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What The Bible Says Good Samaritan's Penny Pulpit by Pastor Ed Rice
What The Bible Says - Good Samaritan's Penny Pulpit by Pastor Ed Rice
What The Bible Says - Good Samaritan's Penny Pulpit by Pastor Ed Rice
What The Bible Says Good Samaritan's Penny Pulpit by Pastor Ed Rice
What The Bible Says Good Samaritan's Penny Pulpit by Pastor Ed Rice
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The Intense IFB Work Culture of Lancaster Baptist Church/Paul Chappell In this clip from episode 081 of the Preacher Boys podcast, Drew Garcia shares a behind-the-scenes look at the intense work culture at Lancaster Baptist Church ...
Cancel Culture, Covid, Trump: The Goal Is To Cancel Christ Watch more video's on our Youtube Channel like these, or follow us on these different platforms!. ▷ Website - http://www.oldpathsbaptistchurch.org/ ...
Lester Roloff - That Dirty Crowd Called "Mainstream Media" Lester Roloff was born on June 28, 1914, to Christian parents in Dawson, Texas. Raised on a farm, he learned the value of hard work at a young age. In his early teens he was saved and later committed his life to becoming a preacher. He knew he needed
Charles Crismier - New Sex Trend: It's Frightful, Frightful, Frightful Younger Generation More Prone to Immoral Behavior, Survey Finds Young adults under 25 are more than twice as likely as all other adults to engage in behaviors considered morally inappropriate by traditional standards, a survey released Monday shows.
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On “Worldview Wednesday,” we feature an article that addresses a pressing cultural, political, or theological issue. The goal of this blog series is to help Christians think about these issues from a biblical worldview. Read our previous posts on the Center for Biblical Worldview page.“What if the word ‘homosexual’ was never meant to be in the Bible?” That is the question the new documentary 1946: The Mistranslation that Shifted a Culture is dedicated to answering.The documentary explores the linguistic history of the word “homosexual” and its appearance in the Revised Standard Version (RSV) of the Bible, first published on February 11, 1946. In short, the film seeks to show that the RSV’s use of the term “homosexuals” instead of “sexual perverts” is an inaccurate translation of the Greek words malakoi and arsenokoitai. (It is worth noting that although recent editions of the RSV have reverted to using “sexual perverts,” many other translations still translate it as “homosexuals.”) According to the documentary, homosexual sex is biblically permissible, and the RSV’s “mistranslation” has influenced subsequent English translations of the Bible, resulting in Western society believing that “sexual and gender minorities must choose between their faith and their identity.”The filmmakers insist 1946 is “not an attack on Christianity or the Bible” but rather “a quest to discover biblical truth and honor God’s Word.” However well-intentioned the film might be, its ultimate claim does not stand up to linguistic and historical critique. 1946 undermines biblical sexual ethics under the guise of honest hermeneutics.Evaluating the “Mistranslation” Allegation Alan Shlemon from the Christian apologetics ministry Stand to Reason writes that, despite 1946’s captivating premise where power-hungry white men oppress “sexual minorities” through Bible translation, “Even if the film’s claims are true, it doesn’t matter. The entire documentary is a non sequitur.”There are many reasons the film 1946 fails to be intellectually compelling, including:subsequent Bible translators did not use the RSV’s English translation unchecked;the prohibition of homosexual sex is found elsewhere in the Bible and is well-attested throughout church history, not just since 1946; andone young seminary student, whom the film follows, would not have had the expertise to truly dispute the RSV translation committee.Despite these realities, the documentary is often cited as proof that the Bible does not condemn homosexuality and that the church should re-examine its view on sexual ethics. To address the film’s claim that same-sex relations are not prohibited in the Bible, we will answer three questions:What do the allegedly mistranslated words in 1 Corinthians 6:9 mean?What is the biblical sexual ethic?Why is the biblical sexual ethic good news for everyone?By answering these questions, Christians can refute the radical claim that the Bible permits homosexual sex with knowledge, clarity, grace, and love.1. What Do the Allegedly Mistranslated Words in 1 Corinthians 6:9 Mean?1 Corinthians 6:9-10 states:Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God.” (ESV, emphasis added)The contested phrase translated “men who practice homosexuality” comes from the Greek “ο¿τε μαλακο¿ ο¿τε ¿ρσενοκο¿ται,” transliterated as oute malakoi oute arsenokoitai. The phrase oute…oute means “neither…nor,” so the verse is saying “neither _____ nor _____ … will inherit the kingdom of God.” So, we must fill in the blanks. What do malakoi and arsenokoitai mean? In his book The Bible and Homosexual Practice: Texts and Hermeneutics, Dr. Robert A. J. Gagnon explains that the term malakoi can carry a variety of meanings depending on the author and context. Often it meant “soft” or “effeminate.” In ancient usage, malakos could range from those who had a penchant for “soft” or decadent living, to those averse to the rigor of a philosopher’s life, to the passive partner in homosexual intercourse. Thus, while at first glance it might seem challenging to know exactly how Paul is using the term in this passage, context is key. Based on the context of 1 Corinthians 6:9—a list of unrepentant sins displayed by those who will not inherit the kingdom of God—and Jewish understanding of the term at the time, Paul’s intent is clear. As Gagnon summarizes, “In 1 Cor. 6:9, malakoi should be understood as the passive partners in homosexual intercourse” (p. 312).So, if Paul’s use of malakoi referred to the passive partner in homosexual sex, what about the active partner? To address this question, Paul uses the term arsenokoitai, a compound word formed by combining arsen (“male”) and koites (“bed”), the same words found in Leviticus 18:22 and 20:13 (passages which clearly prohibit homosexual relations). This word has a decidedly narrower meaning than malakoi. In fact, a survey of ancient literature shows arsenokoitai always refers to men having sexual intercourse with other males. As Gagnon points out, this is true of the earliest attestations of arsenokoitai after the New Testament, including the Sibylline Oracles (2.73), Hippolytus’ Refutation of All Heresies (5.26.22-23), and Eusebius’ Preparation for the Gospel (6.10.25). According to Gagnon, Paul’s use of arsenokoites instead of paiderastes shows that he was not just discussing the practice of pederasty (a man having sexual intercourse with a boy), but also a man who was the active partner engaging in sexual intercourse with another adult male (p. 325). In summary, based on the historical and literary contexts of the terms and the literary context of 1 Corinthians 6:9-10, malakoi and arsenokoitai clearly refer to passive and active partners in homosexual sex.2. What Is the Biblical Sexual Ethic?The mere suggestion that Scripture might not prohibit homosexual sex is understandably tantalizing, for many reasons. At one point or another, we have all wished that one of the sinful behaviors prohibited by the Bible was permissible in our specific case. These activities, although condemned by the Bible, nonetheless appeal to our hearts.Tragically, we have inherited our penchant for forbidden things from our first parents. When Adam and Eve attempted to “become like God” by eating the fruit of the forbidden tree in the garden of Eden, the consequences of their disobedience to God affected not only themselves but all their offspring (Gen. 2:17, 3:16-19). One consequence is that our hearts are deceitful and desperately sick (Jer. 17:9). Even if we feel in our hearts that something is right, that thing could very well be wrong. Proverbs 3:5-8 cautions us:Trust in the LORD with all your heart, and do not lean on your own understanding. In all your ways acknowledge him, and he will make straight your paths. Be not wise in your own eyes; fear the LORD, and turn away from evil. It will be healing to your flesh and refreshment to your bones. (Emphasis added)Sadly, humanity’s struggle with God’s design and intention for sexual desire is yet another consequence of the fall.The Bible’s sexual ethic is clear. From the beginning, God intended sexual desire to motivate men and women to enter into the sacred covenant relationship of marriage, which is reserved for one man and one woman and is intended to be for life (Gen. 1:27, 2:24). Jesus confirmed the creation design for marriage when He condemned divorce (Mark 10:6-9). According to Scripture, the proper context for sexual activity is within the marriage covenant. All sexual conduct outside of marriage is prohibited, including impurity (Gal. 5:19, Eph 5:3, Col. 3:5), illicit heterosexual relations (1 Cor 6:18, Col. 3:5, 1 Thess. 4:3-5, Heb. 13:4), and homosexual relations (Lev. 18:22, Rom. 1:26-27, 1 Cor. 6:9-10, Jude 1:7).As Family Research Council’s Biblical Principles for Human Sexuality explains, church history reveals one unified position about sexual ethics—that of strict condemnation of any type of sexual activity outside of marriage. It was only after the sexual revolution of the 1960s that some American churches—those that had previously embraced theological liberalism—changed their interpretation of the Bible and began to approve of homosexual sex and same-sex marriage.3. Why Is the Biblical Sexual Ethic Good News for Everyone?The Bible’s high standard for sexual ethics can seem unattainable, causing us to despair. But the Bible brings good news of redemption and promises salvation to anyone who puts their faith in Jesus Christ. In Christ, we are given victory over sin and receive power from God to flee temptation. That is why Paul urges the Corinthians to “flee from sexual immorality” later in the same passage of 1 Corinthians 6 (1 Cor. 6:18). He was urging them to walk in the freedom that Christ had already won for them!When 1 Corinthians 6:9-10 is read in context, we learn that it is a passage of hope, not condemnation. Paul writes:[D]o you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God. And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. (1 Cor. 6:9-11, emphasis added)In the last sentence, Paul reminds the Corinthians of the new life they have received in Christ! Even though some of them had previously lived immoral lives, the blood of Christ’s sacrifice had washed them, sanctified them, and brought them into a right relationship with God. The Bible’s teaching on sexual ethics is good news because it reveals God’s design and plan for marriage, relationships, and sexuality. It is even better news for those of us who struggle with sexual sin because, through “participation in the spirit” (Phil. 2:1), we can “say ‘No’ to ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in this present age” (Titus 2:12 NIV).In Matthew 11, Jesus says, “Come to me, all who labor and are heavy laden, and I will give you rest… For my yoke is easy and my burden is light” (v. 28). Throughout the centuries, millions of us who follow Jesus have found comfort in this precious promise. For those who grapple most acutely with the burdens of living in a sexually broken world, Jesus’ promise of rest still stands. Amid life’s most trying struggles, trust Him with your hopes, desires, fears, and questions. Jesus is faithful, trustworthy, and true (1 Thess. 5:24, Rev. 19:11). He completely saves those who believe and empowers us to live the life our loving God designed us to live.
A denominational leader asserted that the best thing the Church could do to handle the challenges of this cultural moment would be to "stay in its lane." That the so-called "culture wars" have been grueling, and the Church is primarily called to spread the Gospel.
According to tradition, the seven virtues of the Christian life are kindness, humility, diligence, charity, patience, temperance, and chastity. These character qualities embody the new self that Christians are called to put on in Christ (Eph. 4:17-24). They are counter to and often inhibited by the vices of envy, vainglory (pride), sloth, avarice (greed), anger (wrath), gluttony, and lust.Virtues and vices are not personality traits; instead, they are the result of our habits. These habits transform us from the inside out, one decision and action at a time. Thankfully, habits can be changed, but they are not changed through passivity. Change requires a willingness that is intentional, tenacious, and consistent. By familiarizing ourselves with the seven virtues—and their opposing vices—we can develop new habits befitting our new selves in Christ.The first virtue we will consider in this seven-part series is kindness.Put simply, kindness is the disposition of being considerate, service-minded, and concerned for others’ well-being, without desiring or expecting anything in return. This virtue is discussed and commended throughout Scripture. Paul talks about kindness in almost all of his letters to the early church. He commands them, “Be kind and tenderhearted to one another, forgiving each other just as in Christ God forgave you” (Eph. 4:32). In addition, Paul says that we should, “Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves” (Phil. 2:3).In the 2015 film adaptation of Cinderella, Cinderella’s mother charges her daughter to “Have courage and be kind.” This simple piece of advice is very insightful. Kindness requires courage because it goes against the current of a self-centered world. And the best examples of courage require kindness because they involve being considerate and aware of the needs of others.Cultivating the virtue of kindness is challenging precisely because it immediately confronts our human desire to be seen and noticed. Our culture is a conditional one—we give so that we can take. But kindness requires us to give with no expectation of getting anything in return. It requires denial of self for the benefit and building up of others.Kindness is often inhibited by the vice of envy. In her book Glittering Vices, Rebecca DeYoung makes the distinction between covetousness (jealousy) and envy, noting:The covetous person delights in acquiring the thing itself, while the envier delights in the way redistribution of goods affects her and her rival’s respective positions. Thus, it gives the envier satisfaction to see her rival’s good taken away, even if she herself does not acquire it as a result.Envy is a result of the habit of not loving one’s neighbor. To love is to will the good of another, but to envy is to delight in another’s demise. Proverbs 14:30 warns, “A tranquil heart gives life to the flesh, but envy makes the bones rot.” Envy destroys one’s own soul.In today’s society, envy is encouraged through the proliferation of social media and a culture of comparison. As we become more self-centered and desire recognition and praise, we begin to idolize our success at the expense of another individual or group’s failure. Kindness refutes these impulses by pursuing peace and healing with one’s neighbor. Moreover, kindness recognizes that retribution will not heal or satisfy any past pain, but by serving and considering one another, we will restore unity.The first step to cultivating the virtue of kindness and overcoming the vice of envy is, as W. H. Auden wrote in his poem Many Happy Returns, to “love without desiring all that you are not.” Scripture consistently praises the virtue of kindness. When we implement habits into our lives that encourage this virtue, we will be transformed more into the image of Christ.
Despite the lingering stereotypes, the Monterrey-based singer and minister set out to prove contemporary worship services can hold to the authority of Scripture.For Layla de la Garza, worship music has been a way to draw nearer to Jesus and the Word.Having grown up in a conservative traditional church, Layla was transformed by listening to Passion’s worship music as a teenager. Many years later, in 2015, she met CCM musician Christy Nockels, who became her mentor and invited her to participate in IF:Gathering. De la Garza has used her talents in this ministry to serve as a worship and teaching leader, multiplying IF’s reach among the international Spanish-speaking community.Back in her hometown of Monterrey, a city of more than a million in northeastern Mexico, some still remain suspicious of contemporary worship, with its bright lights and big stages. But at VIDAIN church, where de la Garza and her husband, Diego, serve as part of the pastoral team, they’ve set out to show that high production value does not mean compromising on the truth of the gospel. She’s also the host of Notas con Dios, a podcast where she discusses finding God and hope in everyday life.CT spoke with Layla about her vision for the church, the role of women in the church in Mexico, and her call to worship, ministry, and the fulfillment of the Great Commission. (This interview was originally conducted in Spanish.)How would you describe the evangelical church in Mexico to people from other countries?Latin Americans in general are very passionate. Relationships and building community are very important to us. Our relationships are very warm: We hug each other and create intimacy easily, even with people we have just met. These characteristics of Latin culture are very present in the evangelical church in Mexico.It is beautiful because I believe we have the potential to be like the first ...Continue reading...
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