Preacher Show Quotes

I heard a preacher say recently that hope is a revolutionary patience; let me add that so is being a writer. Hope begins in the dark, the stubborn hope that if you just show up and try to do the right thing, the dawn will come. You wait and watch and work: you don't give up.

Believe this difficult truth. Showing respect in the face of disrespect, love in the face of hate, trust in the face of betrayal, and serenity in the face of turmoil, will teach your children more than all the moral lectures by all the preachers since the dawn of time.

You can cite a hundred references to show that the biblical God is a bloodthirsty tyrant, but if they can dig up two or three verses that say 'God is love,' they will claim that you are taking things out of context!

Moreover, Jesus showed love to the lowest, poorest, sickest people. As His followers, He calls us to do the same.

Never taunt the devil, because the devil will show you what he had, pitchfork in hand. The devil was such a showboater, and Preacher was even worse.

We all know how it goes, The more it hurts, the less it shows.

I only tasted you once, Ruby, and already I want more. It shouldn’t have stopped at one kiss. You should invite me in and I’ll show you how much you’ll love me putting you on your knees.

From Mary Magdalene to Waldensian women, Ursuline nuns, Moravian wives, Quaker sisters, Black women preachers, and suffragette activists, history shows us that women do not wait on the approval of men to do the work of God.

I should point out that the Gospels do not indicate on which day Jesus was raised. The women go to the tomb on the third day, and they find it empty. But none of the Gospels indicates that Jesus arose that morning before the women showed up. He could just as well have arisen the day before or even the day before that—just an hour, say, after he had been buried. The Gospels simply don’t say.

One of the tragedies of current Christianity in America is that we have so few compelling illustrations of this life that Jesus lived and the type of radical community he came to create. Leading pastors and preachers are little more than family-friendly celebrities or game show hosts with all the razzle-dazzle and mass media presence that accompanies the position.

You showed me that my past didn't make me unworthy to receive the nearness of God in the elements. I could stand before the table of grace a whole person -- deeply flawed and still incredibly valued, hand-made by a loving God

You telling me God love you, and you ain't never done nothing for him? I mean, not go to church, sing in the choir, feed the preacher and all like that? But if God love me, Celie, I don't have to do all that. Unless I want to. There's a lot of other things I can do that I speck God likes. Like what? I ast. Oh, she say. I can lay back and just admire stuff. Be happy. Have a good time. Well, this sounds like blasphemy sure nuff. She say, Celie, tell the truth, have you ever found God in church? I never did. I just found a bunch of folks hoping for him to show. Any God I ever felt in church I brought in with me. And I think all the other folks did too. They come to church to share God, not find God.

My folks tried to make a preacher of me; I guess it shows.” “It does.” “Don’t scoff, girl. I would have made a good one if I hadn’t fallen into the fatal folly of reading.

God loves Port William as it is... Why else should He want it to be better than it is? All my life I had heard preachers quoting John 3:16 "For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish by have everlasting life." They would preach on the second part of the verse, to show the easiness of being saved ("only believe"). Where I hung now was the first part. If God loved the world even before the event at Bethlehem, that meant He loved it as it was, with all its faults. That would be Hell itself, in part. He would be like a father with a wayward child, whom He can't help and can't forget. But it would be even worse than that, for He would also know the wayward child and the course of its waywardness and its suffering. That His love contains all the world does not show that the world does not matter, or that He and we do not suffer it unto death; it shows that the world is Hell only in part. But His love can contain it only by compassion and mercy, which, if not Hell entirely, would be at least a crucifixion.

So in considering the writings of Paul, the question is not, Are head coverings good or bad? The question is, in that context, Did head coverings help or hurt the advancement of the gospel and the preservation of unity? The question is not, Should Christians eat meat? but rather, in that context, Did eating meat help or hurt the advancement of the gospel and the preservation of unity? And as we consider the application of Paul’s teachings in our various contexts today, the question is not, Should women be allowed to preach? but Do women preachers help or hurt the advancement of the gospel and the preservation of unity? Paul was smart enough to know the answers to these questions would vary from church to church and person to person, so surely he was smart enough to also know they would vary from culture to culture and century to century. Was Paul a man of his time? Of course. But that’s exactly the point. God meets us where we are, as we are. The Spirit shows up in the thick of it.

Does anyone really think that America today is lacking preachers, books, Bible translations, and neat doctrinal statements? What we really lack is the passion to call upon the Lord until he opens the heavens and shows himself powerful.

This cook, Preacher? He's unbelievable. I had some of his venison chili when I first got to town and it almost made me pass out, it was so good." Hi slips curved in a smile. "You at venison, Marcie?" "I didn't have a relationship with the deer," she explained. "You don't have a relationship with my deer either," he pointed out. "Yeah, but I have a relationship with you--you've seen me in my underwear. And you have a relationship with the deer. If you fed him to me, it would be like you shot and fed me your friend. Or something." Ian just drained his beer and smiled at her enough to show his teeth. "I wouldn't shoot that particular buck," he admitted. "But if I had a freezer, I'd shoot his brother." "There's something off about that," she said, just as Jack placed her wine in front of her. "Wouldn't it be more logical if hunters didn't get involved with their prey? Or their families? Oh, never mind--I can't think about this before eating my meat loaf. Who knows who's in it?" -Ian and Marcie

There I sat, in that great city, guiltless of crime, yet not daring to worship God in any of the churches. I heard the bells ringing for afternoon service, and, with contemptuous sarcasm, I said, "Will the preachers take for their text, 'Proclaim liberty to the captive, and the opening of prison doors to them that are bound'? or will they preach from the text, 'Do unto others as ye would they should do unto you'?" Oppressed Poles and Hungarians could find a safe refuge in that city; John Mitchell was free to proclaim in the City Hall his desire for "a plantation well stocked with slaves;" but there I sat, an oppressed American, not daring to show my face. God forgive the black and bitter thoughts I indulged on that Sabbath day! The Scripture says, "Oppression makes even a wise man mad;" and I was not wise.

I used to know a carnival man turned preacher who said the key to his success was understanding the people of what he called Snake's Navel, Arkansas. He said in Snake's Navel, the biggest thing going on Saturday night was the Dairy Queen. He said you could get the people there to do damn near anything --pollute their own water, work at five-dollar-an-hour jobs, drive fifty miles to a health clinic-- as long as you packaged it right. That meant you gave them a light show and faith healings and blow-down-the-walls gospel music with a whole row of American flags across the stage. He said what they liked best, though --what really got them to pissing all over themselves-- was to be told it was other people going to hell and not them. He said people in Snake's Navel wasn't real fond of homosexuals and Arabs and Hollywood Jews, although he didn't use them kinds of terms in his sermons.

Song of praise: Be joyful and count your blessings.There are so many things to be thankful for; the gift of being alive, blessings of a new day to hope and dream, the gift of families, the gift of children, the gift of friends, gift of people who make you laugh and smiles, the gift of strangers who show you kindness,the gift of nature, gift of educators, gift of preachers and many more.

I was weary of flying from pillar to post. I had been chased during half my life, and it seemed as if the chase was never to end. There I sat, in that great city, guiltless of crime, yet not daring to worship God in any of the churches. I heard the bells ringing for afternoon service, and, with contemptuous sarcasm, I said, "Will the preachers take for their text, 'Proclaim liberty to the captive, and the opening of prison doors to them that are bound'? or will they preach from the text, 'Do unto others as ye would they should do unto you'?" Oppressed Poles and Hungarians could find a safe refuge in that city; John Mitchell was free to proclaim in the City Hall his desire for "a plantation well stocked with slaves"; but there I sat, an oppressed American, not daring to show my face.

On Thanksgiving Day, 2011, my pastor Peter Jonker preached a marvelous sermon on Psalm 65 with an introduction from the life of Seth MacFarlane, who had been on NPR’s Fresh Air program with Terry Gross. MacFarlane is a cartoonist and comedian. He’s the creator of the animated comedy show “The Family Guy,” which my pastor called “arguably the most cynical show on television.” Terry Gross asked MacFarlane about 9/11. It seems that on that day of national tragedy MacFarlane had been booked on American Airlines Flight 11, Boston to LA, but he had arrived late at Logan airport and missed it. As we know, hijackers flew Flight 11 into the North Tower of the World Trade Center. My preacher said, “MacFarlane should have been on that plane. He should have been dead at 29 years of age. But somehow, at the end of that terrible day, he found himself healthy and alive, still able to turn his face toward the sun.” Terry Gross asked the inevitable question: “After that narrow escape, do you think of the rest of your life as a gift?” “No,” said MacFarlane. “That experience didn’t change me at all. It made no difference in the way I live my life. It made no difference in the way I look at things. It was just a coincidence.” And my preacher commented that MacFarlane had created “a missile defense system” against the threat of incoming gratitude — which might have lodged in his soul and changed him forever. MacFarlane, “the Grinch who stole gratitude,” perfectly set up what Peter Jonker had to say to us about how it is right and proper for us to give thanks to God at all times and in all places, and especially when our life has been spared.

As he stumbled along a high bright object caught his eyes; he looked up. Atop a building across the street, above the heads of the people, loomed a flaming cross. At once he knew that it had something to do with him. But why should they burn a cross? As he gazed at it he remembered the sweating face of the black preacher in his cell that morning talking intensely and solemnly of Jesus, of there being a cross for him, a cross for everyone, and of how the lowly Jesus had carried the cross, paving the way, showing how to die, how to love and live eternal. But he had never seen a cross burning like that one upon the roof. Were white people wanting him to love Jesus, too?

I do not like the studied air and artificial inflexions of voice which your very popular and most admired preachers generally have. A simple delivery is much better calculated to inspire devotion, and shows a much better taste.

If politics drives the gospel, rather than the other way around, we end up with a public witness in which Mormon talk-show hosts and serially-monogamous casino magnates and prosperity-gospel preachers are welcomed into our ranks,

You see the whole culture (watching television) . . . Nazis, deodorant salesman, wrestlers . . . beauty contests, the talk show . . . Can you imagine the level of a mind that watches wrestling? Hmm? But the worst are the fundamentalist preachers . . . third-rate con men, telling the poor suckers that watch them that they speak for Jesus . . . and to please send in money. Money, money, money! If Jesus came back, and saw what’s going on in his name, he’d never stop throwing up.

Some people today claim that cultures rooted in oral tradition are far more careful to make certain that traditions that are told and retold are not changed significantly. This turns out to be a modern myth, however. Anthropologists who have studied oral cultures show that just the opposite is the case. Only literary cultures have a concern for exact replication of the facts “as they really are.” And this is because in literary cultures, it is possible to check the sources to see whether someone has changed a story. In oral cultures, it is widely expected that stories will indeed change—they change anytime a storyteller is telling a story in a new context. New contexts require new ways of telling stories. Thus, oral cultures historically have seen no problem with altering accounts as they were told and retold.3

I have often thought, during these conferences, about the comment that Maurice Maignan, one of the first companions of Ozanam, made after a retreat: "One thought strikes me. All the means of sanctification which the preacher proposes and develops require a strong soul...I will not profit from exercises designed for strong souls. O my God, show me the exercises designed for feeble souls. Would the saints have forgotten or disdained them? Yet even if the saints did not think of these poor souls, who are nevertheless most numerous, You, Lord, my mercy, have not abandoned them. You Yourself, Good Master, have burdened Yourself with them. I know that better than anyone. I am one of those souls, and I bless You for having revealed to the weak and the little ones what You do not always accord to the valiant and the strong.

Devotion is love with unadulterated faith, without a trace of doubt or disbelief. Who is one supposed to be devoted to? It may be the almighty. It could also be any of the prophets, preachers or enlightened souls on earth who have great vision. It could even be the deities and various other manifestations of God. They are the ones who inspire us, guide us and show us the light of wisdom. Once someone realizes that the principles and teachings of any such exceptional entities touch his heart, he reposes immense faith in them and becomes their devotee.

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

even though the orthodox claimed that this kind of manipulation of texts was a heretical activity, in the manuscripts of the New Testament that survive today almost all the evidence points in the other direction, showing that it was precisely orthodox scribes who modified their texts in order to make them conform more closely with orthodox theological interests.

Almost every person related to me that it was God, not a preacher, who showed them what they were doing was wrong. It no longer felt right. It no longer felt good. Their eyes were opened to their own failures by the Holy Spirit living and moving inside of them. This was a radical shift, and it provided me with a new wrinkle for the film I was making. Pursue God, and let Him do the rest.

We should wash the fur of the magistrate and clean out his mouth whether he laughs or rages. Christ has instructed us preachers not to withhold the truth from the lords (rulers) but to exhort and chide them in their injustice. Christ did not say to Pilate "You have no power over me". He said that Pilate did have power, but he said, "You do not have this power from yourself. It is given to you from God." Therefore he upbraided Pilate. We do the same, we recognize the authority, but we must rebuke our Pilates in their crime and self-confidence. Then they say to us, "You are reviling the majesty of God" to which we answer, "We will suffer what you do to us, but to keep still and let it appear that you do right when you do wrong, that we cannot and will not do." We must confess the truth and rebuke the evil. There is a big difference between suffering injustice and keeping still. We should suffer, we should not keep still. The Christian must bear testimony for the truth and die for the truth. But how can he die for the truth if he has not first confessed the truth? Thus Christ showed that Pilate did exercise authority from God and at the same time rebuked him for doing wrong.

The yellow ones": so are called the preachers of death, or "the black ones." But I will show them unto you in other colours besides. There are the terrible ones who carry about in themselves the beast of prey, and have no choice except lusts or self-laceration. And even their lusts are self-laceration. They have not yet become men, those terrible ones: may they preach desistance from life, and pass away themselves!

I didn’t know much about God, ’cept that if you pissed Him off, He’d getcha one day. My momma knew God—she was raised a Methodist. In fact, her daddy was a Methodist preacher. Still, Momma said she wanted more from God, so for the past couple of years she’d been searching for more. I got to go with her on some of those searches. First, we tried the Jehovah’s Witnesses. They were cool, till I learned they didn’t celebrate Christmas. God or no God, I wasn’t giving up Christmas! Then we tried the Muslims (or the “Black Muslims,” as Momma called them). I didn’t like them because when we got to their church (which they called a mosque), they made us change our clothes and put on some of their clothes: floor-length dresses and material to wrap our heads in so our hair wouldn’t show. And they searched us too, which pissed me off. But Momma seemed to understand; she said it was because white folks thought the Muslims were militant, so white folks was always messing with ’em—you know, harassing them, arresting them, threatening them. Momma said the Muslims had to be careful so that’s why they were searching folks. uring Momma’s God search, we tried a few other religions. I never really did care one way or the other. I never really seriously thought about God because, no matter what the religion, they all wanted you to be perfect. And I knew I was far from perfect. So I figured God wouldn’t wanna mess with me. I don’t know which religion Momma finally decided on. Maybe she realized she didn’t need a particular religion to know and love God or for God to know and love her. Whatever she decided, she also decided that she wasn’t going to choose for me. She wanted to wait until I was old enough and then let me decide my religion.

A Design For Life" Libraries gave us power Then work came and made us free What price now for a shallow piece of dignity I wish I had a bottle Right here in my dirty face to wear the scars To show from where I came We don't talk about love we only want to get drunk And we are not allowed to spend As we are told that this is the end A design for life A design for life A design for life A design for life I wish I had a bottle Right here in my pretty face to wear the scars To show from where I came We don't talk about love we only want to get drunk And we are not allowed to spend As we are told that this is the end A design for life A design for life A design for life A design for life We don't talk about love we only want to get drunk And we are not allowed to spend As we are told that this is the end A design for life A design for life A design for life A design for...

Spiritual eloquence should arise out of the preacher’s almost desperate love for the gospel truth itself and the people for whom accepting the truth is a matter of life and death. In the end, preaching has two basic objects in view: the Word and the human listener. It is not enough to just harvest the wheat; it must be prepared in some edible form or it can’t nourish and delight. Sound preaching arises out of two loves—love of the Word of God and love of people—and from them both a desire to show people God’s glorious grace.

Tatiasha, my wife, I got cookies from you and Janie, anxious medical advice from Gordon Pasha (tell him you gave me a gallon of silver nitrate), some sharp sticks from Harry (nearly cried). I’m saddling up, I’m good to go. From you I got a letter that I could tell you wrote very late at night. It was filled with the sorts of things a wife of twenty-seven years should not write to her far-away and desperate husband, though this husband was glad and grateful to read and re-read them. Tom Richter saw the care package you sent with the preacher cookies and said, “Wow, man. You must still be doing something right.” I leveled a long look at him and said, “It’s good to know nothing’s changed in the army in twenty years.” Imagine what he might have said had he been privy to the fervent sentiments in your letter. No, I have not eaten any poison berries, or poison mushrooms, or poison anything. The U.S. Army feeds its men. Have you seen a C-ration? Franks and beans, beefsteak, crackers, fruit, cheese, peanut butter, coffee, cocoa, sacks of sugar(!). It’s enough to make a Soviet blockade girl cry. We’re going out on a little scoping mission early tomorrow morning. I’ll call when I come back. I tried to call you today, but the phone lines were jammed. It’s unbelievable. No wonder Ant only called once a year. I would’ve liked to hear your voice though: you know, one word from you before battle, that sort of thing . . . Preacher cookies, by the way, BIG success among war-weary soldiers. Say hi to the kids. Stop teaching Janie back flip dives. Do you remember what you’re supposed to do now? Kiss the palm of your hand and press it against your heart.   Alexander   P.S. I’m getting off the boat at Coconut Grove. It’s six and you’re not on the dock. I finish up, and start walking home, thinking you’re tied up making dinner, and then I see you and Ant hurrying down the promenade. He is running and you’re running after him. You’re wearing a yellow dress. He jumps on me, and you stop shyly, and I say to you, come on, tadpole, show me what you got, and you laugh and run and jump into my arms. Such a good memory. I love you, babe.

Americans are a strange breed. We love to preach, and we hate being preached at. In one hemisphere of our brains the sermons of Cotton Mather run on an infinite loop; in the other we hear the echo of Mark Twain’s laughter. When the Twain side is napping the Mather side undergoes a Great Awakening. Surges of fevered fanaticism come over us, all sense of proportion is lost, and everything seems of an unbearable moral urgency. Repent, America, repent now! The country is undergoing such an Awakening at this very moment concerning race and gender, which is why the rhetoric being generated sounds evangelical rather than political. That one now hears the word woke everywhere is a giveaway that spiritual conversion, not political agreement, is the demand. Relentless speech surveillance, the protection of virgin ears, the inflation of venial sins into mortal ones, the banning of preachers of unclean ideas—all these campus identity follies have their precedents in American revivalist religion. Mr. Twain might have found it amusing but every opinion poll shows that the vast majority of Americans do not.

Must we believe those who tell us that a hand foul with the filth of a shameful life is the only one a young girl cares to be caressed by? That is the teaching that is bawled out day by day from between those yellow covers. Do they ever pause to think, I wonder, those devil's lady-helps, what mischief they are doing crawling about God's garden, and telling childish Eves and silly Adams that sin is sweet, and that decency is ridiculous and vulgar? How many an innocent girl do they not degrade into an evil-minded woman? To how many a weak lad do they not point out the dirty by-path as the shortest cut to a maiden's heart? It is not as if they wrote of life as it really is. Speak truth, and right will take care of itself. But their pictures are coarse daubs painted from the sickly fancies of their own diseased imaginations. We want to think of women not--as their own sex would show them--as Loreleis luring us to destruction, but as good angels beckoning us upward. They have more power for good or evil than they dream of. It is just at the very age when a man's character is forming that he tumbles into love, and then the lass he loves has the making or marring of him. Unconsciously he molds himself to what she would have him, good or bad. I am sorry to have to be ungallant enough to say that I do not think they always use their influence for the best. . . . And yet, women, you could make us so much better, if you only would. It rests with you more than with all the preachers, to roll this world a little nearer heaven. Chivalry is not dead; it only sleeps for want of work to do. It is you who must wake it to noble deeds. You must be worthy of knightly worship. You must be higher than ourselves. [1886]

Years ago, I happened upon a television program of a “prosperity gospel” preacher, with perfectly coiffed mauve hair, perched on a rhinestone-spackled golden throne, talking about how wonderful it is to be a Christian. Even if Christianity proved to be untrue, she said, she would still want to be a Christian, because it’s the best way to live. It occurred to me that that is an easy perspective to have, on television, from a golden throne. It’s a much more difficult perspective to have if one is being crucified by one’s neighbors in Sudan for refusing to repudiate the name of Christ. Then, if it turns out not to be true, it seems to be a crazy way to live. In reality, this woman’s gospel—and those like it—are more akin to a Canaanite fertility religion than to the gospel of Jesus Christ. And the kingdom she announces is more like that of Pharaoh than like that of Christ. David’s throne needs no rhinestone. But the prosperity gospel proclaimed in full gaudiness in the example above is on full display in more tasteful and culturally appropriate forms. The idea of the respectability of Christian witness in a Christian America that is defined by morality and success, not by the gospel of crucifixion and resurrection, is just another example of importing Jesus to maintain one’s best life now. Jesus could have remained beloved in Nazareth, by healing some people and levitating some chairs, and keeping quiet about how different his kingdom is. But Jesus persistently has to wreck everything, and the illusions of Christian America are no more immune than the illusions of Israelite Galilee. If we see the universe as the Bible sees it, we will not try to “reclaim” some lost golden age. We will see an invisible conflict of the kingdoms, a satanic horror show being invaded by the reign of Christ. This will drive us to see who our real enemies are, and they are not the cultural and sexual prisoners-of-war all around us. If we seek the kingdom, we will see the devil. And this makes us much less sophisticated, much less at home in modern America.

Ah! Gentle, gracious Dove, And art thou grieved in me, That sinners should restrain thy love, And say, “It is not free: It is not free for all: The most, thou passest by, And mockest with a fruitless call Whom thou hast doomed to die.” They think thee not sincere In giving each his day, “ Thou only draw’st the sinner near To cast him quite away, To aggravate his sin, His sure damnation seal: Thou show’st him heaven, and say’st, go in And thrusts him into hell.” O HORRIBLE DECREE Worthy of whence it came! Forgive their hellish blasphemy Who charge it on the Lamb: Whose pity him inclined To leave his throne above, The friend, and Saviour of mankind, The God of grace, and love. O gracious, loving Lord, I feel thy bowels yearn; For those who slight the gospel word I share in thy concern: How art thou grieved to be By ransomed worms withstood! How dost thou bleed afresh to see Them trample on thy blood! To limit thee they dare, Blaspheme thee to thy face, Deny their fellow-worms a share In thy redeeming grace: All for their own they take, Thy righteousness engross, Of none effect to most they make The merits of thy cross. Sinners, abhor the fiend: His other gospel hear— “The God of truth did not intend The thing his words declare, He offers grace to all, Which most cannot embrace, Mocked with an ineffectual call And insufficient grace. “The righteous God consigned Them over to their doom, And sent the Saviour of mankind To damn them from the womb; To damn for falling short, “Of what they could not do, For not believing the report Of that which was not true. “The God of love passed by The most of those that fell, Ordained poor reprobates to die, And forced them into hell.” “He did not do the deed” (Some have more mildly raved) “He did not damn them—but decreed They never should be saved. “He did not them bereave Of life, or stop their breath, His grace he only would not give, And starved their souls to death.” Satanic sophistry! But still, all-gracious God, They charge the sinner’s death on thee, Who bought’st him with thy blood. They think with shrieks and cries To please the Lord of hosts, And offer thee, in sacrifice Millions of slaughtered ghosts: With newborn babes they fill The dire infernal shade, “For such,” they say, “was thy great will, Before the world was made.” How long, O God, how long Shall Satan’s rage proceed! Wilt thou not soon avenge the wrong, And crush the serpent’s head? Surely thou shalt at last Bruise him beneath our feet: The devil and his doctrine cast Into the burning pit. Arise, O God, arise, Thy glorious truth maintain, Hold forth the bloody sacrifice, For every sinner slain! Defend thy mercy’s cause, Thy grace divinely free, Lift up the standard of thy cross, Draw all men unto thee. O vindicate thy grace, Which every soul may prove, Us in thy arms of love embrace, Of everlasting love. Give the pure gospel word, Thy preachers multiply, Let all confess their common Lord, And dare for him to die. My life I here present, My heart’s last drop of blood, O let it all be freely spent In proof that thou art good, Art good to all that breathe, Who all may pardon have: Thou willest not the sinner’s death, But all the world wouldst save. O take me at my word, But arm me with thy power, Then call me forth to suffer, Lord, To meet the fiery hour: In death will I proclaim That all may hear thy call, And clap my hands amidst the flame, And shout,—HE DIED FOR ALL

Jesus’s example and grace heals our will to power. The normal response to our sense of powerlessness is to deny it, to find people to dominate and control in order to live in that denial. But Jesus shows us another way. By giving up his power and serving, he became the most influential man who ever lived. Jesus is not only an example, however, he is a Savior. Only by admitting our sin, need, and powerlessness, and by casting ourselves on his mercy, will we finally become secure in his love, and therefore empowered in a way that does not lead us to oppress others. The insecurity is gone, the lust for power is cut at the root. As a preacher once said, “The way up is to go down; the way down is to go up.

Sinners have more good times, I say. You know why? she ast. Cause you ain't all the time worrying bout God, I say. Naw, that ain't it, she say. Us worry bout God a lot. But once us feel loved by God, us do the best us can to please him with what us like. You telling me God love you, and you ain't never done nothing for him? I mean, not go to church, sing in the choir, feed the preacher and all like that? But if God love me, Celie, I don't have to do all that. Unless I want to. There's a lot of things I can do that I speck God likes. Like what? I ast. Oh, she say. I can lay back and just admire stuff. Be happy. Have a good time. Well, this sound like blasphemy sure nuff. She say, Celie, tell the truth, have you ever found God in church? I never did. I just found a bunch of folks hoping for him to show. Any God I ever felt in church I brought in with me. And I think all the other folks did too. They come to church to share God, not find God.

Dog days in Maycomb meant at least one revival, and one was in progress that week. It was customary for the town’s three churches—Methodist, Baptist, and Presbyterian—to unite and listen to one visiting minister, but occasionally when the churches could not agree on a preacher or his salary, each congregation held its own revival with an open invitation to all; sometimes, therefore, the populace was assured of three weeks’ spiritual reawakening. Revival time was a time of war: war on sin, Coca-Cola, picture shows, hunting on Sunday; war on the increasing tendency of young women to paint themselves and smoke in public; war on drinking whiskey—in this connection at least fifty children per summer went to the altar and swore they would not drink, smoke, or curse until they were twenty-one; war on something so nebulous Jean Louise never could figure out what it was, except there was nothing to swear concerning it; and war among the town’s ladies over who could set the best table for the evangelist.

It seemed to numerous voters that, thanks to the growing power of the ACLU, criminals were beginning to have more rights than the victims. Preachers across the country were becoming alarmed about the young people’s apathy and lack of morals. Some blamed television. Or as Reverend W. W. Nails put it, “The devil has three initials: ABC, NBC, and CBS. They love Lucy more than they do the Lord and they would rather leave it to Beaver than to Jesus.” The average middle-class Americans who worked hard every day, who were not criminals, not on welfare, and had seldom complained, suddenly and collectively started showing signs of growing disillusionment, worried that with all the new social programs they were now going to have to carry the rich and the poor on their backs. They were tired of having to pay so much income and other taxes to support half the world while they struggled to make ends meet. They began to feel that no matter how hard they worked or how much they paid, it was never appreciated and it was never enough.

As she gazed into the ball of confession,she questioned, “Who will I be in this profession?” Years of life have come to show she is the portrait of a woman we have grown to love and know. With her heart on her sleeve and the wit that shows, she has inspired them all with her intensity and glow. Not the ordinary woman who walks without purpose, she lives to share her vigor with the children who walk Earth’s surface. A special woman who has awakened their minds, she has created a class of comfort and pleasure without intensity from father time. For the knowledge and warmth she brings the children follow her with looks of admiration. With her critical thoughts and queries she has opened their minds without invitation. She’s not a preacher of her own thoughts,but rather one who supplies the knowledge, One who allows their visions to flourish without indifference or carnage. So as she gazes into theball of confession, she will no longer question… For she will be a special woman I must say one beyond her own comprehension. A woman full of progression and forever a Teacher that will leave a lasting impression…” ― Diana Lee Santamaria

It’s nice when grown people whisper to each other under the covers. Their ecstasy is more leaf-sigh than bray and the body is the vehicle, not the point. They reach, grown people, for something beyond, way beyond and way, way down underneath tissue. They are remembering while they whisper the carnival dolls they won and the Baltimore boats they never sailed on. The pears they let hang on the limb because if they plucked them, they would be gone from there and who else would see that ripeness if they took it away for themselves? How could anybody passing by see them and imagine for themselves what the flavor would be like? Breathing and murmuring under covers both of them have washed and hung out on the line, in a bed they chose together and kept together nevermind one leg was propped on a 1916 dictionary, and the mattress, curved like a preacher’s palm asking for witnesses in His name’s sake, enclosed them each and every night and muffled their whispering, old-time love. They are under the covers because they don’t have to look at themselves anymore; there is no stud’s eye, no chippie glance to undo them. They are inward toward the other, bound and joined by carnival dolls and the steamers that sailed from ports they never saw. That is what is beneath their undercover whispers. But there is another part, not so secret. The part that touches fingers when one passes the cup and saucer to the other. The part that closes her neckline snap while waiting for the trolley; and brushes lint from his blue serge suit when they come out of the movie house into the sunlight. I envy them their public love. I myself have only known it in secret, shared it in secret and longed, aw longed to show it—to be able to say out loud what they have no need to say at all: That I have loved only you, surrendered my whole self reckless to you and nobody else. That I want you to love me back and show it to me. That I love the way you hold me, how close you let me be to you. I like your fingers on and on, lifting, turning. I have watched your face for a long time now, and missed your eyes when you went away from me. Talking to you and hearing you answer —that’s the kick. But I can’t say that aloud; I can’t tell anyone that I have been waiting for this all my life and that being chosen to wait is the reason I can. If I were able I’d say it. Say make me, remake me. You are free to do it and I am free to let you because look, look. Look where your hands are. Now.

Public figures were known largely by their written words, for example, not by their looks or even their oratory. It is quite likely that most of the first fifteen presidents of the United States would not have been recognized had they passed the average citizen in the street. This would have been the case as well of the great lawyers, ministers and scientists of that era. To think about those men was to think about what they had written, to judge them by their public positions, their arguments, their knowledge as codified in the printed word. You may get some sense of how we are separated from this kind of consciousness by thinking about any of our recent presidents; or even preachers, lawyers and scientists who are or who have recently been public figures. Think of Richard Nixon or Jimmy Carter or Billy Graham, or even Albert Einstein, and what will come to your mind is an image, a picture of a face, most likely a face on a television screen (in Einstein's case, a photograph of a face). Of words, almost nothing will come to mind. This is the difference between thinking in a word-centered culture and thinking in an image-centered culture. It is also the difference between living in a culture that provides little opportunity for leisure, and one that provides much.

You live in days when a lingering, Lot-like religion abounds. The stream of profession is far broader than it once was, but far less deep in many places. A certain kind of Christianity is almost fashionable now. To belong to some party in the Church of England, and show a zeal for its interests--to talk about the leading controversies of the day--to buy popular religious books as fast as they come out, and lay them on your table--to attend meetings--to subscribe to Societies--to discuss the merits of preachers--to be enthusiastic and excited about every new form of sensational religion which crops up--all these are now comparatively easy and common attainments. They no longer make a person singular. They require little or no sacrifice. They entail no cross. But to walk closely with God--to be really spiritually-minded--to behave like strangers and pilgrims--to be distinct from the world in employment of time, in conversation, in amusements, in dress--to bear a faithful witness for Christ in all places--to leave a savour of our Master in every society--to be prayerful, humble, unselfish, good-tempered, quiet, easily pleased, charitable, patient, meek--to be jealously afraid of all manner of sin, and tremblingly alive to our danger from the world--these, these are still rare things! They are not common among those who are called true Christians, and, worst of all, the absence of them is not felt and bewailed as it should be.

the rivalry between the big and little states almost tore the convention apart. Their dispute was over whether the legislative branch should be proportioned by population or by equal votes per state. Finally, Franklin arose to make a motion on behalf of a compromise that would have a House proportioned by population and a Senate with equal votes per state. “When a broad table is to be made, and the edges of planks do not fit, the artist takes a little from both, and makes a good joint,” he said. “In like manner here, both sides must part with some of their demands.” His point was crucial for understanding the art of true political leadership: Compromisers may not make great heroes, but they do make great democracies. The toughest part of political leadership, however, is knowing when to compromise and when to stand firm on principle. There is no easy formula for figuring that out, and Franklin got it wrong at times. At the Constitutional Convention, he went along with a compromise that soon haunted him: permitting the continuation of slavery. But he was wise enough to try to rectify such mistakes. After the Constitutional Convention, he became the president of a society for the abolition of slavery. He realized that humility required tolerance for other people’s values, which at times required compromise; however, it was important to be uncompromising in opposing those who refused to show tolerance for others. During his lifetime, Benjamin Franklin donated to the building fund of each and every church built in Philadelphia. And at one point, when a new hall was being built to accommodate itinerate preachers, Franklin wrote the fund-raising document and urged citizens to be tolerant enough so “that even if the Mufti of Constantinople were to send a missionary to preach Mohammedanism to us, he would find a pulpit at his service.” And on his deathbed, he was the largest individual contributor to the building fund for Mikveh Israel, the first synagogue in Philadelphia.

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

You live in days when a lingering, Lot-like religion abounds. The stream of profession is far broader than it once was, but far less deep in many places. A certain kind of Christianity is almost fashionable now. To belong to some party in the Church of England, and show a zeal for its interests--to talk about the leading controversies of the day--to buy popular religious books as fast as they come out, and lay them on your table--to attend meetings--to subscribe to Societies--to discuss the merits of preachers--to be enthusiastic and excited about every new form of sensational religion which crops up--all these are now comparatively easy and common attainments. They no longer make a person singular. They require little or no sacrifice. They entail no cross.

Do We Need a Eulogy or a Birth Announcement? Like most African-Americans my age and older, I have been touched by the virtue and disturbed by the failures of the African-American church. I have had some of the richest times of celebration and praise in local black churches. And I’ve also experienced some of the most perplexing and discouraging situations in this same institution. It was an African-American preacher who vouched for me when I was facing criminal charges as a rising junior in high school, making all the difference in my future. And it was the membership of a black Baptist congregation that nearly poisoned my love for the church when, as a new Christian, I witnessed the “brawl” of my first church business meeting. The preaching of the church gave me biblical tropes and themes for building a sense of self in the world. But a low level of spiritual living among many African-American Christians tempted me to believe that everything in the Black Church was show-and-tell, a tragic comedy of self-delusion and religious hypocrisy. I left the Black Church of my youth and converted to Islam during college. I became zealous for Islam and a staunch critic of the Black Church. I welcomed much of the criticisms of radicals, Afrocentrists, and groups like the Nation of Islam. I cut my teeth on the writing and speaking of men like Molefi Kete Asante, Na’im Akbar, Wade Noble, and Louis Farrakhan. The institution that helped nurture me I now deem a real enemy to the progress of African-Americans, an opiate and a tool of white supremacy. I had experienced enough of the church’s weakness to reject her altogether. The immature and undiscerning rarely know how to handle the failures of its heroes, to evaluate with nuance and critical appreciation. That was true of me before the Lord saved me. In July 1995, sitting in an African Methodist Episcopal Zion (AMEZ) church in the Washington, DC, area, a short, square, balding African-American preacher expounded the text of Exodus 32. With passion and insight, he detailed the idolatry of Israel and exposed the idolatry of my heart. As he pressed on, more and more I felt guilty for my sin, estranged from God, and deserving of God’s holy judgment. Then, from the text of Exodus 32, he preached Jesus Christ, the Son of God who takes away the sin of the world and reconciles sinners to God. He proclaimed the cross of Jesus Christ, where my sins had been nailed and the Son of God punished in my place. The preacher announced the resurrection of Christ, proving the Father accepted the Son’s sacrifice. Then the pastor called every sinner to repent and put their trust—not in themselves—but in Jesus Christ alone for righteousness, forgiveness, and eternal life. It was as if he addressed me alone though I sat in a congregation of eight thousand. That morning, under the preaching of the gospel from God’s Word, the Spirit gave me and my wife repentance and faith leading to eternal life. I was a dead man when I walked into that building. But I left a living man, revived by God’s Word and Spirit.

Jesus never taught that David wrote Psalm 110, or that Daniel wrote the book of Daniel, or that the book of Jonah is historically accurate. At the very most, he assumed these things. But not even this is guaranteed. It is quite possible that by alluding to these traditions, Jesus was simply conceding to standard assumptions. He may have known better, he may not have. As I showed in chapter 1, perhaps Jesus was aware that Jonah was an example of a fictional short story. By alluding to the story, he does not commit himself to its historicity, any more than Evangelicals commit themselves to the historicity of the Chronicles of Narnia when they say, reverently, that “Aslan is not a tame lion.” A preacher may confess from the pulpit that after his visit to Las Vegas, he knows what Frodo must have felt like carrying that ring, but no one assumes the preacher has confused fantasy and reality. Factual theological claims are made all the time by reference to fictional narratives, and no one gets in trouble for it. Jesus may simply have been working within the assumptions of his tradition, even if he knew better. On the other hand, he may not have known better; in all likelihood, Jesus assumed the traditions with which he was raised.

These riots are often blamed on the great Dominican preacher Vicente Ferrer (c. 1350-1419), afterwards canonized. But his role was much more subtle, and more sinister from the Jew’s point of view. Indeed he helped to develop a pattern of anti-Semitism which was to reverberate thunderously in the twentieth century. It is true that his public preachings were often associated with anti-Semitic hysteria and outrages. But he did not encourage rioting; on the contrary–he deplored it. He publicly condemned the 1391 riots. He thought it wicked and un-Christian that the mob should take the law into its own hands. Instead, it was the duty of the state to act, and proceed lawfully. The riots showed clearly that the Jews posed a ‘problem’ to society to which a ‘solution’ must be found. Hence Ferrer and his clerical colleagues were responsible for a series of anti-Jewish policies approved by the Spanish-favoured antipope Benedict XIII, and for the selection as King of Aragon of Ferdinand I, who began to implement them. The war against the Jews was taken out of the hands of the mob and made the official business of church and government.

A certain disheveled preacher in downtown Indianapolis shows them his .22 pistol under his corduroy jacket and asks can’t they find a service for normal people, don’t they see his flock is demented.

I don't want to do the show anymore. I've had enough exposure. It was sort of fun the first season but then Boyd went and ruined everything. He completely humiliated me." Boyd - as in Boydell Hampton - the preacher's son with the baby face and the mile-wide naughty streak. The kind of guy who talked poetically about being a missionary but who was really far more interested in exploring the missionary position. And every other position he could think of.

But the real show was offstage. Dozens of men lounged along the tables that circled the main attraction. They ranged from eighteen to eighty, skinny to fat, stout to lanky. I saw home in them. I saw fathers, grandfathers, brothers, boyfriends, professors, bosses, and preachers. I imagined their houses, their families, their jobs, the coffee shops where they bought breakfast pastries, the hospitals their children were born in, and their neighborhood route for their dog’s morning walk. I saw the gleam in their eyes as the girls swiveled around poles, sashayed in their direction, and sat atop their laps like children visiting Santa Claus. They seemed to love their oriental dolls with a toddler’s English fluency. They had their happy endings. They would soon be boarding planes, flying far away from the poverty, the mental and emotional collateral damage, and the possible babies they conceived. Thailand was theirs. It was their escape, their medicine, and their sanctuary of sin.

A preacher is somebody who tells you what’s true. A teacher is somebody who shows you why it’s true.” 

Two days after the Grahams departed, on November 4, students in Tehran took sixty-six American diplomats hostage and showed no sign of giving them up. The Iranian government, such as it was, was either unable or unwilling to step in. It was, Rosalynn wrote later, 'the beginning of the end'.

On November 22nd, 2018, my mother Vernita Lee passed away. I was conflicted about our relationship up until the very end. The truth is, it wasn't until I became successful that my mother started to show more interest in me. I wrestled with the question of how to take care of her - what did I owe the woman who gave me life, The bible says 'honor thy father and mother', but what did that actually mean? I decided one of the ways I could honor her would be to help care for her financially ... but there was never any real connection. I would say that the audience who watched me on television knew me better than my mother did. When her health began to decline a few years ago, I knew I needed to prepare myself for her transition. Just a few days before Thanksgiving my sister Patricia called to tell me she thought it was time. I flew to Milwaukee ... I tried to think of something to say, at one point I even picked up the manual left by the hospice care people. I read their advice thinking the whole time, how sad it was that I, Oprah Winfrey, who had spoken to thousands of people one on one should have to read a hospice manual to figure out what to say to my mother. When it was finally time to leave, something told me it would be the last time I'd ever see her but as I turned to go, the words I needed to say still wouldn't come. All I could muster was 'bye, I'll be seeing you' and I left for, ironically, a speaking engagement. On the flight home the next morning a little voice in my head whispered what I knew in my heart to be true: "you are going to regret this, you haven't finished the work". ... I turned around and went back to Milwaukee. I spent another day in that hot room and still no words came. That night I prayed for help. In the morning I meditated, and as I prepared to leave the bedroom I picked up my phone and noticed the song that was playing - Mahalia Jackson's 'Precious Lord'. If ever there was a sign, this was it. I had no idea how Mahalia Jackson appeared on my playlist. As I listened to the words, Precious Lord, take my hand Lead me on, let me stand. I am tired, I'm weak, I am worn Lead me on to the light, Take my hand, precious Lord And lead me home. I suddenly knew what to do. When I walked into my mothers room I asked if she wanted to hear the song. She nodded, and then I had another idea. I called my friend Wintley Phipps, a preacher and gospel artist, and asked him to sing Precious Lord to my dying mother. Over FaceTime from his kitchen table he sang the song a cappella and then prayed that our family would have no fear, just peace. I could see that my mother was moved. The song and the prayer had created a sort of opening for both of us. I began to talk to her about her life, her dreams, and me. Finally the words were there. I said, "It must have been hard for you, not having an education, not having a skill, not knowing what the future held. When you became pregnant, I'm sure a lot of people told you to get rid of that baby." She nodded. "But you didn't", I said. "And I want to thank you for keeping this baby". I paused, "I know that many times you didn't know what to do. You did the best you knew how to do and that's okay with me. That is okay with me. So you can leave now, knowing that it is well. It is well with my soul. It's been well for a long time." It was a sacred, beautiful moment, one of the proudest of my life. As an adult I'd learned to see my mother through a different lens; not as the mother who didn't care for me, protect me, love me or understand anything about me, but as a young girl still just a child herself; scared, alone, and unequipped to be a loving parent. I had forgiven my mother years earlier for not being the mother I needed, but she didn't know that. And in our last moments together I believe I was able to release her from the shame and the guilt of our past. I came back and I finished the work that needed to be done.

Fame and praise are fleeting and fickle. Beware of putting much stock in the praise of others. Hold it all at arm’s length lest you be throat-punched when its inevitable cousin criticism shows up.

It is not enough you are orthodox preachers, and deliver truth; it is zeal God calls for at your hands.  He so strongly himself desires the salva tion of poor sinners, that he disdains you, whom he sends to impart it to them, should coldly deliver it, without showing your good-will to the thing.

The preacher talked about the story of Adam and Eve, how we are told that God pulled the rib from Adam's side because it shows that woman and man are made to be equal partners." "He said Eve wasn't formed from Adam's feet to be below him or from his head to be above him, but from his rib, to walk beside him." Mother says this while smiling. "I liked that." "Yep." Chief nods. "And that the rib came from near his heart, so she would be loved by him, and from beneath his arms, so she would be protected by him.

Pat Robertson, the popular TV preacher who presided over religious talk show The 700 Club, famously warned families that ‘the feminist agenda is not about equal rights for women. It is about a socialist, anti-family political movement that encourages women to leave their husbands, kill their children, practice witchcraft, destroy capitalism, and become lesbians.

Earl Paulk Says, Jesus is Not the Only Begotten Son of God: Earl Paulk claims that Christians “are the begotten of God, even as Jesus Himself is begotten of God” (1). Paula White is the co-founder of Church Without Walls and the spiritual advisor to former President Donald Trump. She interviewed Larry Huch on her show Paula White Today (2). Mr. Hutch is the pastor of New Beginnings Church in Bedford, Texas (3). During their interview, Mr. Huch claims that Jesus is not the only begotten Son of God, and Ms. White agrees with him (4). John 3:16-19 says: God so loved the world that he gave his only begotten Son, that whoever believes in him should not perish but have everlasting life. For God sent not his Son into the world to condemn the world, but that the world through him might be saved. He that believes on him is not condemned: but he that believes not is condemned already, because he has not believed in the name of the only begotten Son of God. And this is the condemnation that the light has come into the world, and men loved darkness rather than light because their deeds were evil (AKJV). Jesus became the only begotten Son of God when the Spirit of God impregnated the Virgin Mary. On the other hand, God formed Adam from dirt, and then he breathed life into him. So, we are a creation of God, not begotten Sons of God. References 1. Paulk, Earl. The Wounded Body of Christ, 1985, pp. 62, 92-95. 2. Zauzmer, Julie. “Paula White, Prosperity preacher once investigated by Senate, is controversial pick for inauguration.” 12-12-2016. The Washington Post. Accessed 05 May 2017. 3. “Home Page.” NB Church: New Beginnings. 4. Paula White. “Paula White, Larry Huch and FALSE TEACHING - EXPOSING CHARLATANS.” YouTube.

The preacher is not the star of the show; he is merely a mouthpiece used of God to communicate to His people.

Selfie preachers and priests are like how Paul warned Timothy of last days, where people would be lovers of themselves having a form of godliness but denying its power and presenting themselves as godly, but it is all for show.

Kent was not too daring when, in a bold flight of rapture, he   sang,--    "In thy Surety thou art free,  His dear hands were pierced for thee;  With His spotless vesture on,  Holy as the Holy One. "Oh, the heights and depths of grace,  Shining with meridian blaze;  Here the sacred records show  Sinners black, but comely too!

Later, I sat down drunk on the corner of Carondelet and Canal Streets, listening for the rumble of the streetcar that would take me back uptown to my apartment, watching the evening sun bleed from the streets, the city shifting into night, when it truly became New Orleans: the music, the constant festival, the smell of late evening dinners pouring out, layering the beer-soaked streets, prostitutes, clubs with DJs, rowdy gay bars, dirty strip clubs, the insane out for a walk, college students vomiting in trash cans, daiquiri bars lit up like supermarkets, washing-machine-sized mixers built into the wall spinning every color of daiquiri, lone trumpet players, grown women crying, clawing at men in suits, portrait painters, spangers (spare change beggars), gutter punks with dogs, kids tap-dancing with spinning bike wheels on their heads, the golden cowboy frozen on a milk crate, his golden gun pointed at a child in the crowd, fortune-tellers, psycho preachers, mumblers, fighters, rock-faced college boys out for a date rape, club chicks wearing silver miniskirts, horse-drawn carriages, plastic cups piling against the high curbs of Bourbon Street, jazz music pressing up against rock-and-roll cover bands, murderers, scam artists, hippies selling anything, magic shows and people on unicycles, flying cockroaches the size of pocket rockets, rats without fear, men in drag, business execs wandering drunk in packs, deciding not to tell their wives, sluts sucking dick on open balconies, cops on horseback looking down blouses, cars wading across the river of drunks on Bourbon Street, the people screaming at them, pouring drinks on the hood, putting their asses to the window, whole bars of people laughing, shot girls with test tubes of neon-colored booze, bouncers dragging skinny white boys out by their necks, college girls rubbing each other’s backs after vomiting tequila, T-shirts, drinks sold in a green two-foot tube with a small souvenir grenade in the bottom, people stumbling, tripping, falling, laughing on the sidewalk in the filth, laughing too hard to stand back up, thin rivers of piss leaking out from corners, brides with dirty dresses, men in G-strings, mangy dogs, balloon animals, camcorders, twenty-four-hour 3-4-1, free admission, amateur night, black-eyed strippers, drunk bicyclers, clouds of termites like brown mist surrounding streetlamps, ventriloquists, bikers, people sitting on mailboxes, coffee with chicory, soul singers, the shoeless, the drunks, the blissful, the ignorant, the beaten, the assholes, the cheaters, the douche bags, the comedians, the holy, the broken, the affluent, the beggars, the forgotten, and the soft spring air pregnant with every scent created by such a town.

Experiments show that simply framing a dispute as a debate rather than as a disagreement signals that you’re receptive to considering dissenting opinions and changing your mind, which in turn motivates the other person to share more information with you. A disagreement feels personal and potentially hostile; we expect a debate to be about ideas, not emotions. Starting a disagreement by asking, “Can we debate?” sends a message that you want to think like a scientist, not a preacher or a prosecutor—and encourages the other person to think that way, too.

before showing that Jesus almost certainly held this view himself.

Friar Toribio’s writings show something else central to our story: Christian missionaries are relentless. Whether in Anglo-Saxon Kent around 600 CE, the Aztec Empire in 1530, or the Peruvian Amazon in 1995, they never stop and never give up; when proselytizing preachers fail or get themselves killed, they are soon replaced by fresh recruits who continue to push the Church’s package of supernatural beliefs, rituals, and family practices.

For more than two centuries, black people had resisted Christianity, often with the tacit acquiescence of their owners. During the seventeenth and eighteenth centuries, Christian missionaries who attempted to bring slaves into the fold confronted a hostile planter class, whose only interest in the slaves' spirituality was to denigrate it as idolatry. Westward-moving planters showed little sympathy with slaves who prayed when they might be working and even less patience with separate gatherings of converts, which they suspected to be revolutionary cabals. An 1822 Mississippi law barring black people from meeting without white supervision spoke directly to the planters' fears. But the trauma of the Second Middle Passage and the cotton revolution sensitized transplanted slaves to the evangelicals' message. Young men and women forcibly displaced from their old homes were eager to find alternative sources of authority and comfort. Responding to the evangelical message, they found new meaning in the emotional deliverance of conversion and the baptismal rituals of the church. In turning their lives over to Christ, the deportees took control of their own destiny. White missionaries, some of them still committed to the evangelical egalitarianism of the eighteenth-century revivals, welcomed black believers into their churches. Slaves - sometimes carrying letters of separation from their home congregations - were present in the first evangelical services in Mississippi and Alabama. The earliest religious associations listed black churches, and black preachers - free and slave - won fame for the exercise of 'their gift.' Established denominational lines informed much of slaves' Christianity. The large Protestant denominations - Baptist and Methodist, Anglican and Presbyterian - made the most substantial claims, although Catholicism had a powerful impact all along the Gulf Coast, especially in Louisiana and Florida. From this melange, slaves selectively appropriated those ideas that best fit their own sacred universe and secular world. With little standing in the church of the master, these men and women fostered a new faith. For that reason, it was not the church of the master or even the church of the missionary that attracted black converts; they much preferred their own religious conclaves. These fugitive meetings were often held deep in the woods in brush tents called 'arbors.' Kept private by overturning a pot to muffle the sound of their prayers, these meetings promised African-American spirituality and mixed black and white religious forms into a theological amalgam that white clerics found unrecognizable - what one planter-preacher called 'a jumble of Protestantism, Romanism, and Fetishism.' Under the brush arbor, notions of secular and sacred life took on new meanings. The experience of spiritual rebirth and the conviction that Christ spoke directly to them armed slaves against their owners, assuring them that they too were God's children, perhaps even his chosen people. It infused daily life with the promise of the Great Jubilee and eternal life that offered a final escape from earthly captivity. In the end, it would be they - not their owners - who would stand at God's side and enjoy the blessing of eternal salvation.

Knowledge did not seem to bring her a clearer vision of Jim’s world, but to make the mystery greater. She could not believe that she was supposed to feel respect for the dreary senselessness of the art shows which his friends attended, of the novels they read, of the political magazines they discussed—the art shows, where she saw the kind of drawings she had seen chalked on any pavement of her childhood’s slums—the novels, that purported to prove the futility of science, industry, civilization and love, using language that her father would not have used in his drunkenest moments—the magazines, that propounded cowardly generalities, less clear and more stale than the sermons for which she had condemned the preacher of the slum mission as a mealy-mouthed old fraud. She could not believe that these things were the culture she had so reverently looked up to and so eagerly waited to discover. She felt as if she had climbed a mountain toward a jagged shape that had looked like a castle and had found it to be the crumbling ruin of a gutted warehouse.

The “odium” that Inman spoke of was the rise of protests and denunciations from women. The Irvington Women’s Club issued a strong statement, making a religious appeal very different from the one Klan preachers made to the same God on Sundays in Indiana: “Here was a crime that strikes at the very foundations of our life as Christian people. If we permit perpetrators of such acts to go unpunished it will show that our ideals have become obscured and our sense of justice has been blunted.

When I was a teenager, I would have said that I rejected the health and wealth gospel. Gothard himself would have criticized what prosperity preachers were teaching. But I did believe that obedience was the key to success in life. I was convinced that if I obeyed, God would reward me with the blessings. In other words, I believed the health and wealth gospel. It looked a little different from the popular version that shows up on television and in some of America’s biggest churches, but it was essentially the same message. In recent years, I’ve started to understand that what I thought was the key to success was actually a recipe for spiritual failure.

He can’t imagine himself reading to his household; he’s not, like Thomas More, some sort of failed priest, a frustrated preacher. He never sees More—a star in another firmament, who acknowledges him with a grim nod—without wanting to ask him, what’s wrong with you? Or what’s wrong with me? Why does everything you know, and everything you’ve learned, confirm you in what you believed before? Whereas in my case, what I grew up with, and what I thought I believed, is chipped away a little and a little, a fragment then a piece and then a piece more. With every month that passes, the corners are knocked off the certainties of this world: and the next world too. Show me where it says, in the Bible, “Purgatory.” Show me where it says “relics, monks, nuns.” Show me where it says “Pope.

we don’t need Dolce & Gabbana Belt Buckle Preacher Guy. In a subscribe-to-my-YouTube-channel world, we don’t need men of God who still need our constant admiration and approval. But a man who is able to sit and listen, to root for others, to be a voice of affirmation and guidance with no significant payoff in mind? Yeah, that guy is refreshing. There aren’t many of that type. We need more. We need you to become that guy. And this isn’t about taking on a tough, I-don’t-need-anybody persona. That’s immaturity too, because you’re still trying to prove something. The point is to recognize this desperate, yawning gap in our lives, this drive for significance, and find satisfaction for it in our relationship with God instead of in one more promotion or compliment or whatever.

Some of those now hearing me will, before this time next year, do things which, if whispered to them now, would call forth the angry retort: Is thy servant a dog, that he should do this thing? On the other hand, there are those who will, within a year, perform acts of heroic faith and love which they would not now believe though a man should show them unto them. We never know what is in us, or what manner of men we are, till the trial comes.

I want this book to be permission to live and have fun, to enjoy everything in your life. Take all the expectation out of the air before you even get started; just drop the pressure to be perfect. Even if the preacher is coming over, let all that go. Sometimes I think the preacher'd have more fun, too, if people weren't so uptight and nervous, trying to show him how perfect they are.

I’ve never been more thankful I only have boys. With a girl, you gotta worry about all the horned-up idiots out there who wanna get in their pants and lose all sense of reason.” “Yeah, but with boys, you gotta worry about them knocking up the preacher’s daughter at sixteen.” Cal showed Benji no mercy. Benji scoffed, rolling his eyes. “That happened one time.” Cal chuckled. “That’s one time too many.” “Fuck off,” Benji grumbled.

The Bible-oriented preacher wants the congregation to know that his words, if they have any abiding worth, are in accord with God’s words. He wants this to be obvious to them. That is part of his humility and his authority. Therefore, he constantly tries to show the people that his ideas are coming from the Bible. He is hesitant to go too far toward points that are not demonstrable from the Bible.

store?” “Yes sir,” I told him. “He got in by mistake. I’m sorry. It won’t happen again. “Come on, Winn-Dixie,” I said to the dog. I started walking and he followed along behind me as I went out of the produce department and down the cereal aisle and past all the cashiers and out the door. Once we were safe outside, I checked him over real careful and he didn’t look that good. He was big, but skinny; you could see his ribs. And there were bald patches all over him, places where he didn’t have any fur at all. Mostly, he looked like a big piece of old brown carpet that had been left out in the rain. “You’re a mess,” I told him. “I bet you don’t belong to anybody.” He smiled at me. He did that thing again, where he pulled back his lips and showed me his teeth. He smiled so big that it made him sneeze. It was like he was saying, “I know I’m a mess. Isn’t it funny?” It’s hard not to immediately fall in love with a dog who has a good sense of humor. “Come on,” I told him. “Let’s see what the preacher has to say about you.” And the two of us, me and Winn-Dixie, started walking home.

He looked over the counter to see Christopher standing at the bottom of the stairs, stark naked, book under one arm, Bear under the other. Preacher lifted one bushy brow. “Forget something there, pardner?” he asked. Chris picked at his left butt cheek while hanging on to the bear. “You read to me now?” “Um... Have you had your bath?” Preacher asked. The boy shook his head. “You look like you’re ready for your bath.” He listened upward to the running water. Chris nodded, then said again, “You read it?” “C’mere,” Preacher said. Chris ran around the counter, happy, raising his arms to be lifted up. “Wait a second,” Preacher said. “I don’t want little boy butt on my clean counter. Just a sec.” He pulled a clean dish towel out of the drawer, spread it on the counter, then lifted him up, sitting him on it. He looked down at the little boy, frowned slightly, then pulled another dish towel out of the drawer. He shook it out and draped it across Chris’s naked lap. “There. Better. Now, what you got here?” “Horton,” he said, presenting the book. “There’s a good chance your mother isn’t going to go for this idea,” he said. But he opened the book and began to read. They hadn’t gotten far when he heard the water stop, heard heavy footfalls racing around the upstairs bedroom, heard Paige yell, “Christopher!” “We better get our story straight,” Preacher said to him. “Our story,” Chris said, pointing at the page in front of him. Momentarily there were feet coming down the stairs, fast. When she got to the bottom, she stopped suddenly. “He got away from me while I was running the tub,” she said. “Yeah. In fact, he’s dressed like he barely escaped.” “I’m sorry, John. Christopher, get over here. We’ll read after your bath.” He started to whine and wiggle. “I want John!” Paige came impatiently around the counter and plucked him, squirming, into her arms. “I want John,” he complained. “John’s busy, Chris. Now, you behave.” “Uh—Paige? I’m not all that busy. If you’ll tell Jack I’m not in the kitchen for a bit, I could do the bath. Tell Jack, so he knows to lock up if everyone leaves.” She turned around at the foot of the stairs. “You know how to give a child a bath?” she asked. “Well, no. But is it hard? Harder than scrubbing up a broiler?” She chuckled in spite of herself. She put Chris down on his feet. “You might want to go a little easier than that. No Brillo pads, no scraping. No soap in the eyes, if you can help it.” “I can do that,” Preacher said, coming around the counter. “How many times you dunk him?” She gasped and Preacher showed her a smile. “Kidding. I know you only dunk him twice.” She smirked.

She shrieked his name, threw her arms around his neck and hugged him so fiercely he took a step back and started to laugh. He put his arms around her and held her off the floor in her excitement. She kissed him on both cheeks, several times, making loud smacking noises. He laughed at her, hanging on, hating the thought of letting her go. He had to put her down too soon. Large, liquid green eyes stared up at him, overcome, and on her lips a phenomenal smile. “How did you do this?” she asked in a breath. “It was easy,” he said. “I need to show you how to work that computer. I can’t believe you didn’t use a computer before.” She just shook her head and stared at the paper. Wes wouldn’t allow her use of his computer; it would have put her in touch with the outside world too much. “Go on,” he said. “Call ’em. Use the phone in my place instead of in here. Have a little time alone with the girlfriends.” She got up on her toes and kissed his cheek again, laying her small hand against the other cheek. She looked at him with such gratitude, it melted his heart. Then she whirled and ran to his apartment, gripping that paper like a lifeline. “Yeah,” he said to himself, under his breath, nodding. “Bet there’s lots of little things I can look up for her. Yeah.” And he went back to chopping. Jack came into the kitchen, looked at Preacher and frowned. “What are you grinning about?” he asked. “I’m not grinning,” Preacher said. “Preacher, I didn’t know you had that many teeth.” “Aw, Paige. I looked up something for her, got her all excited. That’s all.” “Kind of looks like it got you a little excited, too. I think you’re flushed. And Jesus, you sure have a mouthful. You never showed me a grin like that.” Yeah, he thought—big mystery. You put your arms around me and kiss all over me like that, I’ll show you a mouthful—of fist. But he couldn’t stop grinning. He could feel it and couldn’t stop it. Jack just shook his head and left the kitchen. There

Preacher was working on his second tray when he glanced up and saw that little blond head, peeking at him from the bottom of the stairs. “Hi,” Preacher said. “You sleep?” Christopher nodded. “Good,” he said. “Feel better?” Chris nodded again. Watching the boy’s face, Preacher slowly pushed a fresh-baked cookie across the counter with one finger until it was at the edge. It was a good minute before Chris took one step toward the cookie. Almost another full minute before his little hand touched it, but he didn’t take it. Just touched it, looking up at Preacher. “Go ahead. Tell me if it’s any good.” Chris slowly pulled the cookie off the counter and to his mouth, taking a very small, careful bite. “Good?” Preacher asked. And he nodded. So Preacher set him up a glass of milk right where the cookie had been. The boy nibbled that cookie in tiny bites; it took him so long to finish it that Preacher was pulling out the second cookie sheet and taking off the cookies before he was done. There was a stool on the other side of the counter near the milk and eventually Chris started trying to get up. But he had some stuffed toy in his grip and couldn’t make the climb, so Preacher went around and lifted him up. Then he went back to his side of the counter and pushed another cookie toward him. “Don’t pick it up yet,” Preacher said. “It’s kind of hot. Try the milk.” Preacher started rolling peanut butter dough into balls, placing them on the cookie sheet. “Who you got there?” he asked, nodding toward the stuffed toy. “Bear,” Christopher said. He reached his hand toward the cookie. Preacher said, “Make sure it’s not too hot for your mouth. So—his name’s just Bear?” Christopher nodded. “Seems like maybe he’s missing a leg, there.” Again the boy nodded. “Doesn’t hurt him, though.” “That’s a break. He ought to have one, anyway. I mean, it wouldn’t be the same as his own, but it would help him get by. When he has to go for a long walk.” The kid laughed. “He don’t walk. I walk.” “He doesn’t, huh? He should have one for looks, then.” He lifted one of his bushy black brows. “Think so?” Christopher lifted the small, worn brown bear. “Hmm,” he replied thoughtfully. He bit the cookie and immediately opened his mouth wide and let the sloppy mouthful fall onto the counter. For a second his look was stricken. Maybe terrified. “Hot, huh?” Preacher asked, not reacting. He reached behind him, ripped off a paper towel and whisked away the spit-out. “Might want to give it about one more minute. Have a drink of milk there. Cool down the mouth.” They communed in silence for a while—Preacher, Chris, the three-legged bear. When Preacher had all his little balls rolled, he began mashing them with his fork, perfect lines left, then right. “What’s that yer doing?” Christopher asked him. “Making cookies. First you mix the dough, then you roll the balls, then you smash them with the fork, nice and easy. Then they go in the oven.” He peered at Chris from underneath the heavy brows. “I bet you could do this part. If you were careful and went nice and slow.” “I could.” “You’d have to come around here, let me lift you up.” “’Kay,” he said, putting his bear on the counter, getting off his stool and coming to Preacher. Preacher lifted him up to sit on the edge of the counter. He helped him hold the fork and showed him how to press down. His first solo attempt was a little messy, so Preacher helped him again. Then he did it pretty well. Preacher let him finish the tray, then put it in the oven. “John?” the boy asked. “How many of them we gotta do?” Preacher smiled. “Tell you what, pardner. We’ll do as many as you want,” he said. Christopher smiled. “’Kay,” he said. *

I can’t stay here, John. I’m pregnant.” Then it was Preacher’s turn to show shock. Silent and dark. It settled into his eyes and over his expression slowly as he sat back in the chair, then stood. He went behind the bar and poured himself a shot, throwing it back. When he returned to the chair by the fire, he asked, “Did he know? When he beat you, did he know you were pregnant?” She nodded and looked away from him, pursing her lips tight.

Now, can we please have some of Preacher’s brisket? You’ve been a little high maintenance tonight. Not like you. And I’m starving!” He ran his big rough hands through her soft blond hair. “You’re starving? When we met, you didn’t eat anything but celery and hummus.” “Yeah, I know. And hanging out with you is starting to show on my rump.” “Looks damn fine to me, Muriel. Light the candle and load up your plate.” And he smiled. *

I must have nodded off. How was Christmas for Paige and Preacher?” “Good,” Paul said. “They have some big news. Paige is expecting.” “Ah, he did it,” the general said with a chuckle. “He showed up for ovulation day.” Paul laughed. “He’s in a lot of hot water for telling too many people about that.” “Yeah, I suppose. But it’s so like him, don’t you think? He’s so damn transparent.

Someone else out there?” Luke squints in Hallelujah’s direction. He stands. He steps over his log bench and pushes past Rachel. Hallelujah can’t move, can’t breathe, and in four more steps, Luke has her by the arm. He’s marching her into the light. When he sees who it is, he drops her arm quickly, looking disgusted. “Hallie. You’ve gotta be kidding me.” Behind him, Brad’s on his feet. “Well, glory, Hallelujah!” he whoops. The girl next to him shushes him, and he lowers his voice. But he keeps talking, giving his words a preacher-at-a-revival ebb and flow. “I never thought, Hallelujah, I’d see the day, Hallelujah, where you’d have the guts to show up here, Hallelujah,praise Jesus—” “Give it a rest,” Luke says. “What, it’s only funny when you do it?” “Nah, she’s always funny,” Luke says, looking back at Hallelujah, dismissing her with a roll of his eyes. “You just aren’t. You never do that joke right.” He walks back to his seat. He glances at Rachel. “Turns out, there’s a seat for you right here, next to me.” He pats the unclaimed bit of log to his right.

At that time, American radio was a cauldron if impassioned voices—live preachers, talk-show hosts, and salesmen. The radio was shouting at you, pleading with you, and seducing you.

Far too often, rumors about God originate in church. We hear a preacher say something about God with confident certainty, and we take it as truth. What we don’t know is that he heard another preacher say it, and that preacher heard another preacher say it, and that preacher read it somewhere, and that author heard his momma say it, and so on. We could blame them. But we would do better to blame ourselves for turning down God’s invitation, for closing our ears and our eyes when He has tried to show Himself to us. No technological advancement, no access to information, no invention of convenience has been able to change the strange human impulse to shun God, to cover up and hide, the way the first man and woman did.

The war was between the Danes and Wessex. My war was with Odda the Younger, and I knew I was driven by pride. The preachers tell us that pride is a great sin, but the preachers are wrong. Pride makes a man, it drives him. It’s the shield wall around his reputation and the Danes understood that. Men die they said, but reputation does not die. What do we look for in a lord? Strength, generosity, hardness, and success. And why should a man not be proud of those things? Show me a humble warrior and I’ll see a corpse. Alfred preached humility, he even pretended to it, loving to appear in church with bare feet and prostrating himself in-front the alter, but he never possessed true humility. He was proud, and men feared him because of it, and men should fear a lord. They should fear his displeasure and fear his generosity will cease. Reputation makes fear, and pride protects reputation, and I marched North because my pride was endangered.

Prominent among such teachers was Pierre de Brueys, an able and diligent preacher who for twenty years, braving all dangers, travelled throughout Dauphiny, Provence, Languedoc, and Gascony, drawing multitudes from the superstitions in which they had been brought up, back to the teachings of Scripture, until he was burned at St. Gilles (1126). He showed from Scripture that none should be baptised until they had attained to time full use of their reason; that it is useless to build churches, as God accepts sincere worship wherever offered; that crucifixes should not be venerated, but rather looked upon with horror, as representing the instrument on which our Lord suffered; that the bread and wine are not changed into the body and blood of Christ, but are symbols commemorative of His death; and that the prayers and

The earliest Christians held that God had exalted Jesus to a divine status at his resurrection. (This shows, among other things, that this is not simply a “skeptical” view or a “secular” view of early Christology; it is one held by believing scholars as well.)

A preacher is somebody who tells you what’s true. A teacher is somebody who shows you why it’s true.

At a key point in the letter James told his readers: “You do not have because you do not ask God” (4:2). Prayer makes a difference. Your prayer makes a difference. “The prayer of a righteous person is powerful and effective” (5:16). One of the most successful advertising campaigns of recent years came from a regional airline in the US during the run-up to Christmas. They set up a “virtual Santa” in the departure lounge of a domestic flight. Passengers would scan their boarding pass, activating a screen featuring Santa (located somewhere else and with access to their flight details), who would then ask them what they wanted for Christmas before sending them on their way. Unbeknownst to the passengers, employees from the airline then went out to local malls to purchase and wrap the very things the passengers had asked for—everything from new socks to a widescreen TV. When the passengers arrived at their destination, their gifts arrived along with their luggage at the baggage belt. Many stood in disbelief when they realised what had happened. Needless to say, the video recording their reactions went viral, providing the airline with way more publicity and goodwill than a standard commercial would have generated. But after the warm glow from watching it subsided, I had one thought in my mind: The guy who only asked for socks must be kicking himself. Once he’d realised what had happened, surrounded by people with expensive cameras and tablets, he must have felt a little foolish clutching a pair of socks. If only he had known. If only he had asked. James does not want us to make the same mistake. The prayer of a righteous man is powerful and effective. It is real. Things actually happen. God answers. How foolish we are not to pray far more than we do. How foolish, at the end of the day, aware of all that we could have had, to be left clutching the equivalent of a pair of socks that we never even realised we would get. Not every Christian can be a great theologian, preacher, missionary or evangelist. But every Christian can be a great and effective pray-er.

As she gazed into the ball of confession,she questioned, “Who will I be in this profession?” Years of life have come to show she is the portrait of a woman we have grown to love and know. With her heart on her sleeve and the wit that shows, she has inspired them all with her intensity and glow. Not the ordinary woman who walks without purpose, she lives to share her vigor with the children who walk Earth’s surface. A special woman who has awakened their minds, she has created a class of comfort and pleasure without intensity from father time. For the knowledge and warmth she brings the children follow her with looks of admiration. With her critical thoughts and queries she has opened their minds without invitation. She’s not a preacher of her own thoughts,but rather one who supplies the knowledge, One who allows their visions to flourish without indifference or carnage. So as she gazes into theball of confession, she will no longer question… For she will be a special woman I must say one beyond her own comprehension. A woman full of progression and forever a Teacher that will leave a lasting impression…