Sufficiency Of Scripture Quotes

Therefore do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the day is its own trouble. Matthew 6:34

For most of my life I have struggled to find God, to know God, to love God. I have tried hard to follow the guidelines of the spiritual life—pray always, work for others, read the Scriptures—and to avoid the many temptations to dissipate myself. I have failed many times but always tried again, even when I was close to despair. Now I wonder whether I have sufficiently realized that during all this time God has been trying to find me, to know me, and to love me. The question is not “How am I to find God?” but “How am I to let myself be found by him?” The question is not “How am I to know God?” but “How am I to let myself be known by God?” And, finally, the question is not “How am I to love God?” but “How am I to let myself be loved by God?” God is looking into the distance for me, trying to find me, and longing to bring me home.

Christians need to remember that the sufficiency of Scripture gives us a comprehensive worldview that equips us to wrestle with even the most challenging ethical dilemmas of our time.

Thomas Merton said it was actually dangerous to put the Scriptures in the hands of people whose inner self is not yet sufficiently awakened to encounter the Spirit, because they will try to use God for their own egocentric purposes. (This is why religion is so subject to corruption!) Now, if we are going to talk about conversion and penance, let me apply that to the two major groups that have occupied Western Christianity—Catholics and Protestants. Neither one has really let the Word of God guide their lives. Catholics need to be converted to giving the Scriptures some actual authority in their lives. Luther wasn’t wrong when he said that most Catholics did not read the Bible. Most Catholics are still not that interested in the Bible. (Historically they did not have the printing press, nor could most people read, so you can’t blame them entirely.) I have been a priest for 42 years now, and I would sadly say that most Catholics would rather hear quotes from saints, Popes, and bishops, the current news, or funny stories, if they are to pay attention. If I quote strongly from the Sermon on the Mount, they are almost throwaway lines. I can see Catholics glaze over because they have never read the New Testament, much less studied it, or been guided by it. I am very sad to have to admit this. It is the Achilles heel of much of the Catholic world, priests included. (The only good thing about it is that they never fight you like Protestants do about Scripture. They are easily duped, and the hierarchy has been able to take advantage of this.) If Catholics need to be converted, Protestants need to do penance. Their shout of “sola Scriptura” (only Scripture) has left them at the mercy of their own cultures, their own limited education, their own prejudices, and their own selective reading of some texts while avoiding others. Partly as a result, slavery, racism, sexism, classism, xenophobia, and homophobia have lasted authoritatively into our time—by people who claim to love Jesus! I think they need to do penance for what they have often done with the Bible! They largely interpreted the Bible in a very individualistic and otherworldly way. It was “an evacuation plan for the next world” to use Brian McLaren’s phrase—and just for their group. Most of Evangelical Protestantism has no cosmic message, no social message, and little sense of social justice or care for the outsider. Both Catholics and Protestants (Orthodox too!) found a way to do our own thing while posturing friendship with Jesus.

On a blustery October night in a church outside Minneapolis, several hundred believers had gathered for a three-day seminar. I began with a one-hour presentation on the gospel of grace and the reality of Salvation. Using Scripture, story, symbolism, and personal experience, I focused on the total sufficiency of the redeeming work of Jesus Christ on Calvary. The service ended with a song and a prayer. Leaving the church by a side door, the pastor turned to his associate and fumed, 'Humph, that airhead didn't say one thing about what we have to do to earn our salvation!' Something is radically wrong.

It does not answer the aim which God had in this institution, merely for men to have good commentaries and expositions on the Scripture, and other good books of divinity; because, although these may tend, as well as preaching, to give a good doctrinal or speculative understanding of the word of God, yet they have not an equal tendency to impress them on men's hearts and affections. God hath appointed a particular and lively application of his word, in the preaching of it, as a fit means to affect sinners with the importance of religion, their own misery, the necessity of a remedy, and the glory and sufficiency of a remedy provided; to stir up the pure minds of the saints, quicken their affections by often bringing the great things of religion in their remembrance, and setting them in their proper colours, though they know them, and have been fully instructed in them already.

Strong families make strong churches.

But in what way shall we attain to this settled happiness of soul? How shall we learn to enjoy God? How obtain such an all-sufficient soul-satisfying portion in him as shall enable us to let go the things of this world as vain and worthless in comparison? I answer, This happiness is to be obtained through the study of the Holy Scriptures. God has therein revealed Himself unto us in the face of Jesus Christ.

Pharisees were the upstanding “conservative evangelical pastors” of their day, strongly convinced of the inerrancy of Scripture and its sufficiency for guidance in every area of life, if only it could be properly interpreted.69 Yet it is precisely such an environment in which a healthy perspective on the Bible can easily give way to legalism.

The sufficiency of Scripture means that Scripture contained all the words of God He intended His people to have at each stage of redemptive history, and that it now contains everything we need God to tell us for salvation, for trusting Him perfectly, and for obeying Him perfectly.

When I would do good, evil is present with me.” But, blessed be God, though we must feel hourly cause for shame and humiliation for what we are in ourselves, we have cause to rejoice continually in Christ Jesus, who, as He is revealed unto us under the various names, characters, relations, and offices, which He bears in the Scripture, holds out to our faith a balm for every wound, a cordial for every discouragement, and a sufficient answer to every objection which sin or Satan can suggest against our peace.

If the Lord is not Lord of all, He is not Lord at all.

The Scriptures in their own sphere are like God in the universe – all-sufficient. All the light and power the mind of man can need in spiritual things is revealed in Scripture.

To affirm the sufficiency of Scripture is not to suggest that the Bible tells us everything we want to know about everything, but it does tell us everything we need to know about what matters most.

We learn to tread more warily, to trust less to our own strength, to have lower thoughts of ourselves, and higher thoughts of Him; in which two last particulars I apprehend what the Scripture means by a growth of grace does properly consist. Both are increasing in the lively Christian: —-every day shows him more of his own heart, and more of the power, sufficiency, compassion, and grace of his adorable Redeemer; but neither will be complete till we get to Heaven. I

I call this a Divine Humility because it is a poor thing to strike our colors to God when the ship is going down under us; a poor thing to come to him as a last resort, to offer up 'our own' when it is no longer worth keeping. If God were proud He would hardly have us on such terms: but He is not proud, He stoops to conquer, He will have us even though we have shown that we prefer everything else to him, and come to him because there is 'nothing better' now to be had. The same humility is shown by all those Divine appeals to our fears which trouble high-minded readers of Scripture. It is hardly complimentary to God that we should choose Him as an alternative to Hell: yet even this He accepts. The creatures illusion to self-sufficiency must, for the creature's sake, be shattered; and by trouble or fear of trouble on earth, by crude fear of eternal flames, God shatters it 'unmindful of his glory's diminution'. Those who would like the God of Scripture to be more purely ethical, do not know what they ask.

If we believe the Canon is closed and Scripture is sufficient, then we believe God is not speaking new words apart from Scripture.

Any work of God must begin with His own Word, or it is doomed to fail.

It has rightly been said that what we allow in moderation, our children will allow in excess.

You can't just add a smattering of verses to a humanistic worldview.

The rationale of family-based discipleship is multi-generational faithfulness to God. We must learn the lessons of history lest we repeat the mistakes of the past.

There is too much animal courage in society and not 29 sufficient moral courage. Christians

I am not saying that studying rocket science is wrong, but our emphasis on education without regard to the fulfillment of God's purposes, God's distinct roles for men and women, or godly character is wrong.

There is a 'movement' of meditation, expressing the basic 'paschal' rhythm of the Christian life, the passage from death to life in Christ. Sometimes prayer, meditation and contemplation are 'death' - a kind of descent into our own nothingness, a recognition of helplessness, frustration, infidelity, confusion, ignorance. Note how common this theme is in the Psalms. If we need help in meditation we can turn to scriptural texts that express this profound distress of man in his nothingness and his total need of God. Then as we determine to face the hard realities of our inner life and humbly for faith, he draws us out of darkness into light - he hears us, answers our prayer, recognizes our need, and grants us the help we require - if only by giving us more faith to believe that he can and will help us in his own time. This is already a sufficient answer.

Even though the Bible is an ancient document, every person in every situation in every society that’s ever existed can find in this book things that endure forever. Here’s a book that never needs another edition. It never needs to be edited, never has to be updated, is never out of date or obsolete. It speaks to us as pointedly and directly as it ever has to anyone in any century since it was written. It’s so pure that it lasts forever.

And He said to me, “My grace is sufficient for you, for My strength is made perfect in weakness.” Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me. 2 CORINTHIANS 1 2 : 9 (NKJV)

We learn to tread more warily, to trust less to our own strength, to have lower thoughts of ourselves, and higher thoughts of Him; in which two last particulars, I apprehend what the Scripture means by a growth of grace does properly consist. Both are increasing in the lively Christian—every day shows him more of his own heart, and more of the power, sufficiency, compassion, and grace of his adorable Redeemer; but neither will be complete till we get to Heaven.

Our belief is not a belief. Our principles are not a faith. We do not rely solely upon science and reason, because these are necessary rather than sufficient factors, but we distrust anything that contradicts science or outrages reason. We may differ on many things, but what we respect is free inquiry, open-mindedness, and the pursuit of ideas for their own sake ... We are not immune to the lure of wonder and mystery and awe: we have music and art and literature, and find that the serious ethical dilemmas are better handled by Shakespeare and Tolstoy and Schiller and Dostoyevsky and George Eliot than in the mythical morality tales of the holy books. Literature, not scripture, sustains the mind and -- since there is no other metaphor -- also the soul.

The advent of postmodernism, the enshrinement of Darwinian orthodoxy in the educational systems of Western society, and the rise of blatant humanism as the religion-by-default of large subcultures have brought no end of new challenges to biblical sufficiency.

Your children will be like olive shoots around your table." -Psalm 128:3 Children are likened to olive plants. Olive plants, if not pruned and controlled, become a wild nuisance. On the other hand, small olive plants that are nurtured and trained in the way they should grow do not grow wild and do not have scars from pruning since the pruning is done while they are young and tender. The later you do the training, the more scars they will have and the less likely there will will be success in directing their growth.

Kandiaronk: Come on, my brother. Don’t get up in arms … It’s only natural for Christians to have faith in the holy scriptures, since, from their infancy, they’ve heard so much of them. Still, it is nothing if not reasonable for those born without such prejudice, such as the Wendats, to examine matters more closely. However, having thought long and hard over the course of a decade about what the Jesuits have told us of the life and death of the son of the Great Spirit, any Wendat could give you twenty reasons against the notion. For myself, I’ve always held that, if it were possible that God had lowered his standards sufficiently to come down to earth, he would have done it in full view of everyone, descending in triumph, with pomp and majesty, and most publicly … He would have gone from nation to nation performing mighty miracles, thus giving everyone the same laws. Then we would all have had exactly the same religion, uniformly spread and equally known throughout the four corners of the world, proving to our descendants, from then till ten thousand years into the future, the truth of this religion. Instead, there are five or six hundred religions, each distinct from the other, of which according to you, the religion of the French, alone, is any good, sainted, or true.35 The last passage

We next consider all the seven days in common: and there are three points of inquiry: (1) As to the sufficiency of these days; (2) Whether they are all one day, or more than one? (3) As to certain modes of speaking which Scripture uses in narrating the works of the six days.

Part of the practice of modest faith, in times of suffering, is relinquishing our right to answers. God has never promised to explain himself, but he has promised to stay near. I will never leave, he says; I will never forsake. I am the friend that sticks closer than your brother. Do not think me unmoved by your grief. These are the faithful assurances of God as we have them in Scripture, and here is even more hope available to those willing to search it out. But let’s not be fooled to think that God has promised things like: it will get better, you’ll soon see the purpose behind this pain, there’s never more than you can handle. Often it does get better; often we do see purpose; always there is sufficient grace. But lament must practice the modest faith of finding sufficient that which God provides, even if, in seasons of great sorrow, it may not seem like enough.” …

Like arrows in the hand of a warrior are the children of one's youth." Psalm 127:4 Arrows in the wrong hands can cause a lot of destruction. Well-trained arrows, however, can save a nation. No arrow will change course mid-flight. I am not saying that a right environment guarantees our children's salvation. It most certainly does not. Children are born sinners. We do however, give them a great head start by helping them to curb passions and learn self-control and other godly traits. They must ultimately repent and believe in the Lord Jesus Christ for personal salvation, and they will still deal with sin as we all must. We do, however, prepare the soil for receiving the seed of God's word. Seed sown in good soil will bear much fruit.

Suppose that members of a religious movement, such as Christianity, maintain that the existence of some powerful god and its goals or laws can be known through their scriptures, their prophets, or some special revelation. Suppose further that the evidence that is available to support the reliability of those scriptures, prophets, or special revelations is weaker than that God is hypothetically capable of producing. That is, suppose that Christians maintain that Jesus was resurrected on the basis of the Gospels, or that God’s existence can be known through the Bible, or Muslims insist on the historical authenticity of the Koran. Could God, the almighty creator of the universe, have brought it about so that the evidence in favor of the resurrection, the Bible, or the Koran was better than we currently find it? I take it that the answer is obviously yes. Even if you think there is evidence that is sufficient to prove the resurrection, a reasonable person must also acknowledge that it could have been better. And there’s the problem. If the capacity of that god is greater than the effectiveness or quality of those scriptures, prophets, or special revelations, then the story they are telling contradicts itself. 'We know our god is real on the basis of evidence that is inadequate for our god.' Or, 'The grounds that lead us to believe in our god are inconsistent with the god we accept; nevertheless, we believe in this god that would have given us greater evidence if it had wished for us to believe in it.' Given the disparity between the gods that these religious movements portend and the grounds offered to justify them, the atheist is warranted in dismissing such claims. If the sort of divine being that they promote were real and if he had sought our believe on the basis of the evidence, the evidential situation would not resemble the one we are in. The story doesn’t make internal sense. A far better explanation is that their enthusiasm for believing in a god has led them to overstate what the evidence shows. And that same enthusiasm has made it difficult for them to see that an all powerful God would have the power to make his existence utterly obvious and undeniable. Since it’s not, the non-believer can’t possibly be faulted for failing to believe.

The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience, although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable; yet are they not sufficient to give that knowledge of God and his will which is necessary unto salvation.

God in his love has chosen to reveal himself. We understand God to be self-sufficient and not in need of our gifts and service. God is not "served by human hands, as though he needed anything, since he himself gives to all mortals life and breath and all things" (Acts 17:25). He has chosen to speak to us because he desires to be in relationship with us-he desires to make friends with us.

The Scripture nowhere states that the believers of God are 'immune' from suffering. Instead, we are called to expect troubles (Each day has enough trouble of its own)! But there remains a promise from the Lord himself "My Grace is Sufficient for Thee; for My Strength is made perfect in weakness". Yes, the steadfast love of the Lord NEVER ceases, they are New every morning. Great is His faithfulness!

I urge not that we assume that love will provide a reliable foundation for knowledge but that we nonetheless keep the requirements of love of neighbor foremost in our interpretations of Scripture. We should consider, for example, love to be a necessary criterion (a minimum) when defending an interpretation of Scripture even if it cannot be a sufficient criterion that will guarantee ethical interpretation.

Scripture is the ultimate grid by which we read every book. Scripture is perfect, sufficient, and eternal. All other books, to some degree, are imperfect, deficient, and temporary. That means that when we pick books from the bookstore shelves, we read those imperfect books in light of the perfect Book, the deficient books in light of the sufficient Book, and the temporary books in light of the eternal Book.

The capability to remain single is thus to be regarded as a spiritual gift, and it is characterized by three predominant features: a life of simplicity free from the stresses of spouse and family; a life that finds sufficiency in the blessings of Christ alone apart from the experiences of sexual intimacy, marital companionship, and physical family; and a life ready and free for service to the King in whatever way he should call.

Yes, Scripture does clearly and unequivocally condemn homosexuality as sin, despite baseless claims to the contrary. Leviticus 18:22, 1 Corinthians 6:9, 1 Timothy 1:10, and Romans 1:26–27 all prohibit homosexual relations and condemn them as inherently disordered. But even if these negative verses didn’t exist, the Bible’s positive definition of holy marriage and sexuality would be sufficient in telling us what Christians should believe and how we must live.

Minds fettered by Evangelical doctrine no longer inquire concerning a proposition whether it is attested by sufficient evidence, but whether it accords with Scripture; they do not search for facts as such, but for facts that will bear out their doctrine. It is easy to see that this mental habit blunts not only the perception of truth, but the sense of truthfulness, and that the man whose faith drives him into fallacies treads close upon the precipice of falsehood.

Scripture says our hearts are deceived in incomprehensible ways. So often the church is naïve about deception and its workings in our lives. That leads to “I’m sorry,” being a sufficient response to hideous abuse and stopping outward behavior a sure sign of repentance. Repentance means to have another mind about something. It is not merely words and tears and promises, but an intensely god-ward sorrow that results in lasting transformation exhibited repeatedly over time.

Certainty is an unrealistic and unattainable ideal. We need to have pastors who are schooled in apologetics and engaged intellectually with our culture so as to shepherd their flock amidst the wolves. People who simply ride the roller coaster of emotional experience are cheating themselves out of a deeper and richer Christian faith by neglecting the intellectual side of that faith. They know little of the riches of deep understanding of Christian truth, of the confidence inspired by the discovery that one’s faith is logical and fits the facts of experience, and of the stability brought to one’s life by the conviction that one’s faith is objectively true. God could not possibly have intended that reason should be the faculty to lead us to faith, for faith cannot hang indefinitely in suspense while reason cautiously weighs and reweighs arguments. The Scriptures teach, on the contrary, that the way to God is by means of the heart, not by means of the intellect. When a person refuses to come to Christ, it is never just because of lack of evidence or because of intellectual difficulties: at root, he refuses to come because he willingly ignores and rejects the drawing of God’s Spirit on his heart. unbelief is at root a spiritual, not an intellectual, problem. Sometimes an unbeliever will throw up an intellectual smoke screen so that he can avoid personal, existential involvement with the gospel. In such a case, further argumentation may be futile and counterproductive, and we need to be sensitive to moments when apologetics is and is not appropriate. A person who knows that Christianity is true on the basis of the witness of the Spirit may also have a sound apologetic which reinforces or confirms for him the Spirit’s witness, but it does not serve as the basis of his belief. As long as reason is a minister of the Christian faith, Christians should employ it. It should not surprise us if most people find our apologetic unconvincing. But that does not mean that our apologetic is ineffective; it may only mean that many people are closed-minded. Without a divine lawgiver, there can be no objective right and wrong, only our culturally and personally relative, subjective judgments. This means that it is impossible to condemn war, oppression, or crime as evil. Nor can one praise brotherhood, equality, and love as good. For in a universe without God, good and evil do not exist—there is only the bare valueless fact of existence, and there is no one to say that you are right and I am wrong. No atheist or agnostic really lives consistently with his worldview. In some way he affirms meaning, value, or purpose without an adequate basis. It is our job to discover those areas and lovingly show him where those beliefs are groundless. We are witnesses to a mighty struggle for the mind and soul of America in our day, and Christians cannot be indifferent to it. If moral values are gradually discovered, not invented, then our gradual and fallible apprehension of the moral realm no more undermines the objective reality of that realm than our gradual, fallible apprehension of the physical world undermines the objectivity of that realm. God has given evidence sufficiently clear for those with an open heart, but sufficiently vague so as not to compel those whose hearts are closed. Because of the need for instruction and personal devotion, these writings must have been copied many times, which increases the chances of preserving the original text. In fact, no other ancient work is available in so many copies and languages, and yet all these various versions agree in content. The text has also remained unmarred by heretical additions. The abundance of manuscripts over a wide geographical distribution demonstrates that the text has been transmitted with only trifling discrepancies.

This is the perfect time to discuss the common deception that, “Everything God does must be found in Scripture.” I understand the good intention behind this belief—trying to protect oneself from being deceived by making sure that everything must be found in Scripture. But by believing everything must be found in Scripture, you can actually find yourself falling into deception and limiting what God can do through your own life. It is absurd to think that the God of all the universe and creation can be limited in His performance and deeds to one small, carved-out section of eternity compiled into one book. The Bible, on the other hand, is by all means the complete and all-sufficient source for salvation and walking out a relationship with God. But if you’re going to actually fall under the limited, deceptive mindset that everything God has done and will ever do by supernatural performance must be already recorded in Scripture, you are sadly mistaken, my friend. The

How do we stay on the narrow path of following God's will in every sphere of life? How do we maintain sure footing and not fall into the temptation of rebellion on one side, or the temptation of legalism on the other? God has not sent us out across a tightrope! Yes, the path is narrow, but on both sides of the path is a solid handrail, driven down deep into the rock. What has God given to us that we might not rebel against Him? He has given us His sufficient Word. What has God given us that we might not become legalists and elevate our words above His? He has given us His sufficient word.

To understand the extreme lengths to which the Sufis were prepared to go in reading esoteric meanings into the quite simple language of their Scriptures, it is necessary to remember that the Koran was committed to memory by all deeply religious men and women, and recited constantly, aloud or in the heart; so that the mystic was in a state of uninterrupted meditation upon the Holy Book. Many passages which would otherwise pass without special notice were therefore bound to arrest their attention, already sufficiently alert, and to quicken their imagination, already fired by the discipline of their austerities and the rigor of their internal life.

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

APRIL 30 WHEN SOME BASIC NEED IS LACKING—time, energy, money—consider yourself blessed. Your very lack is an opportunity to latch onto Me in unashamed dependence. When you begin a day with inadequate resources, you must concentrate your efforts on the present moment. This is where you are meant to live—in the present; it is the place where I always await you. Awareness of your inadequacy is a rich blessing, training you to rely wholeheartedly on Me. The truth is that self-sufficiency is a myth perpetuated by pride and temporary success. Health and wealth can disappear instantly, as can life itself. Rejoice in your insufficiency, knowing that My Power is made perfect in weakness.

For most of my life I have struggled to find God, to know God, to love God. I have tried hard to follow the guidelines of the spiritual life—pray always, work for others, read the Scriptures—and to avoid the many temptations to dissipate myself. I have failed many times but always tried again, even when I was close to despair. Now I wonder whether I have sufficiently realized that during all this time God has been trying to find me, to know me, and to love me. The question is not “How am I to find God?” but “How am I to let myself be found by him?” The question is not “How am I to know God?” but “How am I to let myself be known by God?” And, finally, the question is not “How am I to love God?” but “How am I to let myself be loved by God?

14. The imperfect health [of soul], that is to say, the imperfect love, of the dying brings with it, of necessity, great fear; and the smaller the love, the greater is the fear. 15. This fear and horror is sufficient of itself alone (to say nothing of other things) to constitute the penalty of purgatory, since it is very near to the horror of despair. 16. Hell, purgatory, and heaven seem to differ as do despair, almost-despair, and the assurance of safety. 17. With souls in purgatory it seems necessary that horror should grow less and love increase. 18. It seems unproved, either by reason or Scripture, that they are outside the state of merit, that is to say, of increasing love. 19. Again, it seems unproved that they, or at least that all of them, are certain or assured of their own blessedness, though we may be quite certain of it.

There must be grounds for doubt as well as belief in order to render the choice more truly a choice, and therefore more deliberate and laden with more personal vulnerability and investment. An overwhelming preponderance of evidence on either side would make our choice as meaningless as would a loaded gun pointed at our heads. The option to believe must appear on one’s personal horizon like the fruit of paradise, perched precariously between sets of demands held in dynamic tension. Fortunately, in this world, one is always provided with sufficient materials out of which to fashion a life of credible conviction or dismissive denial. We are acted upon, in other words, by appeals to our personal values, our yearnings, our fears, our appetites, and our egos. What we choose to embrace, to be responsive to, is the purest reflection of who we are and what we love. That is why faith, the choice to believe, is, in the final analysis, an action that is positively laden with moral significance.

Now, for the preacher, the chief of these secondary sources is the testimony of the sacred Scriptures. Their authority as our rule of faith is inferred immediately from their inspired character; for if God is perfect truth, as must be assumed, or else all search for truth anywhere is preposterous; and if the Bible is God’s word, then it is infallible, and of course authoritative over the soul. But is the inspiration of the Bible self-evident to its readers? I answer, it is not immediately self-evident – that is to say, the proposition, “The Bible is inspired,” is not axiomatic – but it is readily found to be true upon bringing the internal and external evidences of it under the light of our self-consciousness, our mental and our moral intuitions. This is but saying that God, in revealing himself to man, has clothed his revelation with an amount of reasonable and moral evidence adapted to the creature’s nature, and sufficient, when inspected, to produce a perfect conviction. Thereupon the word of God assumes its place as of plenary authority over the soul in the department of which it professes to teach, that of our religious beliefs, duties, and redemption.

Liturgy puts us to work along with all the others who have been and are being put to work in the world by and with Jesus following our spiritually-forming text. Liturgy keeps us in touch with all the action that has been and is being generated by the Spirit as given witness in the biblical text. Liturgy prevents the narrative form of Scripture from being reduced to private individualized consumption. Understood this way, 'liturgical' has little to do with choreography in the chancel or an aesthetics of the sublime. It is obedient, participatory, listening to Holy Scripture in the company of the holy community through time (our two-thousand years of responding to this text) and in space (our friends in christ all over the world). High-church Anglicans, revivalistic Baptists, hands-in-the-air praising charismatics, and Quakers sitting in a bare room in silence are all required to read and live this text liturgically, participating in the holy community's reading of Holy Scripture. there is nothing 'churchy' or elitist about it; it is a vast and dramatic 'story-ing,' making sure that we are taking our place in the story and letting everyone else have their parts in the story also, making sure that we don't leave anything or anyone out of the story. Without sufficient liturgical support and structure we are very apt to edit the story down to fit our individual tastes and predispositions.

Because I see that the mobs are always growing, the number of errors are always increasing and Satan's rage and ruin have no end, I wish to confess with this work my faith before God and the whole world, point by point. I am doing this, lest certain people cite me or my writings, while I am alive or after I am dead, to support their errors, as those fanatics, the Sacramentarians and the Anabaptists, have begun to do. I will remain in this confession until my death (God help me!), will depart from this world in it, and appear before the Judgment Seat of our Lord Jesus Christ. So that no one will say after my death, ``If Luther was alive, he would teach and believe this article differently, because he did not think it through sufficiently,'' I state the following, once and for all: I, by God's grace, I have diligently examined these articles in the light of passages throughout the Scriptures. I have worked on them repeatedly and you can be sure that I want to defend them, in the same way that I have just defended the Sacrament of the Altar. No, I'm not drunk or impulsive. I know what I am saying and understand fully what this will mean for me as I stand before the Lord Jesus Christ on the Last Day. No one should think that I am joking or rambling. I'm serious! By God's grace, I know Satan very well. If Satan can turn God's Word upside down and pervert the Scriptures, what will he do with my words -- or the words of others?" - Martin Luther

Everybody living at the orphanage . . . are fully convinced of the selection of men to salvation ex absoluto decreto. . . . They claim to find much comfort and refreshment in this theory that serves the Roman heresy (secus sentientes roman.); yes, they would even say that they cannot look upon a person as converted who does not believe it. I showed my pity for them and told them of our dogma, sufficiently well founded in Holy Scriptures, of the everlasting, impartial love of God in Jesus Christ to all mankind and held up to them some evident verses . . . which they answered in a shallow manner. Since they pray that God may convert all the children entrusted to them and lead them to salvation, I asked them whether they believe that God would like to have those children saved. Their answer was that they did not know, but it was their duty to make such intercession. However, I showed them: 1. that they, with their theory, do not have any joy in praying for the salvation of all men. 2. If they would do it and wished for all men to be helped, then their love would have to be greater than the love of God, who nevertheless effects this impartial and general love in them. 3. Their prayer was against the will and command of God: God has, according to their opinion, decided from eternity, by virtue of His sovereignty and great power, to let only a few be saved and these alone and no others to be redeemed by Christ. How could they now pray (without acting against the will of God), that God show mercy to all?

ORIGEN. Mystically; In the holy place of the Scriptures, both Old and New Testament, Antichrist, that is, false word, has often stood; let those who see this flee from the Judæa of the letter to the high mountains of truth. And whoso has been found to have gone up to the house-top of the word, and to be standing upon its summit, let him not come down thence as though he would fetch any thing out of his house. And if he be in the field in which the treasure is hid, and return thence to his house, he will run into the temptation of a false word; but especially if he have stripped off his old garment, that is, the old man, and should have returned again to take it up. Then the soul, as it were with child by the word, not having yet brought forth, is liable to a woe; for it casts that which it had conceived, and loses that hope which is in the acts of truth; and the same also if the word has been brought forth perfect and entire, but not having yet attained sufficient growth. Let them that flee to the mountains pray that their flight be not in the winter or on the sabbath-day, because in the serenity of a settled spirit they may reach the way of salvation, but if the winter overtake them they fall amongst those whom they would fly from. And there be some who rest from evil works, but do not good works; be your flight then not on such sabbath when a man rests from good works, for no man is easily overcome in times of peril from false doctrines, except he is unprovided with good works. But what sorer affliction is there than to see our brethren deceived, and to feel one’s self shaken and terrified? Those days mean the precepts and dogmas of truth; and all interpretations coming of science falsely so called (1 Tim. 6:20.) are so many additions to those days, which God shortens by those whom He wills.

Our belief is not a belief. Our principles are not a faith. We do not rely solely upon science and reason, because these are necessary rather than sufficient factors, but we distrust anything that contradicts science or outrages reason. We may differ on many things, but what we respect is free inquiry, openmindedness, and the pursuit of ideas for their own sake. We do not hold our convictions dogmatically: the disagreement between Professor Stephen Jay Gould and Professor Richard Dawkins, concerning “punctuated evolution” and the unfilled gaps in post-Darwinian theory, is quite wide as well as quite deep, but we shall resolve it by evidence and reasoning and not by mutual excommunication. (My own annoyance at Professor Dawkins and Daniel Dennett, for their cringe-making proposal that atheists should conceitedly nominate themselves to be called “brights,” is a part of a continuous argument.) We are not immune to the lure of wonder and mystery and awe: we have music and art and literature, and find that the serious ethical dilemmas are better handled by Shakespeare and Tolstoy and Schiller and Dostoyevsky and George Eliot than in the mythical morality tales of the holy books. Literature, not scripture, sustains the mind and—since there is no other metaphor—also the soul. We do not believe in heaven or hell, yet no statistic will ever find that without these blandishments and threats we commit more crimes of greed or violence than the faithful. (In fact, if a proper statistical inquiry could ever be made, I am sure the evidence would be the other way.) We are reconciled to living only once, except through our children, for whom we are perfectly happy to notice that we must make way, and room. We speculate that it is at least possible that, once people accepted the fact of their short and struggling lives, they might behave better toward each other and not worse. We believe with certainty that an ethical life can be lived without religion.

In the midst of our failed attempts at loving Jesus, His grace covers us. Each of us has lukewarm elements and practices in our life; therein lies the senseless, extravagant grace of it all. The Scriptures demonstrate clearly that there is room for our failure and sin in our pursuit of God. His mercies are new every morning (Lamentations 3). His grace is sufficient (2 Corinthians 12:9). I’m not saying that when you mess up, it means you were never really a genuine Christian in the first place. If that were true, no one could follow Christ. The distinction is perfection (which none will attain on this earth) and a posture of obedience and surrender, where a person perpetually moves toward Christ. To call someone a Christian simply because he does some Christian-y things is giving false comfort to the unsaved. But to declare anyone who sins “unsaved” is to deny the reality and truth of God’s grace.

My grace is sufficient for thee... The scripture he'd relied on so often whispered through his thoughts. My grace... sufficient. He closed the file he'd been reading, leaned back in his chair and took several long, slow breaths. And remembered what his dad had said on the phone this afternoon, One day at a time, son. Only choice we have is to take this one day at a time.

Doubtless questions will arise on various points inquiring for solution according to the plan herein presented. Careful, thoughtful Bible study will settle many of these at once; and to all we can confidently say, No question which you can raise need go without a sufficient answer, fully in harmony with the views herein presented. Succeeding volumes elaborate the various branches of this one plan, disclosing at every step that matchless harmony of which the truth alone can boast. And be it known that no other system of theology even claim, or has ever attempted, to harmonize in itself every statement of the Bible, yet nothing short of this can we claim for these views. This harmony not only with the Bible, but with the divine character and with sanctified common sense, must have arrested the attention of the conscientious reader already, and filled him with awe, as well as with hope and confidence. It is marvelous indeed, yet just what we should expect of the TRUTH, and of God's infinitely wise and beneficent plan.

The doctrine of the sufficiency of Scripture has several practical applications to our Christian lives. The following list is intended to be helpful but not exhaustive. 1. The sufficiency of Scripture should encourage us as we try to discover what God would have us to think (about a particular doctrinal issue) or to do (in a particular situation). We should be encouraged that everything God wants to tell us about that question is to be found in Scripture. This does not mean that the Bible answers all the questions that we might think up, for “The secret things belong to the Lord our God” (Deut. 29:29). But it does mean that when we are facing a problem of genuine importance to our Christian life, we can approach Scripture with the confidence that from it God will provide us with guidance for that problem. There will of course be some times when the answer we find is that Scripture does not speak directly to our question. (This would be the case, for example, if we tried to find from Scripture what “order of worship” to follow on Sunday mornings, or whether it is better to kneel or perhaps to stand when we pray, or at what time we should eat our meals during the day, etc.) In those cases, we may conclude that God has not required us to think or to act in any certain way with regard to that question (except, perhaps, in terms of more general principles regarding our attitudes and goals). But in many other cases we will find direct and clear guidance from the Lord to equip us for “every good work” (2 Tim. 3:17). As we go through life, frequent practice in searching Scripture for guidance will result in an increasing ability to find accurate, carefully formulated answers to our problems and questions. Lifelong growth in understanding Scripture will thus include growth in the skill of rightly understanding the Bible’s teachings and applying them to specific questions.

The Indian languages are extremely barbarous and barren, and very ill fitted for communicating things moral and divine, or even things speculative and abstract. In short, they are wholly unfit for a people possessed of civilization, knowledge, and refinement." Missionaries also complained that indigenous languages were unable to communicate the concepts of "Lord, Saviour, salvation, sinner, justice, condemnation, faith, repentance, justification, adoption, sanctification, grace, glory, and heaven." It is not sufficient, therefore, simply to have scriptures; the scriptures must be in a suitable language -' and that language happens to be English. In the colonial imagination, to truly be Christian is to be white and vice versa. Thus, any struggle to dismantle white supremacy needs to incorporate a critique of Christian imperialism in its analysis.

God’s words are the ultimate standard of truth…Written Scripture is our final authority…The sufficiency of Scripture means that Scripture contained all the words of God he intended his people to have at each stage of redemptive history, and that now contains all the words of God we need for salvation, for trusting him perfectly, and for obeying him perfectly

The major teachings of the Bible about itself can be classified into four characteristics (sometimes termed attributes): (1) the authority of Scripture; (2) the clarity of Scripture; (3) the necessity of Scripture; and (4) the sufficiency of Scripture.

If the gospel lacks correspondence to reality, why is it that the majority of believers never comes to terms with this? As I expressed in my opening chapter, I am convinced it is not due to a lack of intelligence. Nor is it due to a lack of goodness or noble intentions on the part of most believers. Rather, from the perspective of one who has escaped the finely tuned clutches of the Christian machinery designed to keep me in the fold, I see it primarily as a lack of courage, at least for those who have encountered good reasons for doubting. I, like most believers, experienced serious doubts as a young Christian, but I lacked the courage to pit my reservations against the authority of the church and against its fallible, humanly authored scriptures, finding it safer to submit to the supremely well-crafted, guilt-inducing tactics of apologists who assured me that all the fault lay with me and not with the divinely inspired Bible. I capitulated and managed to hold my doubts at bay for over a decade longer while serving God on the mission field. Many if not most of you have faced similar questions and misgivings about the Bible and the Christian faith, even if not to the same extent. You might be like me during my initial short-lived crises of faith: I could not bring myself to face with courage the possibility that life might not have any cosmic Meaning; that there might be no higher power to guide, protect, and provide for me; that justice might not prevail in the long run; that I might no longer be able to hold sinners accountable with the words, "Thus says the Lord"; that life ends at the grave; or that I might have followed and lead others to follow a grand mistake. I lacked the courage to face my church, family, and friends whom I feared would look upon me as a reprobate. I lacked the courage to think for myself—to accept that the virtues of humility and meekness must not be used as an excuse for failing to challenge entrenched ideas that lack sufficient evidence. In short, I preferred to squelch the seed of doubt and label it as sin rather than as healthy, critical thinking, lest it flower and make life unbearable. That I viewed my incipient doubt and disbelief as sin was no accident: the church has a powerful vested interest in keeping believers in the fold, and it will not let them go without a fight. My courage-squelching guilt or angst was the result of a concerted effort developed over the centuries to make me feel like a depraved worm, a proud and willful rebel, a traitor, a God-hater, and an enemy of all that is good. I was programmed to consider that I would be better off if I were to commit adultery or murder than if I were to abandon the one who created me and redeemed me. Without Christ I would be worse than a good-for-nothing, and, like the traitor Judas, it would have been better for me had I never been born. No wonder most believers never muster the courage to break free from this cage!

In particular, I had learned that intensity is crucial for any progress in spiritual perception and understanding. To dribble a few verses or chapters of scripture on oneself through the week, in church or out, will not reorder one’s mind and spirit—just as one drop of water every five minutes will not get you a shower, no matter how long you keep it up. You need a lot of water at once and for a sufficiently long time. Similarly for the written Word.

often the rich, the religious, and the self-sufficient know nothing about self-surrender. Jesus

A crumb from the hand of Christ is more than sufficient to meet our every need. Yet he never gives us just a crumb. In response to our living, saving faith, he gives us himself.

We live in an age when doubt is part of our collective spiritual condition more than in times past. But honest questioning and lack of surety are not the same as active unbelief so often warned against in scripture. As a necessary part of living on this side of the veil, doubt is neither good nor bad necessarily. While it sends some careening, for many others is sparks deeper spiritual yearnings and more mature reflection on the complexities of mortality. Doubt can therefore operate as faith's partner as much as its enemy, depending on our response to it. The quest to eradicate all doubt becomes counterproductive to God's cal for us to live by faith in a mortal existence where uncertainty is so often the norm. Once we recognize with Nephi that it is not wrong to not know all things (1 Nephi 11:17) and we acknowledge that testimonies come in different shapes and sizes, we are prepared to embrace both those within our faith and those beyond with love rather than judgement. Comprehending that faith is a process, a journey, a spectrum–choose your own metaphor–we realize that neither faith nor doubt are all-or-nothing propositions. People can (and most people do) hold both faith and doubt in their minds and hearts simultaneously. The call to belief is not a decree to deny our doubts. It is rather to "give place for a portion" of God's light—whatever portion we have received, in whatever form–to be planted and then grow within us. Desire is enough; "a particle of faith" is sufficient. God's plea is simple and direct: do not cast out the seed of faith, whatever yours looks like, by your unbelief.

Holy Spirit of God hath prepared and disposed of the Scripture so as it might be a most sufficient and absolutely perfect way and means of communicating unto our minds that saving knowledge of God and his will which is needful that we may live unto him, and come unto the enjoyment of him in his glory.

But, in special, we detest and refuse the usurped authority of that Roman Antichrist upon the Scriptures of God, upon the Kirk, the civil magistrate, and consciences of men; all his tyrannous laws made upon indifferent things against our Christian liberty; his erroneous doctrine against the sufficiency of the written Word, the perfection of the law, the office of Christ, and His blessed evangel; his corrupted doctrine concerning original sin, our natural inability and rebellion to God's law, our justification by faith only, our imperfect sanctification and obedience to the law; the nature, number, and use of the holy sacraments; his five bastard sacraments, with all his rites, ceremonies, and false doctrine, added to the ministration of the true sacraments without the word of God; his cruel judgment against infants departing without the sacrament; his absolute necessity of baptism; his blasphemous opinion of transubstantiation, or real presence of Christ's body in the elements, and receiving of the same by the wicked, or bodies of men; his dispensations with solemn oaths, perjuries, and degrees of marriage forbidden in the Word; his cruelty against the innocent divorced; his devilish mass; his blasphemous priesthood; his profane sacrifice for sins of the dead and the quick; his canonization of men; calling upon angels or saints departed, worshipping of imagery, relics, and crosses; dedicating of kirks, altars, days; vows to creatures; his purgatory, prayers for the dead; praying or speaking in a strange language, with his processions, and blasphemous litany, and multitude of advocates or mediators; his manifold orders, auricular confession; his desperate and uncertain repentance; his general and doubtsome faith; his satisfactions of men for their sins; his justification by works, opus operatum, works of supererogation, merits, pardons, peregrinations, and stations; his holy water, baptizing of bells, conjuring of spirits, crossing, sayning, anointing, conjuring, hallowing of God's good creatures, with the superstitious opinion joined therewith; his worldly monarchy, and wicked hierarchy; his three solemn vows, with all his shavellings of sundry sorts; his erroneous and bloody decrees made at Trent, with all the subscribers or approvers of that cruel and bloody band, conjured against the Kirk of God. And finally, we detest all his vain allegories, rites, signs, and traditions brought in the Kirk, without or against the word of God, and doctrine of this true reformed Kirk; to the which we join ourselves willingly, in doctrine, faith, religion, discipline, and use of the holy sacraments, as lively members of the same in Christ our head: promising and swearing, by the great name of the LORD our GOD, that we shall continue in the obedience of the doctrine and discipline of this Kirk, and shall defend the same, according to our vocation and power, all the days of our lives; under the pains contained in the law, and danger both of body and soul in the day of God's fearful judgment.

I shall, therefore, fix this assertion as a sacred truth: Whoever, in the diligent and immediate study of the Scripture to know the mind of God therein so as to do it, doth abide in fervent supplications, in and by Jesus Christ, for supplies of the Spirit of grace, to lead him into all truth, to reveal and make known unto him the truth as it is in Jesus, to give him an understanding of the Scriptures and the will of God therein, he shall be preserved from pernicious errors, and attain that degree in knowledge as shall be sufficient unto the guidance and preservation of the life of God in the whole of his faith and obedience.

However, there is a proviso here. Scripture will prove sufficient if we are able to receive from it all that God has put into it.

The only pure and all-sufficient source of the doctrines of the faith”, writes Metropolitan Philaret of Moscow, “is the revealed word of God, contained in the Holy Scriptures.

All things in Scripture are not alike mplain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed and observed for salvation, are so nclearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary means, may attain to a sufficient understanding of them. (m2Pe 3:16; n Psa 19:7; 119:130)

Divine Scripture is sufficient above all things.

Holy Scripture is of all things most sufficient for us.

...the sacred and inspired Scriptures are sufficient to declare the truth.

Zen . . . does not belong to monks only. Everyone can study and practice it. Many laymen have been recognized as illustrious Zen Masters, and have aroused the respect of the monks themselves. The laity are related to the monasteries by the material support they provide to them, as it sometimes happens that the labor of the monks may not be sufficient to ensure the upkeep of the monastery. The laity are also related to the monasteries by their participation in the construction of temples and sanctuaries and by their cultural activities; for example, the printing and publishing of sutras and scriptural works by monks. A good number of monasteries each month organize bat quan trai gioi for laymen who wish to live for twenty-four or forty-eight hours in a monastery exactly like monks. Places are reserved for them for these periods of bat quan trai gioi, during which they practice Zen under the direction of monks.

Make no friendship with an angry man; and with a furious man thou shalt not go; lest thou learn his ways, and get a snare to thy soul.” (Proverbs 22:34–35) “But them that are without God judgeth. Therefore put away from among yourselves that wicked person.” (1 Corinthians 5:13) “Do not be misled: Bad company corrupts good character.” (1 Corinthians 15:33) “A hot-tempered person must pay the penalty; rescue them, and you will have to do it again.” (Proverbs 19:19) As you can see from the above scriptures, God is direct with us. He doesn’t feel your spirituality can sufficiently grow in an abusive relationship. If you want to live in peace, then you are the one who needs to make the changes to have peace. However, Satan knows this and will do everything he can to keep you in an abusive relationship or thinking about your abuser long after you have been discarded.

It’s hard to have interesting and meaningful conversations about the Bible with Christians. Really hard.3 Biblical literacy isn’t a strong point of American culture, but most active small group participants have a healthy familiarity with the text. Rather than make for more interesting discussions, though, our proximity to Scripture often has the reverse effect. People who know the “right answers” often think they are sufficient. Or people feel like they should have the right answers, making them reluctant to speak up.

The Old Testament Scripture was perfect essentially and absolutely for it contains sufficiently as to that time the substance of doctrine necessary to salvation; although accidentally and comparatively, with respect to the New Testament Scripture, imperfect as to the mode of manifestation, although with respect to the Jewish church it was the age of manhood (Gal. 4:1–4).

Beliefs that were, at later times, embraced as orthodoxy and condemned as heresy were in fact competing interpretations of Christianity, one of which eventually (but not initially) acquired domination because of singular historical and social forces. Only when one social group had exerted itself sufficiently over the rest of Christendom did a “majority” opinion emerge; only then did the “right belief” represent the view of the Christian church at large.

It has been said, indeed, that the faith of the primitive Church was extremely simple, — that it was ‘a life rather than a creed,’ — that few, if any, of the doctrines of Scripture had as yet been developed and defined, — and that Theology had not then assumed a systematic form. This statement is true, so far as it is meant merely to affirm, that the articles of faith were less rigorously reasoned out, and often more vaguely stated, before they were subjected to the ordeal of controversial discussion; for this holds good of every age; but it is not true, if it be understood to imply, either that the primitive Church did not believe, in substance, the self-same doctrines which were afterwards defined, or that her members were incapable of giving a sufficient reason for the hope that was in them. The primitive Church was instructed by the ministry of the Apostles, and continued to be nourished by the Gospels and Epistles; she was the aggregate of all those individual churches, — at Rome, at Ephesus, at Corinth, at Philippi, at Colossae, at Thessalonica, — to whom Paul addressed his profound arguments, in the confident persuasion that they would be understood by those to whom he wrote; and the controversies with false teachers, which were expounded in his writings, were surely sufficient to give them clear and definite views of the doctrines of Grace. The doctrine of Justification, in particular, was so thoroughly discussed in the writings of the Apostles, and that, too, in the way of controversy both with Jews and Gentiles, that their immediate successors had no occasion to treat it as an undecided question; — they found it an established and unquestioned article of the common faith, and they assumed and applied it in all their writings, without thinking it necessary to enter into any formal explanation or proof of it.

This, by the way, is why CSJ proponents tend to downplay the sufficiency of Scripture: to them, racism is not a heart issue or personal sin; it is a 'systemic' problem. Therefore, reform is the solution, not repentance.

What he needs most, grace—the gift of divine life imparted to him at his baptism and the divine power that commissioned him to be an †apostle—is what the Lord continues to offer to him. And this grace is “sufficient” because, paradoxically, the mysterious divine “power” (dynamis) accomplishes its purpose in the arena of weakness.

Indeed, more than two-thirds of Revelation’s four hundred four verses allude to Old Testament passages. The reason we often cannot make heads or tails out of them is that we have not sufficiently learned to read the Bible for all it is worth. When our interpretations are tethered to the hottest sensation rather than to the Holy Scripture, we are apt to grab at anything—and usually miss.

Concerning the content of the message itself, one must determine first whether the preacher has understood the text and grasped his subject. A biblical preacher must not only comprehend the broad purpose of his text, as well as other insights available about the text, but he must also have a sufficient theological comprehension and an above-average grasp of the Bible as a whole to set his text properly in the theological milieu. Great preachers are cognizant of the necessity to be able to do exegesis and exposition within a historical setting of which they are constantly aware. How little actual grasp of scriptural knowledge is present in most North American preachers is reflected in the relative biblical illiteracy and theological misapprehensions of most congregations.

the timeless truth of scripture is sufficient for each season of life. Our job is to read it, and allow the Holy Spirit to show us how it applies to our present circumstances. Its answers are sometimes surprising, and almost always challenging, but never lacking.

Your fine church has not contented itself with cutting off from the Scripture entire books, chapters, sentences and words, but what it has not dared to cut off altogether it has corrupted and violated by its translations. In order that the sectaries of this age may altogether pervert this first and most holy rule of our faith, they have not been satisfied with shortening it or with getting rid of so many beautiful parts, but they have turned and turned it about, each one as he chose, and instead of adjusting their ideas by this rule they have adopted it to the square of their own greater or less sufficiency.

Pharisees were the upstanding “conservative evangelical pastors” of their day, strongly convinced of the inerrancy of Scripture and its sufficiency for guidance in every area of life, if only it could be properly interpreted.

I AM A GOD WHO HEALS. I heal broken bodies, broken minds, broken hearts, broken lives, and broken relationships. My very Presence has immense healing powers. You cannot live close to Me without experiencing some degree of healing. However, it is also true that you have not because you ask not. You receive the healing that flows naturally from My Presence, whether you seek it or not. But there is more—much more—available to those who ask. The first step in receiving healing is to live ever so close to Me. The benefits of this practice are too numerous to list. As you grow more and more intimate with Me, I reveal My will to you more directly. When the time is right, I prompt you to ask for healing of some brokenness in you or in another person. The healing may be instantaneous, or it may be a process. That is up to Me. Your part is to trust Me fully and to thank Me for the restoration that has begun. I rarely heal all the brokenness in a person’s life. Even My servant Paul was told, “My grace is sufficient for you,” when he sought healing for the thorn in his flesh. Nonetheless, much healing is available to those whose lives are intimately interwoven with Mine. Ask, and you will receive. Ye have not, because ye ask not. —JAMES 4:2 KJV To keep me from becoming conceited because of these surpassingly great revelations, there was given me a thorn in my flesh, a messenger of Satan, to torment me. Three times I pleaded with the Lord to take it away from me. But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” —2 CORINTHIANS 12:7–9 “Ask and it will be given to you; seek and you will find.” —MATTHEW 7:7

TRUST ME in the midst of a messy day. Your inner calm—your Peace in My Presence—need not be shaken by what is going on around you. Though you live in this temporal world, your innermost being is rooted and grounded in eternity. When you start to feel stressed, detach yourself from the disturbances around you. Instead of desperately striving to maintain order and control in your little world, relax and remember that circumstances cannot touch My Peace. Seek My Face, and I will share My mind with you, opening your eyes to see things from My perspective. Do not let your heart be troubled, and do not be afraid. The Peace I give is sufficient for you.

Egalitarians often claim that we cannot look to the Bible to settle these types of disputes; rather, we should look to church history or elsewhere. Most of the new egalitarian arguments are rooted outside of the Bible and instead seek credibility through history, archaeology, and manipulation of original Bible language. Each of these arguments is an attack on one of the perfections of Scripture: its authority, sufficiency, verbal plenary inspiration, and clarity. When these areas are undermined, the inerrancy of Scripture is ultimately at stake.

YOUR NEEDS AND MY RICHES are a perfect fit. I never meant for you to be self-sufficient. Instead, I designed you to need Me not only for daily bread but also for fulfillment of deep yearnings. I carefully crafted your longings and feelings of incompleteness to point you to Me. Therefore, do not try to bury or deny these feelings. Beware also of trying to pacify these longings with lesser gods: people, possessions, power. Come to Me in all your neediness, with defenses down and with desire to be blessed. As you spend time in My Presence, your deepest longings are fulfilled. Rejoice in your neediness, which enables you to find intimate completion in Me. PHILIPPIANS 4:19; COLOSSIANS 2:2–3; PSALM 84:11–12

To be careful in your theological development is to be ultimately persuaded of the authority and the sufficiency of Scripture, as well as of the worthiness of God.

The crafty merchant keeps out the worst articles of his stock to offer first to buyers, to try if he can get rid of them and sell them to some simpleton. The reasons which these reformers have advanced in the preceding chapter are but tricks, as we have seen, which are used only as it were for amusement, to try whether some simple and weak brain will be content with them, and in reality, when one comes to the grapple, they confess that not the authority of the Church, nor of S. Jerome, nor of the gloss, nor of the Hebrew, is cause sufficient to receive or reject any Scripture. The following is their protestation of faith presented to the King of France by the French pretended reformers. After having placed on the list, in the third article, the books they are willing to receive, they write thus in the fourth article: “We know these books to be canonical and a most safe rule of our faith, not so much by the common accord and consent of the Church, as by the testimony and interior persuasion of the Holy Spirit, which gives us to discern them from the other ecclesiastical books.” Quitting then the field of the reasons preceding, and making for cover, they throw themselves into the interior, secret and invisible persuasion which they consider to be produced in them by the Holy Spirit.

But if the case be thus with the Latin versions, how great are the contempt and profanation shown in the French, German, Polish and other languages! And yet here is one of the most successful artifices adopted by the enemy of Christianity and of unity in our age, to attract the people. He knew the curiosity of men, and how much one esteems one’s own judgment, and therefore he has induced his sectaries to translate the Holy Scriptures, every one into the tongue of the province where he finds himself placed, and to maintain this unheard-of opinion, that every one is capable of understanding the Scriptures, that all should read them, and that the public offices should be celebrated and sung in the vulgar tongue of each district. But who sees not the artifice? There is nothing in the world which, passing through many hands, does not change and lose it first luster: wine which has been often poured out and poured back loses its freshness and strength, wax when handled changes its color, coins lose their stamp. Be sure also that Holy Scripture, passing through so many translators, in so many versions and reversions, cannot but be altered. And if in the Latin versions there is such a variety of opinion among these turners of Scripture, how much more in their vernacular and mother-tongue editions, which not every one is able to check or to criticize? It gives a very great license to translators to know that they will only be tested by those of their own province. Every district has not such clear seeing eyes as France and Germany. “Are we sure,” says a learned profane writer,927 “that in the Basque provinces and in Brittany there are persons of sufficient judgment to give authority to this translation made into their tongue; the universal Church has no more arduous decision to give;” it is Satan’s plan for corrupting the integrity of this holy Testament. He well knows the result of disturbing and poisoning the source; it is at once to spoil all that comes after.