would have expected, since Scripture insists so strongly that Christians are called to holiness, that God is pleased with holiness but outraged by unholiness, and that without holiness none will see the Lord.

We live in a world of pomp and muscle, of strutting that glorifies jet thrust and far-flying warheads. It is the same kind of strutting that produced the misery of the days of Caesar, Genghis Khan, Napoleon, and Hitler. In this kind of world it is not easy to recognize that— “A babe born in a stable of the village of Bethlehem, “A boy reared as a carpenter of Nazareth, “A citizen of a conquered and subdued nation, “A man whose mortal footsteps never went beyond a radius of 150 miles, who never received a school degree, who never spoke from a great pulpit, who never owned a home, who traveled afoot and without purse “Truly, his coming, ministry, and place in our eyes is as foretold by the ancient prophet Isaiah: ‘For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.’ (Isa. 9:6.)

And now let us listen to the groans of Frederick Douglass, feel the lash with Amy, endure the satire of Du Bois, and measure the wrath of Malcolm X; let us contemplate the pathos of black childhood and the tragedy of black womanhood. And let us not forget that [as Martin Luther King Jr. said] “he who passively accepts evil is as much involved in it as he who helps to perpetrate it. He who accepts evil without protesting against it is really cooperating with it.” And let us also remember that if God has given us a revelation of the true nature of man, surely we will render account if we do not live in the light of that revelation, and especially so if we are called to the holy office of the Christian ministry.

With this warning, Mussolini demanded and was given authority to do just about whatever he wanted; but his initial priority, surprisingly, was good government. He knew that citizens were fed up with a bureaucracy that seemed to grow bigger and less efficient each year, so he insisted on daily roll calls in ministry offices and berated employees for arriving late to work or taking long lunches. He initiated a campaign to drenare la palude (“drain the swamp”) by firing more than 35,000 civil servants. He repurposed Fascist gangs to safeguard rail cargo from thieves. He allocated money to build bridges, roads, telephone exchanges, and giant aqueducts that brought water to arid regions. He gave Italy an eight-hour workday, codified insurance benefits for the elderly and disabled, funded prenatal health care clinics, established seventeen hundred summer camps for children, and dealt the Mafia a blow by suspending the jury system and short-circuiting due process. With no jury members to threaten and judges answerable directly to the state, the courts were as incorruptible as they were docile. Contrary to legend, the dictator didn’t quite succeed in making the trains run on time, but he earned bravos for trying.

Grace is costly because it calls us through our person to the person of Jesus Christ. And when we follow the person of Jesus Christ, when we follow his call through our person, we're sent to act for the concrete person of our neighbor in the world.

It takes great faith in Easter, particularly faith in the gift of the Holy Spirit, to be honest with our people that we have not a clue to the meaning of some biblical passage, or that we have no sense of a satisfying ending for a sermon, or that we are unsure of precisely what the congregation ought to do after hearing a given text. The most ethically dangerous time within a sermon is toward the end of the sermon, when we move from proclamation to application and act as if we know more than God. 133

Apostolic ministry and suffering are inseparably entwined, and those who answer the apostolic calling must be prepared to face difficulty with a mastery of it. Without this ingredient in place, the apostle (and the whole apostolic movement) will not endure.

In August 1944, the War Ministry in Tokyo had issued a directive to the commandants of various POW camps, outlining a policy for what it called the ‘final disposition’ of prisoners. A copy of this document, which came to be known as the ‘August 1 Kill-All Order,’ would surface in the war crimes investigations in Tokyo. Bearing a chilling resemblance to actual events that occurred at Palawan, the directive stated: ‘When the battle situation becomes urgent the POWs will be concentrated and confined to their location and kept under heavy guard until preparations for the final disposition will be made. Although the basic aim is to act under superior orders, individual dispositions may be made in [certain] circumstances. Whether they are destroyed individually or in groups, and whether it is accomplished by means of mass bombing, poisonous smoke, poisons, drowning, or decapitation, dispose of them as the situation dictates. It is the aim not to allow the escape of a single one, to annihilate them all, and not to leave any traces.’ (pp. 23-24)

Jesus was not just a moralist whose teachings had some political implications; he was not primarily a teacher of spirituality whose public ministry unfortunately was seen in a political light; he was not just a sacrificial lamb preparing for his immolation, or a God-Man whose divine status calls us to disregard his humanity. Jesus was, in his divinely mandated (i.e., promised, anointed, messianic) prophethood, priesthood, and kingship, the bearer of a new possibility of human, social, and therefore political relationships.

Whatever you may know, you you cannot be truly efficient ministers if you are not "apt to teach." You know ministers who have mistaken their calling, and evidently have no gifts for it: make sure that none think the same of you. There are brethren in the ministry whose speech is intolerable; either they rouse you to wrath, or else they send you to sleep. No chloral can ever equal some discourses in sleep-giving properties; no human being, unless gifted with infinite patience, could long endure to listen to them, and nature does well to give the victim deliverance through sleep. I heard one say the other day that a certain preacher had no more gifts for the ministry than an oyster, and in my own judgment this was a slander on the oyster, for that worthy bivalve shows great discretion in his openings, and knows when to close. If some men were sentenced to hear their own sermons, it would be a righteous judgement upon them, and they would soon cry out with Cain, "My punishment is greater than I can bear." Let us not fall under the same condemnation.

We’re so old now,” I said, “that we can actually see the patterns. It’s a little terrifying.” “And isn’t it all so interesting?” With a sharpness that was almost a pain, I recalled how, in phone call after late-night phone call so many years ago, as Helen’s first ministry failed and I struggled to write a second book, we’d reminded each other that life, in fact, was interesting, endlessly so; an adventure to be observed and intricately discussed. In this way, we encouraged each other—gave each other the courage—to keep going.

The first organization for the ministry of mercy is the Christian family. When God sees a person in need, he puts primary responsibility for aid on that person’s family. He who does not care for his own family is worse than an unbeliever (1 Tim. 5:8; cf. Lev. 25:25).

The three richest people in the world possess more financial assets than all the people in the forty-eight poorest countries added together. The wealthiest one percent of the human population owns more than the bottom seventy percent. And so on. Also, note that these disparities in wealth have been increasing since 1980 to the present, and are one of the defining characteristics of neoliberalism. Inequality has now reached levels not seen since the so-called Gilded Age of the 1890s. Some angles of evidence now suggest this is the most wealth-inequal moment in human history, surpassing the feudal era for instance, and the early warrior/priest/peasant states. Also, the two billion poorest people on the planet still lack access to basics like toilets, housing, food, health care, education, and so on. This means that fully one

Most churches do not grow beyond the spiritual health of their leadership. Many churches have a pastor who is trying to lead people to a Savior he has yet to personally encounter. If spiritual gifting is no proof of authentic faith, then certainly a job title isn't either. You must have a clear sense of calling before you enter ministry. Being a called man is a lonely job, and many times you feel like God has abandoned you in your ministry. Ministry is more than hard. Ministry is impossible. And unless we have a fire inside our bones compelling us, we simply will not survive. Pastoral ministry is a calling, not a career. It is not a job you pursue. If you don’t think demons are real, try planting a church! You won’t get very far in advancing God’s kingdom without feeling resistance from the enemy. If I fail to spend two hours in prayer each morning, the devil gets the victory through the day. Once a month I get away for the day, once a quarter I try to get out for two days, and once a year I try to get away for a week. The purpose of these times is rest, relaxation, and solitude with God. A pastor must always be fearless before his critics and fearful before his God. Let us tremble at the thought of neglecting the sheep. Remember that when Christ judges us, he will judge us with a special degree of strictness. The only way you will endure in ministry is if you determine to do so through the prevailing power of the Holy Spirit. The unsexy reality of the pastorate is that it involves hard work—the heavy-lifting, curse-ridden, unyielding employment of your whole person for the sake of the church. Pastoral ministry requires dogged, unyielding determination, and determination can only come from one source—God himself. Passive staff members must be motivated. Erring elders and deacons must be confronted. Divisive church members must be rebuked. Nobody enjoys doing such things (if you do, you should be not be a pastor!), but they are necessary in order to have a healthy church over the long haul. If you allow passivity, laziness, and sin to fester, you will soon despise the church you pastor. From the beginning of sacred Scripture (Gen. 2:17) to the end (Rev. 21:8), the penalty for sin is death. Therefore, if we sin, we should die. But it is Jesus, the sinless one, who dies in our place for our sins. The good news of the gospel is that Jesus died to take to himself the penalty of our sin. The Bible is not Christ-centered because it is generally about Jesus. It is Christ-centered because the Bible’s primary purpose, from beginning to end, is to point us toward the life, death, and resurrection of Jesus for the salvation and sanctification of sinners. Christ-centered preaching goes much further than merely providing suggestions for how to live; it points us to the very source of life and wisdom and explains how and why we have access to him. Felt needs are set into the context of the gospel, so that the Christian message is not reduced to making us feel better about ourselves. If you do not know how sinful you are, you feel no need of salvation. Sin-exposing preaching helps people come face-to-face with their sin and their great need for a Savior. We can worship in heaven, and we can talk to God in heaven, and we can read our Bibles in heaven, but we can’t share the gospel with our lost friends in heaven. “Would your city weep if your church did not exist?” It was crystal-clear for me. Somehow, through fear or insecurity, I had let my dreams for our church shrink. I had stopped thinking about the limitless things God could do and had been distracted by my own limitations. I prayed right there that God would forgive me of my small-mindedness. I asked God to forgive my lack of faith that God could use a man like me to bring the message of the gospel through our missionary church to our lost city. I begged God to renew my heart and mind with a vision for our city that was more like Christ's.

For the doctrine of justification by faith is like Atlas: it bears a world on its shoulders, the entire evangelical knowledge of saving grace. The doctrines of election, of effectual calling, regeneration, and repentance, of adoption, of prayer, of the church, the ministry, and the sacraments, have all to be interpreted and understood in the light of justification by faith. …when justification falls, all true knowledge of the grace of God in human life fall with it, and then, as Luther said, the church itself falls… When Atlas falls, everything that rested on his shoulders comes crashing down too.

Biblical literacy is not to be confused with Christian maturity. Homiletic accuracy is not the same as godliness. Theological dexterity is very different from practical holiness. Successful leadership is not the same as a heart for Christ. Growth in influence must not be confused with growth in grace.

Throughout His ministry Jesus gave commandments. And He taught, “If ye love me, keep my commandments” (John 14:15; see also verses 21, 23). He affirmed that keeping His commandments would require His followers to leave what He called “that which is highly esteemed among men” (Luke 16:15) and “the tradition of men” (Mark 7:8; see also verse 13). He also warned, “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you” (John 15:19). As the Apostle Peter later declared, the followers of Jesus were to be “a peculiar people” (1 Peter 2:9). Latter-day Saints understand that we should not be “of the world” or bound to “the tradition of men,” but like other followers of Christ, we sometimes find it difficult to separate ourselves from the world and its traditions. Some model themselves after worldly ways because, as Jesus said of some whom He taught, “they loved the praise of men more than the praise of God” (John 12:43). These failures to follow Christ are too numerous and too sensitive to list here. They range all the way from worldly practices like political correctness and extremes in dress and grooming to deviations from basic values like the eternal nature and function of the family. Jesus’s teachings were not meant to be theoretical. . . . Following Christ is not a casual or occasional practice but a continuous commitment and way of life that applies at all times and in all places.

Technically, anything that a ministry does for the family could be called family ministry but that's actually part of the problem. There is a difference between doing something FOR the family and doing something WITH the family. Family ministry should not be another program you add to your list of programs. It should develop the process that drives how both the church and the home combine their effort to influence the next generation in their faith and character. If you really believe that nothing is more important than someone's relationship with God, it makes sense to combine the influences of the home and church.

The path of obedient, faithful ministry begins when we drop our roles as busy religious salespeople working for God and instead recapture our calling to live with him and, in turn, invite others into that life.2 Sadly, this is increasingly difficult because often what is measured and rewarded is quite the opposite.

In prosecuting the anti-slavery enterprise, we have been asked to spare the church, to spare the ministry; but how, we ask, could such a thing be done? We are met on the threshold of our efforts for the redemption of the slave, by the church and ministry of the country, in battle arrayed against us; and we are compelled to fight or flee. From what quarter, I beg to know, has proceeded a fire so deadly upon our ranks, during the last two years, as from the Northern pulpit? As the champions of oppressors, the chosen men of American theology have appeared-men, honored for their so-called piety, and their real learning. The LORDS of Buffalo, the SPRINGS of New York, the LATHROPS of Auburn, the COXES and SPENCERS of Brooklyn, the GANNETS and SHARPS of Boston, the DEWEYS of Washington, and other great religious lights of the land, have, in utter denial of the authority of Him, by whom they professed to be called to the ministry, deliberately taught us, against the example or the Hebrews and against the remonstrance of the Apostles they teach, "that we ought to obey man’s law before the law of God." My spirit wearies of such blasphemy; and how such men can be supported, as the "standing types and representatives of Jesus Christ," is a mystery which I leave others to penetrate.

A good conversationalist directs attention, inspires, corrects, affirms, and empowers others. It is a demanding vocation that involves attentiveness, skilled listening, awareness of one's own interpretive frames, and a will to understand and discern what is true. It may be that we don't often enough consider conversation as a form of social action, as a ministry, or as a spiritual discipline. That it may be all three, and that it is a significant part of our life and calling as people of faith, may be more evident if we consider what good conversation does. In a broad and true sense, good conversation is life-giving: it inspires and invigorates.

Jesus was definitely not inviting these fishermen into a church job or an engaging hobby, which is how many of us understand vocation in the Church today. If we are not careful, our ingrained expectation of a professional class of clergy will quickly sabotage our ability to understand the ministry of Jesus and the disciples. Our bias builds churchy furniture into this story where there is none. We put our church goggles on and read the idea that the disciples called on that seashore were the first priests of the church back into the scripture. They used to make money as fishermen, then they made their money as ministers. (Luke 10:4-11) This was not the case.

I am sure that at the judgment-seat of Christ, when our blessed Lord is giving a reward to the Apostle Paul, He will call up many of the saints of whom we have never heard and have them stand with Paul, for they were his fellow-helpers in his ministry, and He will say, "You held up his hands in prayer, and you must share in the reward.

Our kids are our ministry. Our homes are our mission field. Just like a missionary going into the jungle, it is hard. Do you think any missionary goes into their field thinking, “This is so easy!” No. Neither do we. God supplies missionaries with the strength they need, just as He supplies us, each and everyday, in the mission field that we call home.

A Christian minister is a person who in a peculiar sense is not his own; he is the servant of God, and therefore ought to be wholly devoted to him. By entering on that sacred office he solemnly undertakes to be always engaged, as much as possible, in the Lord's work, and not to chuse his own pleasure, or employment, or pursue the ministry as a something that is to subserve his own ends, or interests, or as a kind of bye-work. He engages to go where God pleases, and to do, or endure what he sees fit to command, or call him to, in the exercise of his function. He virtually bids farewell to friends, pleasures, and comforts, and stands in readiness to endure the greatest sufferings in the work of his Lord, and Master.

There is no doubt that the biblical concept of the Kingdom calls for a ministry to the suffering, the imprisoned, the oppressed, the hungry and whomever is dehumanized by an unjust society. In abstract, almost all of us can affirm this with enthusiasm. When it is the vocation, however, of one of our number to make this Gospel imperative, a matter demanding and requiring us to change our comfortable ways, then many of us fall away. The prophet has never been popular among his other contemporaries. He has been stoned, beheaded, crucified and shot. If not killed, we have been all too ready to vilify him or her in the name of God, little realizing that it may well be God who sent the prophet to challenge our complacency.

Each impulse has its constitutional ministry of thought and knowledge and reflection, through which possible conflicts of impulses are foreseen, and temporary impulses are controlled by the unifying impulse which may be called wisdom. In this way education destroys the crudity of instinct, and increases through knowledge the wealth and variety of the individual's contacts with the outside world, making him no longer an isolated fighting unit, but a citizen of the universe, embracing distant countries, remote regions of space, and vast stretches of past and future within the circle of his interests. It is this simultaneous softening in the insistence of desire and enlargement of its scope that is the chief moral end of education.

There is a vast difference between being a Christian and being a disciple. The difference is commitment. Motivation and discipline will not ultimately occur through listening to sermons, sitting in a class, participating in a fellowship group, attending a study group in the workplace or being a member of a small group, but rather in the context of highly accountable, relationally transparent, truth-centered, small discipleship units. There are twin prerequisites for following Christ - cost and commitment, neither of which can occur in the anonymity of the masses. Disciples cannot be mass produced. We cannot drop people into a program and see disciples emerge at the end of the production line. It takes time to make disciples. It takes individual personal attention. Discipleship training is not about information transfer, from head to head, but imitation, life to life. You can ultimately learn and develop only by doing. The effectiveness of one's ministry is to be measured by how well it flourishes after one's departure. Discipling is an intentional relationship in which we walk alongside other disciples in order to encourage, equip, and challenge one another in love to grow toward maturity in Christ. This includes equipping the disciple to teach others as well. If there are no explicit, mutually agreed upon commitments, then the group leader is left without any basis to hold people accountable. Without a covenant, all leaders possess is their subjective understanding of what is entailed in the relationship. Every believer or inquirer must be given the opportunity to be invited into a relationship of intimate trust that provides the opportunity to explore and apply God's Word within a setting of relational motivation, and finally, make a sober commitment to a covenant of accountability. Reviewing the covenant is part of the initial invitation to the journey together. It is a sobering moment to examine whether one has the time, the energy and the commitment to do what is necessary to engage in a discipleship relationship. Invest in a relationship with two others for give or take a year. Then multiply. Each person invites two others for the next leg of the journey and does it all again. Same content, different relationships. The invitation to discipleship should be preceded by a period of prayerful discernment. It is vital to have a settled conviction that the Lord is drawing us to those to whom we are issuing this invitation. . If you are going to invest a year or more of your time with two others with the intent of multiplying, whom you invite is of paramount importance. You want to raise the question implicitly: Are you ready to consider serious change in any area of your life? From the outset you are raising the bar and calling a person to step up to it. Do not seek or allow an immediate response to the invitation to join a triad. You want the person to consider the time commitment in light of the larger configuration of life's responsibilities and to make the adjustments in schedule, if necessary, to make this relationship work. Intentionally growing people takes time. Do you want to measure your ministry by the number of sermons preached, worship services designed, homes visited, hospital calls made, counseling sessions held, or the number of self-initiating, reproducing, fully devoted followers of Jesus? When we get to the shore's edge and know that there is a boat there waiting to take us to the other side to be with Jesus, all that will truly matter is the names of family, friends and others who are self initiating, reproducing, fully devoted followers of Jesus because we made it the priority of our lives to walk with them toward maturity in Christ. There is no better eternal investment or legacy to leave behind.

The open society, it is asserted, is actually impossible. Its possibility is not proved at all by what is called the progress toward the open society. For that progress is largely fictitious or merely verbal. Certain basic facts of human nature which have been honestly recognized by earlier generations who used to call a spade a spade, are at the present time verbally denied, superficially covered over by fictions legal and others, e.g., by the belief that one can abolish war by pacts not backed by military forces punishing him who breaks the pact, or by calling ministries of war ministries of defense or by calling punishment sanctions, or by calling capital punishment das höchste Strafmaß. The open society is morally inferior to the closed society also because the former is based on hypocrisy.

You are constantly preaching to yourself some kind of gospel. You preach to yourself an anti-gospel of your own righteousness, power, and wisdom, or you preach to yourself the true gospel of deep spiritual need and sufficient grace. You preach to yourself an anti-gospel of aloneness and inability, or you preach to yourself the true gospel of the presence, provisions, and power of an ever-present Christ.

It’s been more than ten years now, and I like to think our little ministry has done some good work. People have discovered new songwriters, new authors, new artists. But perhaps more important, they’ve also discovered new friends. Art just seems to draw people together. C. S. Lewis famously said that friendship is born in that moment when one person says to another, “You too? I thought I was the only one.

I wish to know what there has been in the conduct of the British ministry for the last ten years to justify those hopes with which gentlemen have been pleased to solace themselves and the House? Is it that insidious smile with which our petition has been lately received? Trust it not, sir; it will prove a snare to your feet. Suffer not yourselves to be betrayed with a kiss. Ask yourselves how this gracious reception of our petition comports with these warlike preparations which cover our waters and darken our land. Are fleets and armies necessary to a work of love and reconciliation? Have we shown ourselves unwilling to be reconciled that force must be called in to win back our love? Let us not deceive ourselves, sir. These are the implements of war and subjugation, the last arguments to which kings resort.

Katayev’s notes show that the military-industrial complex was indeed as large as Gorbachev feared. In 1985, Katayev estimated, defense took up 20 percent of the Soviet economy.16 Of the 135 million adults working in the Soviet Union, Katayev said, 10.4 million worked directly in the military-industrial complex at 1,770 enterprises. Nine ministries served the military, although in a clumsy effort to mask its purpose, the nuclear ministry was given the name “Ministry of Medium Machine Building,” and others were similarly disguised. More than fifty cities were almost totally engaged in the defense effort, and hundreds less so. Defense factories were called upon to make the more advanced civilian products, too, including 100 percent of all Soviet televisions, tape recorders, movie and still cameras and sewing machines.17

Though slavery officially ended after the Civil War, the Christianity that blessed white supremacy did not go away. It doubled down on the Lost Cause, endorsed racial terrorism during the Redemption era, blessed the leaders of Jim Crow, and continues to endorse racist policies as traditional values under the guise of a "religious right." As a Christian minister myself, I understand why, for my entire ministry, the number of people who choose not to affiliate with any religious tradition has doubled each decade. An increasingly diverse America is tired of the old slaveholder religion. But this is why the freedom church that David George joined in the late 1760s is so important. We who speak out in public life to insist that God cares about love, justice, and mercy and to call people of faith to stand with the poor, the uninsured, the undocumented, and the incarcerated are often accused of preaching something new. But those who claim "traditional values" to defend unjust policies do not represent the tradition of David George, George Liele, and Brother Palmer. They do not represent the Black, white, and Tuscaroran people of Free Union, North Carolina, who taught my people for generations that there is no way to worship Jesus without being concerned about justice in the world.

Perhaps in trouble you run to other people, hoping that they can be your personal messiah. Perhaps you run to entertainment, hoping to numb your troubles away. Maybe you run to a substance, trying your best to turn off the pain. Maybe you are tempted to run to food or sex, fighting pain with pleasure. Since none of these things can provide the refuge that you seek, putting your hope there tends only to add disappointment to the trouble you’re already experiencing. God really is your refuge and strength. Only he rules every location where your trouble exists. Only he controls all the relationships in which disappointment will rear its head. Only he has the power to rescue and deliver you. Only he has the grace you need to face what you are facing. Only he holds the wisdom that, in trouble, you so desperately need. Only he is in, with, and for you at all times. He is the refuge of refuges.

Resistance is that temptation that leads you to sit back and criticize others instead of following your own life’s calling; it’s the lost running shoes and malfunctioning alarms that make it so hard to start that new workout routine; it’s the fights that break out among well-meaning people in a powerful ministry at church; it’s the force that has stopped countless artists throughout the ages, repelling them from their work like two similarly charged magnets.

By simply not mentioning certain subjects, by lowering ... an iron curtain between the masses and such facts or arguments as the local political bosses regard as undesirable, Totalitarian Propagandists have influenced opinion much more effectively than they could have done by the most eloquent denunciations, the most compelling of logical rebuttals. But silence is not enough. If persecution, liquidation and other symptoms of social friction are to be avoided, the positive sides of propaganda must be made as effective as the negative. The most important Manhattan Projects of the future will be vast government-sponsored inquiries into what the politicians and the participating scientist will call 'the problem of happiness' - in other words, the problem of making people love their servitude ... The love of servitude cannot be established except as the result of a deep, personal revolution in human minds and bodies.

God wants his power in every person’s life. He loves taking ordinary people and using them to do extraordinary things. It didn’t take long, however, for Christians to make ministry a profession and hire a few folks to lead their churches. They called these people clergy and soon the rest of the body of Christ sat passively on the sidelines and watched. They could be part of a “church” without any real sacrifice or personal commitment to the well-being of the community.

Just as Rolland and I know that together with our team, God has given us the nation of Mozambique, our dear friends Brian and Pamela Jourden know that the Lord has a great revival to birth in Zimbabwe and across Africa. Many prophetic words have been released over their lives, and financial miracles grow their ministry. When they started Generation Won/Iris Zimbabwe in 2008, Zimbabwe had gone from being one of the most prosperous nations in Africa, called the “breadbasket of Africa,” to being the poorest nation in the world. God spoke to them that Zimbabwe, which means house of stones, was like the stone the builders rejected, Jesus, but it would become a cornerstone nation, just as Jesus is the chief cornerstone, and a house of prayer for all nations. They have over twenty churches among three tribes, and they have seen HIV/AIDS and cancer miraculously healed as they preach the gospel. God is also opening doors with national leaders.

In a toxic system, the toxic minister sets himself or herself up as having a special destiny or mission that can be performed by no one else. This special anointing or calling is often nothing more than the pathological need to be valued or esteemed. It also takes some of the power that should be attributed to God and gives it to the toxic minister. It is a way to usurp God’s authority, and it is a way to discredit anyone who disagrees with the direction of the ministry.

It is painfully easy for us to come to all kinds of critical points in ministry, service, family development, changes in vocation, and, precisely because we have enjoyed spiritual victories in the past, approach these matters with sophisticated criteria but without prayer. We love our independence. As a result we may repeatedly stumble and fall, because although we have exercised all our intellectual ingenuity we have not sought God’s face, we have not begged him for his wisdom.

Worship is God's gift of grace to us before it's our offering to God. We simply benefit from the perfect offering of the Son to the Father through the power of the Spirit (Ephesians 2:18). Worship is our humble, constant, appropriate, glad response to God's self-revelation and his enabling invitation. Apart from this perspective, leading worship can become self-motivated and self-exalting. We can become burdened by the responsibility to lead others and can think that we might not be able to deliver the goods. We subtly take pride in our worship, our singing, our playing, our planning, our performance, our leadership. Ultimately we separate ourselves from the God who drew us to worship him in the first place. That's why biblical worship is God-focused (God is clearly seen), God-centered (God is clearly the priority), and God-exalting (God is clearly honored). Gathering to praise God can't be a means to some "greater" end, such as church growth, evangelism, or personal ministry. God isn't a genie we summon by rubbing the bottle called "worship." He doesn't exist to help us get where we really want to go. God is where we want to go. So God's glory is the end of our worship, and not simply a means to something else. In the midst of a culture that glorifies our pitiful accomplishments in countless ways, we gather each week to proclaim God's wondrous deeds and to glory in his supreme value. He is holy, holy, holy. There is no one, and nothing, like the Lord.

If you read the Gospels and follow the life and ministry of Jesus, you will note that He always called individuals to follow Him. The masses followed Him for the “loaves and fishes” that He provided. But Jesus called individuals to come and follow Him. These individuals mattered to Him. Not as a collective mass, but as individuals created in the image of God, His Father. The woman taken in adultery, the mother with her crippled baby, Nicodemus who came to Him by night, and the list goes on and on.

First-century discipleship was expressed as a servant-master relationship (see Matthew 10:24). Once accepted as a disciple, a young man started as a talmidh, or beginner, who sat in the back of the room and could not speak. Then he became a distinguished student, who took an independent line in his approach or questioning. At the next level, he became a disciple-associate, who sat immediately behind the rabbi during prayer time. Finally he achieved the highest level, a disciple of the wise, and was recognized as the intellectual equal of his rabbi.'" 2. Memorizing the teacher's words: Oral tradition provided the basic way of studying. Disciples learned the teacher's words verbatim to pass along to the next person. Often disciples learned as many as four interpretations of each major passage in the Torah. 3. Learning the teacher's way of ministry: A disciple learned how his teacher kept God's commands, including how he practiced the Sabbath, fasted, prayed, and said blessings in ceremonial situations. He would also learn his rabbi's teaching methods and the many traditions his master followed. 4. Imitating the teacher's life and character: Jesus said that when a disciple is fully taught, he "will be like his teacher" (Luke 6:40). The highest calling of a disciple was to imitate his teacher. Paul called on Timothy to follow his example (see 2 Timothy 3:10-14), and he didn't hesitate to call on all believers to do the same (see 1 Corinthians 4:14-16; 1 1:1; Philippians 4:9). One story in ancient tradition tells of a rabbinical student so devoted to his teacher that he hid in the teacher's bedchamber to discover the mentor's sexual technique. To be sure, this is a bit extreme, yet it demonstrates the level of commitment required to be a disciple. 5. Raising up their own disciples: When a disciple finished his training, he was expected to reproduce what he'd learned by finding and training his own apprentices. He would start his own school and call it after his name, such as the House of Hillel.

Whether we want to admit it or not, we are dependent on other pray-ers. In Matthew 9:38 Jesus said, "Pray ye, therefore, the Lord of the harvest, that He will send forth laborers into His harvest." Am I a laborer because someone, some time, some place, obeyed Jesus' command and prayed that God would send forth a laborer to the field in which I'm working? This is a humbling thought, and removes all the ego and pride about my ministry, my calling. Because somebody prayed, did I CHANGE into God's laborer?

Christian mysticism is about the holy transformation of the mystic by God, so that the mystic becomes instrumental in the holy transformation of God’s people. This transformation always results in missional action in the world. The idea that mysticism is private and removed from the rugged world of ministry is simply false. All the Old Testament prophets were mystics. Their visions, dreams, and other experiences of God were for the express purpose of calling God’s people back to their missional vocation.

The fireside is an emblem of the future heavenly home...To obtain the highest conception of the calling of a man and a woman in the capacity of parents, one must look upon them from an educational point of view, for from no other does the grandeuer of this sacred relationship so well present itself to the mind with all its intricate complexity. The home is the sanctuary of the human race, where each generation is consecrated for its life's mission. The parents are the high priests, responsible to God for the spirit of their ministry.

The task of these emerging churches, they contend, is one of "dismantling first and then...rebuilding." They realize that this makes the traditional church uneasy. But, the add, the rebuilding stage cannot be rushed. The work of undoing is essential. "What to some may appear to be pointless complaining is part of a larger process of dismantling ideas of church that simply are not viable in postmodern culture. The emerging church even calls the church to deconstruct itself before it reconstructs itself for ministry in a postmodern climate.

The ministry was the profession that suffered most—and still suffers, though there has been great improvement—on account of not only ignorant but in many cases immoral men who claimed that they were “called to preach.” In the earlier days of freedom almost every coloured man who learned to read would receive “a call to preach” within a few days after he began reading. At my home in West Virginia the process of being called to the ministry was a very interesting one. Usually the “call” came when the individual was sitting in church. Without warning the one called would fall upon the floor as if struck by a bullet, and would lie there for hours, speechless and motionless. Then the news would spread all through the neighbourhood that this individual had received a “call.” If he were inclined to resist the summons, he would fall or be made to fall a second or third time. In the end he always yielded to the call. While I wanted an education badly, I confess that in my youth I had a fear that when I had learned to read and write well I would receive one of these “calls”; but, for some reason, my call never came.

What do you do when your greatest accomplishments lead you straight down the path of an even greater fear? Instead of summoning his faith and standing firm to see the deliverance of his God, Elijah retreats. And in his escape from his geographical surroundings, he begins to back down from the boldness that has characterized his whole ministry up to this point. When he came to Beersheba in Judah, he left his servant there, while he himself went a day’s journey into the wilderness. He came to a broom bush, sat down under it and prayed that he might die. “I have had enough, LORD,” he said. “Take my life; I am no better than my ancestors.” Then he lay down under the bush and fell asleep. (1 Kings 19:3–5) Now I’m confused. Verse 3 says he was running for his life. Yet verse 4 says he asked God to kill him. Which one is it? Are you looking for life support, Elijah? Or shall God send the angels of euthanasia? One of these things is not like the other. The more I studied this text, though, and considered the context of Elijah’s despair and compared it to similar feelings I’ve experienced under much less duress, the more I got it. Although the text says Elijah ran for his life—and I’m sure that’s how it appeared—it seems like something deeper is going on. In fact, I’m not sure Elijah was running for his life at all, at least not in the sense we would use that phrase. I believe Elijah was actually running from his life. You see, it had been a long, lonely three years for Elijah. Did he survive the drought? Undoubtedly. And through him God won the battle with a unanimous decision. But winning can be as exhausting as losing. Sometimes the pressure of success can drain you at an even deeper level than the frustration of failure. Elijah knows Queen Jezebel doesn’t have the power to call on her gods and end his life. If she had, he’d have been buried beside his bull back on the mountain. So it’s safe to assume that his greatest fear at this point isn’t dying. His greatest fear is living—and having to fight yet another agonizing battle. Jezebel’s threat is ultimately impotent, yes. But that doesn’t make it ineffective. Because fear often finds its power, not in our actual situation, but in what we tell ourselves about our situation.

I asked God if it was okay to be melodramatic and she said yes I asked her if it was okay to be short and she said it sure is I asked her if I could wear nail polish or not wear nail polish and she said honey she calls me that sometimes she said you can do just exactly what you want to Thanks God I said And is it even okay if I don’t paragraph my letters Sweetcakes, God said who knows where she picked that up what I’m telling you is Yes Yes Yes —Kaylin Haught1 1. Kaylin Haught, “God Says Yes to Me,” in The Palm of Your Hand (Thomaston, ME: Tilbury House, 1995). Introduction

There are certain phrases I’d like to see permanently banned from our Christian vocabulary. The one that sets me off the most is full-time ministry. I know what it’s supposed to mean, but I vehemently disagree with its implications. To say that someone is called to full-time ministry suggests that others are permitted to do part-time ministry. But Jesus didn’t die on a part-time cross. He doesn’t love us with a part-time love. He doesn’t cover us with a part-time pardon for sins. There’s no such thing as a part-time Christian, and there’s no such thing as part-time ministry.

If you are a North American Christian, the reality of our society’s vast wealth presents you with an enormous responsibility, for throughout the Scriptures God’s people are commanded to show compassion to the poor. In fact, doing so is simply part of our job description as followers of Jesus Christ (Matt. 25:31–46). While the biblical call to care for the poor transcends time and place, passages such as 1 John 3:17 should weigh particularly heavy on the minds and hearts of North American Christians: “If anyone has material possessions and sees his brother in need but has no pity on him, how can the love of God be in him?” Of course, there is no “one-size-fits-all” recipe for how each Christian should respond to this biblical mandate. Some are called to pursue poverty alleviation as a career, while others are called to do so as volunteers. Some are called to engage in hands-on, relational ministry, while others are better suited to support frontline workers through financial donations, prayer, and other types of support. Each Christian has a unique set of gifts, callings, and responsibilities that influence the scope and manner in which to fulfill the biblical mandate to help the poor.

There are stark differences between as "achieved ministry" and a "received ministry." An achieved ministry seeks the applause and amen of men. A received ministry sees the applause and amen of God. An achieved ministry may succeed even though it fails. A received ministry may fail (in the eyes of men) even though it succeeds (in the eyes of God). Pastor, one of the most liberating discoveries you will ever make is to discover, or perhaps rediscover, that, like Paul, you have "received a ministry" from the Lord. The pastor's calling is to "serve God's purpose" and glorify hus holy name in the process.

We decided to attend to our community instead of asking our community to attend the church.” His staff started showing up at local community events such as sports contests and town hall meetings. They entered a float in the local Christmas parade. They rented a football field and inaugurated a Free Movie Night on summer Fridays, complete with popcorn machines and a giant screen. They opened a burger joint, which soon became a hangout for local youth; it gives free meals to those who can’t afford to pay. When they found out how difficult it was for immigrants to get a driver’s license, they formed a drivers school and set their fees at half the going rate. My own church in Colorado started a ministry called Hands of the Carpenter, recruiting volunteers to do painting, carpentry, and house repairs for widows and single mothers. Soon they learned of another need and opened Hands Automotive to offer free oil changes, inspections, and car washes to the same constituency. They fund the work by charging normal rates to those who can afford it. I heard from a church in Minneapolis that monitors parking meters. Volunteers patrol the streets, add money to the meters with expired time, and put cards on the windshields that read, “Your meter looked hungry so we fed it. If we can help you in any other way, please give us a call.” In Cincinnati, college students sign up every Christmas to wrap presents at a local mall — ​no charge. “People just could not understand why I would want to wrap their presents,” one wrote me. “I tell them, ‘We just want to show God’s love in a practical way.’ ” In one of the boldest ventures in creative grace, a pastor started a community called Miracle Village in which half the residents are registered sex offenders. Florida’s state laws require sex offenders to live more than a thousand feet from a school, day care center, park, or playground, and some municipalities have lengthened the distance to half a mile and added swimming pools, bus stops, and libraries to the list. As a result, sex offenders, one of the most despised categories of criminals, are pushed out of cities and have few places to live. A pastor named Dick Witherow opened Miracle Village as part of his Matthew 25 Ministries. Staff members closely supervise the residents, many of them on parole, and conduct services in the church at the heart of Miracle Village. The ministry also provides anger-management and Bible study classes.

The Christos (from the Greek, meaning 'anointed') spent a lot of His time, while on Earth, healing people. I refer specifically to the fact that He spent a lot of time casting out what the Bible calls unclean spirits. These unclean spirits were Alien Parasites. Mark's Gospel is replete with examples of this aspect of the Christos' healing ministry. In Christianity, there is talk about good angels and evil angels; in Islam, the pious and evil jinn, in Buddhism and other religions, beneficent spirits and malevolent spirits. Alien Parasites have been attacking humanity since humans first walked on this Planet.

Ron Sider rocked the Christian world over thirty years ago with his book Rich Christians in an Age of Hunger. He now challenges Christians to pragmatic ministry to the poor by joining in a covenant he calls the Generous Christian Pledge.' He encourages every Christian to undertake a lifestyle mission for the poor. The pledge reads: "I pledge to open my heart to God's call to care as much about the poor as the Bible does. Daily, to pray for the poor, beginning with the Generous Christians Prayer: "Lord Jesus, teach my heart to share your love with the poor." Weekly, to minister, at least one hour, to a poor person: helping, serving, sharing with and mostly, getting to know someone in need. Monthly, to study, at least one book, article, or film about the plight of the poor and hungry and discuss it with others. Yearly, to retreat, for a few hours before the Scriptures, to meditate on this one question: Is caring for the poor as important in my life as it is in the Bible? and to examine my budget and priorities in light of it, asking God what changes He would like me to make in the use of my time, money, and influence." The cage-rattling statements of Jesus and James demand a response. The Generous Christian Pledge is a great place to start.

Howe's first object is, partly by threats and partly by promises, to terrify or seduce the people to deliver up their arms and receive mercy. The ministry recommended the same plan to Gage, and this is what the tories call making their peace, "a peace which passeth all understanding" indeed! A peace which would be the immediate forerunner of a worse ruin than any we have yet thought of. Ye men of Pennsylvania, do reason upon these things! Were the back counties to give up their arms, they would fall an easy prey to the Indians, who are all armed: this perhaps is what some Tories would not be sorry for. Were the home counties to deliver up their arms, they would be exposed to the resentment of the back counties who would then have it in their power to chastise their defection at pleasure. And were any one state to give up its arms, that state must be garrisoned by all Howe's army of Britons and Hessians to preserve it from the anger of the rest. Mutual fear is the principal link in the chain of mutual love, and woe be to that state that breaks the compact. Howe is mercifully inviting you to barbarous destruction, and men must be either rogues or fools that will not see it. I dwell not upon the vapors of imagination; I bring reason to your ears, and, in language as plain as A, B, C, hold up truth to your eyes.

An Act for establishing religious Freedom. Section 1 Whereas, Almighty God hath created the mind free; That all attempts to influence it by temporal punishments or burthens, or by civil incapacitations tend only to beget habits of hypocrisy and meanness, and therefore are a departure from the plan of the holy author of our religion, who being Lord, both of body and mind yet chose not to propagate it by coercions on either, as was in his Almighty power to do, That the impious presumption of legislators and rulers, civil as well as ecclesiastical, who, being themselves but fallible and uninspired men have assumed dominion over the faith of others, setting up their own opinions and modes of thinking as the only true and infallible, and as such endeavouring to impose them on others, hath established and maintained false religions over the greatest part of the world and through all time; That to compel a man to furnish contributions of money for the propagation of opinions, which he disbelieves is sinful and tyrannical; That even the forcing him to support this or that teacher of his own religious persuasion is depriving him of the comfortable liberty of giving his contributions to the particular pastor, whose morals he would make his pattern, and whose powers he feels most persuasive to righteousness, and is withdrawing from the Ministry those temporary rewards, which, proceeding from an approbation of their personal conduct are an additional incitement to earnest and unremitting labours for the instruction of mankind; That our civil rights have no dependence on our religious opinions any more than our opinions in physics or geometry, That therefore the proscribing any citizen as unworthy the public confidence, by laying upon him an incapacity of being called to offices of trust and emolument, unless he profess or renounce this or that religious opinion, is depriving him injuriously of those privileges and advantages, to which, in common with his fellow citizens, he has a natural right, That it tends only to corrupt the principles of that very Religion it is meant to encourage, by bribing with a monopoly of worldly honours and emoluments those who will externally profess and conform to it; That though indeed, these are criminal who do not withstand such temptation, yet neither are those innocent who lay the bait in their way; That to suffer the civil magistrate to intrude his powers into the field of opinion and to restrain the profession or propagation of principles on supposition of their ill tendency is a dangerous fallacy which at once destroys all religious liberty because he being of course judge of that tendency will make his opinions the rule of judgment and approve or condemn the sentiments of others only as they shall square with or differ from his own; That it is time enough for the rightful purposes of civil government, for its officers to interfere when principles break out into overt acts against peace and good order; And finally, that Truth is great, and will prevail if left to herself, that she is the proper and sufficient antagonist to error, and has nothing to fear from the conflict, unless by human interposition disarmed of her natural weapons free argument and debate, errors ceasing to be dangerous when it is permitted freely to contradict them.

I have talked with many pastors whose real struggle isn’t first with the hardship of ministry, the lack of appreciation and involvement of people, or difficulties with fellow leaders. No, the real struggle they are having, one that is very hard for a pastor to admit, is with God. What is caused to ministry become hard and burdensome is disappointment and anger at God. We have forgotten that pastoral ministry is war and that you will never live successfully in the pastorate if you live with the peacetime mentality. Permit me to explain. The fundamental battle of pastoral ministry is not with the shifting values of the surrounding culture. It is not the struggle with resistant people who don't seem to esteem the Gospel. It is not the fight for the success of ministries of the church. And is not the constant struggle of resources and personnel to accomplish the mission. No, the war of the pastor is a deeply personal war. It is far on the ground of the pastor’s heart. It is a war values, allegiances, and motivations. It's about the subtle desires and foundational dreams. This war is the greatest threat to every pastor. Yet it is a war that we often naïvely ignore or quickly forget in the busyness of local church ministry. When you forget the Gospel, you begin to seek from the situations, locations and relationships of ministry what you already have been given in Christ. You begin to look to ministry for identity, security, hope, well-being, meeting, and purpose. These things are already yours in Christ. In ways of which you are not always aware, your ministry is always shaped by what is in functional control of your heart. The fact of the matter is that many pastors become awe numb or awe confused, or they get awe kidnapped. Many pastors look at glory and don't seek glory anymore. Many pastors are just cranking out because they don't know what else to do. Many pastors preach a boring, uninspiring gospel that makes you wonder why people aren't sleeping their way through it. Many pastors are better at arguing fine points of doctrine than stimulating divine wonder. Many pastors see more stimulated by the next ministry, vision of the next step in strategic planning than by the stunning glory of the grand intervention of grace into sin broken hearts. The glories of being right, successful, in control, esteemed, and secure often become more influential in the way that ministry is done than the awesome realities of the presence, sovereignty, power, and love of God. Mediocrity is not a time, personnel, resource, or location problem. Mediocrity is a heart problem. We have lost our commitment to the highest levels of excellence because we have lost our awe.

This famine in pulpits across the nation reveals a loss of confidence in God’s Word to perform its sacred work. While evangelicals affirm the inerrancy of Scripture, many have apparently abandoned their belief in its sufficiency to save and to sanctify. Rather than expounding the Word with growing vigor, many are turning to lesser strategies in an effort to resurrect dead ministries. But with each newly added novelty, the straightforward expounding of the Bible is being relegated to a secondary role, further starving the church. Doing God’s work God’s way requires an unwavering commitment to feeding people God’s Word through relentless biblical preaching and teaching.

People have asked me, “What’s your favorite part about your ministry to your fans?” My favorite part is that Jesus shows up and shows off. So why not go back to KoRn and hang out with these people? Didn’t Jesus leave all his perfection and beauty from his spiritual paradise at home as a King on his throne to come to the earth to hang out with us dirty, lying, cheating, messed-up, selfish humans? Are any of us better than the fans at KoRn concerts? No! Every single human being on the planet is just as in need of God’s love as the next. We all need Jesus, and my mind has been thoroughly blown away by the fact that I was chosen for this extremely unique call into the metal scene.

there is a widespread notion in some of the most energetic contemporary Christian movements that the biblical call to reconciliation is solely about reconciling God and humanity, with no reference to social realities. In this view, preaching, teaching, church life and mission are only about a personal relationship between people and God. Christian energy is focused on winning converts, planting and growing churches, and evangelistic efforts. We have heard pastors say, “We appreciate the work you’re doing, but as the leader of my church I’m called to stay focused on the gospel and not get distracted by other ministries.” For them, Christianity is exclusively about personal piety and morals.

I am in agreement with its view that everything that has happened since the death of Louis XV in 1715 is at once a crime and a blunder. The greatest concern of man is his salvation—there cannot be two opinions on such a subject—and that joy will endure for all eternity. The words “liberty, justice, the happiness of the majority”, are vile and criminal; they foster habits of discussion and distrust in the minds of men. A chamber of deputies will distrust what those people call “the ministry”. Once this fatal habit of distrust has taken hold, human frailty applies it to everything, man begins to distrust the Bible, the commands of the Church, tradition, etc., etc.; from that moment he is lost.

Christ teaches us to pray not only by example, instruction, command, and promises but also by showing us that He is our ever-living intercessor. When we believe this and abide in Him for our prayer life too, our fears of not being able to pray correctly will vanish. We will joyfully and triumphantly trust our Lord to teach us to pray and to be the life and power of our prayers. May God open our eyes to see what the glorious ministry of intercession is to which we as His royal priesthood have been set apart. May He help us to believe what mighty influence our prayers can have, and may all fear of being unable to fulfill our calling vanish as we grasp the truth that Jesus is living in us and interceding for us. —Andrew Murray

Where are we going?" I called to him. "We'll come to a large field very soon." When we reached the field, there was a line of darkness scrawled on the deeper darkness. We stumped our bikes over the wet breathless earth. "There," he said. "Hmmm?" "Stars." I blinked at him and then I looked up. It was true. Away from the grubby muslin of London's light pollution in the fresh March night, the sky was full of stars. I turned back to him. As I adjusted to the dark, I could see he was staring upwards. "I can't manage it exactly without a sextant," he said, "but I wanted to be able to orient myself." "So that in the event of London flooding when the icecaps melt, you can sail to safer waters?" "So that I will know where I was when I met you." I had always thought of joy as a shouting flamboyant thing that tossed breath into the sky like a ball. Instead, it robbed me of my speech and of my air. I was pinned in place by joy and I didn't know what to do. "Come here," he said softly and pulled me into his arms. I pressed my face against his neck. My body sparked and I couldn't move it except to lean into him. I was filled with happiness so enormous and terrifying it was as if I'd committed a crime to get it. No one had given me permission to feel this way and I thought I might not be allowed it. He combed his fingers through my hair and I was frightened with happiness, harrowed by it. There was no way anyone could feel this much without also knowing they were going to lose it.

At the Biesbosch nature center, I met up with a water-ministry official named Eelke Turkstra. Turkstra runs a program called Ruimte voor de Rivier (Room for the River), and these days his job consists not in building dikes, but in dismantling them. He explained to me that the Dutch were already seeing more rainfall than they used to. Where once the water ministry had planned on peak flows in the Rhine of no more than fifteen thousand cubic meters per second, recently it had been forced to raise that to sixteen thousand cubic meters per second and was already anticipating having to deal with eighteen thousand cubic meters per second. Rising sea levels, meanwhile, were likely to further compound the problem by impeding the flow of the river to the ocean.

What I realized is that God used a bearded, animal-skin-wearing, locust-eating wild man to prepare the way for His Son’s ministry to the people on earth. But John the Baptist didn’t look religious in any way. God told Samuel in 1 Samuel 16:7, “Man looks at the outward appearance, but the Lord looks at the heart.” It is the heart of a man that counts; the beard, in my opinion, is the exclamation point. If you believe a man’s heart is right and his spiritual qualities are good, why would you judge him based on how much he shaves his face? As it says in Matthew 7:15, “Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves.” After I thought about that, I decided I would rather be a sheep in wolves’ clothing than vice versa, you know?

The motherhood to which every Christian woman is called is making disciples of all nations. We all must labor, prayerfully expectant that God will mercifully grant people new birth in Christ. Because Jesus is worthy to receive worship from the image bearers he has created, every human being is worthy of our labor and care in this endeavor of discipleship. In this sense there is no Christian woman who is child-free. We pass on the gospel to the next generation of worshipers, who will pass on the gospel to the next generation, and so on. The aim of our motherhood is to declare the good news to the next generation, “to a people yet unborn” (Ps. 22:31). We pass on the gospel because we know it is the only thing that will give our children the strength and motive to give their own lives in making disciples.

I had not been seated very long ere a man of a certain venerable robustness entered; immediately as the storm-pelted door flew back upon admitting him, a quick regardful eyeing of him by all the congregation, sufficiently attested that this fine old man was the chaplain. Yes, it was the famous Father Mapple, so called by the whalemen, among whom he was a very great favorite. He had been a sailor and a harpooneer in his youth, but for many years past had dedicated his life to the ministry. At the time I now write of, Father Mapple was in the hardy winter of a healthy old age; that sort of old age which seems merging into a second flowering youth, for among all the fissures of his wrinkles, there shone certain mild gleams of a newly developing bloom— the spring verdure peeping forth even beneath February's snow.

If we’re frustrated when the Internet is slow or excessively irritated by the full-basketed shopper in the express lane, then it’s pretty likely that we’re going to be discouraged if our ministry efforts don’t soon bear visible fruit. We’re an instantaneous people, and we carry that expectation into every area of life. But God doesn’t work that way, as a close look at his work through redemptive history will reveal. When it comes to results, serving God faithfully means serving him blindly. We may never see the fruit of our prayers or our teaching or our writing or our godly parenting or whatever form our calling takes. If getting tangible results is our prerequisite for service, at some point we are bound to give up. We will only keep going if we do as Paul instructed: “Whatever you do, work heartily, as for the Lord and not for men” (Col. 3:23).

Jesus has called you to serve faithfully. Keep your eye on this task. Be thankful for the others who have embraced the wilderness of cross-cultural ministry. If their ministries seem to be flourishing more than yours, so be it. God sees each part of the mission field and is watching how you plow, plant, water or harvest in your area of responsibility. Take your cues from Him and Him alone. Get this straight in your heart and fix your eyes upon Jesus. There will always be someone who is smarter, quicker, wittier, more gifted than you. There will always be missionaries who are better students of culture or who seem to have more energy than you. Stop the madness that comes from comparing. Be yourself. Do not evaluate your success by looking at others. Be faithful in your call and rejoice that you are working with others all around the world for the cause of Christ!

The effects following this movement are wholly good — the church raised up to a higher spiritual level, almost entire absence of fanaticism because of previous careful instruction in the Bible; not one case of insanity, but many thousands clothed in their right mind; scores of men called to the holy ministry; greater congregations, searching the Word, as many as two thousand meeting in one place for the study of the Bible; many thousands learning to read, and making inquiries; multitudes of them pressing upon the tired missionary and native pastors praying, “Give us to eat.” I beseech you do not listen to any word suggestions of doubt as to the vitality and reality of this. Drunkards, gamblers, thieves, adulterers, murderers, self-righteous Confucianists and dead Buddhists, and thousands of devil-worshipers have been made new men in Christ, the old things gone forever.29

Wrapped up in all of this talk of acceptance and tolerance is the matter of judgment. The worst thing in the world, we are told, is to judge. We must never judge, never be judgmental. We are constantly reminded that Jesus said, “Do not judge” (Matthew 7:1). And those three words have become the most popular words ever uttered by Our Lord. We like to pretend that everything else He said is summarized by this one phrase. We treat “Do not judge” as the distillation of His life and ministry. There are over seven hundred thousand words in the Bible (yes, I counted), and we have come to believe that they all can be condensed down into those three. We’re wrong. Yes, He does tell us not to judge. But to understand what “Do not judge” actually means, and how it ought to apply to our lives, we have to look at those words in the context of Christ’s teachings. We don’t even have to look very hard, because He makes the point clear in the very same chapter of the Bible. Here is the full verse from the seventh chapter of Matthew: Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you. Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? How can you say to your brother, “Let me take the speck out of your eye,” when all the time there is a plank in your own eye? You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye. The point here is that we must judge rightly and fairly, as Jesus says specifically in John 7:24: “Stop judging by mere appearances, but instead judge correctly.” The whole Bible is chock-full of judgments we are told to make about ourselves, about others, about actions and things and situations. Of course Jesus is not warning against judgment per se. He is warning, instead, against hypocritical and self-serving judgments. He says we must attend to the plank in our own eyes rather than focusing on the dust in our brother’s eye. But He does not recommend that we just leave our brother there to deal with the dust on his own. He tells us to take the plank out of our own eyes first and then help with the dust. This is both a practical and moral prescription. Moral because ignoring your plank would be self-righteous and dishonest. Practical because you cannot see well enough to handle the dust problem if you’ve got a big plank sticking in your eye. Judgment is good. We are commanded to judge. But our judgments themselves must be good, and made out of love and concern for our brother.

In fighting its war, the Ministry of the Interior has resorted to a novel tactic– marriage. No Saudi official will admit on the record that the Kingdom’s terrorist problem might boil down to sexual frustration, but if a social system bans hot-blooded young men from contact with the opposite sex in their most hot-blooded years, perhaps it is hardly surprising that some of them channel this frustration into violence. One cornerstone of the extremist rehab program is to get the “beneficiaries,” as they are called, settled down with a wife as soon as possible. The Ministry of the Interior pays each unmarried beneficiary 60,000 riyals (some $18,000), the going rate for a dowry, or bride price. The family arranges a marriage, and whenever he can, Prince Mohammed turns up for the wedding. When Khaled Al-Hubayshi was released from Al-Haier prison early in 2007, he wasted no time finding himself a bride at government expense.

Gazans hypothesized that the brutality of the offensive was a tactic to force them to turn against Hamas. In many instances this worked, particularly when Hamas showed its own merciless face. Under the heavy toll of bombing, Hamas used the chaotic environment of war to settle its own political scores and carry out extrajudicial assassinations of its domestic enemies, including members of Fatah who were held in its jails, as well as suspected collaborators or informants for Israel.40 More disturbingly, in the early days of Operation Protective Edge, Hamas’s Ministry of Interior called on citizens not to respond to evacuation orders by the Israeli army, asserting that these were only issued as a form of psychological warfare to create panic.41 Many in Gaza criticized Hamas, not least for its role in dragging the coastal enclave into another conflagration. Others were critical of Hamas’s governance record and its authoritarian streak.

I can remember in days gone by the pressure of feeling like I needed to conform to some sort of religious stereotype. You may feel the same way even now, like nobody really understands who you are, what your unique life calling is or how it fits in the body of Christ. The truth is my friend, most of the frustration believers face today when it comes to their calling comes from a place of trying to make it all fit within the four walls of the church. Truth be told, only about 1% of people are really called to vocational ministry within the local church. The rest of us are called to be in the marketplace, releasing the light and life of the Kingdom every day through our unique creative expression. So whether that’s business or art, family or finance you have the divine opportunity to align yourself today with the purposes of the Kingdom, see God start moving through you like never before and watch as the abundance of our Father overtakes you.

From the very start, when the Islamists attempted to impose their laws against women, there were massive demonstrations, with hundreds of thousands of women pouring into the streets of Tehran protesting against the new laws. When Khomeini announced the imposition of the veil, there were protests in which women took to the streets with the slogans: “Freedom is neither Eastern nor Western; it is global” and “Down with the reactionaries! Tyranny in any form is condemned!” Soon the protests spread, leading to a memorable demonstration in front of the Ministry of Justice, in which an eight-point manifesto was issued. Among other things, the manifesto called for gender equality in all domains of public and private life as well as for the guarantee of fundamental freedoms for both men and women. It also demanded that “the decision over women’s clothing, which is determined by custom and the exigencies of geographical location, be left to women.” Women

Keeping a new church outwardly focused from the beginning is much easier than trying to refocus an inwardly concerned church. In order to plant a successful church, you have to know that you know that you are undeniably called by God. The call to start a new church plant is not the same as the call to serve in an existing church or work in a ministry-related organization. You may be the greatest preacher this side of Billy Graham but still not be called to start a church. If you think you may have allowed an improper reason, voice or emotion to lead you to the idea of starting a new church, back away now. Spend some more time with God. You don’t want to move forward on a hunch or because you feel “pretty sure” that you should be planting a church. You have to be completely certain. “You’re afraid? So what. Everybody’s afraid. Fear is the common ground of humanity. The question you must wrestle to the ground is, ‘Will I allow my fear to bind me to mediocrity?’” When you think of a people group that you might be called to reach, does your heart break for them? If so, you may want to consider whether God is specifically calling you to reach that group for His kingdom. Is your calling clear? Has your calling been confirmed by others? Are you humbled by the call? Have you acted on your call? Do you know for certain that God has called you to start a new church? Nail it down. When exactly were you called? What were the circumstances surrounding your call? How did it match up with the sources of proper calling? Do you recognize the four specific calls in your calling? How? How does your call measure up to biblical characteristics? What is the emerging vision that God is giving you with this call? As your dependence on God grows, so will your church. One of the most common mistakes that enthusiastic and well-meaning church starters make is to move to a new location and start trying to reach people without thinking through even a short-term strategy. Don’t begin until you count the cost. why would you even consider starting a church (the only institution Jesus left behind and the only one that will last forever) without first developing a God-infused, specific, winning strategy? There are two types of pain: the pain of front-end discipline and the pain of back-end regret. With the question of strategy development, you get to choose which pain you’d rather live with. Basically, a purpose, mission and vision statement provides guiding principles that describe what God has called you to do (mission), how you will do it (purpose) and what it will look like when you get it done (vision). Keep your statement simple. Be as precise as possible. Core values are the filter through which you fulfill your strategy. These are important, because your entire strategy will be created and implemented in such a way as to bring your core values to life. Your strategic aim will serve as the beacon that guides the rest of your strategy. It is the initial purpose for which you are writing your strategy. He will not send more people to you than you are ready to receive. So what can you do? The same thing Dr. Graham does. Prepare in a way that enables God to open the floodgates into your church. If you are truly ready, He will send people your way. If you do the work we’ve described in this chapter, you’ll be able to build your new church on a strong base of God-breathed preparation. You’ll know where you are, where you’re going and how you are going to get there. You’ll be standing in the rain with a huge bucket, ready to take in the deluge. However, if you don’t think through your strategy, write it down and then implement it, you’ll be like the man who stands in the rainstorm with a Dixie cup. You’ll be completely unprepared to capture what God is pouring out. The choice is yours!

God has plans for our welfare and blessing. He has no plans for calamity in our lives. This core value trains us to see difficulties as opportunities for God to bless us and bring us more fully into His purposes for our lives. It also creates an expectation that God will bless us richly so we can be a blessing to others. It prevents us from coming under a poverty mindset. “‘For I know the plans that I have for you,’ declares the LORD, ‘plans for welfare and not for calamity to give you a future and a hope’” (Jeremiah 29:11). We are a special, holy and royal people. This core value trains us to value others and ourselves as the precious possessions of God, for whom He sacrificed His only Son. It fosters a culture of honor in which we treat others as royalty because we are royalty. “But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light” (1 Peter 2:9, emphasis added).

A year ago I was myself intensely miserable, because I thought I had made a mistake in entering the ministry: its uniform duties wearied me to death. I burnt for the more active life of the world—for the more exciting toils of a literary career—for the destiny of an artist, author, orator; anything rather than that of a priest: yes, the heart of a politician, of a soldier, of a votary of glory, a lover of renown, a luster after power, beat under my curate’s surplice. I considered; my life was so wretched, it must be changed, or I must die. After a season of darkness and struggling, light broke and relief fell: my cramped existence all at once spread out to a plain without bounds—my powers heard a call from heaven to rise, gather their full strength, spread their wings, and mount beyond ken. God had an errand for me; to bear which afar, to deliver it well, skill and strength, courage and eloquence, the best qualifications of soldier, statesman, and orator, were all needed: for these all centre in the good missionary. “A

I felt the superb iron of Barth’s paragraphs, his magnificent seamless integrity and energy in this realm of prose—the specifically Christian—usually conspicuous for intellectual limpness and dishonesty. “Man is a riddle and nothing else, and his universe, be it ever so vividly seen and felt, is a question.… The solution of the riddle, the answer to the question, the satisfaction of our need is the absolutely new event.… There is no way which leads to this event”: here I thought I had it, in “The Task of the Ministry,” but no, the passage, though ringing, did not have quite the ring impressed, three decades earlier, upon my agitated inner ear. Farther into the essay, I stumbled on a sentence, starred in the margin, that seemed to give Dale Kohler’s line of argument some justification: “In relation to the kingdom of God any pedagogy may be good and any may be bad; a stool may be high enough and the longest ladder too short to take the kingdom of heaven by force.” By force, of course: that was his blasphemy, as I had called it. The boy would treat God as an object, Who had no voice in His own revelation.

In the Gospels the sinfulness of all humans is assumed. It is neediness that is exceptional, and in Jesus’s ministry need clearly takes a certain precedence over sin. His kindness is best exemplified by his feedings and healings with no imputation at all of deserving. But the wealth of this idea of kindness is not exhausted by kindnesses to humans. It is far more encompassing. From some Christians as far back as the twelfth century, certainly from farther back in so-called primitive cultures, and from some ecologists of our own time, we have the idea of a great kindness including and binding together all beings: the living and the nonliving, the plants and animals, the water, the air, the stones. All, ultimately, are of a kind, belonging together, interdependently, in this world. From the point of view of Genesis 1 or of the 104th Psalm, we would say that all are of one kind, one kinship, one nature, because all are creatures. Much happiness, much joy, can come to us from our membership in a kindness so comprehensive and original. It is a shame, as I know from long acquaintance with myself, to be divided from it by the autoerotic pleasure of despising other members.

So at last Ilar Sant came to this wood, which people now call St. Hilary's wood because they have forgotten all about Ilar. And he was weary with his wandering, and the day was very hot; so he stayed by this well and began to drink. And there on that great stone he saw the shining fish, and so he rested, and built an altar and a church of willow boughs, and offered the sacrifice not only for the quick and the dead, but for all the wild beasts of the woods and the streams. "And when this blessed Ilar rang his holy bell and began to offer, there came not only the Prince and his servants, but all the creatures of the wood. There, under the hazel boughs, you might see the hare, which flies so swiftly from men, come gently and fall down, weeping greatly on account of the Passion of the Son of Mary. And, beside the hare, the weasel and the pole-cat would lament grievously in the manner of penitent sinners; and wolves and lambs together adored the saint's hierurgy; and men have beheld tears streaming from the eyes of venomous serpents when Ilar Agios uttered 'Curiluson' with a loud voice—since the serpent is not ignorant that by its wickedness sorrow came to the whole world. And when, in the time of the holy ministry, it is necessary that frequent Alleluyas should be chanted and vociferated, the saint wondered what should be done, for as yet none in that place was skilled in the art of song. Then was a great miracle, since from all the boughs of the wood, from every bush and from every green tree, there resounded Alleluyas in enchanting and prolonged harmony; never did the Bishop of Rome listen to so sweet a singing in his church as was heard in this wood. For the nightingale and thrush and blackbird and blackcap, and all their companions, are gathered together and sing praises to the Lord, chanting distinct notes and yet concluding in a melody of most ravishing sweetness; such was the mass of the Fisherman. Nor was this all, for one day as the saint prayed beside the well he became aware that a bee circled round and round his head, uttering loud buzzing sounds, but not endeavouring to sting him. To be short; the bee went before Ilar, and led him to a hollow tree not far off, and straightway a swarm of bees issued forth, leaving a vast store of wax behind them. This was their oblation to the Most High, for from their wax Ilar Sant made goodly candles to burn at the Offering; and from that time the bee is holy, because his wax makes light to shine upon the Gifts.

It was my father who called the city the Mansion on the River. He was talking about Charleston, South Carolina, and he was a native son, peacock proud of a town so pretty it makes your eyes ache with pleasure just to walk down its spellbinding, narrow streets. Charleston was my father’s ministry, his hobbyhorse, his quiet obsession, and the great love of his life. His bloodstream lit up my own with a passion for the city that I’ve never lost nor ever will. I’m Charleston-born, and bred. The city’s two rivers, the Ashley and the Cooper, have flooded and shaped all the days of my life on this storied peninsula. I carry the delicate porcelain beauty of Charleston like the hinged shell of some soft-tissued mollusk. My soul is peninsula-shaped and sun-hardened and river-swollen. The high tides of the city flood my consciousness each day, subject to the whims and harmonies of full moons rising out of the Atlantic. I grow calm when I see the ranks of palmetto trees pulling guard duty on the banks of Colonial Lake or hear the bells of St. Michael’s calling cadence in the cicada-filled trees along Meeting Street. Deep in my bones, I knew early that I was one of those incorrigible creatures known as Charlestonians. It comes to me as a surprising form of knowledge that my time in the city is more vocation than gift; it is my destiny, not my choice. I consider it a high privilege to be a native of one of the loveliest American cities, not a high-kicking, glossy, or lipsticked city, not a city with bells on its fingers or brightly painted toenails, but a ruffled, low-slung city, understated and tolerant of nothing mismade or ostentatious. Though Charleston feels a seersuckered, tuxedoed view of itself, it approves of restraint far more than vainglory. As a boy, in my own backyard I could catch a basket of blue crabs, a string of flounder, a dozen redfish, or a net full of white shrimp. All this I could do in a city enchanting enough to charm cobras out of baskets, one so corniced and filigreed and elaborate that it leaves strangers awed and natives self-satisfied. In its shadows you can find metalwork as delicate as lace and spiral staircases as elaborate as yachts. In the secrecy of its gardens you can discover jasmine and camellias and hundreds of other plants that look embroidered and stolen from the Garden of Eden for the sheer love of richness and the joy of stealing from the gods. In its kitchens, the stoves are lit up in happiness as the lamb is marinating in red wine sauce, vinaigrette is prepared for the salad, crabmeat is anointed with sherry, custards are baked in the oven, and buttermilk biscuits cool on the counter.

The most important way to gain a hearing from postmodern people, confront nominal Christians, wake up “sleepy” Christians, and even delight committed Christians — all at the same time — is to preach the gospel as a third way to approach God, distinct from both irreligion and religion. Why? First, many professed Christians are only nominal believers; they are pure “elder brothers” (see Luke 15:11 – 32), and often making this distinction can help to convert them. Second, many genuine Christians are elder-brotherish — angry, mechanical, superior, insecure — and making this distinction may be the only way to reach them. Third, most postmodern people have been raised in or near churches that are heavily “religious.” They have observed how religious people tend to bolster their own sense of worth by convincing themselves they are better than other people, which leads them to exclude and condemn others. Most contemporary nonbelievers have rejected these poisonous fruits of religion, but when they did so, they thought they had rejected Christianity. If they hear you calling them to follow Christ, even if you use biblical language such as “receive Christ and you will be adopted into his family” (see John 1:12–13), they will automatically believe you are calling them into the “elder brother,” moralistic, religious approach to God. Unless you are constantly and clearly showing them that they have misunderstood the gospel and that you are talking about something else besides religion, they won’t be listening for the true gospel.

The third group called to silence is women. This group is not composed of all women all the time but rather of specific women who were asking questions and speaking in the service. The larger context of these verses demands that we understand these questioning women to be a disruption of the peace and order of the service. This is the reason Paul wrote that 'women should keep silent in the churches' (v. 34). Paul's concern is not just with women (for men too are called to be silent in church); his broader concern is with silence, peace, and order in the worship assembly. This perspective allows us rightly to understand the rest of this chapter, 14:34-40. Paul next tells these specific women to 'be in submission.' We tend to think of this as submission to MEN, but the larger context makes this improbable. Our patriarchal and man-centered culture over the millennia has distorted the meaning of this command to submit. Rather than commanding submission to men, the apostle is commanding SUBMISSION TO THE ORDER OF THE WORSHIP SERVICE, that is, submission to the Holy Spirit. This reading helps us understand the next phrase: 'even as the law says.' Normally LAW in Paul refers to the Old Testament, but it can also have a wider meaning. Nowhere in the Old Testament are women called to be silent, nor are they called to submit to their husbands. Yet there is excellent evidence for biblical and broadly Jewish concern for SILENCE IN WORSHIP before God or the Word of God or while learning from the rabbis (e.g., Deut. 27:9-10; Job 33:31-33; Isa. 66:2; Hab. 2:20). It may well be that this is the 'law' Paul has in mind: not about the silence or submission of women, but about silence in the worship service in general (but applying to women in this case).

Endorsement of the ordination of women is not the final step in the process, however. If we look at the denominations that approved women’s ordination from 1956–1976, we find that several of them, such as the United Methodist Church and the United Presbyterian Church (now called the Presbyterian Church–USA), have large contingents pressing for (a) the endorsement of homosexual conduct as morally valid and (b) the approval of homosexual ordination. In fact, the Episcopal Church on August 5, 2003, approved the appointment of an openly homosexual bishop.16 In more liberal denominations such as these, a predictable sequence has been seen (though so far only the Episcopal Church has followed the sequence to point 7): 1. abandoning biblical inerrancy 2. endorsing the ordination of women 3. abandoning the Bible’s teaching on male headship in marriage 4. excluding clergy who are opposed to women’s ordination 5. approving homosexual conduct as morally valid in some cases 6. approving homosexual ordination 7. ordaining homosexuals to high leadership positions in the denomination17 I am not arguing that all egalitarians are liberals. Some denominations have approved women’s ordination for other reasons, such as a long historical tradition and a strong emphasis on gifting by the Holy Spirit as the primary requirement for ministry (as in the Assemblies of God), or because of the dominant influence of an egalitarian leader and a high priority on relating effectively to the culture (as in the Willow Creek Association). But it is unquestionable that theological liberalism leads to the endorsement of women’s ordination. While not all egalitarians are liberals, all liberals are egalitarians. There is no theologically liberal denomination or seminary in the United States today that opposes women’s ordination. Liberalism and the approval of women’s ordination go hand in hand.

Since I did Selection all those years ago, not much has really changed. The MOD (Ministry of Defence) website still states that 21 SAS soldiers need the following character traits: “Physically and mentally robust. Self-confident. Self-disciplined. Able to work alone. Able to assimilate information and new skills.” It makes me smile now to read those words. As Selection had progressed, those traits had been stamped into my being, and then during the three years I served with my squadron they became molded into my psyche. They are the same qualities I still value today. The details of the jobs I did once I passed Selection aren’t for sharing publicly, but they included some of the most extraordinary training that any man can be lucky enough to receive. I went on to be trained in demolitions, air and maritime insertions, foreign weapons, jungle survival, trauma medicine, Arabic, signals, high-speed and evasive driving, winter warfare, as well as “escape and evasion” survival for behind enemy lines. I went through an even more in-depth capture initiation program as part of becoming a combat-survival instructor, which was much longer and more intense than the hell we endured on Selection. We became proficient in covert night parachuting and unarmed combat, among many other skills--and along the way we had a whole host of misadventures. But what do I remember and value most? For me, it is the camaraderie, and the friendships--and of course Trucker, who is still one of my best friends on the planet. Some bonds are unbreakable. I will never forget the long yomps, the specialist training, and of course a particular mountain in the Brecon Beacons. But above all, I feel a quiet pride that for the rest of my days I can look myself in the mirror and know that once upon a time I was good enough. Good enough to call myself a member of the SAS. Some things don’t have a price tag.

On Aditya," First Citizen Yaggo declared, "there are no classes, and on Aditya everybody works. 'From each according to his ability; to each according to his need.'" "On Aditya," an elderly Counselor four places to the right of him said loudly to his neighbor, "they don't call them classes, they call them sociological categories, and they have nineteen of them. And on Aditya, they don't call them nonworkers, they call them occupational reservists, and they have more of them than we do." "But of course, I was born a king," Ranulf said sadly and nobly. "I have a duty to my people." "No, they don't vote at all," Lord Koreff was telling the Counselor on his left. "On Durendal, you have to pay taxes before you can vote." "On Aditya the crime of taxation does not exist," the First Citizen told the Prime Minister. "On Aditya," the Counselor four places down said to his neighbor, "there's nothing to tax. The state owns all the property, and if the Imperial Constitution and the Space Navy let them, the State would own all the people, too. Don't tell me about Aditya. First big-ship command I had was the old Invictus, 374, and she was based on Aditya for four years, and I'd sooner have spent that time in orbit around Niffelheim."... "But if they don't have votes to sell, what do they live on?" a Counselor asked in bewilderment. "The nobility supports them; the landowners, the trading barons, the industrial lords. The more nonworking adherents they have, the greater their prestige." And the more rifles they could muster when they quarreled with their fellow nobles, of course. "Beside, if we didn't do that, they'd turn brigand, and it costs less to support them than to have to hunt them out of the brush and hang them." "On Aditya, brigandage does not exist." "On Aditya, all the brigands belong to the Secret Police, only on Aditya they don't call them Secret Police, they call them Servants of the People, Ninth Category.

Never treat your launch team like a core group. It’s not. Your launch team is a time-limited, purpose-driven team. It ends with the debriefing session following your launch. At that meeting, release the launch team members to join a ministry team of their choice. Your launch team will not stay with you over the long haul. Many church planters make the mistake of thinking that the people from their launch team (whom they have grown to love) will be the same people who will grow the church with them in the long term. That is seldom, if ever, the case. While it’s sad to see people go, it’s part of God’s process in growing your church. So, expect it, be prepared for it, and be thankful that you have the opportunity to serve with so many different people at different points along the journey. Preparing a launch team to maximize your first service is first and foremost a spiritual enterprise. Pray and fast—a lot. Don’t be fooled into thinking that being a solid leader undermines the spirit of teamwork. You can lead a team, hold people accountable and ensure that things get done in a way that fosters teamwork and gives glory to God. So get ready. show people your heart before you ask for their hand. People want to know that you care, and they want to be part of something bigger than themselves. If you can articulate your vision in a way that excites people, they’ll want to be on your team. The launch team is not a democracy. Don’t vote. You are the leader. Lead. While it’s true that you want to share the gospel with as many people as possible, you will need to develop a clear picture of the specific demographic your new church is targeting in order to effectively reach the greatest number of people. Diffused light has little impact, but focused light has the ability to cut through steel. Take time to focus so that you are able to reach the specific people God has called you to. 1. Who Are the Key Population Groups Living in My Area? 2. What Population Group Is Not Being Reached Effectively? 3. What Population Group Do I Best Relate To? Healthy organisms grow, and that includes your church. If you feel stagnation setting in, your job is not to push growth any way you can but to identify the barriers that are hindering you and remove them. The only people who like full rooms are preachers and worship leaders. If you ignore this barrier, your church will stop growing. Early on, it’s best to remain flexible. The last thing you want to do is get in a position in which God can’t grow you because you aren’t logistically prepared. What if twice as many people showed up this Sunday? Would you be ready? When a lead pastor isn’t growing: The church stops growing, the sermons are stale, The staff and volunteers stop growing, The passion for ministry wanes. Keeping your church outwardly focused is just as important now as it was during your prelaunch stage. Make sure that you are continually working to expand God’s kingdom, not building your own. A healthy launch is the single greatest indicator of future church health.

American DEWAR FAMILY Cameron Dewar Ursula “Beep” Dewar, his sister Woody Dewar, his father Bella Dewar, his mother PESHKOV-JAKES FAMILY George Jakes Jacky Jakes, his mother Greg Peshkov, his father Lev Peshkov, his grandfather Marga, his grandmother MARQUAND FAMILY Verena Marquand Percy Marquand, her father Babe Lee, her mother CIA Florence Geary Tony Savino Tim Tedder, semiretired Keith Dorset OTHERS Maria Summers Joseph Hugo, FBI Larry Mawhinney, Pentagon Nelly Fordham, old flame of Greg Peshkov Dennis Wilson, aide to Bobby Kennedy Skip Dickerson, aide to Lyndon Johnson Leopold “Lee” Montgomery, reporter Herb Gould, television journalist on This Day Suzy Cannon, gossip reporter Frank Lindeman, television network owner REAL HISTORICAL CHARACTERS John F. Kennedy, thirty-fifth U.S. president Jackie, his wife Bobby Kennedy, his brother Dave Powers, assistant to President Kennedy Pierre Salinger, President Kennedy’s press officer Rev. Dr. Martin Luther King Jr., president of the Southern Christian Leadership Conference Lyndon B. Johnson, thirty-sixth U.S. president Richard Nixon, thirty-seventh U.S. president Jimmy Carter, thirty-ninth U.S. president Ronald Reagan, fortieth U.S. president George H. W. Bush, forty-first U.S. president British LECKWITH-WILLIAMS FAMILY Dave Williams Evie Williams, his sister Daisy Williams, his mother Lloyd Williams, M.P., his father Eth Leckwith, Dave’s grandmother MURRAY FAMILY Jasper Murray Anna Murray, his sister Eva Murray, his mother MUSICIANS IN THE GUARDSMEN AND PLUM NELLIE Lenny, Dave Williams’s cousin Lew, drummer Buzz, bass player Geoffrey, lead guitarist OTHERS Earl Fitzherbert, called Fitz Sam Cakebread, friend of Jasper Murray Byron Chesterfield (real name Brian Chesnowitz), music agent Hank Remington (real name Harry Riley), pop star Eric Chapman, record company executive German FRANCK FAMILY Rebecca Hoffmann Carla Franck, Rebecca’s adoptive mother Werner Franck, Rebecca’s adoptive father Walli Franck, son of Carla Lili Franck, daughter of Werner and Carla Maud von Ulrich, née Fitzherbert, Carla’s mother Hans Hoffmann, Rebecca’s husband OTHERS Bernd Held, schoolteacher Karolin Koontz, folksinger Odo Vossler, clergyman REAL HISTORICAL PEOPLE Walter Ulbricht, first secretary of the Socialist Unity Party (Communist) Erich Honecker, Ulbricht’s successor Egon Krenz, successor to Honecker Polish Stanislaw “Staz” Pawlak, army officer Lidka, girlfriend of Cam Dewar Danuta Gorski, Solidarity activist REAL HISTORICAL PEOPLE Anna Walentynowicz, crane driver Lech Wałesa, leader of the trade union Solidarity General Jaruzelski, prime minister Russian DVORKIN-PESHKOV FAMILY Tanya Dvorkin, journalist Dimka Dvorkin, Kremlin aide, Tanya’s twin brother Anya Dvorkin, their mother Grigori Peshkov, their grandfather Katerina Peshkov, their grandmother Vladimir, always called Volodya, their uncle Zoya, Volodya’s wife Nina, Dimka’s girlfriend OTHERS Daniil Antonov, features editor at TASS Pyotr Opotkin, features editor in chief Vasili Yenkov, dissident Natalya Smotrov, official in the Foreign Ministry

Cultivate Spiritual Allies One of the most significant things you learn from the life of Paul is that the self-made man is incomplete. Paul believed that mature manhood was forged in the body of Christ In his letters, Paul talks often about the people he was serving and being served by in the body of Christ. As you live in the body of Christ, you should be intentional about cultivating at least three key relationships based on Paul’s example: 1. Paul: You need a mentor, a coach, or shepherd who is further along in their walk with Christ. You need the accountability and counsel of more mature men. Unfortunately, this is often easier said than done. Typically there’s more demand than supply for mentors. Some churches try to meet this need with complicated mentoring matchmaker type programs. Typically, you can find a mentor more naturally than that. Think of who is already in your life. Is there an elder, a pastor, a professor, a businessman, or other person that you already respect? Seek that man out; let him know that you respect the way he lives his life and ask if you can take him out for coffee or lunch to ask him some questions — and then see where it goes from there. Don’t be surprised if that one person isn’t able to mentor you in everything. While he may be a great spiritual mentor, you may need other mentors in the areas of marriage, fathering, money, and so on. 2. Timothy: You need to be a Paul to another man (or men). God calls us to make disciples (Matthew 28:19). The books of 1st and 2nd Timothy demonstrate some of the investment that Paul made in Timothy as a younger brother (and rising leader) in the faith. It’s your job to reproduce in others the things you learn from the Paul(s) in your life. This kind of relationship should also be organic. You don’t need to approach strangers to offer your mentoring services. As you lead and serve in your spheres of influence, you’ll attract other men who want your input. Don’t be surprised if they don’t quite know what to ask of you. One practical way to engage with someone who asks for your input is to suggest that they come up with three questions that you can answer over coffee or lunch and then see where it goes from there. 3. Barnabas: You need a go-to friend who is a peer. One of Paul’s most faithful ministry companions was named Barnabas. Acts 4:36 tells us that Barnabas’s name means “son of encouragement.” Have you found an encouraging companion in your walk with Christ? Don’t take that friendship for granted. Enjoy the blessing of friendship, of someone to walk through life with. Make it a priority to build each other up in the faith. Be a source of sharpening iron (Proverbs 27:17) and friendly wounds (Proverbs 27:6) for each other. But also look for ways to work together to be disruptive — in the good sense of that word. Challenge each other in breaking the patterns of the world around you in order to interrupt it with the Gospel. Consider all the risky situations Paul and Barnabas got themselves into and ask each other, “what are we doing that’s risky for the Gospel?

WALKING WITH ANGELS IN THE COOL OF THE DAY A short time later I felt someone poke me hard in the left arm. I turned to see who it was, but there was no one there. At the time, I dismissed it and returned my attention to my thoughts. After a minute I was poked again, only this time the poke was accompanied with an audible voice! The Holy Spirit said, “I want to go for a walk with you in the cool of the day.” I jumped up totally flabbergasted. I quickly left the room and grabbed my coat, telling everyone that I was going for a walk in the “cool of the day.” It just happened to be minus 12 degrees Fahrenheit (or minus 24 Celsius)! The moment I walked out the door, the presence of the Holy Spirit fell upon me, and I began to weep again. The tears were starting to freeze on my cheeks, but I did not mind. God began to talk to me in an audible voice. I was walking through the streets of Botwood in the presence of the Holy Ghost. I could also sense that many angels were accompanying us. The angels were laughing and singing as we strolled along the snow-covered streets. It was about 8:00 A.M. The Holy Spirit led me along a road which was on the shore of the North Atlantic Ocean. For the first time since leaving the house, I began to notice that it was very cold. However, it was worth it to be in the presence of the Lord. I was directed to a small breezeway that leads out over the Bay of Exploits (this name truly proved to be quite prophetic) to a tiny island called Killick Island. As we were walking across the breezeway, the wind was whipping off the ocean at about 40 knots. Combined with the negative temperature, the wind was turning my skin numb, and my tears had crystallized into ice on my face and mustache. THE CITY OF REFUGE I said, “Holy Spirit, it is really cold out here, and my face is turning numb.” The Lord replied, “Do not fear; when we get onto this island, there will be a city of refuge.” I had no idea what a city of refuge was, but I hoped that it would be warm and safe. (See Numbers 35:25.) The winter’s day had turned even colder and grayer; there was no sun, and the dark gray sky was totally overcast. Snow was falling lightly, and being blown about by a brisk wind. As we walked onto Killick Island, it got even colder and windier. The Holy Spirit whispered to me, “Do not fear; the city of refuge is just up these steps, hidden in those fir trees.” When I ascended a few dozen steps, I saw a small stand of fir trees to the left. Just before I stepped into the middle of them, a shaft of brilliant bright light, a lone sunbeam, cracked the sky to illuminate the city of refuge. When I entered the little circle of fir trees, what the Holy Spirit had called a “city of refuge,” I encountered the manifest glory of God. Angels were everywhere. It was 8:50 A.M. As we entered, I walked through some kind of invisible barrier. Surprisingly, inside the city of refuge, the temperature was very pleasant, even warm. The bright beam of sunlight slashed into the cold, gray atmosphere. As this heavenly light hit the fresh snow, there appeared to be rainbows of colors that seemed to radiate from the trees, tickling my eyes. Suddenly, the Holy Spirit began to ask me questions. The Lord asked me to “describe what you are seeing.” Every color of the rainbow seemed to dance from the tiny snowflakes as they slowly drifted

But won’t political involvement distract us from the main task of preaching the Gospel? At this point someone may object that while political involvement may have some benefits and may do some good, it can so easily distract us, turn unbelievers away from the church, and cause us to neglect the main task of pointing people toward personal trust in Christ. John MacArthur writes, “When the church takes a stance that emphasizes political activism and social moralizing, it always diverts energy and resources away from evangelization.”83 Yet the proper question is not, “Does political influence take resources away from evangelism?” but, “Is political influence something God has called us to do?” If God has called some of us to some political influence, then those resources would not be blessed if we diverted them to evangelism—or to the choir, or to teaching Sunday School to children, or to any other use. In this matter, as in everything else the church does, it would be healthy for Christians to realize that God may call individual Christians to different emphases in their lives. This is because God has placed in the church “varieties of gifts” (1 Cor. 12:4) and the church is an entity that has “many members” but is still “one body” (v. 12). Therefore God might call someone to devote almost all of his or her time to the choir, someone else to youth work, someone else to evangelism, someone else to preparing refreshments to welcome visitors, and someone else to work with lighting and sound systems. “But if Jim places all his attention on the sound system, won’t that distract the church from the main task of preaching the Gospel?” No, not at all. That is not what God has called Jim to emphasize (though he will certainly share the Gospel with others as he has opportunity). Jim’s exclusive focus on the church’s sound system means he is just being a faithful steward in the responsibility God has given him. In the same way, I think it is entirely possible that God called Billy Graham to emphasize evangelism and say nothing about politics and also called James Dobson to emphasize a radio ministry to families and to influencing the political world for good. Aren’t there enough Christians in the world for us to focus on more than one task? And does God not call us to thousands of different emphases, all in obedience to him? But the whole ministry of the church will include both emphases. And the teaching ministry from the pulpit should do nothing less than proclaim “the whole counsel of God” (Acts 20:27). It should teach, over the course of time, on all areas of life and all areas of Bible knowledge. That certainly must include, to some extent, what the Bible says about the purposes of civil government and how that teaching should apply to our situations today. This means that in a healthy church we will find that some people emphasize influencing the government and politics, others emphasize influencing the business world, others emphasize influencing the educational system, others entertainment and the media, others marriage and the family, and so forth. When that happens, it seems to me that we should encourage, not discourage, one another. We should adopt the attitude toward each other that Paul encouraged in the church at Rome: Why do you pass judgment on your brother? Or you, why do you despise your brother? For we will all stand before the judgment seat of God…. So then each of us will give an account of himself to God. Therefore let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother (Rom. 14:10–13). For several different reasons, then, I think the view that says the church should just “do evangelism, not politics” is incorrect.