Da Carson Quotes

... the worst possible heritage to leave with children: high spiritual pretensions and low performance.

People do not drift toward Holiness. Apart from grace-driven effort, people do not gravitate toward godliness, prayer, obedience to Scripture, faith, and delight in the Lord. We drift toward compromise and call it tolerance; we drift toward disobedience and call it freedom; we drift toward superstition and call it faith. We cherish the indiscipline of lost self-control and call it relaxation; we slouch toward prayerlessness and delude ourselves into thinking we have escaped legalism; we slide toward godlessness and convince ourselves we have been liberated.

...sometimes God chooses to bless us and make us people of integrity in the midst of abominable circumstances, rather than change our circumstances.

If God had perceived that our greatest need was economic, he would have sent an economist. If he had perceived that our greatest need was entertainment, he would have sent us a comedian or an artist. If God had perceived that our greatest need was political stability, he would have sent us a politician. If he had perceived that our greatest need was health, he would have sent us a doctor. But he perceived that our greatest need involved our sin, our alienation from him, our profound rebellion, our death; and he sent us a Savior.

We are dealing with God's thoughts: we are obligated to take the greatest pains to understand them truly and to explain them clearly.

The Christian's whole desire, at its best and highest, is that Jesus Christ be praised. It is always a wretched bastardization of our goals when we want to win glory for ourselves instead of for him.

Worship is the proper response of all moral, sentient beings to God, ascribing all honor and worth to their Creator-God precisely because he is worthy, delightfully so.

All of us would be wiser if we would resolve never to put people down, except on our prayer lists.

You cannot find excellent corporate worship until you stop trying to find excellent corporate worship and pursue God himself.

The broader problem is that a great deal of popular preaching and teaching uses the bible as a pegboard on which to hang a fair bit of Christianized pop psychology or moralizing encouragement, with very little effort to teach the faithful, from the Bible, the massive doctrines of historic confessional Christianity.

However hard some things are to understand, it is never helpful to start picking and choosing biblical truths we find congenial, as if the Bible is an open-shelved supermarket where we are at perfect liberty to choose only the chocolate bars. For the Christian, it is God's Word, and it is not negotiable. What answers we find may not be exhaustive, but they give us the God who is there, and who gives us some measure of comfort and assurance. The alternative is a god we manufacture, and who provides no comfort at all. Whatever comfort we feel is self-delusion, and it will be stripped away at the end when we give an account to the God who has spoken to us, not only in Scripture, but supremely in his Son Jesus Christ.

effective prayer is the fruit of a relationship with God, not a technique for acquiring blessings.

It's a scary world we live in when a person of color endorses a racist for president.

If we harbor bitterness and resentment, praying is little more than wasted time and effort.

God’s purpose for the men and women he redeems is not simply to have them believe certain truths but to transform them in a lifelong process that stretches toward heaven.

Be patient; it is better to be a chastened saint than a carefree sinner.

we will see profound spiritual renovation if by God’s grace we make it our commitment not to put anyone down—except on our prayer list.

Or have we ourselves become so caught up in the spirit of this age that we are content to be rich in information and impoverished in wisdom and godliness?

Some forms of absolutism are not bad; they may even be heroic.

Although there are things that can be done to enhance corporate worship, there is a profound sense in which excellent worship cannot be attained merely by pursuing excellent worship. In the same way that, according to Jesus, you cannot find yourself until you lose yourself, so also you cannot find excellent corporate worship until you stop trying to find excellent corporate worship and pursue God himself. Despite the protestations, one sometimes wonders if we are beginning to worship worship rather than worship God. As a brother put it to me, it’s a bit like those who begin by admiring the sunset and soon begin to admire themselves admiring the sunset.

In the moral realm, there is very little consensus left in Western countries over the proper basis of moral behavior. And because of the power of the media, for millions of men and women the only venue where moral questions are discussed and weighed is the talk show, where more often than not the primary aim is to entertain, even shock, not to think. When Geraldo and Oprah become the arbiters of public morality, when the opinion of the latest media personality is sought on everything from abortion to transvestites, when banality is mistaken for profundity because [it's] uttered by a movie star or a basketball player, it is not surprising that there is less thought than hype. Oprah shapes more of the nation's grasp of right and wrong than most of the pulpits in the land. Personal and social ethics have been removed from the realms of truth and structures of thoughts; they have not only been relativized, but they have been democratized and trivialized.

Writing of only one small part of the broader problem, namely the single-minded pursuit of individualistic 'rights,' [Don] Feder is not wrong to conclude: Absent a delicate balance--rights and duties, freedom and order--the social fabric begins to unravel. The rights explosion of the past three decades has taken us on a rapid descent to a culture without civility, decency, or even that degree of discipline necessary to maintain an advanced industrial civilization. Our cities are cesspools, our urban schools terrorist training camps, our legislatures brothels where rights are sold to the highest electoral bidder.

Either worrying drives out prayer, or prayer drives out worrying.

The gospel of the crucified Messiah must transform not only our beliefs but our behavior.

On the last day, God will ask, in effect, “What have you done with the salvation I bestowed on you?

I would like to buy about three dollars worth of gospel, please. Not too much – just enough to make me happy, but not so much that I get addicted. I don't want so much gospel that I learn to really hate covetousness and lust. I certainly don't want so much that I start to love my enemies, cherish self-denial, and contemplate missionary service in some alien culture. I want ecstasy, not repentance; I want transcendence, not transformation. I would like to be cherished by some nice, forgiving, broad-minded people, but I myself don't want to love those from different races – especially if they smell. I would like enough gospel to make my family secure and my children well behaved, but not so much that I find my ambitions redirected or my giving too greatly enlarged. I would like about three dollars worth of gospel, please.

One cannot fail to observe a crushing irony: the gospel of relativistic tolerance is perhaps the most “evangelistic” movement in Western culture at the moment, demanding assent and brooking no rivals.

The only thing of transcendent importance to human beings is the knowledge of God. This knowledge does not belong to those who endlessly focus on themselves. Those who truly come to know God delight just to know him. He becomes their center. They think of him, delight in him, boast of him.

To walk into the unknown with a God of unqualified power and unfailing goodness is safer than a known way.

Jeff’s da attends church every single Sunday, no matter what, on the misguided notion that regular bench sitting makes him decent. The

Sin is social: although it is first and foremost defiance of God, there is no sin that does not touch the lives of others. Even

İnsan yaşamının 'doğaçlamasını', hiçbir şey bitmemiş bir ezgi kadar iyi anlatamaz. Ya da eski bir adres defteri kadar.

We quickly learn that God is more interested in our holiness than in our comfort. He more greatly delights in the integrity and purity of his church than in the material well-being of its members. He shows himself more clearly to men and women who enjoy him and obey him than to men and women whose horizons revolve around good jobs, nice houses, and reasonable health. He is far more committed to building a corporate “temple” in which his Spirit dwells than he is in preserving our reputations. He is more vitally disposed to display his grace than to flatter our intelligence. He is more concerned for justice than for our ease. He is more deeply committed to stretching our faith than our popularity. He prefers that his people live in disciplined gratitude and holy joy rather than in pushy self-reliance and glitzy happiness. He wants us to pursue daily death, not self-fulfillment, for the latter leads to death, while the former leads to life. These essential values of the gospel must shape our praying, as they shape Paul’s. Indeed, they become the ground for our praying (“For this reason . . . I pray”): it is a wonderful comfort, a marvelous boost to faith, to know that you are praying in line with the declared will of almighty God.

is it not nevertheless true that by and large we are better at organizing than agonizing? Better at administering than interceding? Better at fellowship than fasting? Better at entertainment than worship? Better at theological articulation than spiritual adoration? Better—God help us!—at preaching than at praying?

To have faith in the gospel message is not the same thing as responding positively to the story of Superman, who is also said to invade our turf from beyond. Although biblical faith has a major ‘subjective’ or ‘personal’ or ‘existential’ component, it depends even more on its object - on the other side of the ‘window’.

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.

At the end of the day, prime allegiance must be to God himself, to God alone.

Our true city is the new Jerusalem, even while we still belong to Paris or Budapest or New York.

Where there are disagreements of principle, argue them out. Take out your Bibles, think things through, find out why you are disagreeing, and be willing to be corrected.

In all our pursuit of excellence, we must never worship excellence. That would simply be idolatrous.

God’s valuation of his people is established by his valuation of Christ.

knowledge of God’s will, knowledge that consists of all spiritual wisdom and understanding, turns in part on obedience, on conformity to the will of God.

We need not think that the only sins that will keep us from prayer are large and gross. We so often fall at the subtle points.

Worship is the proper response of all moral, sentient beings to God, ascribing all honor and worth to their Creator-God

Happy the Christian who sees in every sin a monster that could easily snare him eternally, were it not for the grace of God.

At heart, therefore, they really have grasped the message of Christ crucified, even if they have not brought their lives into conformity with this message.

For the better we know God, the more we will want all of our existence to revolve around him,

Faithful Christian leaders must make the connections between creed and conduct, between the cross and how to live. And they must exemplify this union in their own lives. In

It is the truth and power of the gospel that must change people’s lives, not the glamour of our oratory or the emotional power of our stories.

İnsan yaşamının 'doğaçlamasını', hiçbir şey bitmemiş bir ezgi kadar iyi anlatamaz. Ya da eski bir adres defteri kadar.

Forbearance and genuine tenderheartedness are much tougher than niceness, and sometimes…tough love is confrontational (p. 54).

Such dangers aside, you can greatly improve your prayer life if you combine these first two principles: set apart time for praying, and then use practical ways to impede mental drift.

What we actually do reflects our highest priorities. That means we can proclaim our commitment to prayer until the cows come home, but unless we actually pray, our actions disown our words.

When God finds us so puffed up that we do not feel our need for him, it is an act of kindness on his part to take us down a peg or two; it would be an act of judgment to leave us in our vaulting self-esteem.

In a theistic universe, there can be nothing worse than being truly abandoned by God himself. The worst of hell's torments is that men and women are truly abandoned by God. "Abandon hope, all ye who enter here.

In the Bible, God's utter sovereignty does not diminish human responsibility; conversely, human beings are moral agents who choose, believe, obey, disbelieve, and disobey, and this fact does not make God's sovereignty finally contingent.

The impact of philosophical pluralism on Western culture is incalculable. It touches virtually every discipline—history, art, literature, anthropology, education, philosophy, psychology, the social sciences, even, increasingly, the “hard” sciences—but it has already achieved popularity in the public square, even when its existence is not recognized. It achieves its greatest victory in redefining religious pluralism so as to render heretical the idea that heresy is possible.

To put the matter at its most basic, Paul’s prayer is the product of his passion for people. His unaffected fervency in prayer is not whipped-up emotionalism but the overflow of his love for brothers and sisters in Christ Jesus. That means that if we are to improve our praying, we must strengthen our loving. As we grow in disciplined, self-sacrificing love, so we will grow in intercessory prayer. Superficially fervent prayers devoid of such love are finally phony, hollow, shallow.

again. Here is a sober lesson. Even after times of spectacular revival, reformation, or covenantal renewal, the people of God are never more than a generation or two from infidelity, unbelief, massive idolatry, disobedience, and wrath. God help us.

Where there is flagrant disavowal of the truths essential to the gospel, where there is persistent and high-handed disobedience to the commands of Jesus, or where there is chronic, selfish lovelessness, there, John insists, we find no authentic Christianity (p. 170).

Some honest differences of opinion among genuine believers could be resolved if they would take the time to sort out why they are looking at things differently and if they would take their views and attitudes and submit them afresh, self-critically, to the Scriptures.

Our self-centeredness is deep. It is so brutally idolatrous that it tries to domesticate God himself. In our desperate folly we act as if we can outsmart God, as if he owes us explanations, as if we are wise and self-determining while he exists only to meet our needs.

The new command398 is simple enough for a toddler to memorize and appreciate, profound enough that the most mature believers are repeatedly embarrassed at how poorly they comprehend it and put it into practice: Love one another. As I have loved you, so you must love one another.

Not a drop of rain can fall outside the orb of Jesus’ sovereignty. All our days—our health, our illnesses, our joys, our victories, our tears, our prayers, and the answers to our prayers—fall within the sweep of the sovereignty of one who wears a human face, a thorn-shadowed face.

What would you like to be doing, saying, thinking, or planning when Jesus comes again? What would you not like to be doing, saying, thinking, or planning when Jesus comes again? Jesus tells you always to “keep watch, because you do not know on what day your Lord will come” (24:42).

the pressures from philosophical pluralism tend to squash any strong opinion that makes exclusive truth claims—all, that is, except the dogmatic opinion that all dogmatic opinions are to be ruled out, the dogmatic opinion that we must dismiss any assertion that some opinions are false.

All appropriate behavior and outlook for human beings made in the image of God find their reference point and measure in God himself. The fear of the Lord is the beginning of both knowledge (Prow 1:7) and wisdom (Prow 9:10), for "knowledge of the Holy One is understanding" (Prow 9:10).

The cross not only establishes what we are to preach, but how we are to preach. It prescribes what Christian leaders must be and how Christians must view Christian leaders. It tells us how to serve and draws us onward in discipleship until we understand what it means to be world Christians. The

So with the demise of Bible reading, what teaches us how to think God’s thoughts after Him? How on earth shall we love Him with heart and mind if we do not increasingly know Him, know what He likes and what He loathes, know what He has disclosed, know what He commands and what He forbids? (p. 32).

Niçin? Niçin, gerçek aşklarda geride kalan, kendini öldürüp de peşinden gitmiyordu o sevilenin? Yalnızca, yaşayanın öleni gömmesi gerektiği için mi? Bir ölümden sonra yerine getirilmesi gereken belli birtakım törenler olduğu için mi? Geride kalan, bir sahnede bir süre görünüp her an sonsuz bir zamana doğru uzuyormuş ve bir sürü göz kendisini seyrediyormuş gibi olduğu için mi? Yerine getirmesi gereken bir işlevi olduğu için mi? Ya da kim bilir, arada beklemesi gerekiyordu -yani gitmiş olan gerçekten ölmüş olmuyordu da büyümeye devam ediyordu, yaşayanın ruhunda ikinci bir yaşam niçin yaratılıyordu? Niçin?

The heart of our lostness is our profound self-focus. We do not want to know him, if knowing him is on his terms. We are happy to have a god we can more or less manipulate; we do not want a god to whom we admit that we are rebels in heart and mind, that we do not deserve his favor, and that our only hope is in his pardoning and transforming grace.

When Postman wrote the introduction to his important book Amusing Ourselves to Death, he set forth the stance he adopts by contrasting the warnings of George Orwell’s 1984 and Aldous Huxley’s Brave New World: Orwell warns that we will be overcome by an externally imposed oppression. But in Huxley’s vision, no Big Brother is required to deprive people of their autonomy, maturity, and history. As he saw it, people will come to love their oppression, to adore the technologies that undo their capacities to think…. What Orwell feared were those who would ban books. What Huxley feared was that there would be no reason to ban a book, for there would be no one who wanted to read one. Orwell feared those who would deprive us of information. Huxley feared those who would give us so much information that we would be reduced to passivity and egoism. Orwell feared that the truth would be concealed from us. Huxley feared that the truth would be drowned in a sea of irrelevance. Orwell feared that we would become a captive culture. Huxley feared that we would become a trivial culture, preoccupied with some equivalent of the feelies, the orgy porgy, and the centrifugal bumblepuppy. In 1984, Orwell added, people are controlled by inflicting pain. In Brave New World they are controlled by inflicting pleasure. In short, Orwell feared that what we hate will ruin us. Huxley feared that what we love will ruin us. This book is about the possibility that Huxley, not Orwell, was right.34

The ultimate ground of our rejoicing can never be our circumstances, even though we as Christians recognize that our circumstances are providentially arranged. If our joy derives primarily from our circumstances, then when our circumstances change, we will be miserable. Our delight must be in the Lord himself. That is what enables us to live with joy above our circumstances.

It matters little whether you are the mother of active children who drain away your energy, an important executive in a major multinational corporation, a graduate student cramming for impending comprehensives, a plumber working overtime to put your children through college, or a pastor of a large church putting in ninety-hour weeks: at the end of the day, if you are too busy to pray, you are too busy. Cut something out.

... İyi dinle. Sevgiyi düşündüm ve bir çözüme vardım. Nerede yanıldığımızı anladım. Diyelim ki insan ilk kez seviyor. Peki neyi seviyor?” Çocuğun yumuşak dudakları yarı aralıktı. Hiç sesini çıkarmadı. “Bir kadını,” dedi yaşlı adam. “Bilimsiz, dayanaksız, Tanrı’nın dünyasındaki en tehlikeli ve kutsal deneyime girişiyor. Bir kadını seviyor. Tamam mı, evlat?” “Evet,” dedi çocuk yavaşça. “Sevmeye yanlış yönden başlıyor. En sonundan başlıyor. Böyle çile çekmesine şaşacak ne var? İnsan nasıl sevmeli biliyor musun?” Yaşlı adam uzanıp çocuğun deri ceketinin yakasını tuttu. Hafifçe sarstı onu. Yeşil gözlerini hiç kırpmadan ciddi ciddi bakıyordu. “Evlat, sevmeye nereden başlamalı biliyor musun?” Çocuk daha da büzülmüş, kımıldamadan oturmuş dinliyordu. Yavaş yavaş başını ikiyana salladı. Yaşlı adam ona doğru eğilip fısıldadı: “Bir ağaçtan. Bir taştan. Bir buluttan.

Christians refuse to believe that there are only two options in engaging our culture: either to assimilate or to separate, to capitulate or to evade, to over-contextualize or to under-adapt. Jeremiah 29 encourages God’s people not to accommodate the foreign culture but to move in and get involved in the life of the city economically and culturally. The prophet is asking the people to be spiritually bicultural. They are being called neither to worship

Do this in remembrance of me" (22:19). It is shocking that this should be necessary, in exactly the same way that it is shocking that a commemorative rite like the Passover should have been necessary. But history shows how quickly the people of God drift toward peripheral matters, and end up ignoring or denying the center. By a simple rite, Jesus wants his followers to come back to his death, his shed blood, his broken body, again and again and again.

Many facets of Christian discipleship, not least prayer, are rather more effectively passed on by modeling than by formal teaching. Good praying is more easily caught than taught. If it is right to say that we should choose models from whom we can learn, then the obverse truth is that we ourselves become responsible to become models for others. So whether you are leading a service or family prayers, whether you are praying in a small-group Bible study or at a convention, work at your public prayers.

In the biblical view of things, a deeper knowledge of God brings with it improvement in the other areas mentioned: purity, integrity, a willingness to sacrifice, evangelistic faithfulness, better study of Scripture, improved private and corporate worship, better relationships with brothers and sisters in Christ, a heart for the lost, and much more. But if we seek these things without passionately desiring a deeper knowledge of God, we may be running after God’s blessings or pursuing God’s power without running after him.

If this were all the Bible discloses about God, we would read in its pages of a holy God of impeccable justice. But what of love? The love of Allah is providential, which, as we saw in the first chapter, is one of the ways the Bible speaks of God. But here there is more: in eternity past, the Father loved the Son, and the Son loved the Father. There has always been an other-orientation to the love of God. All the manifestations of the love of God emerge out of this deeper, more fundamental reality: love is bound up in the very nature of God. God is love.

We human beings are a mystery to ourselves. We are rational and irrational, civilized and savage, capable of deep friendship and murderous hostility, free and in bondage, the pinnacle of creation and its greatest danger. We are Rembrandt and Hitler, Mozart and Stalin, Antigone and Lady Macbeth, Ruth and Jezebel. “What a work of art,” says Shakespeare of humanity. “We are very dangerous,” says Arthur Miller in After the Fall. “We meet . . . not in some garden of wax fruit and painted leaves that lies East of Eden, but after the Fall, after many, many deaths.

The emergent Church is the latest act in the wave of antimodernist revolt by liturgical renewal and charismatic revival, a rebellion whose central insight is that rationalistic fundamentalism, as much as liberalism, is a mass of worldly accretions. The historical record and human feeling, not the illusion of inerrancy, are supposed to command authority in the post-Christian age. Yet American evangelicals' craving for clear authority is second only to their refusal to let any authority boss them around. Skeptics note that the Emergent Church is a movement of quintessentially evangelical individualists. 'By constantly appealing to the "capital T" Tradition, and then in effect picking and choosing from its offerings, they do not succeed in living out any of the traditions that flow from the Tradition, but create their own eclectic, ad hod churchmanship,' wrote D.A. Carson, a professor at Trinity Evangelical Divinity School. 'It is controlled by what these emerging thinkers judge to be appropriate in the postmodern world - and this results, rather ironically, in one of the most self-serving appeals to tradition I have ever seen.

Focus on Christ crucified. That is what Paul did: “For I resolved to know nothing while I was with you except Jesus Christ and him crucified” (2:2). This does not mean that this was a new departure for Paul, still less that Paul was devoted to blissful ignorance of anything and everything other than the cross. No, what he means is that all he does and teaches is tied to the cross. He cannot long talk about Christian joy, or Christian ethics, or Christian fellowship, or the Christian doctrine of God, or anything else, without finally tying it to the cross. Paul is gospel-centered; he is cross-centered. That

Emulate those who are interested in the well-being of others, not in their own. Be on the alert for Christians who really do exemplify this basic Christian attitude, this habit of helpfulness. They are never the sort who strut their way into leadership with inflated estimates of their own importance. They are the kind who cheerfully pick up after other people. They are not offended if no one asks about them; they are too busy asking about others. They are the kind who are constantly seeking to do good spiritually, to do good materially, to do good emotionally. They are committed to the well-being of others.

In the first place, Paul says, the utter bankruptcy of all the world’s efforts to know God was part of God’s wise design. It was “in the wisdom of God” that “the world through its wisdom did not know him” (1:21). Not only did the wise and the scholars and the philosophers fail to understand, God in his all-wise providence actually worked it out that way. Their failures are thoroughly blameworthy; their ignorance of God and their endless, self-centered preoccupation are culpable. Nevertheless, no evil, certainly not theirs, can escape the bounds of God’s sovereign providence—and it is God himself who ensures that the world in its wisdom does not know him.

He had got a good start on another book, Silent Spring, by Rachel Carson. I stood until he finished a paragraph, shut the book on a finger, and looked the question. “Twenty grand,” I told him. “The DA wanted fifty, so I’m stepping high. One of the dicks was pretty good, he nearly backed me into a corner on the overalls, but I got loose. No mention of Saul or Fred or Orrie, so they haven’t hit on them and now they probably won’t. I signed two different statements ten hours apart, but they’re welcome to them. The status quo has lost no hide. If there’s nothing urgent I’ll go up and attend to my hide. I had a one-hour nap with a dick standing by. As for eating, what’s lunch?

The church itself is not made up of natural "friends." It is made up of natural enemies. What binds us together is not common education, common race, common income levels, common politics, common nationality, common accents, common jobs, or anything of the sort. Christians come together, not because they form a natural collocation, but because they have been saved by Jesus Christ and owe him a common allegiance. In the light of this common allegiance, in light of the fact that they have all been loved by Jesus himself, they commit themselves to doing what he says—and he commands them to love one another. In this light, they are a band of natural enemies who love one another for Jesus’ sake.

The New Testament writers, even while writing the texts on love and forbearance that we are trying to understand and obey, condemn false prophets, expel the man who is sleeping with his step-mother, declare that it would be better for Judas Iscariot if he had not been born, assure readers that the evil of Alexander the metal-worker will be required of him, and solemnly warn of eternal judgement to come. Sometimes, of course, churches with right-wing passions use these same texts to bully their members unto unflagging submission to the local dictator. The threat of church discipline can degenerate into a form of manipulation, of spiritual abuse. Where, then, is the line to be drawn? To a postmodern relativist, any form of confessional discipline will seem nothing more than intolerant, manipulative abuse. From a Christian perspective, what lines must be drawn and why? How does Christian love work itself out in such cases? (p. 149).

Second, it is imperative that we remind ourselves how innovative philosophical pluralism is. When Machen confronted the impact of modernism on Christianity, his driving point was that the liberalism of his day, whatever it was, was not Christianity at all, even though that was the way it paraded itself.116 At least he recognized what was at stake, and addressed the fundamental issues. Today we must recognize that philosophical pluralism is not only non-Christian (though some Western pluralists think of themselves as Christians), but that the nature of the relativism it spawns and the worldliness that it engenders are in some respects qualitatively new, and must be addressed in fresh terms. Many generations have recognized how difficult it is for finite and sinful mortals to come to close agreement as to the objective truth of this or that subject, but this is the first generation to believe that there is no objective truth out there, or that if there is, there is no access to it. This necessarily changes the character of at least some of the debate.

Still, I think that one of the most fundamental problems is want of discipline. Homes that severely restrict viewing hours, insist on family reading, encourage debate on good books, talk about the quality and the morality of television programs they do see, rarely or never allow children to watch television without an adult being present (in other words, refusing to let the TV become an unpaid nanny), and generally develop a host of other interests, are not likely to be greatly contaminated by the medium, while still enjoying its numerous benefits. But what will produce such families, if not godly parents and the power of the Holy Spirit in and through biblical preaching, teaching, example, and witness? The sad fact is that unless families have a tremendously strong moral base, they will not perceive the dangers in the popular culture; or, if they perceive them, they will not have the stamina to oppose them. There is little point in preachers disgorging all the sad statistics about how many hours of television the average American watches per week, or how many murders a child has witnessed on television by the age of six, or how a teenager has failed to think linearly because of the twenty thousand hours of flickering images he or she has watched, unless the preacher, by the grace of God, is establishing a radically different lifestyle, and serving as a vehicle of grace to enable the people in his congregation to pursue it with determination, joy, and a sense of adventurous, God-pleasing freedom. Meanwhile, the harsh reality is that most Americans, including most of those in our churches, have been so shaped by the popular culture that no thoughtful preacher can afford to ignore the impact. The combination of music and visual presentation, often highly suggestive, is no longer novel. Casual sexual liaisons are everywhere, not least in many of our churches, often with little shame. “Get even” is a common dramatic theme. Strength is commonly confused with lawless brutality. Most advertising titillates our sin of covetousness. This is the air we breathe; this is our culture.

The Spirit is the , the downpayment and guarantee of the promised inheritance: there is an eschatological dimension to spirituality, as the bride, the church, joins the Spirit in crying, “Come, Lord Jesus!” (Rev. 22). And so we could go on, adding dimensions to any construct of spirituality controlled by the Word of God, correcting ourselves and our experience by Scripture, so that we may enjoy the fullness of the heritage that is ours in Christ Jesus, while remaining entirely unwilling to be seduced by every passing fad. Only then shall we approximate an all-of-life approach to spirituality—every aspect of human existence, personal and corporate, brought under the discipline of the Word of God, brought under the consciousness that we live in the presence of God, by his grace and for his glory. We shall cry to God that all our expressions of spirituality may be truly spiritual.

The sole heresy has become the view that there is such a thing as heresy.

The deep tension between faithfulness to God and alienation from one’s own people is an unvarying constant in the ministry of faithful preachers assigned to a declining culture.

...the pursuit of what is best can never be carried on without constant appeal to the standard of God's gracious self-disclosure in the Scriptures.

How much have we prayed for what is best [Phil. 1:10] - for a spiritual harvest, for conversions for demonstrations of the fruit of the Spirit? Could it be that we have experienced little because we have asked for little? Is our unfruitfulness proportionate to our prayerlessness?

How much have we prayed for what is best [Phil. 1:10] - for a spiritual harvest, for conversions, for demonstrations of the fruit of the Spirit? Could it be that we have experienced little because we have asked for little? Is our unfruitfulness proportionate to our prayerlessness?

On the other hand, ignorance of Scripture almost always ensures a painful immaturity.

Love is essentially self-denying; it seeks God's interests, our fellow-believer's good.

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. That can never be taken from you.

...to pray in Jesus' name, or to address God as the Father of Jesus Christ, is to recognize the ground on which God answers such requests: Jesus himself.