Conviction Of Sin Quotes

When principles that run against your deepest convictions begin to win the day, then battle is your calling, and peace has become sin; you must, at the price of dearest peace, lay your convictions bare before friend and enemy, with all the fire of your faith.

There was already a deep black wordless conviction in him that the way to avoid Jesus was to avoid sin.

God is never a God of discouragement. When you have a discouraging spirit or train of thought in your mind, you can be sure it is not from God. He sometimes brings pain to his children-conviction over sin, or repentance over fallenness, or challenges that scare us, or visions of his holiness that overwhelm us. But God never brings discouragement.

If you know what He has done at infinite cost to himself—He’s put you into a relationship so that you’ll never be rejected by Him—then your motivation when you sin is to go get Him. You want fellowship with Him. When the thing that most assures you is the thing that most convicts you, you’ll be okay because when you’re convicted of sin in a gospel way it drives you toward God. Without the gospel we hate ourselves instead of our sin. Without the gospel we’re motivated through all sorts of awful fear and pride to change and it doesn’t really change our hearts; it just restrains our hearts.

How often have you and I helped to keep sinners easy in their sin, by our inconsistency! Had we been true Christians, the wicked man would often have been pricked to the heart, and his conscience would have convicted him.

Inside Laila too a battle was being waged : guilt on one side, partnered with shame, and, on the other, the conviction that what she and Tariq had done was not sinful; that it had been natural, good, beautiful, even inevitable, spurred by the knowledge that they might never see each other again.

Someday, maybe, there will exist a well-informed, well considered and yet fervent public conviction that the most deadly of all possible sins is the mutilation of a child’s spirit; for such mutilation undercuts the life principle of trust, without which every human act, may it feel ever so good and seem ever so right is prone to perversion by destructive forms of conscientiousness.

it annoys me to see people comfortable when they ought to be uncomfortable; and I insist on making them think in order to bring them to conviction of sin. If you don't like my preaching you must lump it. I really cannot help it. In the preface to my Plays for Puritans I

To feel no conviction of sin for a length of time is a serious sign that the Holy Spirit may not reside in us. We can quench the Spirit, but we cannot disable Him.

The forgiveness of God is gratuitous liberation from guilt. Paradoxically, the conviction of personal sinfulness becomes the occasion of encounter with the merciful love of the redeeming God. "There will be more rejoicing in heaven over one sinner repenting..." (Luke 15:7). In his brokenness, the repentant prodigal knew an intimacy with his father that his sinless, self-righteous brother would never know.

A true work of grace at work in the heart is evident to the person himself as well as it is to the people around him. To the one who has it, it brings conviction of sin, especially the defilement of his new nature and the sin of unbelief for which he would be damned, if it weren’t for the mercy at God’s hand by faith in Jesus Christ.

Little faith is enough to see the mountains of sin but not enough to see that Son of Righteousness that shall arise over them.

The nearer Christ comes to a heart, the more it becomes conscious of its guilt; it will then either ask for his mercy and find peace, or else it will turn against Him because it is not yet ready to give up its sinfulness. Thus He will separate the good from the bad, the wheat from the chaff. Man's reaction to this Divine Presence will be the test: either it will call out all the opposition of egotistic natures, or else galvanize them into a regeneration and a resurrection.

Grace works ahead of us to draw us toward faith, to begin its work in us. Even the first fragile intuition of conviction of sin, the first intimation of our need of God, is the work of preparing, prevening grace, which draws us gradually toward wishing to please God. Grace is working quietly at the point of our desiring, bringing us in time to despair over our own unrighteousness, challenging our perverse dispositions, so that our distorted wills cease gradually to resist the gift of God.

Let's say that the consensus is that our species, being the higher primates, Homo Sapiens, has been on the planet for at least 100,000 years, maybe more. Francis Collins says maybe 100,000. Richard Dawkins thinks maybe a quarter-of-a-million. I'll take 100,000. In order to be a Christian, you have to believe that for 98,000 years, our species suffered and died, most of its children dying in childbirth, most other people having a life expectancy of about 25 years, dying of their teeth. Famine, struggle, bitterness, war, suffering, misery, all of that for 98,000 years. Heaven watches this with complete indifference. And then 2000 years ago, thinks 'That's enough of that. It's time to intervene,' and the best way to do this would be by condemning someone to a human sacrifice somewhere in the less literate parts of the Middle East. Don't lets appeal to the Chinese, for example, where people can read and study evidence and have a civilization. Let's go to the desert and have another revelation there. This is nonsense. It can't be believed by a thinking person. Why am I glad this is the case? To get to the point of the wrongness of Christianity, because I think the teachings of Christianity are immoral. The central one is the most immoral of all, and that is the one of vicarious redemption. You can throw your sins onto somebody else, vulgarly known as scapegoating. In fact, originating as scapegoating in the same area, the same desert. I can pay your debt if I love you. I can serve your term in prison if I love you very much. I can volunteer to do that. I can't take your sins away, because I can't abolish your responsibility, and I shouldn't offer to do so. Your responsibility has to stay with you. There's no vicarious redemption. There very probably, in fact, is no redemption at all. It's just a part of wish-thinking, and I don't think wish-thinking is good for people either. It even manages to pollute the central question, the word I just employed, the most important word of all: the word love, by making love compulsory, by saying you MUST love. You must love your neighbour as yourself, something you can't actually do. You'll always fall short, so you can always be found guilty. By saying you must love someone who you also must fear. That's to say a supreme being, an eternal father, someone of whom you must be afraid, but you must love him, too. If you fail in this duty, you're again a wretched sinner. This is not mentally or morally or intellectually healthy. And that brings me to the final objection - I'll condense it, Dr. Orlafsky - which is, this is a totalitarian system. If there was a God who could do these things and demand these things of us, and he was eternal and unchanging, we'd be living under a dictatorship from which there is no appeal, and one that can never change and one that knows our thoughts and can convict us of thought crime, and condemn us to eternal punishment for actions that we are condemned in advance to be taking. All this in the round, and I could say more, it's an excellent thing that we have absolutely no reason to believe any of it to be true.

Acceptance of Christ and appropriation of every element in redemption is conditional on awareness of God's holiness and conviction of the depth of our sin.

The pursuit of joy in God is not optional. It is not an “extra” that a person might grow into after he comes to faith. It is not simply a way to “enhance” your walk with the Lord. Until your heart has hit upon this pursuit, your “faith” cannot please God. It is not saving faith. Saving faith is the confidence that if you sell all you have and forsake all sinful pleasures, the hidden treasure of holy joy will satisfy your deepest desires. Saving faith is the heartfelt conviction not only that Christ is reliable, but also that He is desirable. It is the confidence that He will come through with His promises and that what He promises is more to be desired than all the world.

No one has ever been saved, or ever will be saved, apart from the conviction of sin, repentance, and true faith in the person and work of the Lord Jesus Christ.

All those months Boyd had thought only of Sin. All those times he'd leaned on Sin's memory for strength and conviction. All those nights he'd woken in pain and forced himself to keep going because it was what Sin would have wanted... It hurt to know it may mean nothing.

William Butler Yeats’s “Second Coming” seems perfectly to render our present predicament: “The best lack all conviction, while the worst / Are full of passionate intensity.” This is an excellent description of the current split between anaemic liberals and impassioned fundamentalists. “The best” are no longer able to fully engage, while “the worst” engage in racist, religious, sexist fanaticism. However, are the terrorist fundamentalists, be they Christian or Muslim, really fundamentalists in the authentic sense of the term? Do they really believe? What they lack is a feature that is easy to discern in all authentic fundamentalists, from Tibetan Buddhists to the Amish in the U.S.: the absence of resentment and envy, the deep indifference towards the non-believers’ way of life. If today’s so-called fundamentalists really believe they have their way to truth, why should they feel threatened by non-believers, why should they envy them? When a Buddhist encounters a Western hedonist, he hardly condemns him. He just benevolently notes that the hedonist’s search for happiness is self-defeating. In contrast to true fundamentalists, the terrorist pseudo-fundamentalists are deeply bothered, intrigued, fascinated by the sinful life of the non-believers. One can feel that, in fighting the sinful Other, they are fighting their own temptation. These so-called Christian or Muslim fundamentalists are a disgrace to true fundamentalists. It is here that Yeats’s diagnosis falls short of the present predicament: the passionate intensity of a mob bears witness to a lack of true conviction. Deep in themselves, terrorist fundamentalists also lack true conviction-their violent outbursts are proof of it. How fragile the belief of a Muslim must be, if he feels threatened by a stupid caricature in a low-circulation Danish newspaper. The fundamentalist Islamic terror is not grounded in the terrorists’ conviction of their superiority and in their desire to safeguard their cultural-religious identity from the onslaught of global consumerist civilization. The problem with fundamentalists is not that we consider them inferior to us, but rather that they themselves secretly consider themselves inferior. This is why our condescending, politically correct assurances that we feel no superiority towards them only make them more furious and feeds their resentment. The problem is not cultural difference (their effort to preserve their identity), but the opposite fact that the fundamentalists are already like us, that secretly they have already internalized our standards and measure themselves by them. (This clearly goes for the Dalai Lama, who justifies Tibetan Buddhism in Western terms of the pursuit of happiness and avoidance of pain.) Paradoxically, what the fundamentalists really lack is precisely a dose of that true “racist” conviction of one’s own superiority.

Are we willing to shun vain repetition and keep our prayers out of an unchallenging rut by asking God to make us more sensitive to our own sin?

The more sin he sees, the more his belief in Original Sin is confirmed. Everyone likes to have his deepest convictions confirmed: that is one of the most abiding of human satisfaction.

If you're sure of what you're getting yourself into, I will spend the rest of my life atoning for my sins against you and against others. I want my name to be something you're proud to carry.

Repentance, turning from sin, and degrees of conviction of sin do not constitute the grounds on which Christ is offered to us. They may constitute ways in which the Spirit works as the gospel makes its impact on us. But they never form the warrant for repentance and faith.

He's paying the price and wondering for what sin and telling himself that he's been too selfish. In what act or thought of his has there ever been a self? What was his aim in life? Greatness--in other people's eyes. Fame, admiration, envy--all that which comes from others. Others dictated his convictions, which he did not hold, but he was satisfied that others believed he held them. Others were his motive power and his prime concern. He didn't want to be great, but to be thought great. He didn't want to build, but to be admired as a builder. He borrowed from others in order to make an impression on others. There's your actual selflessness.

Political realism refuses to identify the moral aspirations of a particular nation with the moral laws that govern the universe. As it distinguishes between truth and opinion, so it distinguishes between truth and idolatry. All nations are tempted — and few have been able to resist the power for long — to clothe their own aspirations and action in the moral purposes of the universe. To know that nations are subject to the moral law is one thing, while to pretend to know with certainty what is good and evil in the relations among nations is quite another. There is a world of difference between the belief that all nations stand under the judgment of God, inscrutable to the human mind, and the blasphemous conviction that God is always on one's side and that what one wills oneself cannot fail to be willed by God also. The lighthearted equation between a particular nationalism and the counsels of Providence is morally indefensible, for it is that very sin of pride against which the Greek tragedians and the Biblical prophets have warned rulers and ruled. That equation is also politically pernicious, for it is liable to engender the distortion in judgment which, in the blindness of crusading frenzy, destroys nations and civilizations - in the name of moral principle, ideal, or God himself.

Jeffrey Archer's political career ended with his conviction and subsequent imprisonment (2001–2003) for perjury and perverting the course of justice, which followed his second resignation. He even suborned perjury from his wife and others. To buy books from this conman and criminal is a SIN.

I regard marriage as a sin and propagation of children as a crime. It is my conviction also that he is a fool, and still more a sinner, who takes upon himself the yoke of marriage - a fool, because he thereby throws away his freedom, without gaining a corresponding recompense; a sinner, because he gives life to children, without being able to give them the certainty of happiness. I despise humanity in all its strata; I foresee that our posterity will be far more unhappy than we are; and should not I be a sinner, if, in spite of this insight, I should take care to leave a posterity of unhappy beings behind me? The whole of life is the greatest insanity. And if for eighty years one strives and inquiries, still one is obliged finally to confess that he has striven for nothing and has found nothing. Did we at least know why we are in this world! But to the thinker, everything is and remains a riddle; and the greatest good luck is that of being born a flathead.

Jesus Christ became a curse for us by divine decree. Our part in realizing the tremendous meaning of His curse is the conviction of sin. Conviction is given to us as a gift of shame and repentance; it is the great mercy of God. Jesus Christ hates the sin in people, and Calvary is the measure of His hatred.

Fusing the doctrines of Plotinus and Proclus with the creeds and beliefs of Christianity, Dionysius the Pseudo-Areopagite combined the Neo-Platonic conviction of the fundamental oneness and luminous aliveness of the world with the Christian dogmas of the triune God, original sin and redemption. The universe is created, animated and unified by the perpetual self-realization of what Plotinus had called "the One," what the Bible had called "the Lord," and what he calls "the superessential Light.

Fear clouds our convictions and distorts our discernment. When we fill our minds with negative predictions or allow our thoughts to manipulate us into thinking about all the possible destructive outcomes of our mission, we invite fear to paralyze our progress.

I have a conscience; and conscience is always anxiously explanatory. You, on the contrary, feel that a man who discusses his conscience is much like a woman who discusses her modesty. The only moral force you condescend to parade is the force of your wit: the only demand you make in public is the demand of your artistic temperament for symmetry, elegance, style, grace, refinement, and the cleanliness which comes next to godliness if not before it. But my conscience is the genuine pulpit article: it annoys me to see people comfortable when they ought to be uncomfortable; and I insist on making them think in order to bring them to conviction of sin. If you don't like my preaching you must lump it. I really cannot help it.

The old-fashioned method of evangelism was to make people weep, but the modern “Hollywood” way is to make people laugh. Everybody has to have a jolly good time. . . . We must have plenty of jokes or it would not be a good meeting. That is why there is such a woeful lack of conviction of sin in modern evangelism. The Holy Spirit cannot work in a frivolous atmosphere.

Man seeks to excuse himself of sin, but God seeks to convict him of it and to save him from it. Sin is no amusing toy—it is a terror to be shunned! Learn, then, what constitutes sin in the eyes of God!

For many years I thought I was a Christian when in fact I was not. It was only later that I came to see that I had never been a Christian and became one.… What I needed was preaching that would convict me of sin.… But I never heard this. The preaching we had was always based on the assumption that we were all Christians.

In the LGBT community, the opposite of pride is self- hatred. But in the Bible, the opposite of pride is faith. Was pride keeping me from faith, or was pride keeping me from self-hatred? That was when the question inserted itself like a foot in the door: Did pride distort self-esteem the way lust distorts love? This was the first of my many betrayals against the LGBT community: whose dictionary did I trust? The one used by the community that I helped create or the one that reflected the God who created me? As soon as the question formed itself into words, I felt convicted of the sin of pride. Pride was my downfall. I asked God for the mercy to repent of my pride at its root.

However, I am telling you nothing but the truth when I say it is profitable (good, expedient, advantageous) for you that I go away. Because if I do not go away, the Comforter (Counselor, Helper, Advocate, Intercessor, Strengthener, Standby) will not come to you [into close fellowship with you]; but if I go away, I will send Him to you [to be in close fellowship with you]. And when He comes, He will convict and convince the world and bring demonstration to it about sin and about righteousness (uprightness of heart and right standing with God) and about judgment. John 16:7,8

The reason that marriage is so painful and yet wonderful is because it is a reflection of the gospel, which is painful and wonderful at once. The gospel is this: We are more sinful and flawed in ourselves than we ever dared believe, yet at the very same time we are more loved and accepted in Jesus Christ than we ever dared hope. This is the only kind of relationship that will really transform us. Love without truth is sentimentality; it supports and affirms us but keeps us in denial about our flaws. Truth without love is harshness; it gives us information but in such a way that we cannot really hear it. God’s saving love in Christ, however, is marked by both radical truthfulness about who we are and yet also radical, unconditional commitment to us. The merciful commitment strengthens us to see the truth about ourselves and repent. The conviction and repentance moves us to cling to and rest in God’s mercy and grace.

Oh, God show me more of Your holiness. Show me more of my sinfulness. Help me to hate sin and to love righteousness as You do. Grant me a deeper conviction of sin and a more thorough spirit of repentance. And make me holy as You are holy.

CHR. True or right fear is discovered by three things:-- 1. By its rise; it is caused by saving convictions for sin. 2. It driveth the soul to lay fast hold of Christ for salvation. 3. It begetteth and continueth in the soul a great reverence of God, his Word, and ways, keeping it tender, and making it afraid to turn from them, to the right hand or to the left, to anything that may dishonour God, break its peace, grieve the Spirit, or cause the enemy to speak reproachfully.

He felt as if a clear light broke upon his mind, and with it a conviction that, good was, after all, stronger than evil, and that good was possible to men. He seemed to discover that there was a kind of rapture in which he could love forever without faltering and without sin...That rapture was for those who could feel it; for people who could not, it was non-existent.

I have often said that if I had to convict men of sin I would have given up the work long ago. That is the work of the Holy Ghost. What we have to do is to scatter the good seed of the Word, and expect that God will bless it to the saving of men’s souls.

Bring thy lust to the gospel, not for relief, but for further conviction of its guilt; look on Him whom thou hast pierced, and be in bitterness. Say to thy soul, “What have I done? What love, what mercy what blood, what grace have I despised and trampled on! Is this the return I make to the Father for his love, to the Son for his blood, to the Holy Ghost for his grace? Do I thus requite the Lord? Have I defiled the heart that Christ died to wash, that the blessed Spirit has chosen to dwell in? And can I keep myself out of the dust? What can I say to the dear Lord Jesus? How shall I hold up my head with any boldness before him? Do I account communion with him of so little value, that for this vile lust’s sake I have scarce left him any room in my heart? How shall I escape if I neglect so great a salvation? In the meantime, what shall I say to the Lord? Love, mercy, grace, goodness, peace, joy, consolation… I have despised them all and esteemed them as a thing of nought, that I might harbor a lust in my heart. Have I obtained a view of God’s fatherly countenance, that I might behold his face and provoke him to his face? Was my soul washed, that room might be made for new defilements? Shall I endeavor to disappoint the end of the death of Christ? Shall I daily grieve that Spirit whereby I am sealed to the day of redemption?” Entertain thy conscience daily with this treaty. See if it can stand before this aggravation of its guilt. If this make it not sink in some measure and melt, I fear thy case is dangerous.

The distance between truth and lies is integrity, between need and want is contentment, between fate and chance is will, between vice and virtue is intention, between faith and doubt is conviction, between joy and grief is happiness, between strength and weakness is tenacity, between action and fear is courage, between hope and despair is expectation, between wealth and poverty is diligence, between friendship and humility is kindness, between life and death is existence, between eternity and time is reality, between war and peace is diplomacy, between God and intelligence is wisdom, between knowledge and ignorance is education, between sin and righteousness is desire, between God and religion is faith, between blessings and curses is obedience, between faith and science is God, between good and evil is light, between light and darkness is sight, between God and Lucifer is love, and between Heaven and Hell is faith.

Why does our avoidance of slow, careful introspection matter? The gospel is cognitively costly. It upsets our innate and cultivated assumptions about power and guilt and existential validation. It presses down on our values and hopes. It decenters our perception of the world. Life ceases to be our story and is revealed to be his redemptive story of glory and love. It convicts us of our sins. It reveals our disordered desires and reforms them into Christ’s image. Paul urges his readers to “be transformed by the renewal of your mind” (Romans 12:2), and that renewal is the proper work of the Spirit through the gospel. The kind of work the gospel does in our lives tasks our minds with unsettling assumptions and habits.

I whispered to him, 'but Azazeel, you are the cause of evil in the world.' 'Hypa, be sensible. I'm the one who justifies evil. [...] I am you, and I am them. You see me at hand whenever you want or whenever they want. I'm always available to bear burdens, ward off sins and exonerate every convict. I am the will, the willer and the willed. I am the servant of mankind, the one who incites believers to pursue the threads of their fancies.

The late Dr. Harry Ironside once said, “Beware lest we mistake our prejudices for our convictions.” To be sure, we must deplore wickedness, evil, and wrongdoing, but our commendable intolerance of sin too often develops into a deplorable intolerance of sinners. Jesus hates sin but loves the sinner.

He was like some prophet of old, scourging the sins of the people. He leaped about in a frenzy of inspiration till I feared he would do himself an injury. Sometimes he expressed himself in a somewhat odd manner, but every word carried conviction. He showed me New York in its true colours. He showed me the vanity and wickedness of sitting in gilded haunts of vice, eating lobster when decent people should be in bed. 'He said that the tango and the fox-trot were devices of the devil to drag people down into the Bottomless Pit. He said that there was more sin in ten minutes with a negro banjo orchestra than in all the ancient revels of Nineveh and Babylon. And when he stood on one leg and pointed right at where I was sitting and shouted "This means you!" I could have sunk through the floor.

As he stood there, the audience was forgotten. The past, with all its mistakes and suffering, its doubt and sin, came before him for an instant, then vanished, and his heart leaped for joy, because he knew that it was gone forever. And the future, made beautiful by the presence of Christ and the conviction that he was right with God, stretched away as a path leading ever upward, until it was lost in the glories of the life to come, while he heard, as in a dream, the words of his confessed Master, “Follow: thou me.

Any critique of Islam is denounced as an expression of Western Islamophobia, Salman Rushdie is denounced for unnecessarily provoking Muslims and being (partially, at least) responsible for the fatwa condemning him to death, and so on. The result of such stances is what one should expect in such cases: the more the Western liberal Leftists probe into their guilt, the more they are accused by Muslim fundamentalists of being hypocrites who try to conceal their hatred of Islam. [T]his constellation perfectly reproduces the paradox of the superego: the more you obey what the Other demands of you, the guiltier you are. It is as if the more you tolerate Islam, the stronger its pressure on you will be. What this implies is that terrorist fundamentalists, be they Christian or Muslim, are not really fundamentalists in the authentic sense of the term--what they lack is a feature that is easy to discern in all authentic fundamentalists, from Tibetan Buddhists to the Amish in the US: the absence of resentment and envy, the deep indifference towards the non-believers' way of life. If today's so-called fundamentalists really believe they have found their way to Truth, why should they feel threatened by non-believers, why should they envy them? When a Buddhist encounters a Western hedonist, he hardly condemns. He just benevolently notes that the hedonist's search for happiness is self-defeating. In contrast to true fundamentalists, the terrorist pseudo-fundamentalists are deeply bothered, intrigued and fascinated by the sinful life of the non-believers. One can feel that, in fighting the sinful other, they are fighting their own temptation. The passionate intensity of a fundamentalist mob bears witness to the lack of true conviction; deep in themselves, terrorist fundamentalists also lack true conviction--their violent outbursts are proof of it. How fragile the belief of a Muslim would be if he felt threatened by, say, a stupid caricature in a low-circulation Danish newspaper? Fundamentalist Islamic terror is not grounded in the terrorists' conviction of their superiority and in their desire to safeguard their cultural-religious identify from the onslaught of global consumerist civilization. The problem with fundamentalists is not that we consider them inferior to us, but, rather, that they themselves secretly consider themselves inferior. This is why our condescending politically correct assurances that we feel no superiority towards them only makes them more furious and feed their resentment. The problem is not cultural difference (their effort to preserve their identity), but the opposite: the fact that the fundamentalists are already like us, that, secretly, they have already internalized our standards and measure themselves by them.

Parents, if your eyes ever see or your ears ever hear the sin and weakness of your children, it’s never an accident, it’s never a hassle, it’s never an interruption; it’s always grace. God loves your children and because he does, he has placed them in a family of faith so that you can be his tool of convicting, forgiving, and transforming grace.

God never intended the law to be the means of giving life. Rather it was designed to bring the knowledge of sin and to convict of sin.

A soul under the power of conviction from the law is pressed to fight against sin, but hath no strength for the combat.

We can be convicted of sin—we can pray and confess our sin—we can repent—but the real test is our willingness to obey.

A person with a big head and a small heart can learn the doctrines of sin, yet never be convicted of sin.

The bottom line is that the Holy Spirit never convicts you of your sins. He NEVER comes to point out your faults.

Mr. Underwood didn’t talk about miscarriages of justice, he was writing so children could understand. Mr. Underwood simply figured it was a sin to kill cripples, be they standing, sitting, or escaping. He likened Tom’s death to the senseless slaughter of songbirds by hunters and children, and Maycomb thought he was trying to write an editorial poetical enough to be reprinted in The Montgomery Advertiser. How could this be so, I wondered, as I read Mr. Underwood’s editorial. Senseless killing—Tom had been given due process of law to the day of his death; he had been tried openly and convicted by twelve good men and true; my father had fought for him all the way. Then Mr. Underwood’s meaning became clear: Atticus had used every tool available to free men to save Tom Robinson, but in the secret courts of men’s hearts Atticus had no case. Tom was a dead man the minute Mayella Ewell opened her mouth and screamed.

People have gotten into the practice of following private religious hunches rather than learning of God from His Word; we have to try to help them unlearn the pride and, in some cases, the misconceptions about Scripture which gave rise to this attitude and to base there convictions henceforth not on what they feel but on what the Bible says…modern people think of all religions as equal and equivalent – they draw their ideas about God from pagan as well as Christian sources; we have to try to show people the uniqueness and finality of the Lord Jesus Christ, God’s last word to man…people have ceased to recognize the reality of their own sinfulness, which imparts a degree of perversity and enmity against God to all that they think and do; it is our task to try to introduce people to this fact about themselves and so make them self-distrustful and open to correction by the Word of Christ…people today are in the habit of disassociating the thought of God’s goodness from that of His severity; we must seek to wean them from this habit, since nothing but misbelief is possible as long as that persists.

Because he wants us to walk in his joy and holiness, the Holy Spirit will convict us of sin. This conviction is constructive, not destructive. He’s out to destroy sin in you, but not you.

What this feeling produced was, quite simply, a keen awareness of the nature of human sin. That is what sent me back each month to K’s grave. It is also what lay behind the nursing of my dying mother-in-law, and what bade me treat my wife so tenderly. There were even times when I longed for some stranger to come along and flog me as I deserved. At some stage this feeling transformed into a conviction that it should be I who hurt myself. And then the thought struck me that I should not just hurt myself but kill myself. At all events, I resolved that I must live my life as if I were already dead.

Apathy? I see something taking place in the Church all over the world today that grieves God’s heart: a widespread apathy toward sin. God’s people are no longer outraged about the filth and evil bombarding their lives and homes. On the contrary, millions of believers sit by passively and let their minds become saturated with sensual movies, videos, television, the Internet, magazines and other media. It is unbelievable how these Christians willingly allow their lusts to be fed as their imaginations are filled with deep roots of evil. If you think I am focusing too much on the secret sins of Christians, then I say you are out of touch with what is happening in the world today. You must know nothing of how widespread the infection of sin is among God’s people. I cite to you, for example, the scores of Christians who flock to movie theaters each week and hear the name of Christ used as a curse word. I have never understood how anyone who fears almighty God and wishes to walk righteously before Him can sit by idly as the Lord’s name is being damned. That is simply beyond my comprehension. Yet multitudes of believers are doing just that. Little by little, they are drifting deeper into pits of secret, hidden sin. Slowly but surely, their sense of conviction is being drained out of them. They do not realize it, but their minds are being corrupted by what they are allowing their eyes to feast on.

Christian Hedonism is a philosophy of life built on the following five convictions: The longing to be happy is a universal human experience, and it is good, not sinful. We should never try to deny or resist our longing to be happy, as though it were a bad impulse. Instead, we should seek to intensify this longing and nourish it with whatever will provide the deepest and most enduring satisfaction. The deepest and most enduring happiness is found only in God. Not from God, but in God. The happiness we find in God reaches its consummation when it is shared with others in the manifold ways of love. To the extent that we try to abandon the pursuit of our own pleasure, we fail to honor God and love people. Or, to put it positively: The pursuit of pleasure is a necessary part of all worship and virtue. That is: The chief end of man is to glorify God by enjoying Him forever.

He was doctrinally convinced that there was a total absence of merit in himself; but that doctrinal conviction may be held without pain when the sense of demerit does not take a distinct shape in memory and revive the tingling of shame or the pang of remorse. Nay, it may be held with intense satisfaction when the depth of our sinning is but a measure for the depth of forgiveness, and a clenching proof that we are peculiar instruments of the divine intention.

Before any sinner can be saved he must come to the place of realized weakness. This is what the conversion of the dying thief shows us. What could he do? He could not walk in the paths of righteousness for there was a nail through either foot. He could not perform any good works for there was a nail through either hand. He could not turn over a new leaf and live a better life for he was dying. And, my reader, those hands of yours which are so ready for self-righteous acting, and those feet of yours which are so swift to run in the way of legal obedience, must be nailed to the Cross. The sinner has to be cut off from his own workings and be made willing to be saved by Christ. A realization of your sinful condition, of your lost condition, of your helpless condition, is nothing more or less than old-fashioned conviction of sin, and this is the sole prerequisite for coming to Christ for salvation, for Christ Jesus came into the world to save sinners.

He’s paying the price and wondering for what sin and telling himself that he’s been too selfish. In what act or thought of his has there ever been a self? What was his aim in life? Greatness—in other people’s eyes. Fame, admiration, envy—all that which comes from others. Others dictated his convictions, which he did not hold, but he was satisfied that others believed he held them. Others were his motive power and his prime concern. He didn’t want to be great, but to be thought great.

The way of even the most justifiable revolution is prepared by personal impulses disguised into creeds. The Professor's indignation found in itself a final cause that absolued him from the sin of turning to destruction as the agent of his ambition. To destroy public faith in legality was the imperfect formula of his pedantic fanaticism; but the subconscious conviction that the framework of an established social order cannot be effectually shattered except by some form of collective or individual violence was precise and correct. He was a moral agent -- that was settled in his mind. By exercising his agency with ruthless defiance he procurred for himself the appearances of power and personal prestige, that was undeniable to his vengeful bitterness. It pacified its unrest; and in their own way the most ardent of revolutionaries are perhaps doing no more but seeking for peace in common with the rest of mankind -- the peace of soothed vanity, of satisfied appetites, or perhaps of appeased conscience.

When our personal pursuit is forgiveness, restoration, and holiness, others will find it uncomfortable to sin around us. We should not be comfortable people to sin around; not due to our judgement, but because where the Holy Spirit is welcomed, He is welcome to convict.

Volumes have been written stating the detailed mechanics of sermon making. We have become possessed with the idea that this scaffolding is the building. The young preacher has been taught to exhaust all of his strength on the form, taste, and beauty of his sermon as a mechanical and intellectual product. We have thereby cultivated a vicious taste among the people and raised the clamor for talent instead of grace. We have emphasized eloquence instead of piety, rhetoric instead of revelation, reputation and brilliance instead of holiness. By it, we have lost the true idea of preaching. We have lost preaching power and the pungent conviction for sin. We have also lost the rich experience, the elevated Christian character, and the divine authority over consciences and lives that always results from genuine preaching.

I am a child of the true religion and you are an infidel,’ she said, but with less conviction than she had ever felt before. ‘We are both people of faith,’ he said quietly. ‘Our enemies should be the people who have no faith, neither in their God, nor in others, nor in themselves. The people who should face our crusade should be those who bring cruelty into the world for no reason but their own power. There is enough sin and wickedness to fight, without taking up arms against people who believe in a forgiving God and who try to lead a good life.

We must come to the biblical conviction that the forgiveness of our sins is not just some “heavenly bookkeeping” that will enable us to slip into heaven some day; God’s forgiveness is a present reality that enables us to concentrate on walking daily with a loving and accepting God who desires to live through us.

I cannot help feeling that the final explanation of the state of the Church today is a defective sense of sin and it defective doctrine of sin. Coupled with that, of course, is a failure to understand the true nature of Christian joy. There is the double failure. There is not the real, deep conviction of sin as was once the case; and on the other hand there is this superficial conception of joy and happiness which is very different indeed from that which we find in the New Testament. Thus the defective doctrine of sin and the shallow idea of joy, working together, of necessity produce a superficial kind of person and a very inadequate kind of Christian life.

When the spirit of praise had been poured into a man he forgot what he was; he was like a cheap ugly glass made beautiful by the golden wine which filled it. Empty, he knew his ugliness. In prayer, for those as undisciplined and inexperienced as himself, there were times when one scarcely seemed the same person for five minutes together. He took grip on himself and knelt upright, clinging to his belief that one was not the same being; one was the self that one was now in all the disturbance and agitation of weakness, and the self that one would be when the compass needle had once and for all steadied to the north. His hands gripping the sides of the stall, he pronounced in words his belief that even for such as he, if he could endure to the end, eventual perfections was not only possible but certain through the grace of God, his conviction that despair was sin. The prayer of words was all he had now. The discipline of words must hold him up until the desert was crossed and the Seraph could sing again.

7Nevertheless, I tell you the truth: it is to your advantage that I go away, for  h if I do not go away,  i the Helper will not come to you. But  j if  k I go,  l I will send him to you. 8 m And when he comes, he will  n convict the world concerning sin and righteousness and judgment: 9concerning sin,  o because they do not believe in me;

When we blame others and defend our own position, we are blind. We struggle to remove the speck out of our brother’s eye while there is a log in ours. It is the revelation of truth that brings freedom to us. When the Spirit of God shows us our sin, He always does it in such a way that it seems separate from us. This brings conviction, not condemnation.

The late John Stott wrote, “Paul is not saying he did a careful study of every sinner in human history and found out he came in last place. The truth is, rather, when we are convicted by the Holy Spirit, an immediate result is we give up all such comparisons.” Paul was so vividly aware of his own sins that he could not conceive that anybody could be worse.

The root destruction of religion in the country, which throughout the twenties and thirties was one of the most important goals of the GPU-NKVD, could be realized only by mass arrests of Orthodox believers. Monks and nuns, whose black habits had been a distinctive feature of Old Russian life, were intensively rounded up on every hand, placed under arrest, and sent into exile. They arrested and sentenced active laymen. The circles kept getting bigger, as they raked in ordinary believers as well, old people and particularly women, who were the most stubborn believers of all and who, for many long years to come, would be called 'nuns' in transit prisons and in camps. True, they were supposedly being arrested and tried not for their actual faith but for openly declaring their convictions and for bringing up their children in the same spirit. As Tanya Khodkevich wrote: You can pray freely But just so God alone can hear. (She received a ten-year sentence for these verses.) A person convinced that he possessed spiritual truth was required to conceal it from his own children! In the twenties the religious education of children was classified as a political crime under Article 58-10 of the Code--in other words, counterrevolutionary propaganda! True, one was permitted to renounce one's religion at one's trial: it didn't often happen but it nonetheless did happen that the father would renounce his religion and remain at home to raise the children while the mother went to the Solovetsky Islands. (Throughout all those years women manifested great firmness in their faith.) All persons convicted of religious activity received 'tenners,' the longest term then given. (In those years, particularly in 1927, in purging the big cities for the pure society that was coming into being, they sent prostitutes to the Solovetsky Islands along with the 'nuns.' Those lovers of a sinful earthly life were given three-year sentences under a more lenient article of the Code. The conditions in prisoner transports, in transit prisons, and on the Solovetsky Islands were not of a sort to hinder them from plying their merry trade among the administrators and the convoy guards. And three years later they would return with laden suitcases to the places they had come from. Religious prisoners, however, were prohibited from ever returning to their children and their home areas.)

What we have to grasp, then, is that the bad conscience of the natural man is not at all the same thing as conviction of sin. It does not, therefore, follow that a man is convicted of sin when he is distressed about his weaknesses and the wrong things he has done. It is not conviction of sin just to feel miserable about yourself and your failures and your inadequacy to meet life's demands. Nor would it be saving faith if a man in that condition called on the Lord Jesus Christ just to soothe him, cheer him up and make him feel confident again. Nor should we be preaching the gospel (though we might imagine we were) if all that we did was to present Christ in terms of a human's felt wants. (`Are you happy? Are you satisfied? Do you want peace of mind? Do you feel that you have failed? Are you fed up with yourself? Do you want a friend? Then come to Christ; he will meet your every need"-as if the Lord Jesus Christ were to be thought of as a fairy godmother, or a super-psychiatrist.) No; we have to go deeper than this. To preach sin means not to make capital out of people's felt frailties (the brainwasher's trick), but to measure their lives by the holy law of God. To be convicted of sin means not just to feel that one is an all-around flop, but to realize that one has offended God, flouted his authority, defied him, gone against him and put oneself in the wrong with him. To preach Christ means to set him forth as the One who, through his cross, sets men right with God again. To put faith in Christ means relying on him, and him alone, to restore us to God's fellowship and favor.

You are supposed to stand before a congregation, brimming over with a great message. Here I am trying to find a new little message each Sunday. If I really had great convictions I suppose they would struggle for birth each week. As the matter stands, I struggle to find an idea worth presenting and I almost dread the approach of a new sabbath. I don’t know whether I can ever accustom myself to the task of bringing light and inspiration in regular weekly installments. How in the world can you reconcile the inevitability of Sunday and its task with the moods and caprices of the soul? The prophet speaks only when he is inspired. The parish preacher must speak whether he is inspired or not. I wonder whether it is possible to live on a high enough plane to do that without sinning against the Holy Spirit.

Now is the time to get serious about living your ideals. Once you have determined the spiritual principles you wish to exemplify, abide by these rules as if they were laws, as if it were indeed sinful to compromise them. Don’t mind if others don’t share your convictions. How long can you afford to put off who you really want to be? Your nobler self cannot wait any longer. Put your principles into practice—now. Stop the excuses and the procrastination. This is your life! You aren’t a child anymore. The sooner you set yourself to your spiritual program, the happier you will be. The longer you wait, the more you will be vulnerable to mediocrity and feel filled with shame and regret, because you know you are capable of better. From this instant on, vow to stop disappointing yourself. Separate yourself from the mob. Decide to be extraordinary and do what you need to do—now.

The fundamental fault of the modern Church is that she is busily engaged in an absolutely impossible task—she is busily engaged in calling the righteous to repentance. Modern preachers are trying to bring men into the Church without requiring them to relinquish their pride; they are trying to help men avoid the conviction of sin. The preacher gets up into the pulpit, opens the Bible, and addresses the congregation somewhat as follows: "You people are very good," he says; "you respond to every appeal that looks toward the welfare of the community. Now we have in the Bible—especially in the life of Jesus—something so good that we believe it is good enough even for you good people." Such is modern preaching. It is heard every Sunday in thousands of pulpits. But it is entirely futile. Even our Lord did not call the righteous to repentance, and probably we shall be no more successful than He.

So Allah has to deny perfect justice in order to be merciful. There’s no penalty for wrongdoing if you have done enough good things to offset it. But true justice doesn’t work that way, not even on earth. If someone is convicted of fraud, the judge doesn’t say, ‘Well, he was a kind Little League coach. That offsets it.’ In Islam, Allah is not perfectly just, because if he were, people would have to pay the penalty for every sin, and no one would get into paradise. That’s what perfect justice is.” I pushed the vegetables around on my neglected plate. “But I thought God is forgiving. You’re implying that because of justice, God can’t forgive.” “God is forgiving. God wants to forgive people more than anything in the world, to restore them to himself. What I’m saying is that God’s desire to forgive doesn’t negate his perfect justice. Someone has to pay the penalty for sins. God’s justice demands it.

Though the Son of Man expressed His federation with humanity, He was very careful to note that He was like man in all things save sin. He challenged His hearers to convict Him of sin. But the consequences of sin were all His as the Son of Man. Hence the prayer to let the chalice pass; His endurance of hunger and thirst; His agony and bloody sweat; perhaps even His seeming older than He actually was; His condescension to wash the feet of His disciples; His absence of resentment as the swine-owning capitalists ordered Him from their shores; His endurance of false charges of being a winebibber, a glutton; His gentleness, which expressed itself in hiding when His enemies would have stoned Him; above all, His endurance of worry, anxiety, fear, pain, mental anguish, fever, hunger, thirst, and agony during the hours of His Passion-all these things were to inspire men to imitate the Son of Man. Nothing that was human was foreign to Him.

I ascend into the inferno, where the plagues become my conqueror. I tremble the fragility of the earth, eternally bringing forth destruction. I come as the great accuser, seeking to lay bare my infected divinity. I misbegotten my absence of conviction, for I am the bastard wolf. I use my thoughts as the wraith of my sword, carving my knowledge into the ears of every blind disciple of the Heavenly who condemns my sin. I am no follower of divinity, I only adhere to agnostic philosophy.

When sinners fight with other sinners, the problem is never one of finding a plausible target. The problem with the spirit of accusation is that it is diabolical and destructive, not that it is inaccurate. The flaming darts of the evil one frequently find a suitable target. But there is a difference between the condemnation offered by the devil and the spirit of conviction offered by the Spirit of God. They both strike at the darling sin, but one with a cudgel and the other with a surgeon’s scalpel.

Progressive Christianity is about both negation and affirmation. It rejects biblical inerrancy, literal interpretation, and the beliefs that Jesus died to pay for our sins and that Christianity is the only way of salvation. Thus progressive Christians are often better known for what they do not believe than for what they do affirm. This is not surprising: to a large extent, progressive Christianity has emerged as a “no” to the conventional Christianity of the recent past and the conservative Christianity of the present. But

Hegel is right when in his chapter on “The Good and the Conscience,” he characterizes man merely as the particular and regards this character as ‘’a moral form of the evil” which is to be annulled in the teleology of the moral, so that the individual who remains in this stage is either sinning or subjected to temptation (Anfechtung). On the other hand, he is wrong in talking of faith, wrong in not protesting loudly and clearly against the fact that Abraham enjoys honor and glory as the father of faith, whereas he ought to be prosecuted and convicted of murder.

I adhere to the fact that I am baptized, not to my life and my vocation, but to the Man called Jesus Christ. Through Him, I am in grace and have forgiveness of sin. Similarly, when I hear the Gospel, I hear nothing about myself or about my works that could justify me before God; I hear about Christ, who has been given to me by the Father for my redemption from sin and eternal wrath. Thus through the Word and Baptism you have a reliable testimony and a confirmation. You need no longer doubt and waver, but you can and should have the conviction that you have a gracious God and Father in Christ.

encourage you to pray this out loud right now: Father, my focus has been on the outside. I’ve been trying to stop all of these actions and clean myself up in order for You to love me. But now I see that it’s not this way at all. It’s just a matter of receiving Your love. Father, I want to know You. I desire to receive a spiritual revelation of Your love. Your Word says that the Holy Spirit will teach me all things, lead me into all truth, and bring all things to my remembrance that Jesus has spoken to me. Right now, I believe that You are revealing Yourself to me through the Holy Spirit. By faith, I receive Your unconditional love. Father, I ask You to break these feelings of guilt, shame, confusion, and condemnation that a works mentality has produced on the inside of me. Thank You for showing me Your supernatural love. Right now, I believe that a seed is being planted in me that will grow. As I meditate on these truths from Your Word, they are going to become a deeper conviction, a deeper revelation of Your unconditional love for me. I thank You that it’s Your love that will cause me to start living right. It’s Your love that will break these bondages in my life. I receive Your love. Thank You, Jesus!

But my dear man, come, be reasonable. Look, this is you, look at this photograph. And here's your file: no convictions, I assure you. Come now, make an effort! At your age, to have no identity! It's a scandal, I assure you. Look at this photograph. What, you see nothing? True for you? No matter. Here, look at this death's-head: you'll see, you'll be all right, it won't last long. Here, look, here's the record: insults to policemen, indecent exposure, sins against the holy ghost, contempt of court, impertinence to superiors, impudence to inferiors, deviations from reason. Without battery - look, no battery! It's nothing. You'll be all right, you'll see.

Thinking “Beyond,” INTERCESSION. God reminds us that His ways and thoughts are unfathomably beyond ours. It’s good to remember that when we are interceding—for the lost, or for seemingly impossible situations. In that light, also remember: • Light is more powerful than darkness. • Truth is stronger than error. • There’s more grace in God’s heart than sin in men’s hearts. • There’s more power in the Holy Spirit to convict men of sin than there is power of satanic forces to tempt men to sin. • There’s more power in one drop of the shed blood of the Lord Jesus to cleanse men’s hearts from the stain of sin than there is in the accumulated filth of men’s sin since Adam and Eve.

conviction in the goodness of God and human responsibility for evil. The rabbis did teach that in human beings was a yetzer hara, or evil impulse, but this is not a doctrine of a fall or inherited original sin.6 Therefore, I believe we are justified, at least for the moment, to set aside the biblical story of a paradise in our discussion of original sin and evil. All theologians up to perhaps Friedrich Schleiermacher (d. 1834), the father of modern theology, assumed that the story of Adam and Eve was historical. But at the same time many early theologians, especially in the Eastern part of the church, believed that the reality of original sin could be seen to be operative in all people. This means that even though they believed in a historical Adam

The last and most important aspect of post-Christian society is the very fact that it has experienced Christianity and left it behind. Contemporary society cannot, therefore, be regarded as a simply pagan society. It does not have the innocence and simplicity that come from ignorance of Christianity and of all it entails. Post Christian society is marked by its experience of Christianity and at the same time it thinks it knows what it is turning away from. Post Christian society has been deeply affected by Christianity, and bears the latter's mark: the mark of original sin, of the desire for salvation, hope, and a kingdom of God, of the conviction that a Saviour is needed, of the anxiety of those who are aware of radical guilt yet know that they cannot pardon themselves. We have not ceased to be products of the Christian era, but we have managed to reject what is specifically Christian in this product and retain only its psychic aspect. Thus, post-Christian society is a society of men who are at the point to which Christianity brought them but who no longer believe in the specific truth of the Christian revelation.

Theological controversies over the centuries have sometimes been treated as if they were really important even though they were also often arcane. For instance, a Trinitarian conflict split the Western and Eastern churches in 1054: Does the Holy Spirit proceed from the Father and the Son, or from the Father only? In the 1600s, “supralapsarianism” versus “infralapsarianism” almost divided the Reformed tradition. At issue was whether God decided to send a messiah (Jesus) before the first sin (because God knew it would happen) or only after it had happened (because only then was it necessary). More familiarly: infant baptism or adult baptism? Christians have often thought it is important to believe the right things. In a broader sense, theology refers to “what Christians think.” In this sense, all Christians have a theology—a basic, even if often simple, understanding—whether they are aware of it or not. In this broader sense, theology does matter. There is “bad” theology, by which I mean an understanding of Christianity that is seriously misleading, with unfortunate and sometimes cruel consequences. But the task of theology is not primarily to construct an intellectually satisfying set of correct beliefs. Its

19 “WHEN HE HAS COME” “When He has come, He will convict the world of sin . . . .” John 16:8     Very few of us know anything about conviction of sin. We know the experience of being disturbed because we have done wrong things. But conviction of sin by the Holy Spirit blots out every relationship on earth and makes us aware of only one—“Against You, You only, have I sinned . . .” (Psalm 51:4). When a person is convicted of sin in this way, he knows with every bit of his conscience that God would not dare to forgive him. If God did forgive him, then this person would have a stronger sense of justice than God. God does forgive, but it cost the breaking of His heart with grief in the death of Christ to enable Him to do so. The great miracle of the grace of God is that He forgives sin, and it is the death of Jesus Christ alone that enables the divine nature to forgive and to remain true to itself in doing so. It is shallow nonsense to say that God forgives us because He is love. Once we have been convicted of sin, we will never say this again. The love of God means Calvary—nothing less! The love of God is spelled out on the Cross and nowhere else. The only basis for which God can forgive me is the Cross of Christ. It is there that His conscience is satisfied.     Forgiveness doesn’t merely mean that I am saved from hell and have been made ready for heaven (no one would accept forgiveness on that level). Forgiveness means that I am forgiven into a newly created relationship which identifies me with God in Christ. The miracle of redemption is that God turns me, the unholy one, into the standard of Himself, the Holy One. He does this by putting into me a new nature, the nature of Jesus Christ. November 20 THE FORGIVENESS OF GOD “In Him we have . . . the forgiveness of sins . . . .” Ephesians 1:7     Beware of the pleasant view of the fatherhood of God: God is so kind and loving that of course He will forgive us. That thought, based solely on emotion, cannot be found anywhere in the New Testament. The only basis on which God can forgive us is the tremendous tragedy of the Cross of Christ. To base our forgiveness on any other ground is unconscious blasphemy. The only ground on which God can forgive our sin and reinstate us to His favor is through the Cross of Christ. There is no other way! Forgiveness, which is so easy for us to accept, cost the agony at Calvary. We should never take the forgiveness of sin, the gift of the Holy Spirit, and our sanctification in simple faith, and then forget the enormous cost to God that made all of this ours.     Forgiveness is the divine miracle of grace. The cost to God was the Cross of Christ. To

For two millennia the church has focused on worshiping a Christ who saves, a Christ who forgives, a Christ who cleanses, a Christ who challenges us and changes us, a Christ who convicts us and converts us, and a Christ who is coming again. If, as the Apostles’ Creed tells us, Jesus Christ is coming again to judge the living and the dead (Acts 17:31; Rev. 19:11–21); and if those who repent of their sins and believe in Christ will live forever with God in his new creation (Mark 1:15; Acts 17:30; Rev. 21:7; 21:1–27) through the atoning work of Christ on the cross (Isa. 53:1–12; Rom. 5:1–21); and if those who are not born again (John 3:5) and do not believe in Christ (John 3:18) and do not turn from their sinful practices (1 John 3:4–10) will face eternal punishment and the just wrath of God in hell (John 3:36; 5:29); and if among those in the lake of fire excluded from the heavenly garden are the cowardly, the faithless, the detestable, murderers, the sexually immoral, sorcerers, idolaters, and all liars (Rev. 21:8, 27)—then determining what constitutes sexual immorality in God’s mind has everything to do with the storyline of Scripture. Is homosexual activity a sin that must be repented of, forsaken, and forgiven, or, given the right context and commitment, can we consider same-sex sexual intimacy a blessing worth celebrating and solemnizing?

But it is difficult for a child to realise that a school is primarily a commercial venture. A child believes that the school exists to educate and that the schoolmaster disciplines him either for his own good, or from a love of bullying. Sim and Bingo had chosen to befriend me, and their friendship included canings, reproaches and humiliations, which were good for me and saved me from an office stool. That was their version, and I believed in it. It was therefore clear that I owed them a vast debt of gratitude. But I was not grateful, as I very well knew. On the contrary, I hated both of them. I could not control my subjective feelings, and I could not conceal them from myself. But it is wicked, is it not, to hate your benefactors? So I was taught, and so I believed. A child accepts the codes of behaviour that are presented to it, even when it breaks them. From the age of eight, or even earlier, the consciousness of sin was never far away from me. If I contrived to seem callous and defiant, it was only a thin cover over a mass of shame and dismay. All through my boyhood I had a profound conviction that I was no good, that I was wasting my time, wrecking my talents, behaving with monstrous folly and wickedness and ingratitude—and all this, it seemed, was inescapable, because I lived among laws which were absolute, like the law of gravity, but which it was not possible for me to keep.

When He Needs to Understand the Power of His Own Words Death and life are in the power of the tongue, and those who love it will eat its fruit. PROVERBS 18:21 MANY MEN DON’T FULLY COMPREHEND the power and impact of their words. Just by reason of being male, a man’s voice has the strength to be intimidating. A man can say something casually, carelessly, or insensitively without even realizing that he has frightened or hurt someone. Not all men use their voice to that degree, but many do. A man has the power to heal or harm the heart of those to whom he speaks, and never is that more true than within his marriage and family. What your husband says to you or your children—and the way he says it—can build up or tear down. His words can strengthen family relationships or break them apart. You cannot have a successful and fulfilling marriage when your husband is careless or thoughtless in the words he speaks or the manner in which he speaks them. When a husband speaks hurtful words to his wife, he strikes her soul with a damaging blow far greater than he may realize. If your husband ever does that, pray he will understand his potential to intimidate or even wound. Ask God to help your husband hear what he is saying and the way he says it even before he says it. The book of Proverbs says, “He who guards his mouth preserves his life, but he who opens wide his lips shall have destruction” (13:3). Pray that God will fill your husband’s heart with an abundance of His love, patience, kindness, and goodness so that they overflow in the words he speaks to you and your children. If your husband has never hurt another with his words, then thank God for that and pray he never will. Pray that his gentle spirit will rub off on the other men around him. My Prayer to God LORD, I pray You would lead my husband in the way he speaks to me and our family. Help him to build up with his words and not tear down. Teach him to bless and not curse, to encourage and not discourage, to inspire and not intimidate. I pray when he must speak words that are hard for others to hear, help him speak them from a kind heart. Your Word says that out of the overflow of our hearts we speak (Matthew 12:34). If ever his heart is filled with anger, resentment, or selfishness, I pray he will see that as sin and repent of it. Fill him instead with an abundance of Your love, peace, and joy. Help him to understand that “life and death are in the power of the tongue” and there are consequences to the words he says (Proverbs 18:21). Where my husband has been abusive or hurtful in the words he has spoken to me, I pray You would convict his conscience about that and cause him to see the damage he is doing to me and to our marriage. If I have spoken words to him that have caused harm to our relationship, forgive me. Enable me to speak words that will bring healing. Help us both to think carefully about what we say to each other and to our children and how we say it (Proverbs 15:28). Enable us to always consider the consequences of the words we speak. I know we have a choice about what we say and the way we say it. Help us both to always make the right choice. In Jesus’ name I pray.

Never, perhaps, since Paul wrote has there been more need to labor this point than there is today. Modern muddle-headedness and confusion as to the meaning of faith in God are almost beyond description. People say they believe in God, but they have no idea who it is that they believe in, or what difference believing in him may make. Christians who want to help their floundering fellows into what a famous old tract used to call “safety, certainty and enjoyment” are constantly bewildered as to where to begin: the fantastic hodgepodge of fancies about God quite takes their breath away. How on earth have people got into such a muddle? What lies at the root of their confusion? And where is the starting point for setting them straight? To these questions there are several complementary sets of answers. One is that people have gotten into the practice of following private religious hunches rather than learning of God from his own Word, we have to try to help them unlearn the pride and, in some cases, the misconceptions about Scripture which gave rise to this attitude and to base their convictions henceforth not on what they feel but on what the Bible says. A second answer is that modern people think of all religions as equal and equivalent-they draw their ideas about God from pagan as well as Christian sources; we have to try to show people the uniqueness and finality of the Lord Jesus Christ, God’s last word to man. A third answer is that people have ceased to recognize the reality of their own sinfulness, which imparts a degree of perversity and enmity against God to all that they think and do; it is our task to try to introduce people to this fact about themselves and so make them self-distrustful and open to correction by the word of Christ. A fourth answer, no less basic than the three already given, is that people today are in the habit of disassociating the thought of God’s goodness from that of his severity; we must seek to wean them from this habit, since nothing but misbelief is possible as long as it persists.

unless we’re missing our guess, your life and the gospel probably haven’t always felt in sync on a lot of days, in most of the years since. After the emotional scene with the trembling chin and the wadded-up Kleenexes, where you truly felt the weight of your own sin and the Spirit’s conviction, you’ve had a hard time consistently enjoying and experiencing what God’s supposedly done to remedy this self-defeating situation. Even on those repeat occasions when you’ve crashed and burned and resolved to do better, you’ve typically only been able, for a little while, to sit on your hands, trying to stay in control of yourself by rugged determination and brute sacrifice (which you sure hope God is noticing and adding to your score). But you’ll admit, it’s not exactly a feeling of freedom and victory. And anytime the wheels come off again, as they often do, it just feels like the same old condemnation as before. Devastating that you can’t crack the code on this thing, huh? You were pretty sure that being a Christian was supposed to change you—and it has. Some. But man, there’s still so much more that needs changing. Drastic things. Daily things. Changes in your habits, your routines, in your choices and decisions, changes to the stuff you just never stop hating about yourself, changes in what you do and don’t do . . . and don’t ever want to do again! Changes in how you think, how you cope, how you ride out the guilt and shame when you’ve blown it again. How you shoot down those old trigger responses—the ones you can’t seem to keep from reacting badly to, even after you keep telling yourself to be extra careful, knowing how predictably they set you off. Changes in your closest relationships, changes in your work habits, changes that have just never happened for you before, the kind of changes that—if you can ever get it together—might finally start piling up, you think, rolling forward, fueling some fresh momentum for you, keeping you moving in the right direction. But then—stop us if you’ve heard this one before . . . You barely if ever change. And come on, shouldn’t you be more transformed by now? This is around the point where, when what you’ve always thought or expected of God is no longer squaring with what you’re feeling, that you start creating your own cover versions of the gospel, piecing together things you’ve heard and believed and experimented with—some from the past, some from the present. You lay down new tracks with a gospel feel but, sadly, not always a lot of gospel truth.

If a man can only obey and not disobey, he is a slave; if he can only disobey and not obey, he is a rebel (not a revolutionary); he acts out of anger, disappointment, resentment, yet not in the name of a conviction or a principle. … Obedience to a person, institution or power (heteronomous obedience) is submission; it implies the abdication of my autonomy and the acceptance of a foreign will or judgment in place of my own. Obedience to my own reason or conviction (autonomous obedience) is not an act of submission but one of affirmation. My conviction and my judgment, if authentically mine, are part of me. If I follow them rather than the judgment of others, I am being myself; (p. 6) In order to disobey, one must have the courage to be alone, to err and to sin. ... …; hence any social, political, and religious system which proclaims freedom, yet stamps out disobedience, cannot speak the truth. (p. 8) At this point in history the capacity to doubt, to criticize and to disobey may be all that stands between a future for mankind and the end of civilization. (p. 10) It is the function of the prophet to show reality, to show alternatives and to protest; it is his function to call loudly, to awake man from his customary half-slumber. It is the historical situation which makes prophets, not the wish of some men to be prophets. (p. 12) Disobedience, then, in the sense in which we use it here, is an act of the affirmation of reason and will. It is not primarily an attitude directed against something, but for something: for man’s capacity to see, to say what he sees, and to refuse to say what he does not see (p. 17) That which was the greatest criticism of socialism fifty years ago—that it would lead to uniformity, bureaucratization, centralization, and a soulless materialism—is a reality of today’s capitalism. (p. 31) Man, instead of being the master of the machines he has built, has become their servant. But man is not made to be a thing, and with all the satisfactions of consumption, the life forces in man cannot be held in abeyance continuously. We have only one choice, and that is mastering the machine again, making production into a means and not an end, using it for the unfolding of man—or else the suppressed life energies will manifest themselves in chaotic and destructive forms. Man will want to destroy life rather than die of boredom. (p. 32) The supreme loyalty of man must be to the human race and to the moral principles of humanism. (p. 38) The individual must be protected from fear and the need to submit to anyone’s coercion. (p. 42) Not only in the sphere of political decisions, but with regard to all decisions and arrangements, the grip of the bureaucracy must be broken in order to restore freedom. (p. 42) According to its basic principles, the aim of socialism is the abolition of national sovereignty, the abolition of any kind of armed forces, and the establishment of a commonwealth of nations. (p. 43) It is exactly the weakness of contemporary society that it offers no ideals, that it demands no faith, that it has no vision—except that of more of the same. (p. 49) Socialism must be radical. To be radical is to go to the roots; and the root is Man. (p. 49)