Dec 162017
 

O Lord Jesus Christ,
who at your first coming sent your messenger
to prepare your way before you:
grant that the ministers and stewards of your mysteries
may likewise so prepare and make ready your way
by turning the hearts of the disobedient
to the wisdom of the just,
that at your second coming to judge the world
we may be found an acceptable people in your sight;
for you are alive and reign with the Father and the Holy Spirit, one God, now and for ever. Amen.

Dec 162017
 

Revelation 1:1-6

1 The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place. He made it known by sending his angel to his servant John,

 

  • The revelation – not the revelations. The apocalypse = Greek = revelation.
  • So many think this is the revelation of anti Christ -Sadaam Hussein – Osama bin Laden, Donald Trump, (fill in the blank for the current bad guy.)
  • What is a revelation? It would be the revealing of something that is already there. Picture this; a dark room where you see nothing – but as the lights are slowly brought up you start to make out the outlines of some furniture, and as more light is brought in you see the entire furnished room.
  • Even in the pitch black, everything you now see has always been there.
  • ‘Gave him’ = gave to Jesus. God the Father throughout all of scripture has given his word to Jesus to bring to the world.
  • If you hear God’s word it is Jesus speaking.
  • God is funny in this way – he reveals himself by being hidden – he hides in the flesh of Jesus Christ.
  • So Jesus sends an angel to speak to John – Jesus is the mediator between God & man.

who bore witness to the word of God and to the testimony of Jesus Christ, even to all that he saw.

  • John was faithful in what he was given – he gave it to everyone he came in contact with.
  • What did John say at the end of his Gospel? ‘all these things are written that you may believe, by believing you have life in his name.”
  • This is why he wrote all of this down – just like his gospel.

3 Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear, and who keep what is written in it, for the time is near.

  • Prophecy is what is now and what will happen – but it is always about Jesus.
  • What already is – is prophecy that has already has happened / is happening.
  • Foretelling and forth telling – proclamation of God’s word for today – the past for us, he shed his blood, he rose and he now reigns.
  • In chapters 2 & 3 we see Jesus presently reigning in his church.
  • In the future we expect “behold, I am coming soon.”
  • This Revelation of Jesus Christ (not a narrative about Jesus Christ), is that he died for you, he rose for you, he loves you, he gives you eternal life, he is going to take care of you no matter what.
  • Jesus keeps his promises despite what persecutions and trouble you are going through in this life.
  • In spite of everything that seems to the contrary, God is in control of world history – and the climax was Good Friday.
  • We are to proclaim Jesus Christ for the sinner – The “for you”.
  • When you go to church and you hear the pastor say “Jesus died for you.” Or at communion and you hear Jesus’ own words “this is my body, ‘given for you’… this is my blood, ‘shed for you’ – this is a revelation.
  • This is his kingdom and he reigns over your sin and death with his own body and blood in his death.
  • Also, not to be missed – his kingdom is on this earth – and Jesus comes to us.

Greeting to the Seven Churches

John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne,

  • Greetings from John – was John that well known or would a brief introduction be given by the reader of the letter to the crowd?
  • Asia = Asia Minor = Modern day Turkey
  • Grace / Peace = very similar to the Pauline greetings.
  • This is a word from God – not John. It is a word of God to be read during the Divine Service.
  • This is a message from God the Father, who is, who was and who is to come.
  • This is also from the Holy Spirit – the 7 spirits – 7 = God – 7 = divine completion.

5 and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To him who loves us and has freed us from our sins by his blood

  • And Jesus Christ – John has the Trinity covered.
  • Jesus is the faithful witness – he is the martyr. Faithful even unto death – this is important to me, as I am not a faithful witness.
  • Look what we have here – a vision – a letter – a sermon from the Trinity.
  • This is for those in John’s age and those for us in this age – but we must read it first in their day.
  • Note – his blood freed us from our sin. This is not that he made us capable of being free from our sin – No! We are actually freed.
  • Something to think about – who are the kings Jesus rules over? Are they Caesar, Hitler, Stalin, Trump?
  • Or are they us, the Christians, those who gained our crowns through his ascension? Ruler of the kings, we who reign with him – saints who later take our crowns and cast them at the feet of Jesus as we realize our crowns are because of him.

and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen.

  • Has made us – not a future tense – this is already done.
  • This is not something that is to be fulfilled later in some future kingdom.
  • For those who believe that the kingdom of God has not yet come – that some future priesthood will be set up, waiting for some millennial age – believe me, Jesus the King has come.
  • Jesus, the high priest has come – Jesus is the lamb, the whole sacrificial system is fulfilled in him. Jesus is the temple; he is God with us.
  • The Apostle Peter himself has picked up on this in 1 Peter 2 recognizing we are the New Israel – the Church. We who are baptized – we are NOW a kingdom and we are priests. “But you are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light.”
  • Jesus reigns among us – he put his name on us and dies for us and reigns among us sinners.
  • We are his priests – not high priests – but on top of all, we are the New Israel.

 

Dec 152017
 

There are days when I hate Chester.

This is one of those days.

Not only has the wild glutton kept me up most of the night again, he has a new habit.

He drags things into the cat box and befouls them…after knocking them onto the floor in the first place.

A couple of days ago,it was one of my slippers.

Yesterday, it was both of my Minnesota Viking slippers.

 

This morning, it was a framed picture of me that he then “photoshopped”.

I’m beginning to get the hint…

After his constitutional, he then kicks sand out of the box until my carpet looks like a beach party was held while I got my two hours of sleep.

Miss Kitty, on the other hand, is perfect in every way.

She is quiet, clean, and sweet.

She is my fur angel and a wonderful companion in every way.

She even tolerates Chester’s buffoonery…most of the time.

I always love my Missy.

To Chester’s credit there are times when he tries to be a good cat, but his nature is badly fallen.

I would get rid of him, but he reminds me of me.

He makes me wonder if God compares His kids to one another and shakes His head when He looks at me.

Some of His kids seem to have it together and they act like they’re supposed to.

I don’t.

My life looks like I dragged it through the cat box.

My nature is badly fallen.

There are days when I wonder if He hates me.

Sometimes, I wonder if I’ve got one foot in heaven and the rest of me is sliding south.

Some of you feel just like me.

The good news is that feelings lie.

We’re “in Christ” and when the Father sees us He sees Jesus.

He’s completely pleased with Jesus…and us… because of Him.

He’s not comparing us with anybody, because we’ve been saved by an incomparable Savior.

We’re on the same heavenly ground as the good kids.

We just have sand on our shoes…or paws.

That’s good news for me…and you…and Chester.

Time to clean his cat box…I’m missing some socks.

Make your own application…

Dec 142017
 

Psalm 145: Praise to God, the King! – Part 2

Last week we began a series on the psalms, beginning with Psalm 145, Part 1. Part 1 also includes some brief but helpful introductory remarks about the Psalter in general. If you did not read Part 1, I recommend reading at least the introductory remarks in that article before proceeding with this Part 2.

For the first psalm in this series, we are reading Psalm 145, a psalm of thanksgiving. Luther says of this group of psalms:

“This class includes all the psalms that praise God for His works. These are the psalms of the first rank, and for their sake the Psalter was created; therefore it is called in Hebrew Sefer Tehillim, that is, a praise book or book of thanksgiving.”1

In verses 1-2, David praises the universal reign of his God the King over all creation. In verse 3, David proclaims the greatness of the Lord. This week we pick up Psalm 145 at verse 4:

“4 One generation shall commend your works to another,
and shall declare your mighty acts.
5 On the glorious splendor of your majesty,
and on your wondrous works, I will meditate.
6 They shall speak of the might of your awesome deeds,
and I will declare your greatness.
7 They shall pour forth the fame of your abundant goodness
and shall sing aloud of your righteousness.”

After proclaiming the Lord’s greatness in verse 3, David returns to praise. In this section, David emphasizes both the corporate as well as the individual aspects of worship, alternating between “they” and “I.” The psalms are God’s words written for our use in speaking with Him. They are equally suitable for corporate worship as well as for individual prayer.

When the psalmist praises the “works” or “mighty acts” of God, he usually is referring to the saving works of God on behalf of His people. God’s works are “mighty,” “wondrous,” “awesome,” and demonstrate His “abundant goodness” and “righteousness.”

 The psalmist will meditate on God’s Word which records the saving works of God. Bringing God’s works on behalf of his people to our remembrance both comforts the afflicted and sustains faith in God’s faithfulness to His promises no matter what the circumstances.

When we meditate on the wondrous works of God in the Old Testament, we read of types and pointers, all of which should lead us to God’s ultimate saving work – The Word made flesh; the “I am” of the burning bush, who was incarnate of the Holy Spirit by the virgin Mary and made man; who dwelt among us.

This Son of Man, Jesus, who is both Son of God and Son of David through His incarnation, was crucified for us under Pontius Pilate. He suffered and was buried. On the third day He rose again according to the Scriptures and ascended into heaven and sits at the right hand of the Father.

His mother, Mary, foresaw Him before His birth: “My soul magnifies the Lord, and my spirit rejoices in God my Savior” (Luke 1:46-47); two of His disciples recognized him after His resurrection in the breaking of the bread: “Then they told what had happened on the road, and how he was known to them in the breaking of the bread.” (Luke 24:35) Thomas recognized him from the fresh scars in his resurrected body, confessing: “My Lord and my God!” (John 20:28); Stephen also saw Him just before his martyrdom: “Behold, I see the heavens opened, and the Son of Man standing at the right hand of God.” (Acts 7:56)

All of these testimonies of the wondrous works of God (and many, many more) “are written so that [we] may believe that Jesus is the Christ, the Son of God, and that by believing [we] may have life in his name.” (John 20:31)

“8 The Lord is gracious and merciful,
slow to anger and abounding in steadfast love.
9 The Lord is good to all,
and his mercy is over all that he has made.”

In this section, David returns to proclamation. Here he proclaims the grace of God. Verse 8 is a paraphrase of Exodus 34:6 in which God proclaimed grace and mercy to Moses after the idolatry at Mt. Sinai. The inclusivity of the “all” in the proclamation of the Lord’s universal goodness and mercy is remarkable.

The Lord is “good to all”, even unbelievers. Christ “upholds the universe by the word of his power.” (Heb 1:3) He gives food to all creatures in due season (Ps 145:15). God’s ultimate goodness is demonstrated by His love for fallen humanity for whom He sent His only begotten Son into the world “in order that the world might be saved through him.” (John 3:17).

We can only opaquely grasp the height, depth and breadth of God’s mercy. The word in verse 9, which the ESV translates “mercy”, comes from the Hebrew word for “womb.” God’s compassion for fallen mankind is analogous to (but surpasses) the compassion of a mother for her baby in the womb.

That the Lord is slow to anger (or longsuffering) and abounding in steadfast love flows from His mercy. His desire is not to condemn us, but to grace us: “For I have no pleasure in the death of anyone, declares the Lord God; so turn, and live.” (Ezek 18:32; see also 1 Tim 2:4)

David received the grace of God through faith in the promised Christ. That promise has now been fulfilled: “For the grace of God has appeared, bringing salvation for all people” (Titus 2:11). This appearance was the advent of Jesus Christ our Lord, who gave himself for us: “For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit” (1 Pet 3:18).

The Holy Spirit brings us to God through the hearing of this proclamation of God’s grace in and through Christ. It is a hearing of “joy and gladness” (Ps 51:8). May His Word of grace dwell richly in each one of us and bring us all joy and gladness, both now and forever. Amen.

Thank you for reading. Next week, we will pick up Psalm 145 at verse 10 where David begins his third section of praise for the Lord’s universal kingship and eternal kingdom. Amen.

___________________

1 Concordia Publishing House. Reading the Psalms with Luther. 2007. Print. p. 15.

Dec 132017
 

We’ve lost a fair number of readers over the last couple of years because of the perception that I am a political liberal, particularly on the issue of immigration.

My reply to this has been that I believe that my stance on the issue is a biblical one and that if I am to follow Christ according to Scripture and conscience I have no other option.

 

The following story is a prime example.

In 2009 Emilio Gutierrez Soto and his son Oscar, fled Mexico and applied for legal asylum in the United States.

They did so following every proper legal procedure the system requires.

Gutierrez was a reporter and he reported the truth about corruption in the Mexican Army.

They set about to kill him.

You can read the whole story here as written by the late Charles Bowden.

After many years of following all the legal mandates of the American system, The United States has decided to deny Emilio and his son asylum and is going to deport them both.

They will be killed if they are.

Mexico is the most dangerous place on earth to be an honest journalist.

I think this is a travesty, a perversion of justice and righteousness, and an absolute rejection of the biblical mandate to love your neighbor and care for the sojourner.

This should be an outrage to those who believe in Christian ethics and biblical principals.

This is not a liberal or conservative issue to me, but one of sacred belief and responsibility.

How would you define it?

Here’s the latest update from this morning…

“A few updates on the situation now faced by Emliio Gutierrez Soto and his son, Oscar Gutierrez. They have been transferred from the Sierra Blanca, Texas detention center and are now held in the ICE Processing Center in El Paso. Yesterday, they were handcuffed, shackled and spent hours in a van, first on the 2-3 hour trip from Sierra Blanca to El Paso, then from there to the Otero County Detention Center near Chaparral, NM, and then back to El Paso. They reported that there were no beds available last night and they slept on the cement floor. Emilio has hypertension and other health problems and has no access to his medication. He said that his request to see a doctor was denied. “

God help them both… and us if we smear our hands with their blood.

Dec 122017
 

10 ways to spot spiritual abuse…

Why is Pentecostalism exploding in popularity?

New study on male homosexuality…

The Christian Alexa…

A new Pew Report on Christmas…

Words Matter: Recovering Godly Speech in a Culture of Profanity

Bringing millennials back to worship…

Top eight historically inaccurate Christmas songs…

Merry Christmas, Charlie Brown….

Christians and inflated academic credentials…

There is no fear in love or science…

What a stupid bumper sticker can tell us about American Christianity…

Are Christian men more abusive?

How to go to God…

Dan Wallace on the Pope’s call for a new translation of the Lord’s Prayer…

Bluegrass preaching…”The Hillbilly Thomists”…

The Missio Alliance 2017 reading list…

What it looks like to have mercy for prisoners…

Merry Christmas from a former member of the Advent police…

Sleeping through the fire…

Another list of books I haven’t and probably won’t read…

ESV Illuminated Bible…

Huge thanks to EricL as always for the link help…support him at top right!

Dec 122017
 

1. It’s only a matter of time before the sexual harassment revelations happening in the secular world start in the church. The difference will be that no one will resign and the accusers will be consigned to the pit…

2. Watching social media, I think people are finally getting exhausted from being angry all the time… I hope…

3. I hate to say this, but I think we may be replacing real human relationships not only with social media, but with our pets…

4. Chester just said that #3 is ridiculous and asked for a spoon to eat his Fancy Feast with …

5. The prevailing culture can apply moral law to people,but it will always be completely devoid of grace…thus, ultimately ineffective in creating real moral change.

6. I‘m convinced our greatest problem is the lack of shared experiences that leads to an emphasis on the individual at the expense of the community…which leads to loneliness and anomie…look it up…

7. I suspect that Christians will be answering for Roy Moore for a long time…even those of us who don’t live in Alabama and would vote for a goat before we voted for him…

8. I can make a good case against too much government intervention… I live in Oregon where there is a shortage of firewood and Christmas trees…in a state where if you fly over the bulk of it you’ll never see the ground because of the forests that cover it…

9. I marvel at the ease of pronouncing condemnation and the work it requires to bring  grace to cover the condemned…

10. May God help us all to desire righteousness more than victory…He can start with me…

No Calvin’s Corner this week…Phil had to work.

phoenixpreacher@gmail.com

 

Dec 112017
 

Essentials

Irenaeus of Lyon

Against Heresies

Even the title is frightening – Against Heresies.  Today, we either don’t like talking about something being heretical or, conversely, we love using the term “heresy” about anything that differs from our particular theological, denominational or confessional opinion. 

 

There seems to be little middle ground.  Maybe this goes back to the original meaning of the “heresy” which comes from the Greek word meaning to choose or to make a choice.  In the early Church the term was used for those who had “chosen” not to follow the teaching of the Church as it was revealed in Scripture and handed down in the apostolic tradition and to those who had chosen to physically separate themselves from the fellowship of the Christian community.   Moreover, the term seems to be specifically reserved, at least in the first five centuries, for those who had chosen, in one way or another, to deny the full reality of the Incarnation – that is, that Christ was fully God and fully human. 

It is in Irenaeus of Lyon that we first see all these elements brought together in an attempt to refute those who had chosen another way.

Irenaeus was born just after the turn of the second century (c. 115) in Smyrna (Asia Minor). From his own account, we know that he came under the tutelage of the local bishop, Polycarp, who had been a disciple of the Apostle John (Adv. haer. III, 3,4) It was from Polycarp that Irenaeus imbibed the Johannine tradition.  It appears that in due time he made his way to Rome and, by 177, to Lyons in Gaul (present day France) where he was a presbyter in that community which was experiencing severe persecution. He is known to have carried a letter to church in Rome from those awaiting martyrdom in Lyons. It is thought that the letter urged toleration toward the Montanist sect, which while being thought heterodox, was apparently not considered heretical – and this from people facing martyrdom for their faith. Upon his return, Irenaeus became the bishop of the Christian community in Lyons, eventually passing from the scene in the late second century.

It was during his time in Lyons that Irenaeus wrote Against Heresies. Now, this work is slightly longer than the other texts we have encountered, but not by a great deal.  It is divided up thematically into five books containing a total of 36 chapters, each chapter being only a few paragraphs in length.  It can be easily read in the course of one or two evenings.

The heresy with which Irenaeus is concerned in this treatise is Gnosticism.  Christian Gnosticism in the early centuries is a field of study unto itself and it is beyond the scope of this small article to provide a comprehensive overview.  There are numerous monographs, some popular, some scholarly, that are available.  A good introduction to the field is Elaine Pagels’ The Gnostic Gospels (1979) which provides a popular approach to the movement and the related Nag Hammadi manuscripts.  Essentially, Gnosticism promoted a “spiritual” approach to the life of Christ and many of the sayings found in the Gospels and the Pauline epistles.  Arising out of an amalgam of Platonic thought, non-rabbinic Jewish sects and early Christian splinter groups, Gnostics believed that the material world was the creation of a lesser god and therefore to be rejected, ignored or thought inconsequential (depending on the group in question). This was also the case with humanity, except that each person had trapped within them a “divine spark” which only “secret knowledge” (gnosis) could liberate, thereby making a person truly “spiritual”.  For Christian Gnostics, this meant that the Scriptures were filled with secret meanings that only the enlightened would discover.  Owing to their view of the physical creation as the creation of a lesser emanation or god, Gnostics in some sects were ascetics (rejecting the creation) while others were libertines (counting the creation of no importance).  The Docetists of Ignatius’ time who rejected the physical nature of Christ’s birth, death and resurrection, may well have been an early gnostic sect.  This denial of the physical, the embrace of secret knowledge and the rejection of the created order has remained with us in many Christian circles through the centuries down to the present day, in lesser or greater degrees.

In his five little books, Irenaeus speaks directly to the Gnostics of his day, but also speaks to us through the centuries, to many of the issues of our own day.  In Book 1, he refutes the Gnostic position by the use of reason; in Book 2, he gives a brief history of Gnosticism and the traits by which it may be recognized; in Book 3, he refutes Gnosticism by appealing to the handing down of the teaching of the Apostles through the tradition of the Church; in Book 4, he cites the saying of Jesus himself in the Gospels in an open, rather than secret, manner; in Book 5 he provides a view of things to come and his own eschatological views.

Now, Irenaeus is important for many reasons.  Firstly, he openly embraces the use of both faith and reason.  While faith (rather than secret knowledge) was the only way to attain true salvation, reason could be used to appropriate and to understand  what has been communicated to us through faith, such as the Gospels and the traditions handed down to the Church from the apostles.  No secret tradition or knowledge could supersede the revelation given to the Church and handed down in its open, public and common tradition.  This understanding would later influence Augustine – one believes in order to understand – yet reason and faith remain different dimensions of a single reality. Secondly, he openly embraces, and extensively quotes from the emerging canon of Scripture.  Indeed, he quotes from every book of the New Testament apart from Philemon, II Peter, III John, and Jude.  Moreover, he indicates knowing of at least one false Gospel – the Gospel of Truth – which he considers heretical. Finally, Irenaeus “sets the bar” for what would be seen as heretical in the centuries to come – the rejection of the physical nature of the Incarnation and, thus, the faith of the Church.

In the centuries to come, this would inform the issues which the Church would address. Essentially it is about the manner in which God, in Christ, is present in the world and the Church.  Now, most of us will hold to the Ecumenical Creeds.  We will accept the outcome of the Arian controversy and confess that Christ is of one substance with the Father.  We will accept the outcome of the Monophysite controversy, settled at Chalcedon, that there are two natures in the person of Christ, human and divine.

We will accept the conclusion of the later Monothelite controversy, that indeed Christ possessed a human and divine will.  We will even accept (at least most of us) the earlier conclusion of the Council of Ephesus that Mary may be called, Theotokos, (the “God-bearer”) not merely to honor her, but to emphasize the reality of the Incarnation. The overarching theme of Irenaeus is that Christ is not only fully present in the Incarnation, he is fully present in the Eucharist (Adv. haer. V, 2).  Yet, not only is he present in the Eucharist, he is present in the apostolic tradition and teaching of the Church (Adv. haer. III, 3)

That is, he is present in the Church itself as a real and physical manifestation of Christ’s presence among us. I have come to believe that to deny Christ’s presence in the Church is, in some sense, to deny his Incarnation or, perhaps as bad, like the Gnostics, to spiritualize what “Church” and/or Christ’s presence really means.

When we relegate “Church” to an amorphous spiritual entity that we say we belong to, but that we never engage in on a real, physical basis, I believe we are verging on heresy.  In my reading of the Fathers of the Church, if one were to say that, “I’m a Christian, but I am not a part of a body of believers”, they would most likely consider you  to be in grave error, or perhaps a Gnostic, but almost certainly verging on heresy, if, in fact, not a heretic already.   We are very good at quoting the promise that Christ will be with us “always, even to the end of the world” (Matt. 28:20), but look at the context… Christ is talking to “them”… the Church.  Almost every promise of Christ’s presence is related to the Church.  “For where two or three are gathered together in my name, there am I in the midst of them” (Matt. 18:20).  The Book of Acts is about the Church.  The Pauline epistles are to churches – real, physical, communities of believers in Rome, Corinth, Ephesus and the rest.  Even in the Book of Revelation it is, “John to the seven churches that are in Asia…” (Rev. 1:4).  It is inescapable.  

Now, the obvious question will arise, “Are you saying I can’t be a Christian without being part of a church?” 

Ultimately, only God can answer that question.  What I will say, is that one does not find it in Scripture, the Church Fathers, the Nicene Creed (“We believe…”) or the tradition of the Church. The Apostles Creed, used at baptism, of course says, “I believe”, but that is used as a profession of individual faith as one enters, yes, the Church. Indeed, without “spiritualizing” either the nature of conversion, the meaning of baptism, the presence of Christ, or the concept of what “Church” means, it is very difficult to make sense of a Christian apart from a body of believers.

For those of us who live in the post-apostolic age, who are not “eyewitnesses of his glory”, the Church is the place of the Incarnation.  It is the place of Christ’s continuing physical presence among us – the physical act of baptism, the physical act of chrismation, the physical presence of fellow Christians, the physical movement through the Church year, the physical act of hearing the Gospel proclaimed, the physical nature of the Eucharist.  This was the case in the early Church, the medieval Church and the Reformation Church.  Today, however, we have, as a society and as Christians, embraced the modern, secular, post-Enlightenment idea of “the individual” and personal choice and fulfillment as being the highest good. In many cases, we have overlaid that secular idea on to Christian faith and life.  In so doing, we have abandoned the historic faith in favor of a self-affirming personalism.

Many have been hurt at one time or another by churches and church leaders.  Sometimes this has been intentional, and at other times it has been unintentional. It is important, however, to realize that there are numerous churches that are providing light and life to those who attend and participate. Yes, we have all witnessed conduct by churches and church leaders that is wholly unacceptable by any standard. I will admit, there are times, in my darker moments, when the American ecclesiastical scene appears to be a vast wasteland of politics (right and left), intolerance and tribalism. Indeed, one has to believe that many church leaders, and some congregants, will face an accounting for what has been done, as well as that which has been left undone.  Yet, the Church is  there and it remains the means by which Christ comes to us in time and space. To make the “choice” to deny it, or spiritualize it, may well be our very own personal modern heresy.

Duane W.H. Arnold, PhD

The Project

Dec 092017
 

The Martyrs Project is own own Duane Arnold and Michael Glen Bell.

This is their new song, “Poet’s Fall”.

If you haven’t yet heard their albums “Mystic Chapel” or “The Martyrs Prayers” you can listen by clicking here.

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