What I Read Online – 06/07/2013 (p.m.)

08 Jun
    • Formally, I don’t believe there should be extra expectations placed on a pastor’s wife. There is no office of “pastor’s wife” in the Bible. But practically, being married to a pastor is a tough role
    • Before I answer that, a word to the church. When a church hires a pastor, the church hires a pastor, not the pastor and his wife
    • It is to be the wife of her husband and to be his helper. That is a major responsibility. Elders’ wives are critical to helping their husbands manage their households well, and to help him providing hospitality for members in the congregation as seasons permit. The fact that a woman’s husband is in the ministry does not mean that she has more time; she probably has less.
    • First, the senior pastor’s wife will face increased visibility.
    • people tend to assume that the senior pastor’s wife knows about everything happening in the church’s life,
    • Third, the senior pastor feels responsibility for the whole church in a way others don’t. This is perhaps the greatest challenge of being a senior pastor and, therefore, of being married to one
    • How territorial is she?
    • Does she really love others?
    • Is she high maintenance?
    • Is she insecure?
    • Is she controlling?
    • Is she discreet?
    • Is she willing to ask forgiveness?
    • Is she willing to be honest with you?


    • Opportunity
    • Need
    • Desire
    • Godly Counsel
    • Willingness
    • The mistake of beginning typographers, we might say, is also the mistake of beginning theologians: they attempt to formulate individual letters without forethought for the way they will fit with other letters, in the individual words, sentences, paragraphs, and pages of what already exists. The whole must be kept in mind as every letter’s counter, stem, and bowl are designed. And this hints at one possible final parallel between these two disciplines.
    • On the basis of Scriptural teaching about God, I think that logic originates with God. Logic is an expression of God’s personal character as the Trinitarian God. We can say that logic is God’s self consistency, which is summed up in Christ, the second person of the Trinity. Christ as the Logos or the Word of God expresses the whole character of God, including God’s commitment in Trinitarian relationships to be faithful to himself.
    • If by Christ’s redemption we are reconciled to him, we can be progressively healed. We can serve God with all our heart. Our minds and our rationality and our love for God can all be reinforcing one another. To love God in a deep sense means being logical, because we love God’s consistency
    • My answer would be that logic is an aspect of God’s character, related especially to the Logos, the second person of the Trinity. So we are not talking about an impersonal abstraction superior to God (as with the first alternative). And we are not talking about an arbitrary imposition of a “cooked up” logic (as with the second alternative), because logic expresses God’s character–his self-sufficiency. A biblical view of God enables us to go beyond the dilemma, by seeing the foundation for all thought in God. It also moves us beyond the dilemma by stressing the Creator-creature distinction. Our own knowledge of logic is derivative; God’s is original. We should submit to God’s voice, rather than making ourselves the ultimate standard for logic.
    • In sum, I believe that we should not “tolerate” a non-Christian logic in the sense of giving it our approval or saying that it makes no difference. But we should “tolerate”–better, show love to–the people who are in confusion, and try to lead them out of their confusion. In doing so, we will not “fit in” to non-Christian expectations about how people think, but we and they together live in God’s world. The message of the Bible comes to them not simply as truth, but truth tailored to lead them out of their darkness. The fundamental issues are always spiritual, not merely intellectual.
    • Listening to Young Atheists: Lessons for a Stronger Christianity
    • They had attended church
    • The mission and message of their churches was vague
    • These students heard plenty of messages encouraging “social justice,” community involvement, and “being good,” but they seldom saw the relationship between that message, Jesus Christ, and the Bible. Listen to Stephanie, a student at Northwestern: “The connection between Jesus and a person’s life was not clear.” This is an incisive critique. She seems to have intuitively understood that the church does not exist simply to address social ills, but to proclaim the teachings of its founder, Jesus Christ, and their relevance to the world. Since Stephanie did not see that connection, she saw little incentive to stay. We would hear this again.
    • They felt their churches offered superficial answers to life’s difficult questions
    • They expressed their respect for those ministers who took the Bible seriously
    • Ages 14-17 were decisive
    • For most, the high school years were the time when they embraced unbelief.
    • The decision to embrace unbelief was often an emotional one
    • But as we listened it became clear that, for most, this was a deeply emotional transition as well.
    • The internet factored heavily into their conversion to atheism
    • When our participants were asked to cite key influences in their conversion to atheism–people, books, seminars, etc.—we expected to hear frequent references to the names of the “New Atheists.” We did not. Not once. Instead, we heard vague references to videos they had watched on YouTube or website forums.

Posted from Diigo. The rest of my favorite links are here.

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Posted by on 08/06/2013 in Current Issues


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