A deaf church

http://byfaithonline.com/page/in-the-church/planting-a-deaf-church-to-proclaim-christ

I came across this interesting article about another forgotten minority: The Deaf

31 days of prayer for our children

A great article for us adults that have children in our lives;

http://www.thebanner.org/magazine/article.cfm?article_id=2201

In Memoriam for Scott Wesley Buchholz-Sanchez

This week i could not blog anymore-i just felt not right and dishonoring to the memory of this precious child-so i will blog again next week and end this one with a article on God and babies that die young in their entirety:

Are Those Who Die in Infancy Saved?Sam Storms
Nov 6, 2006
Series: Controversial Issues
If human nature is corrupt and guilty from conception, the consequence of Adam's transgression, are those who die in infancy lost? The same question would apply to those who live beyond infancy but because of mental retardation or some other handicap are incapable of moral discernment, deliberation, or volition.

This is more than a theoretical issue designed for our speculation and curiosity. It touches one of the most emotionally and spiritually unsettling experiences in all of life: the loss of a young child.

I was first confronted with this issue on a personal level in the late 1970s. I received a phone call from a family in our church which had just experienced the premature birth of twin girls. Upon arriving at the hospital I was informed that one of the girls had died. I never anticipated the question that came my way as I walked into the room of the grieving mother: "Sam, is my baby in heaven?" A few years later the young child of a good friend was killed in a car accident. The parents asked me to perform the funeral, once again putting me in the position of having to think through and articulate in a biblical and compassionate way what I believed about the eternal destiny of their child. So, what conclusion did I reach? Let's take a look at the variety of options that have been suggested.

(1) The sinlessness of infants - One view insists that those dying in infancy are saved for the simple reason that there is nothing in them or done by them that merits condemnation. In other words, they are born in a state of moral neutrality or moral equilibrium. They do not possess a sin nature nor are they corrupt. They are, in a word, characterless. They lack moral standing. There is nothing in their souls that is properly the object of divine judgment. Hence all dying in that state are saved for no other reason than that they are not condemnable. Several texts would seem to contradict this view, among them Pss. 51:5; 58:3; Prov. 22:15; Gen. 8:21; Job 15:14-16; Eph. 2:3.

(2) Universalism - Another viewpoint simply asserts that all will be saved, inclusive of those dying in infancy. None will suffer eternal condemnation. God's saving grace extends effectually to the entire human race. Again, countless texts could be cited to disprove this idea, among them Mt. 7:13-14, 21-23; 8:11-12; 10:28; 13:37-42; Luke 16:23-28; 2 Thess. 1:9; Jude 6; Rev. 14:10-11; 20:11-15.

(3) Post-Mortem Salvation - Based on a certain interpretation of 1 Peter 3:18-19 and 4:6, it is asserted that those who die without having the opportunity to hear the gospel of Christ and make a cognitively and morally informed decision will be granted a "second chance" (it is, in fact, a "first" chance if they never had a legitimate opportunity in this life). As for infants in particular, it is said that God will bring them to a state in which they are sufficiently mature to understand and choose responsibly.

There are several problems with this view.

First, how can they be brought into a state of maturity by God without the influence of parents, education, peers, experience, etc. which contribute to our own intellectual and spiritual framework and on the basis of which we ourselves make an informed choice? Would they be brought into a state of moral equilibrium, having had no history of personal sin that has so decisively shaped who we are? If God is the one who somehow directly educates and nurtures them, has he not then prejudiced their minds/wills in a way that is altogether different from the way we are educated and nurtured? The problems associated with this are innumerable.

Second, the two texts on which they base their view say nothing about post-mortem evangelism for either those dying in infancy or pagans who never hear the name of Jesus. I will address both these texts in a future installment of Deciphering Difficult Texts.

Third, from a pastoral point of view, this theory does nothing to ease the anxieties of parents who want to know if their baby is in heaven. For there is no guarantee, on this view, that even if given an opportunity after death that they will respond in faith.

(4) Infant Salvation via Infant Baptism - Certain traditions within Christianity have affirmed baptismal regeneration, according to which the waters of baptism are used by God to effect the regeneration, spiritual cleansing, and forgiveness of the infant. Needless to say, this view is only as cogent as is the case for baptismal regeneration, and the case for the latter is poor. In addition, it fails to address the question of what happens to the vast majority of infants in the history of the world who died without the benefit of Christian baptism.

(5) The Roman Catholic Concept of "Limbo" - The Roman Catholic Church has acknowledged the possibility of a state of natural blessedness or happiness in which unbaptized infants experience a form of eternal peace but not the consummate joy of heaven itself. Rome has neither formally affirmed nor denied this teaching.

(6) Salvation of the Infants of Believing Parents - Others have appealed to 1 Cor. 7:14-16 to argue that the infants or children of a believing parent or parents are, for that reason, granted special salvific privilege in the kingdom of God. Again, this view is only as cogent as is that particular interpretation of 1 Cor. 7.

(7) Elect Infants are Saved - Another view advocated by some Reformed theologians is that some who die in infancy are elect, and therefore saved, while others are non-elect, and therefore condemned.

(8) All those dying in Infancy are Elect - The view that I embrace is that all those dying in infancy, as well as those so mentally incapacitated that they are incapable of making an informed choice, are among the elect of God chosen by him for salvation before the world began. The evidence for this view is scant, but significant.

First, in Romans 1:20 Paul describes people who are recipients of general revelation as being 'without excuse.' Does this imply that those who are not recipients of general revelation (i.e., infants) are therefore not accountable to God or subject to wrath? In other words, those who die in infancy have an "excuse" in that they neither receive general revelation nor have the capacity to respond to it.

Second, there are texts which appear to assert or imply that infants do not know good or evil and hence lack the capacity to make morally informed and thus responsible choices. According to Deut. 1:39 they are said to 'have no knowledge of good or evil.' This in itself, however, would not prove infant salvation, for they may still be held liable for the sin of Adam.

Third, is the story of David's son in 2 Sam. 12:15-23 (esp. v. 23). The first-born child of David and Bathsheba was struck by the Lord and died. In the seven days before his death, David fasted and prayed, hoping that "the Lord may be gracious to me, that the child may live" (v. 22). Following his death, David washed himself, ate food, and worshipped (v. 20). When asked why he responded in this way, he said that the child "has died; why should I fast? Can I bring him back again? I shall go to him, but he will not return to me" (v. 23). What does it mean when David says "I shall go to him?" If this is merely a reference to the grave or death, in the sense that David, too, shall one day die and be buried, one wonders why he would say something so patently obvious! Also, it appears that David draws some measure of comfort from knowing that he will "go to him." It is the reason why David resumes the normal routine of life. It appears to be the reason David ceases from the outward display of grief. It appears to be a truth from which David derives comfort and encouragement. How could any of this be true if David will simply die like his son. It would, therefore, appear that David believed he would be reunited with his deceased infant. Does this imply that at least this one particular infant was saved? Perhaps. But if so, are we justified in constructing a doctrine in which we affirm the salvation of all who die in infancy?

Fourth, there is consistent testimony of Scripture that people are judged on the basis of sins voluntary and consciously committed in the body. See 2 Cor. 5:10; 1 Cor. 6:9-10; Rev. 20:11-12. In other words, eternal judgment is always based on conscious rejection of divine revelation (whether in creation, conscience, or Christ) and willful disobedience. Are infants capable of either? There is no explicit account in Scripture of any other judgment based on any other grounds. Thus, those dying in infancy are saved because they do not (cannot) satisfy the conditions for divine judgment.

Fifth, and related to the above point, is what R. A. Webb states. If a deceased infant

"were sent to hell on no other account than that of original sin, there would be a good reason to the divine mind for the judgment, but the child's mind would be a perfect blank as to the reason of its suffering. Under such circumstances, it would know suffering, but it would have no understanding of the reason for its suffering. It could not tell its neighbor - it could not tell itself - why it was so awfully smitten; and consequently the whole meaning and significance of its sufferings, being to it a conscious enigma, the very essence of penalty would be absent, and justice would be disappointed of its vindication. Such an infant could feel that it was in hell, but it could not explain, to its own conscience, why it was there" (The Theology of Infant Salvation [Harrisonburg, VA: Sprinkle Publications, 1981], 288-89).

Sixth, we have what would appear to be clear biblical evidence that at least some infants are regenerate in the womb, such that if they had died in their infancy they would be saved. This at least provides a theoretical basis for considering whether the same may be true of all who die in infancy. That is to say, "if this sort of thing happens even once, it can certainly happen in other cases" (Ronald Nash, When a Baby Dies [Zondervan, 1999], 65). These texts include Jeremiah 1:5; Luke 1:15.

Seventh, some have appealed to Matthew 19:13-15 (Mark 10:13-16; Luke 18:15-17) where Jesus declares, 'Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these.' Is Jesus simply saying that if one wishes to be saved he/she must be as trusting as children, i.e., devoid of skepticism and arrogance? In other words, is Jesus merely describing the kind of people who enter the kingdom? Or is he saying that these very children were recipients of saving grace? But if the latter were true, it would seem to imply that Jesus knew that the children whom he was then receiving would all die in their infancy. Is that credible?

Eighth, Millard Erickson argues for the salvation of deceased infants in an unusual way. He argues that notwithstanding Adam's sin, there must be a conscious and voluntary decision on our part to embrace or ratify it. Until such is the case, the imputation of Adam's sin to his physical posterity, as is also true of the imputation of Christ's righteousness to his spiritual posterity, is conditional. Thus, prior to reaching the "age of accountability" all infants are innocent. When and in what way does this ratification of Adam's sin come about? Erickson explains:

"We become responsible and guilty when we accept or approve of our corrupt nature. There is a time in the life of each one of us when we become aware of our own tendency toward sin. At that point we may abhor the sinful nature that has been there all the time. We would in that case repent of it and might even, if there is an awareness of the gospel, ask God for forgiveness and cleansing. . . . But if we acquiesce in that sinful nature, we are in effect saying that it is good. In placing our tacit approval upon the corruption, we are also approving or concurring in the action in the Garden of Eden so long ago. We become guilty of that sin without having to commit a sin of our own" (Christian Theology, 2:639).

But there are at least two problems with this. First, if we are born with a corrupt and sinful nature, as Erickson concedes we are, our willing ratification of Adam's transgression and the guilt and corruption of nature which are its effects is itself an inevitable effect of the corrupt nature to which we are now ostensibly giving our approval. In other words, how else could a person who is born corrupt and wicked respond but in a corrupt and wicked way, namely, by ratifying Adam's sin? If Erickson should suggest that such a response is not inevitable, one can only wonder why it is that every single human being who ever lived (except Jesus) ratifies and embraces the sin of Adam and its resultant corruption of nature. Surely someone, somewhere would have said No. Erickson would have to argue that at the point when each soul becomes morally accountable it enters a state of complete moral and spiritual equilibrium, in no way biased by the corruption of nature and wicked disposition with which it was born. But that leads to the second problem, for it would mean that each of us experiences our own Garden of Eden, as it were. Each human soul stands its own probation at the moment the age of moral accountability is reached. But if that is so, what is the point of trying to retain any connection at all between what Adam did and who/what we are? If ultimately I become corrupt by my own first choice, what need is there of Adam? And if I am corrupt antecedent to that first choice, we are back to square one: my guilt and corruption inherited from Adam, the penal consequence of his choice as the head and representative of the race.

Ninth, an argument that is entirely subjective in nature (and therefore of questionable evidential value) may be noted. We must ask the question: Given our understanding of the character of God as presented in Scripture, does He appear as the kind of God who would eternally condemn infants on no other ground than that of Adam's transgression? Admittedly, this is a subjective (and perhaps sentimental) question. But it deserves an answer, nonetheless.

Personally speaking, I find the first, third, fourth, fifth, and ninth points convincing. Therefore, I do believe in the salvation of those dying in infancy. I affirm their salvation, however, neither because they are innocent nor because they have merited God's forgiveness but solely because God has sovereignly chosen them for eternal life, regenerated their souls, and applied the saving benefits of the blood of Christ to them apart from conscious faith.



God Bless,

willie

idols

http://www.monergism.com/directory/search.php?action=search_links_simple&search_kind=and&phrase=idols&B1=Go

Idols are the walmarts(that keeps us coming back for its sales and cheap prices) that sin uses to package,market and sell to our mind,life and heart from the good things of God and things contary to God...............

nothing but calvin

http://www.monergism.com/directory/link_category/Calvin-John/Multimedia/

past wisdom applies to blogging today

Dear Sir,
As you are likely to be engaged in controversy, and your love of truth is joined with natural warmth of temper, my friendship makes me solicitous on your behalf. You are of the strongest side; for truth is great, and must prevail; so that a person of abilities inferior to yours might take the field with a confidence of victory. I am not therefore anxious for the outcome of the battle; but I would have you more than a conqueror, and to triumph, not only over your adversary, but also over yourself. If you cannot be vanquished, you may be wounded. To preserve you from such wounds as might give you cause of weeping over your conquests, I would present you with some considerations, which, if duly attended to, will do you the service of a great coat of armor; such armor, that you need not complain, as David did of Saul’s, that it will be more cumbersome than useful; for you will easily perceive that it is taken from that great armory provided for the Christian soldier—the Word of God. I take it for granted that you will not expect any apology for my freedom, and therefore I shall not offer one. For methods sake, I may reduce my advice to three heads, respecting your opponent, the public, and yourself.


1. As to your opponent, I wish that before you set pen to paper against him, and during the whole time you are preparing your answer, you may commend him by earnest prayer to the Lord’s teaching and blessing. This practice will have a direct tendency to conciliate your heart to love and pity him; and such a disposition will have a good influence upon every page you write.

If you account him as a BELIEVER, though greatly mistaken in the subject of debate between you, the words of David to Joab concerning Absalom, are very applicable: "Deal gently with him for my sake." The Lord loves him and bears with him; therefore you must not despise him, or treat him harshly! The Lord bears with you likewise, and expects that you should show tenderness to others—from a sense of the much forgiveness you need yourself. In a little while you will meet in heaven—he will then be dearer to you than the nearest friend you have upon earth is to you now! Anticipate that period in your thoughts, and though you may find it necessary to oppose his errors, view him personally as a kindred soul, with whom you are to be happy in Christ forever.

But if you look upon him as an UNCONVERTED person, in a state of enmity against God and his grace (a supposition which, without good evidence, you should be very unwilling to admit), he is a more proper object of your compassion than of your anger! Alas! "He knows not what he does!" But you know who has made you to differ from him. If God, in his sovereign pleasure, had so appointed, you might have been as he is now; and he, instead of you, might have been set for the defense of the gospel! You were both equally blind by nature. If you attend to this, you will not reproach or hate him, because the Lord has been pleased to open your eyes—and not his!

Of all people who engage in controversy, we, who are called Calvinists, are most expressly bound by our own principles, to the exercise of gentleness and compassion. If, indeed, those who differ from us have a power of changing themselves, if they can open their own eyes, and soften their own hearts—then we might with less inconsistency be offended at their obstinacy! But if we believe the very contrary to this, our part is not to argue, but in meekness to "gently teach those who oppose the truth—if perhaps God will grant them repentance leading them to a knowledge of the truth."

If you write with a desire of being an instrument of correcting mistakes, you will of course be cautious of laying stumbling blocks in the way of the blind, or of using any expressions which may exasperate their passions, or confirm them in their false principles, (humanly speaking).


2. By PRINTING your article, you will appeal to the PUBLIC—where your readers may be ranged under three divisions:

First, such as differ from you in principle. Concerning these I may refer you to what I have already said. Though you have your eye upon one person chiefly—there are many like-minded with him; and the same reasoning will hold, whether as to one or to a million.

There will be likewise many who pay too little regard to true religion, who have no settled system of their own, and yet are biased in favor of those sentiments which are at least repugnant to the good opinion they naturally have of themselves. These are very incompetent judges of doctrine; but they can form a tolerable judgment of a writer's spirit. They know that meekness, humility and love are the characteristics of a Christian temper. And though they treat the doctrines of grace as mere notions and speculations, which, supposing they adopted them, would have no beneficial influence upon their conduct; yet from us, who profess these principles, they always expect such attitudes and dispositions as correspond with the precepts of the gospel. They are quick-sighted to discern when we deviate from such a spirit, and avail themselves of it to justify their contempt of our arguments.

The Scriptural maxim that "man's anger does not bring about the righteous life that God desires," is verified by daily observation. If our zeal is embittered by expressions of anger, invective, or scorn—we may think we are doing service of the cause of truth, when in reality we shall only bring it into discredit! The weapons of our warfare, and which alone are powerful to break down the strongholds of error, are not carnal, but spiritual. They are arguments fairly drawn from Scripture and experience, and enforced by such a mild address, as may persuade our readers, that, whether we can convince them or not—we wish well to their souls, and contend only for the truth's sake. If we can satisfy them that we act upon these motives, our point is half gained; they will be more disposed to consider calmly what we offer; and if they should still dissent from our opinions, they will be constrained to approve our intentions.

You will have a third class of readers, who being of your own sentiments, will readily approve of what you advance, and may be further established and confirmed in their views of the Scripture doctrines, by a clear and masterly elucidation of your subject. You may be instrumental to their edification, if the law of kindness as well as of truth regulates your pen; otherwise you may do them harm.

There is a principle of SELF, which disposes us to despise those who differ from us; and we are often under its influence, when we think we are only showing a fitting zeal in the cause of God.

I readily believe that the leading points of Arminianism spring from and are nourished by the pride of the human heart! But I would be glad if the reverse were always true; and that to embrace what are called the Calvinistic doctrines was an infallible token of a humble mind! I think I have known some Arminians, that is, people who for lack of a clearer light, have been afraid of receiving the doctrines of free grace, who yet have given evidence that their hearts were in a degree humbled before the Lord. And I am afraid there are Calvinists, who, while they account it a proof of their humility, that they are willing in words to debase the creature and to give all the glory of salvation to the Lord—yet are of a prideful, harsh and bitter spirit. Whatever it is that makes us trust in ourselves, that we are comparatively wise or good, so as to treat those with contempt who do not subscribe to our doctrines, or follow our party—is a proof and fruit of a self-righteous spirit!

Self-righteousness can feed upon doctrines—as well as upon works! A man may have the heart of a Pharisee, while his head is stored with orthodox notions of the unworthiness of the creature, and the riches of free grace!

Yes, I would add—the best of men are not wholly free from this leaven; and therefore are too apt to be pleased with such caricatures as hold up our adversaries to ridicule—and by consequence flatter our own superior judgments. Controversies, for the most part, are so managed as to indulge—rather than to repress this sinful disposition; and therefore, generally speaking, they are productive of little good. They provoke those whom they should convince—and puff up those whom they should edify!

I hope your article will savor of a spirit of true humility, and be a means of promoting it in others.


3. This leads me, in the last place, to consider your own concern in your present undertaking. It seems a laudable service to defend the faith once delivered to the saints; we are commanded to contend earnestly for it, and to convince gainsayers. If ever such defenses were seasonable and expedient, they appear to be so in our own day, when errors abound on all sides—and every truth of the gospel is either directly denied or grossly misrepresented.

And yet we find but very few writers of controversy who have not been manifestly hurt by it. Either they grow in a sense of their own importance; or imbibe an angry, contentious spirit; or they insensibly withdraw their attention from those spiritual truths which are the food and immediate support of the life of faith—and spend their time and strength upon matters that are at most but of a secondary value! This shows, that if the service is honorable, it is also dangerous. What will it profit a man if he gains his cause and silences his adversary—if at the same time he loses that humble, tender frame of spirit in which the Lord delights, and to which the promise of his presence is made?

Your aim, I doubt not, is good, but you have need to watch and pray—for you will find Satan at your right hand to entice you. He will try to pollute your piety; and though you set out in defense of the cause of God, if you are not continually looking to the Lord to keep you—it may become your own cause, and awaken in you those tempers which are inconsistent with true peace of mind, and will surely obstruct your communion with God! Be upon your guard against admitting anything personal into the debate. If you think you have been ill treated—this will give you an opportunity of showing that you are a disciple of Jesus, who "when reviled—He did not revile in return; when suffering—He did not threaten, but committed Himself to the One who judges justly." This is our pattern, thus we are to speak and write for God, and "not paying back evil for evil or insult for insult—but, on the contrary, giving a blessing, since you were called for this."

The wisdom that is from above, is not only pure, but also peaceable and gentle; and the lack of these qualifications, like the dead fly in the jar of ointment, will spoil the fragrance and efficacy of our labors. If we act in a wrong spirit—we shall bring little glory to God; do little good to our fellow creatures; and procure neither honor nor comfort to ourselves! If you can be content with showing your wit, and gaining the laugh on your side—you have an easy task!

But I hope you have a far nobler aim; and that, sensible of the solemn importance of gospel truths, and the compassion due to the souls of men, you would rather be a means of removing prejudices in a single instance, than obtain the empty applause of thousands! Go forth, therefore, in the name and strength of the Lord Almighty, speaking the truth in love; and may he give you a witness in many hearts that you are taught of God, and favored with the unction of his Holy Spirit!

The Human Heart

The human heart is most deceitful and desperately wicked. Who really knows how bad it is? But I know! I, the Lord, search all hearts and examine secret motives. I give all people their due rewards, according to what their actions deserve." Jeremiah 17:9-10

The heart, with all its deceitful and wicked workings--is incessantly under Divine inspection and examination! The Lord searches the heart--He traces and investigates, the inmost principles of our souls and their motives, with the utmost exactness!

To form a more just idea of this scrutiny, let us ask ourselves how we could bear to be compelled to declare aloud, in full company--every thought, wish and desire which pass through our minds--with no exception! People, if they were brought to this trial, would rather choose to die than comply with it!

If every man was compelled to speak all that he thinks--there would be an end of human society; and man would no more venture to dwell with man, than with tigers and bears!

We know what mischief one ungoverned tongue may sometimes occasion. But the tongue can do no evil, any farther than as it is an instrument of disclosing the hidden things of the heart--yet it is but a small part of these, that the worst tongue is capable of disclosing! What then would be the case, if all our hearts were open--and all our evil thoughts, motives and desires known to one another! What a mixture of confusion, defiance, shame, rage, fear, and contempt--would overspread every countenance!

And yet, we are thus exposed to the searching eye of a pure and holy God! The Lord knows the thoughts of man's heart, that they are vain. He long ago declared the result of His examination, "God saw the wickedness of man was great in the earth; and that every imagination of the thoughts of his heart was only evil continually!" Thus, we see how vile and hateful our hearts must appear--in the sight of a heart-searching God!

And consider that the Lord does not observe the heart of man with the indifference of a mere spectator--but as an impartial and inflexible Judge! "I, the Lord, search all hearts and examine secret motives. I give all people their due rewards, according to what their actions deserve!" Alas! Is it not sufficient to fill our souls with dread--that He sits as Judge, not only upon outward actions, but He examines the very thoughts and intents of the heart! Can any of us stand under such a trial?

"Nothing in all creation is hidden from God's sight. Everything is uncovered and laid bare before the eyes of Him to whom we must give account!" Hebrews 4:13

This is a most uncomfortable doctrine indeed--were there no remedy provided! "The blood of Jesus cleanses us from every sin!" 1 John 1:7

part of a book

In the book of the church authored by God the father,written in the blood of Christ the Son and published by the Holy Spirit-we christains each and everyone may contribute a word,a sentence,a paragraph or a whole chapter yet whatever we individually contribute-each is equally needed-each is equally important -without one or the other the story is not perfect or complete.....

1 Corinthians 12:13-15 (The Message)

12-13You can easily enough see how this kind of thing works by looking no further than your own body. Your body has many parts—limbs, organs, cells—but no matter how many parts you can name, you're still one body. It's exactly the same with Christ. By means of his one Spirit, we all said good-bye to our partial and piecemeal lives. We each used to independently call our own shots, but then we entered into a large and integrated life in which he has the final say in everything. (This is what we proclaimed in word and action when we were baptized.) Each of us is now a part of his resurrection body, refreshed and sustained at one fountain—his Spirit—where we all come to drink. The old labels we once used to identify ourselves—labels like Jew or Greek, slave or free—are no longer useful. We need something larger, more comprehensive.



14-18I want you to think about how all this makes you more significant, not less. A body isn't just a single part blown up into something huge. It's all the different-but-similar parts arranged and functioning together. If Foot said, "I'm not elegant like Hand, embellished with rings; I guess I don't belong to this body," would that make it so? If Ear said, "I'm not beautiful like Eye, limpid and expressive; I don't deserve a place on the head," would you want to remove it from the body? If the body was all eye, how could it hear? If all ear, how could it smell? As it is, we see that God has carefully placed each part of the body right where he wanted it.

Our Memorial day

We christains must and should mark those momments when God has acted upon our everday lives:

1. To praise and Honor The God that is...

2. To keep us humble recognizing all these blessings and mercies did not come by our own strength or because we are somehow special-but they all come from the sovereign and gracious arm of God and God alone...

and those momments when it is dark and stormy they may act as our lighthouse,our flashlights for our walk of faith in the midst of uncertainity.......

Flame and Abraham Kuyper

A rapper who happens to be a christain and reformed-whose faith defines,sustains his music-not his music marketing,defining and sustaining his music. A example of this famous quote: There is not a square inch in the whole domain of our human existence over which Christ, who is Sovereign over all, does not cry: 'Mine!' "

Abraham Kuyper (1837-1920)

videos;

http://www.youtube.com/watch?v=NM8kVeRlFXM go buck angels

http://www.youtube.com/watch?v=TlAt2uGkeoI invasion day

http://www.youtube.com/watch?v=y3TOndaAk38 limelight

http://www.youtube.com/watch?v=bcaii2Jgrw8 good to repentance

http://www.youtube.com/watch?v=cicrc-CiQjA call him

http://www.youtube.com/watch?v=PCtggeOFbOg our world fallen

http://www.youtube.com/watch?v=xrsstYogS9g desires in conflict

http://www.youtube.com/watch?v=kG4O_JWpXzo our world redeemed

http://www.youtube.com/watch?v=wphfy_vM5-U war of minds

http://www.youtube.com/watch?v=jpWfEeGtxNw worldviews

http://www.youtube.com/watch?v=5gI24fCqoI8 Bad aint good

http://www.youtube.com/watch?v=BD-hZTgp58U we apolegize

Matteh 5:13-17


13"Ye are the salt of the earth, but if the salt has lost his savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out and to be trodden under foot of men.


14"Ye are the light of the world. A city that is set on a hill cannot be hid.


15Neither do men light a candle and put it under a bushel, but on a candlestick, and it giveth light unto all that are in the house.


16Let your light so shine before men, that they may see your good works, and glorify your Father who is in Heaven.


17"Think not that I am come to destroy the Law or the Prophets. I am not come to destroy, but to fulfill.


13Vosotros sois la sal de la tierra; pero si la sal se ha vuelto insípida, ¿con qué se hará salada otra vez? Ya para nada sirve, sino para ser echada fuera y pisoteada por los hombres.

14Vosotros sois la luz del mundo. Una ciudad situada sobre un monte no se puede ocultar;

15ni se enciende una lámpara y se pone debajo de un almud, sino sobre el candelero, y alumbra a todos los que están en la casa.

16Así brille vuestra luz delante de los hombres, para que vean vuestras buenas acciones y glorifiquen a vuestro Padre que está en los cielos.



Jesús cumple la ley y los profetas
17No penséis que he venido para abolir la ley o los profetas; no he venido para abolir, sino para cumplir.

porn again christain

http://relit.org/porn_again_christian/toc.php

Porn-Again Christian:
A Frank Discussion on Pornography & Masturbation for God’s Men

by Pastor Mark Driscoll
Mars Hill Church, Seattle

Is this your religion?

Is this your religion?

(John Angell James, "Christian Love")

"If I have the gift of prophecy and can fathom all
mysteries and all knowledge, and if I have a faith
that can move mountains, but have not love,
I am nothing!" 1 Corinthians 13:2

LOVE is a grace which many professing Christians
think far too little about; but it is of infinite value
in the eyes of God. Love is the most characteristic
feature of Christ's image in a renewed man. Love is
the most precious fruit of grace; and yet the fruit
which too many of His professed followers seem to
think themselves hardly under any obligation to
cultivate.

Christian love is that benevolent disposition
or kindness, which consists in good-will to all
creatures, and which leads us, as we have
opportunity, to promote their happiness.

The apostle has given us a description of the
exercises of this noble and god-like principle.

"Love is patient" and forbearing under injuries
and annoyances--and does not revile, revenge,
or retaliate.

"Love is kind," not harsh or crude--but ever ready,
willing, and pleased by looks, words, and actions,
to promote the comfort of others.

"Love does not envy." It does not pine and grieve
at the sight of another's superior possessions, fame,
happiness, or piety--and dislike him on that account.

"Love does not boast. Love is not proud." It neither
boasts its own gifts, achievements, and possessions,
nor despises others, nor makes insulting comparisons
--but is humble and gentle.

"Love does not behave unseemly." It modestly keeps
its place, and does nothing to offend by what is
unfitting its rank, station, or circumstances.

"Love seeks not her own." It does not selfishly want
to have its own way, or promote its own interest--to
the neglect of others.

"Love is not easily provoked." It governs its temper,
controls its passions, and is not soon or unreasonably
irritable or petulant.

"Love thinks no evil." It is not censorious, nor forward
to impute a bad motive to a doubtful action--but is
disposed to put the best construction on the actions
and words of others.

"Love rejoices not in iniquity--but rejoices in the truth."
It does not delight in the sins--but in the excellences
of an opponent.

"Love bears (or covers) all things." It does not divulge,
proclaim, aggravate faults--but hides them as far as it
can, and it is right to do so.

"Love believes all things," that are to the advantage
of another.

"Love hopes all things," where there is not sufficient
evidence to authorize belief.

"Love endures all things," bears hardships, sustains
labor, makes sacrifices--in order to accomplish its
purposes of good-will.

Such is love in exercise and act. This is benevolence
--this is a regard to the happiness of others. Whoever
acts thus, must promote happiness. He must bless all
around him. All things smile in his presence.

Beautiful description! Heavenly temper! Godlike mind!

Now, dear friends, look at love! Gaze upon . . .
its lovely form,
its beautiful countenance,
its graceful actings.

Observe its seraphic glow, its divine temper, until you
are all enamored with its charms. But look at it not only
as something to be admired--but to be possessed and
practiced. Unless this is your temperament, you are not
Christians. I do not say you cannot be Christians unless
you have love in perfection. But you must have the
principle of love, and must be living in its exercise. You
are Christians no further than you live under its influence.


No matter what knowledge you may have of the doctrines
of the gospel; what seeming faith you may possess; what
zeal you may manifest; what liberality you may exercise;
what regularity, and punctuality in attendance upon the
means of grace, you may maintain--if love is lacking, all
this is of no avail.


Nothing can be a substitute for love.


Christianity is love . . .
not a slavish attendance on ceremonies;
not receiving the sacraments;
not zeal for orthodoxy;
not a form of church government;
not belonging to any particular church.

God's eternal thoughts and purposes in election,
Christ's redeeming work upon the cross,
the Spirit's omnipotent agency in regeneration,
are not merely to bring us under a particular
ecclesiastical regimen--but to deliver us from
the dominion of selfishness, and place us under
the reign of love--and thus make us like God!

If an individual is destitute of love, he has no
saving religion. He may be zealous for the forms
of Christianity, but he is destitute of its living spirit.

And now, my dear friends, let me entreat you to
examine yourselves concerning this great essential
of the Christian character. Are you experimentally
acquainted with this disposition? Is this your
religion? Is your temperament thus molded? Is
that one word 'love' characteristic of your spirit?
Has God's love to you, changed you into its own
likeness? Do you know what it is to have pride,
passion, envy, malice, selfishness--subdued,
repressed, resisted--by a meek, gentle, lowly,
forgiving, forbearing, generous, self-denying
temper? Are the harshness, hardness, asperity
of the fallen nature, displaced by the softness,
sweetness, and kindness of true love?

unfriendly enviroments

As a diabetic (and i am quite share my fellow diabetics share this experience and feelings) I have been to social gatherings family,job,school and church etc where the food and desserts offered creates and promotes a hostile enviroment for us emotionally and physically . My wife gets mad with me when i bring my supplies so i can partake in the time in that social event. You see it depresses me making feel left out and the burden of having diabetes that much heavier... So what can a school,church job and family can do??? Include diabetic friendly foods in these events and make us feel more part of the event and feel less the weight of diabetes on our shoulders....

A Message for Reformed Christian Rappers (and the Hip-Hop Culture) at the 2007 Legacy Conference paul washer

http://www.sermonaudio.com/sermoninfo.asp?SID=42208121490

Max (6/14/2008)
“ Great Sermon! ”I listened to this sermon to find out if Pastor Paul Washer was encouraging rap music. He was just defending biblical truth. For that reason I truly enjoyed this sermon. However I do not agree with the fact that some christians are using rap music to preach the gospel. Knowing the origins of Hip Hop, I will go as far to say that it has no business in the Church no matter how biblical these rappers may be, for the same reason that strange fire should not be presented to a Holy God. Remember that Aaron's sons were killed for doing so (Leviticus 10: 1-3) We should not use the world's music to reach the lost or adapt the gospel to this culture. They will come to Jesus through the preaching of the Gospel or they will not come at all. For those who wants to know about hip hop and its origins, visit www.exministries.com and you'll understand the reason why I make this statement. The pastor is G. Craig Lewis and he has done a phenominal job at explaining what really goes on in Hip hop and why christians should never embrace it. God bless you all
Sean I (5/26/2008)
“ Thanks Paul! ”Thanks Paul for stopping long enough to get to know some of the men that are preaching the gospel through rap, and being open enough to examine the words in their music. If we are honest, most of us are closed to rap music because of our personal and cultural bias. What makes music biblical first is the content (lyrics). Secondly the instrumental accompaniment should not take away from the message. I have had the opportunity to hear a few reformed rappers. Their theology is more solid and grounded in scripture than many modern day preachers. Being part of a culture that has been dumbed down and entertained to death, I am convinced that our dead, dry, formal preaching will never reach them! A dead theological sermon or lecture will never reach a culture or the conscience that has been addicted to iPods, MySpace, music, entertainment.... My heart aches for many who will never enter the doors of our reformed churches and be classified as the “non elect”. Yet did we weep over their condition, or seek ways to reach them outside of the 4 walls. May we develop the heart of Christ, Brainerd, Carey, Taylor, Mccheyne, Elliot….And use the gifts and talents God has given us! Even if its Rap Music. Music is powerful and should be use to teach and warn.
curtis woods (5/9/2008)
“ Great Sermon! ”This sermon represents the passion of my heart! I remember when GOD, via my campus minister, confronted my mind with the GOSPEL...Now as a campus minister I long for God to truly save sinners, transforming their affections for His glory alone... Soli Deo gloria!
Carol R from Bible Belt (4/26/2008)
“ Great Sermon! ”I was surprised to hear Paul Washer encouraging the Christian rap, but as I listened, I understood his point. And then he went on to tell the rappers that they had to live a life above reproach, and to keep reaching the audience that might only listen to them. Washer then gave the gospel message in the clear, powerful style he always does. I can't get enough of Paul WAsher's sermons!
Jay Miklovic from Toledo, Ohio (4/23/2008)
“ Appreciated message ”The Gospel is wonderful, and astounding, and presented clearly in the message. It is encouraging to hear a reformed preacher encouraging reformed music (rap artists) to continue in the ministry they do. To acknowledge these men who rap truth without bashing them is a bold move for a preacher who is likely associated with many who bash the very genre of rap as being heretical or from the pit. As a caution, we are all aware that there is some really lame 'Christian' music out there in all genres that is not Christian at all. (including 'Gospel Singers')

Wherefore that much more ought we to take care not to abuse it, for fear of fouling and contaminating it, converting it to our condemnation, when it was dedicated to our profit and welfare. If there were no other consideration than this alone, it ought indeed to move us to moderate the use of music, to make it serve everything virtuous, and that it ought not to give occasion for our giving free reign to licentiousness, or for our making ourselves effeminate in disorderly delights, and that it ought not to become an instrument of dissipation or of any obscenity.”
-John Calvin

It is crucial that the church’s songs be substantial enough to express accurately mature Christian belief as well as the subtlety of Christian experience…Simplistic, sentimental, repetitious songs by their very nature cannot carry the weight of Reformed doctrine and will leave the people of God ill-equipped on occasions of great moment.”
-Terry Johnson

I know how difficult it is to persuade the world that God disapproves of all modes of worship not expressly sanctioned by his word. The opposite persuasion which cleaves to them, being seated, as it were, in their very bones and marrow, is, that whatever they do has in itself a sufficient sanction, provided it exhibits some kind of zeal for the honor of God. But since God not only regards as fruitless, but also plainly abominates, whatever we undertake from zeal to his worship, if at variance with his command, what do we gain by a contrary course? The words of God are clear and distinct, "Obedience is better than sacrifice." "In vain do they worship me, teaching for doctrines the commandments of men," (1 Sam. 15:22; Matt. 15:9). Every addition to his word, especially in this matter, is a lie. Mere "will worship" (ethelothreeskeia) is vanity [Col. 2:23]. This is the decision, and when once the judge has decided, it is no longer time to debate." (John Calvin, The Necessity of Reforming the Church

The devil has seldom done a cleverer thing than hinting to the Church that part of their mission is to provide entertainment for the people, with a view to winning them...providing amusement for the people is nowhere spoken of in the Scriptures as a function of the Church...
"The need is biblical doctrine, so understood and felt that it sets men aflame." -- Charles Spurgeon

All music is a product of culture, past or present, and . . . previous historical cultures were as deeply flawed as our modern Western one. Even the Israelite culture that produced the Psalms, the ultimate book of praise songs and the only one to achieve canonical status (somethingeven Bach and Isaac Watts have failed to do), was constantly corrupted by syncretism, apostasy and sin. . . . The tendency to use what is familiar and popular—the musical vernacular—and sanctify it for holy purposes, has powerful precedents throughout church history.
–Mary L. Conway, “Worship Music: Maintaining Dynamic Tension,” McMaster Journal of Theology and Ministry

Every complaint about worship music, no matter which style, claims to be rooted in theological principles. Yet in every critique, the theology aligns perfectly with the critic’s own musical taste. What may be more helpful instead is a pragmatic test based on a bit of wisdom from the Gospels: “The tree is known by its fruit.” If this is so, then worship music ought to be judged not by the songs themselves but by the people who sing them. Looking at the songs themselves is rather like looking at the bark of a tree and then pronouncing the tree good or bad. Better to look at the fruit itself – the lives of the people who are singing the songs. The job of the local church is to communicate the good news of Jesus Christ, to draw people into a living relationship with God, and to remold disciples of Jesus into a Sermon-on-the-Mount shape. Any worship music that aids a church in these tasks is almost certainly a conduit of the Holy Spirit. In light of this, maybe it is time to substitute charity for condescension.
–Michael S. Hamilton, “The Triumph of the Praise Songs: How guitars beat out the organ in the worship wars,” Christianity Today 43.8 (12 July 1999)
We tend to think that it’s the sacrifice that makes the person acceptable; but actually it’s the person who makes the sacrifice acceptable.
–Daniel I. Block, on the story of Cain and Abel (Genesis 4)

La Biblia Es Mi Guia (Dominican Style)

http://www.youtube.com/watch?v=jehoWjjhSgs

if you are married you know this truth

when we are single we think marriage is the answer to all our problems and will be heaven on earth...But when you get married 2 christains soon realize it is a union of 2 sinful sinners and only by God's grace,protection,guidance and wisdom will we make it heaven on earth:

bible and ufo's by phil fernades

http://www.nwcreation.net/

what is the spirit of christmas???

http://www.youtube.com/watch?v=3d7PJ2zTreU&feature=PlayList&p=81B4FCE5FB56B785&index=17

The meaning of christmas- a universal language

http://www.godtube.com/view_video.php?viewkey=13a4a045cd290bc2ae2d video

romans 3:23-25:23for(A) all have sinned and fall short of the glory of God, 24(B) and are justified(C) by his grace as a gift,(D) through the redemption that is in Christ Jesus, 25whom God(E) put forward as(F) a propitiation(G) by his blood, to be received by faith. This was to show God’s righteousness, because in(H) his divine forbearance he had passed over(I) former sins.

23por cuanto todos pecaron y no alcanzan la gloria de Dios,
24siendo justificados gratuitamente por su gracia por medio de la redención que es en Cristo Jesús,
25a quien Dios exhibió públicamente como propiciación por su sangre a través de la fe, como demostración de su justicia, porque en su tolerancia, Dios pasó por alto los pecados cometidos anteriormente,

Romanos 5:12-19
Listen to this passage
Adán y Cristo comparados 12Por tanto, tal como el pecado entró en el mundo por un hombre, y la muerte por el pecado, así también la muerte se extendió a todos los hombres, porque todos pecaron;
13pues antes de la ley había pecado en el mundo, pero el pecado no se imputa cuando no hay ley.
14Sin embargo, la muerte reinó desde Adán hasta Moisés, aun sobre los que no habían pecado con una transgresión semejante a la de Adán, el cual es figura del que había de venir.
15Pero no sucede con la dádiva como con la transgresión. Porque si por la transgresión de uno murieron los muchos, mucho más, la gracia de Dios y el don por la gracia de un hombre, Jesucristo, abundaron para los muchos.
16Tampoco sucede con el don como con lo que vino por medio de aquel que pecó; porque ciertamente el juicio surgió a causa de una transgresión, resultando en condenación; pero la dádiva surgió a causa de muchas transgresiones resultando en justificación.
17Porque si por la transgresión de uno, por éste reinó la muerte, mucho más reinarán en vida por medio de uno, Jesucristo, los que reciben la abundancia de la gracia y del don de la justicia.
18Así pues, tal como por una transgresión resultó la condenación de todos los hombres, así también por un acto de justicia resultó la justificación de vida para todos los hombres.
19Porque así como por la desobediencia de un hombre los muchos fueron constituidos pecadores, así también por la obediencia de uno los muchos serán constituidos justos.

Romans 5:12-19
Listen to this passageView commentary related to this passage
Death in Adam, Life in Christ 12Therefore, just as(A) sin came into the world through one man, and(B) death through sin, and(C) so death spread to all men because(D) all sinned— 13for sin indeed was in the world before the law was given, but(E) sin is not counted where there is no law. 14Yet death reigned from Adam to Moses, even over those whose sinning was not(F) like the transgression of Adam,(G) who was a type of(H) the one who was to come.
15But the free gift is not like the trespass. For if many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for(I) many. 16And the free gift is not like the result of that one man’s sin. For(J) the judgment following one trespass brought condemnation, but the free gift following many trespasses brought(K) justification. 17For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness(L) reign in life through the one man Jesus Christ.
18Therefore, as one trespass[a] led to condemnation for all men, so one act of righteousness[b] leads to justification and life for(M) all men. 19For as by the one man’s(N) disobedience the many were made sinners, so by the one man’s(O) obedience the many will be made righteous.

John 3:16-20
Listen to this passage
For God So Loved the World 16"For(A) God so loved(B) the world,[a](C) that he gave his only Son, that whoever believes in him should not(D) perish but have eternal life. 17For(E) God did not send his Son into the world(F) to condemn the world, but in order that the world might be saved through him. 18(G) Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not(H) believed in the name of the only Son of God. 19(I) And this is the judgment:(J) the light has come into the world, and(K) people loved the darkness rather than the light because(L) their works were evil. 20(M) For everyone who does wicked things hates the light and does not come to the light,(N) lest his works should be exposed.

Juan 3:16-20
Listen to this passage
El amor de Dios 16Porque de tal manera amó Dios al mundo, que dio a su Hijo unigénito, para que todo aquel que cree en El, no se pierda, mas tenga vida eterna.
17Porque Dios no envió a su Hijo al mundo para juzgar al mundo, sino para que el mundo sea salvo por El.
18El que cree en El no es condenado; pero el que no cree, ya ha sido condenado, porque no ha creído en el nombre del unigénito Hijo de Dios.
19Y este es el juicio: que la luz vino al mundo, y los hombres amaron más las tinieblas que la luz, pues sus acciones eran malas.
20Porque todo el que hace lo malo odia la luz, y no viene a la luz para que sus acciones no sean expuestas.

La Biblia de las Américas (LBLA) Isais 1:
18Venid ahora, y razonemos --dice el SEÑOR-- aunque vuestros pecados sean como la grana, como la nieve serán emblanquecidos; aunque sean rojos como el carmesí, como blanca lana quedarán.
19Si queréis y obedecéis, comeréis lo mejor de la tierra;
20pero si rehusáis y os rebeláis, por la espada seréis devorados. Ciertamente, la boca del SEÑOR ha hablado.

Isaiah 1:18-20:

18"Come now,(A) let us reason[a] together, says the LORD:though your sins are like scarlet, they shall be as(B) white as snow;though they are red like crimson, they shall become like wool.19(C) If you are willing and obedient, you shall eat the good of the land;20but if you refuse and rebel, you shall be eaten by the sword; (D) for the mouth of the LORD has spoken."

Isaiah 61
The Year of the LORD’s Favor 1(A) The Spirit of the Lord GOD is upon me, because the LORD has(B) anointed meto bring good news to the poor;[a] he has sent me to bind up the brokenhearted,to proclaim liberty to the captives, and(C) the opening of the prison to those who are bound;[b]2(D) to proclaim the year of the LORD’s favor,

Isaías 61
Buenas nuevas de salvación 1El Espíritu del Señor DIOS está sobre mí, porque me ha ungido el SEÑOR para traer buenas nuevas a los afligidos; me ha enviado para vendar a los quebrantados de corazón, para proclamar libertad a los cautivos y liberación a los prisioneros;
2para proclamar el año favorable del SEÑOR, y el día de venganza de nuestro Dios; para consolar a todos los que lloran

christmas survey/Navidad encuesta

- Americans love good fiction. Despite a spate of high-profile books recently released that have questioned the existence of God and the validity of the Christian faith, most American adults believe that the stories they read in the Bible can be taken as literal truth, not merely as stories told to communicate life principles.
A new nationwide survey by The Barna Group explored a half dozen storiesdrawn from the Bible. The Barna researchers asked a sample of 1005 adults if they trusted those stories to be factually accurate or to be narratives that were not factually accurate but were designed to teach principles. A majority of adults indicated that they accepted five of the six stories - including the virgin birth of Jesus Christ - as being literally true, while half accepted the sixth story as an accurate depiction of an historical event.
The Virgin Birth
Three out of four adults (75%) said that they believe Jesus Christ was born to a virgin, Mary, as described in the gospel narratives. Of the six Bible stories examined in the survey, this story was the most widely accepted.
A majority of all but one of the sixty population subgroups studied in the research took the virgin birth at face value. The exception was atheists and agnostics (among whom just 15% said this really happened). Some people groups in which a majority rejected every other Bible tested broke that pattern in relation to the virgin birth. Mary’s immaculate conception was accepted as literally true by two-thirds of upscale adults (66%) and by a bare majority of the unchurched (53%). Even a strikingly large share of those who describe themselves as mostly liberal on political and social issues (60%) adopted the biblical view of Christ's birth.
Turning Water into Wine
Seven out of ten adults (69%) embraced the story of Jesus turning water into wine at the wedding in Cana as being literally true.
However, there were substantial differences across subgroups. Born again adults were nearly twice as likely as others to accept the story at face value (94% versus 49%). Churched adults were almost twice as likely as the unchurched to adopt this story (80% vs. 42%). Protestants were more likely than Catholics; blacks were more likely than whites or Hispanics; downscale individuals exceeded the likelihood of upscale people; and conservatives were more likely than liberals to see the story as literally accurate. Residents of the South were far more likely to embrace the story than were people in other regions of the country.
Feeding the Crowd
The Bible tells about Jesus using five loaves of bread and two fish to feed five thousand men, and then collecting 12 baskets full of leftovers. Two out of three people (68%) view that story as factually accurate.
The people groups most likely to accept this story as literal truth included born again Christians, Protestants, downscale adults, residents of the South, Republicans, conservatives, and churched people. Atheists/agnostics, liberals, upscale people and the unchurched stood out as especially resistant to this story.
The Flood
Most Americans (64%) have no trouble believing that the planet-altering flood actually happened, in which Noah, his family and numerous animals were spared by building and then living on a giant boat for several months.
Not everyone had an easy time adopting this story as accurate. Half or fewer of several groups bought into Noah's adventure: Catholics, atheists/agnostics, residents of the Northeast, upscale adults, the unchurched, and liberals.
Eve and the Serpent
In total, 56% of adults believe that the story of the devil, disguised as a serpent and tempting Eve to sin by eating the forbidden fruit, is literally true.
More than four out of every five born again adults embraced this story, compared to less than half as many among the non-born again. While Protestants were significantly more likely than Catholics to accept this story as literal truth, only a minority of the upscale (39%), the unchurched (32%), political liberals (35%) and people in the Northeast (46%) shared that confidence. Only 8% of atheists and agnostics accept the story.
The Strength of Samson
The Bible tells of Samson, one of the judges of ancient Israel, losing his legendary strength when Delilah seduced him into revealing that his hair was the source of that strength and that he lost his strength when she had his hair cut. Only half of the population (49%) accepts that story as completely accurate.
Born again Christians (72%) were among the most prolific defenders of that story. Joining them were people who attend Protestant churches that are not associated with mainline denominations (71%) and African Americans (70%). This was also the only Bible story tested in which gender affected perspectives: females were more likely than males to accept this story as accurate.
General Patterns Observed
There were a number of consistent response patterns revealed in the research. Those patterns included the following:
Born again Christians were far more likely than non-born again adults to accept each of the six narratives as fully accurate. On average the difference between the two groups was forty percentage points! In relation to four of the six stories tested, the born again group was twice as likely as their counterparts to view the story in question as literal truth.
Protestants were more likely than Catholics to accept each of the six stories as literally true. Catholics especially struggled to put their faith in the Old Testament stories. Examining a dozen Bible evaluated in this manner by The Barna Group in surveys in October and December, about half of all Catholics trusted the Old Testament stories evaluated, compared to about three-quarters believing the New Testament stories. Meanwhile, among Protestants, in relation to all six of the scriptural narratives, those who attend mainline churches were significantly less likely than those attending other Protestant congregations to say that they trusted the stories as told.
People who live in the South were more likely than residents of all other regions to embrace the truth of all six stories.
Downscale individuals were substantially more likely than upscale people to characterize each of the six stories as factually reliable.
Those who portrayed themselves as mostly conservative on political matters were substantially more likely than those who called themselves mostly liberal to consider each of the six stories to be literally true. The average difference between the two segments was 26 percentage points.

General Patterns Observed
There were a number of consistent response patterns revealed in the research. Those patterns included the following:
Born again Christians were far more likely than non-born again adults to accept each of the six narratives as fully accurate. On average the difference between the two groups was forty percentage points! In relation to four of the six stories tested, the born again group was twice as likely as their counterparts to view the story in question as literal truth.
Protestants were more likely than Catholics to accept each of the six stories as literally true. Catholics especially struggled to put their faith in the Old Testament stories. Examining a dozen Bible evaluated in this manner by The Barna Group in surveys in October and December, about half of all Catholics trusted the Old Testament stories evaluated, compared to about three-quarters believing the New Testament stories. Meanwhile, among Protestants, in relation to all six of the scriptural narratives, those who attend mainline churches were significantly less likely than those attending other Protestant congregations to say that they trusted the stories as told.
People who live in the South were more likely than residents of all other regions to embrace the truth of all six stories.
Downscale individuals were substantially more likely than upscale people to characterize each of the six stories as factually reliable.
Those who portrayed themselves as mostly conservative on political matters were substantially more likely than those who called themselves mostly liberal to consider each of the six stories to be literally true. The average difference between the two segments was 26 percentage points.
To see how adults responded to the six other Bible stories tested in a recent survey, click here.
Reflections on the Data
Upon analyzing the findings, researcher and author George Barna noted that the outcomes helped to better understand the place of Christian belief in American society.
"Americans are clearly knowledgeable about many of the key Old Testament stories, but they are also more comfortable accepting the stories drawn from the life of Jesus and the New Testament," Barna explained. "Many people seem to divide the Bible into two separate and unequal portions: the Old Testament, with what they perceive to be allegorical stories, and the New Testament, with what they believe to be factual history."
But as Christmas nears, Barna also pointed out that the large majority who believe in the virgin birth coincides with the fact that few Americans are offended by public displays that remind people of the meaning of Christmas and the importance of the celebration. Quite the contrary, he stated, "Christmas is one of the few components of the Christian faith that even nominal Christians - who exceed 40 million adults - appreciate. Although that group, in particular, is not spiritually inclined, the joy and deeper meaning introduced by celebrating the birth of Christ resonates with them at the same time that the season strikes a more profound spiritual chord with committed Christians."
About the Research
This report is based upon a nationwide telephone survey conducted by The Barna Group in December 2007 among a random sample of 1005 adults, age 18 and older. The maximum margin of sampling error associated with the aggregate sample is ±3.2 percentage points at the 95% confidence level. Statistical weighting was used to calibrate the sample to known population percentages in relation to demographic variables.

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Americanos amor buena ficción. A pesar de una serie de libros de alto perfil que se han publicado recientemente en tela de juicio la existencia de Dios y la validez de la fe cristiana, la gran mayoría de los adultos creen que las historias que leen en la Biblia puede ser tomada como verdad literal, y no simplemente como historias contadas a Comunicar la vida principios. Una nueva encuesta nacional por el Grupo Barna explorado una media docena de historias Extraídas de la Biblia. El Barna investigadores pidieron una muestra de 1005 adultos de confianza si esas historias que se los hechos o que se precisa que la descripción de los hechos no eran exactos, pero fueron diseñados para enseñar principios. La mayoría de los adultos indicó que aceptó cinco de las seis historias, incluida la virgen del nacimiento de Jesucristo, como están literalmente verdadera, mientras que la mitad aceptó la sexta historia como una descripción exacta de un evento histórico. La Virgen nacimiento Tres de cada cuatro adultos (75%) dicen que creen que Jesús Cristo nació de una virgen, María, tal como se describe en el evangelio narraciones. De las seis historias de la Biblia examinado en la encuesta, esta historia es la más ampliamente aceptada. La mayoría de todos menos uno de los sesenta subgrupos de población estudiados en la investigación ocupa la virgen nacimiento al pie de la letra. La excepción fue agnósticos y ateos (entre los cuales sólo 15% dijo esto realmente sucedió). Algunos grupos de personas en el que la mayoría rechaza todos los demás Biblia probado que rompió el patrón en relación con el nacimiento virgen. Mary's inmaculada concepción fue aceptado como verdaderas literalmente por dos tercios de alta categoría de los adultos (66%) y por un simple mayoría de los unchurched (53%). Incluso un sorprendentemente gran parte de quienes describen a sí mismos como liberales en la mayoría de las cuestiones políticas y sociales (60%) aprobó el punto de vista bíblico del nacimiento de Cristo. En cuanto el agua en vino Siete de cada diez adultos (69%), aceptada de la historia de Jesús convirtiendo el agua en vino en la boda en Caná de ser literalmente verdaderas. Sin embargo, hay grandes diferencias entre los subgrupos. Nacido de nuevo adultos son casi el doble de posibilidades que los otros a aceptar la historia al pie de la letra (94% frente a 49%). Churched adultos son casi dos veces más probabilidades que los unchurched a adoptar esta historia (80% vs 42%). Los protestantes eran más probabilidades que los católicos, los negros tenían más probabilidades que los blancos o los hispanos; regresión personas superado el riesgo de alta categoría de personas, y los conservadores tenían más posibilidades de los liberales para ver la historia como literalmente exacta. Los residentes del Sur son mucho más propensos a abrazar la historia que eran personas de otras regiones del país. Alimentación de la Multitud La Biblia habla de Jesús usando cinco panes y dos peces para alimentar a cinco mil hombres, y, a continuación, recoger 12 cestas llenas de restos. Dos de cada tres personas (68%) opina que los hechos como historia exacta. Los grupos de personas con más probabilidades de aceptar esta historia como verdad literal incluidos los cristianos nacidos de nuevo, los protestantes, los adultos regresión, los residentes del Sur, los republicanos, los conservadores, y churched personas. Los ateos / agnósticos, liberales, gente alta categoría de la unchurched actual y destaca como especialmente resistente a esta historia. El Diluvio La mayoría de los estadounidenses (64%) no tienen problemas para creer que el planeta - la alteración de las inundaciones que sucedió realmente, en el que Noé, su familia y numerosos animales se salvan de la construcción y, a continuación, vivir en un barco gigante durante varios meses. No todo el mundo tiene fácil a la hora de la adopción de esta historia lo más exacta. La mitad o menos de varios grupos de compra en Noah's aventura: los católicos, los ateos / agnósticos, los residentes del Nordeste, alta categoría de adultos, la unchurched, y liberales.

Eva y la Serpiente

En total, 56% de los adultos creen que la historia del diablo, disfrazado como una serpiente y la tentación de Eva por el pecado de comer el fruto prohibido, es literalmente la verdad. Más de cuatro de cada cinco adultos nacidos de nuevo abrazado esta historia, en comparación con menos de la mitad de los no nacidos de nuevo. Si bien los protestantes fueron significativamente más probabilidades que los católicos a aceptar esta historia como verdad literal, sólo una minoría de la alta categoría (39%), la unchurched (32%), políticas liberales (35%) y las personas en el noreste (46%) comparte Que la confianza. Sólo 8% de los ateos y agnósticos aceptar la historia. La fuerza de Sansón La Biblia habla de Sansón, uno de los jueces del antiguo Israel, perdiendo su legendaria fuerza cuando Delilah seducido él para que revele que su pelo era la fuente de esa fuerza y que perdió su fuerza cuando ella tenía el cabello cortado. Sólo la mitad de la población (49%) acepta que la historia como completamente exacta. Nacido de nuevo los cristianos (72%) se encontraban entre los más prolíficos de los defensores de esa historia. Participar ellos eran personas que asisten a las iglesias protestantes que no están asociadas a las principales denominaciones (71%) y los afroamericanos (70%). Esta fue también la única historia bíblica a prueba en la que las perspectivas de género afectadas: las mujeres tenían más probabilidades que los hombres a aceptar esta historia tan exacto. Los patrones generales observados Hay una serie de patrones de respuesta coherente puesto de manifiesto en la investigación. Esas pautas fueron las siguientes: Los cristianos nacidos de nuevo son mucho más propensos que los no nacidos de nuevo los adultos a aceptar cada una de las seis descripciones precisas de la manera más completa. En promedio, la diferencia entre los dos grupos fueron los cuarenta puntos porcentuales! En relación con cuatro de las seis historias a prueba, el grupo nacido de nuevo fue el doble de probabilidades que sus homólogos para ver la historia de que se trata como verdad literal. Los protestantes eran más probabilidades que los católicos a aceptar cada una de las seis historias como verdaderas literalmente. Especialmente los católicos lucharon para poner su fe en el Antiguo Testamento historias. El examen de una docena de Biblia evaluados de esta manera por el Grupo Barna en los estudios en octubre y diciembre, alrededor de la mitad de todos los católicos confía en el Antiguo Testamento historias evaluadas, en comparación con alrededor de tres cuartas partes creer el Nuevo Testamento historias. Mientras tanto, entre los protestantes, en relación con los seis de la narración bíblica, a los que asisten a las principales iglesias fueron significativamente menos probable que los que asisten a otras congregaciones protestantes a decir que confía en que las historias como le dijo. Las personas que viven en el Sur era más probable que los residentes de todas las demás regiones a abrazar la verdad de los seis cuentos. Regresión personas fueron considerablemente más probabilidades que las personas de alta categoría de caracterizar cada una de las seis historias de los hechos como fiable. Los que retrató a sí mismos como la mayoría conservadora en asuntos políticos fueron sustancialmente más probable que los que llamaban a sí mismos liberales principalmente para examinar cada una de las seis historias para ser literalmente verdaderas. La diferencia media entre los dos sectores fue 26 puntos porcentuales.