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Chicago Bear

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What is Truth - On Teaching!
« on: September 13, 2009, 08:22:12 PM »
On teaching
Mark Fackler
September, 2000

"All truth is God's truth" is the opening thesis for the Christian teaching professional. God created the world, in that all things owe to God their existence and purpose, their intention and design. God redeems the world, in that all things created are distanced from the Creator by sin, yet in love God provides the effective means of reclaiming what sin has ruined. God calls his people to participate in the work of redemption. Stewards, or field hands, is the biblical analog. The Christian teacher is God's steward for the development of the person, specifically in our understanding of creation's complexity, our knowledge of creation's wonder, and our management of creation's resources.

How is a Christian teacher to engage the development of students' understanding of creation's complexities? Methodologies are numerous and each assumes a position on the nature of mind and person. The "banking method" (Freire) takes as its purpose the deposit of data in the vacant spaces of a student's knowledge base. This hierarchical, monologic transmission model has been a favorite of teaching professionals in the church and academy. It assumes a fixed universe of knowledge and a monolithic need to acquire functional capability over some part of a fixed world. It creates, conveniently, an intellectual class whose monopoly of knowledge is offered to novitiates who then are expected to conform to the system which this model of teaching perpetuates. Clearly, a different model of instruction is needed if the teaching vocation is to reflect the character of God.

I believe that teaching is done Christianly through the dialogical process, or "problem posing" method (again, Freire's contribution). For the Christian, knowledge is the discovery of God's world, and therefore good per se. Intellectual discipleship -- the life of service and submission to Jesus Christ '- draws the learner into "care-giving" relationships with all parts of that world. Again the biblical metaphor of steward, a field superintendent whose work adds luster to the master's kingdom, captures the heart of the mission. Thus, serviceable knowledge is the keynote and goal of the teaching task, and dialogue is the person-conserving method by which serviceable knowledge is extracted from creation's mysteries and applied to the healing of creation and restoration of God's beautiful and life-affirming intentions.

For the Christian scholar at a college/university, the teaching task engages students in problem-posing dialogue that awakens the mind, shapes the contours of a disciplined understanding, advances the knowledge base, and transforms knowledge into virtuous action.

Teaching awakens the mind. The fall has depressed human curiosity and made the problem-poser slothful. Apathy is the cloud that darkens human discovery. Indifference to redemption is the attitude that marks the extent of sin's corruption of the human will. Under the influence of sin, the field is barren and the field-hand drowsy and careless, seemingly unaware that the misery of the field is not its essence, that the hardness of the field's surface is not its creational texture. Christian teaching takes up the shovel, as it were, and digs. The Christian teacher's hands are steady on the handle, sensitive to the soil, and purposive ' but not hegemonic. The instructor shares the tools of discovery, and delights when learners (with whom the instructor self-consciously identifies) upturn a new root, a different stone, an artifact and clue. Teaching awakens the mind by sanctifying (recovering the holiness of) curiosity. Learners find motive for curiosity when the care-giving impulse meets the mysteries of creation with confidence that mystery is not perpetual and discovery is not spiritually neutral. That is, curiosity is raised to a virtue within the context of God's redemptive mission in a world to be loved and understood, not taken "as is" or permitted to deteriorate by sin's virus.

Teaching shapes the mind. Disciplines are helpful distinctions by which learners organize knowledge and in which learners dialogue. Disciplines are not mutually exclusive or isolated domains of knowledge. A calcified discipline refuses dialogue from outside its elites and narrows dialogue to its own upper tier. But disciplines rightly function as communities of learners associated with a set of problems and engaged in a specialized methodology and language which enhances the organization and validation of discovery. Teaching shapes the mind by eliciting submission to the discoveries of the community. Learning in this sense is not individualistic rediscovery of all of creation's formulae. Teaching is not haphazard license or curiosity sans guidance. Christian teaching leads learners into a discovery-context where pride, ego, and willfulness (resistance to the community's discoveries) is overcome in submission to the "great conversation" (to borrow from Robert Hutchins), that is, the community's best organization of the fruits of curiosity within its disciplinary field. Christian teaching introduces new learners to this conversation and elicits their participation.

Teaching advances understanding through disciplined exploration. The Christian steward is granted a remarkable responsibility in the Gospel parables: don't merely tend, make it better, improve the field's fertility, unleash its potential, conserve its life in relationship, and increase its yield. If submission to a community's discoveries is an essential step in a learner's growth, so the posing of problems is an essential step in the learner's progress. Teaching is a conserving task, but it is also discontent and explorative. Teaching overcomes creation's fallen resistance by challenging the inertia of knowledge hierarchies and moral quietude. Teaching itself resists the fatigue of discovery but insists that creational mysteries still require fresh energy and renewing collegiality. No disciplinary language is set, no encyclopedia has been published in final edition. By awakening the curiosity and guiding toward communitarian dialogue, teaching quickens the appetite for understanding and encourages novel articulation of discovery's results. Teaching moves from a disciplinary center (submission) to the frontier (exploration) with redemptive intention.

Teaching transforms by applying moral courage to discovery. The triune God reaches to all of creation, with special care (agape) toward image bearers, the human community. Of all of creations agents and actors, humans alone carry reflective capacity, a knowledge of mortality, a conscience that drives the moral sense, and responsibility for care-giving in God's world.

God in love has taught us to value life and materiality, primarily in the incarnation of Jesus Christ. The value we rightly accord is not time bound, but eternal, we learn in the resurrection of Jesus. Teaching reflects God's valuing of life and world when it brings moral courage to bear on curiosity, communal submission, and guided discovery. Moral courage applies knowledge to the service of God and world by resisting the effects of the fall in every corner of creation, and applying the fruits of intellect to care-giving in every quarter.

The Bible describes the teaching task variously: salt and light in the world (Matt. 5:13); whatever is pure, lovely, honorable (Phil 4:8 ); feed my sheep (John 21:17); go therefore and make disciples (Matt. 28:19); overcome (Rev 3:21). The mission of education Christianly understood is to glorify God through the discovery and application of knowledge to God's redemptive task. Responsibility for that task is articulated in the creation mandate (Genesis 1:28) and again in Jesus' call to mission to the world (Acts 1:8 ). In this sense, every disciple of Jesus is both a teacher and learner.

Those who teach as a life vocation are advised to soberly assess their role and humbly assert their influence in the formation of others' minds and convictions (James 3:1), encouraging curiosity, modeling submission, fostering exploration, and demonstrating the application of knowledge through moral courage. Problem-posing pedagogy engages the learner in a process of mutual growth without presuming the final contours of the project. Christian problem-posing education develops along biblical and confessional "control beliefs," conscious of the world's fallenness, animated by the life-giving Spirit, toward the final outcome of work done well, the glory of God's name.
Either the Bible will Keep you from Sin, or sin will keep you from the Bible

Melanie

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Re: What is Truth - On Teaching!
« Reply #1 on: September 14, 2009, 01:53:59 PM »
Those who teach as a life vocation are advised to soberly assess their role and humbly assert their influence in the formation of others' minds and convictions (James 3:1), encouraging curiosity, modeling submission, fostering exploration, and demonstrating the application of knowledge through moral courage.

Is there any moral courage left? Where are these good teachers? Not in my town, that's for sure. So where are they? Are they in your town? Your Church? Your neighborhood? Yet, I keep hearing about them, as if I'm mistaken and they are all around. But are they really? Can you honestly say they are in your Church?



Tim

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Re: What is Truth - On Teaching!
« Reply #2 on: September 15, 2009, 05:39:58 PM »
if from within you are not learning then you cannot teach to those without. if a 'good' teacher is what is looked for in the world then one first needs to see the 'good' learner within. if the 'good' learner within is there then 'good' teachers will fall out of the woodwork of life to aid in the learning.

that woodwork there all the time, but just as the inn was full there was no room for it to see. and as the learner awakens the inn empties out to find that the welcoming manger had room to see it all along.

the difference between the mind blinded and the heart seeing.

with the heart and the soul and the mind...in that order.

teachers abound in the world. most may be teaching you what not to do, and when one is readied within, some come to teach what to do.

if someone shows you what not to do then what is not good about the teaching.

where the mind is affixed is the error. affix the heart to see it rightly. as one thinks so they are. if i think to not be taught then i am also unable to learn.

dualistic obsessing takes one around in ever tightening circles. bringing these two into oneness narrows the path between them.

my take on it

Tim


Amy Lineal

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Re: What is Truth - On Teaching!
« Reply #3 on: September 15, 2009, 06:07:39 PM »
So Tim, are you "teaching" with your post?

Yes or No.

Your response sounds more like mystic buddhism than biblical christianity.

My take on it.

Melanie

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Re: What is Truth - On Teaching!
« Reply #4 on: September 15, 2009, 06:56:37 PM »
if from within you are not learning then you cannot teach to those without. if a 'good' teacher is what is looked for in the world then one first needs to see the 'good' learner within. if the 'good' learner within is there then 'good' teachers will fall out of the woodwork of life to aid in the learning.

Huh?  Is this a joke or is it just going over my head?


Halle

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Re: What is Truth - On Teaching!
« Reply #5 on: September 15, 2009, 09:45:35 PM »
if from within you are not learning then you cannot teach to those without. if a 'good' teacher is what is looked for in the world then one first needs to see the 'good' learner within. if the 'good' learner within is there then 'good' teachers will fall out of the woodwork of life to aid in the learning.

Huh?  Is this a joke or is it just going over my head?



Thank You. I was thinking it was just me. Is the point that good teachers are everywhere regardless of what they teach, that we learn from everyone regardless of what they teach,  or is it that they fall out of the woodwork if we would just  listen to them?

..or is there a point?




Melanie

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Re: What is Truth - On Teaching!
« Reply #6 on: September 16, 2009, 07:31:45 AM »
Truth and Heresy: Of Stability and Firmness in the Truth
by George Gillespie (1613-1648)


It is good divinity to maintain that skepticism, fluctuation and wavering, concerning those things which God has revealed to be believed or done by us, is a sin; and to be firm, fixed and established in the faith, is a duty commanded. I shall first prove it to be so; then give reasons for it; and, thirdly, some helps to this duty, and preservatives against this sin.

For proof of the thing, somewhat might be said from the very light of nature; for "hath a nation changed their gods?" Jer. 2:11. Religion has the very name of it, a religando [binding fast], so far it is a relaxando [loosening]. The heathen Greeks called a lubricious and inconstant man, [Gk.] Antropos Euripos [a tidal man]. They said also that he who errs or miscarries in his religion does [Gk.] ek tetrimmenas kulikos piein, drink out of a bored or foraminous cup [a leaking cup]. How firm and constant have heathen philosophers been in maintaining their opinions! They could not only displease their friends, amicus [friend] Plato, etc., but suffer the heaviest things for their opinions. And shall not we much more hold fast the profession of the true faith? Zonarus (Annals, tom. 3), in the reign of Michael the Emperor, the son of Theophilus, tells us, that when the sister of the Prince of Bulgaria became a Christian, and the Prince also, by her means, converted, the Bulgarians conspired against him for this change of religion. This diabolical steadfastness of theirs provoked him to a true Christian steadfastness, till, by God's assistance and blessing, they were made to turn to him, but he turned not again to them. The Athenians impeached Socrates, upon his life, for going about to innovate and change their religion.

But, to set aside nature's light, there is not any of the primitive churches to which the apostles wrote epistles, but they were expressly warned, either positively, to stand fast in the faith, to hold their profession; or, negatively, to beware of, and to avoid false teachers, and not to be carried about with diverse and strange doctrines. Now it must be not only a truth, but a most special and necessary truth, which the apostles thought fit to press upon the churches in all their epistles written to them. See Rom. 16:17-18; 1 Cor. 16:13; 2 Cor. 11:3-4; Gal. 1:6, 8; Eph. 4:14; Phil. 3:2, 18; Col. 2:6-8; 2 Thess. 2:2-3; Heb. 10:23; 13:9; James 5:19-20; 2 Pet. 2:1-3; 3:16-18; 1 John 4:1; Jude 3-4. All of these texts are full and plain as to this point which I speak to, and in that respect most worthy of our frequent thoughts and observation, especially at such a time when this corner of the world is so full of new and strange doctrines.

As for the reasons, take these: 1. If we be not steadfast and immovable in the profession of our faith, we frustrate (as to us) the end for which the scriptures were written. Luke gives us this reason to his Theophilus why he wrote the story of Christ's birth, life and death, "That thou mightest know the certainty of those things wherein thou hast been instructed," Luke 1:4. When Peter had mentioned the voice which came from heaven concerning Christ, he adds the certainty of the scripture as a greater certainty, "We have also a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place," 2 Pet. 1:19. A voice from heaven might sooner deceive us than the written word of God.

2. To maintain and profess the true doctrine, and the true faith, is, by all Protestant orthodox writers, made one, yea, the principal mark of a true visible church. Christ himself, John 10:4-5 gives us this mark of his sheep, The sheep "follow him (their shepherd), for they know his voice. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers."

3. If we once forsake the way of truth, and go into an erroneous way, we shall not know where to find our paths; we shall wander from mountain to hill, and forget our resting place. As one wave comes after another, so does one error come after another. As a canker spreads, so does error, 2 Tim. 2:17; "Evil men and seducers shall wax worse and worse, deceiving and being deceived," 2 Tim. 3:13; which has made some, and I hope will make more, who were too inclined to the new doctrine and practices of sectaries at first, now to fall off from them, when "they increase unto more ungodliness," and unto more error. And there is no end; one error breeds a hundred, and a hundred will breed ten thousand. What was it that made so many fall from the prelates who once joined with them? Was it not because they were growing from the old ceremonies to many new ones, and each year, almost, brought in some new superstition, and from Popish rites they grew to Popish doctrines?

4. If we waver and be led about with diverse and strange doctrines, then the prophecies which have gone before of the true church shall not be made good in us. It was promised concerning the church and kingdom of Christ, Isa. 32:4-5: "The heart also of the rash shall understand knowledge, and the tongue of stammerers shall be ready to speak plainly. The vile person shall no more be called liberal," etc., that is, those who simply and rashly were led about with every wind of doctrine shall be so wise and knowing as to distinguish between truth and error, between virtue and vice, and call each thing by its right name. So Isa. 33:6, "And wisdom and knowledge shall be the stability of your times, and strength of salvation."

5. Instability and forsaking the way of truth makes us lose much that we had gained, 2 John 8; all the comfort we enjoyed, all the good that ever our souls received of such a truth, such a cause, such a ministry, all that ever we did, or spoke, or suffered for the truth, all this we lose when we turn aside after an erroneous way.

6. It greatly hinders our spiritual comfort and contentment. Col. 2:2, to be knit together in love is one mean, and to have all riches of the full assurance of understanding to the acknowledgment of gospel truths, is another mean by which the apostle wishes the hearts of Christians to be comforted. It added much to Paul's comfort that he could say, "I have kept the faith; henceforth there is laid up for me a crown," etc., 2 Tim. 4:7-8.

7. We run a great hazard of our souls and our salvation when we turn aside from truth to error. It is said of the unstable, that they wrest the scriptures "unto their own destruction," 2 Pet. 3:16. Like a man fallen into quicksands, the more he wrestles out the more he sinks. When the apostle has spoken of Christ's purchasing of our reconciliation, justification and sanctification, he adds an if; Col. 1:23, "If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard." Not that our persevering in the true faith was a condition in Christ's purchasing of these blessings, but it is a condition without which we cannot possess and enjoy what Christ has purchased; that is, he that falls away from the true doctrine of the gospel proves himself to have no part of the benefits of Christ.

Some errors are, in their own nature, damnable and inconsistent with the state of grace or fellowship with God, 2 Peter 2:9; so 2 John 9, "Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God." Sure it may be said of Arians, Socinians, Papists, Libertines, they have not God, because they abide not in the doctrine of Christ; so Gal. 5:4. Other errors there are, of which I may say, whatsoever they are comparatively, impenitency, and continuing in them, does condemn, whence it is that the apostle James reckons him who errs from the truth to be in a way of death and danger of damnation, James 5:19-20.

Now, the preservatives against wavering, and helps to steadfastness in the faith, are these: 1. Grow in knowledge and circumspection; be not simple as children in understanding. There is "sleight of men, and cunning craftiness, whereby they lie in wait to deceive;" so speaks the apostle of those that spread diverse and strange doctrines, Eph. 4:14; and Rom. 16:18, he warns us that they do "by good words and fair speeches deceive the hearts of the simple." You have, therefore, need of the wisdom of the serpent, that you be not deceived, as well as of the simplicity of the dove, that you be not a deceiver, Phil. 1:9-10. Do not rashly engage into any new opinion, much less into the spreading of it. With the well-advised is wisdom. Pythagoras would have his scholars only to hear, and not to speak for five years. Be swift to hear, but not to speak or engage: "Prove all things," and when you have proved, be sure to "hold fast to that which is good," 1 Thess. 5:21; Matt. 7:15, 17. There was never a heresy yet broached, but under some fair plausible pretence: "beguiling unstable souls," as Peter speaks, 2 Peter 2:14. "The simple believeth every word," Prov. 14:15. Be not like the two hundred that went in the "simplicity" of their hearts after Absalom in his rebellion, not knowing anything, but that he was to pay his vow in Hebron, 2 Sam. 15:11.

2. Grow in grace and holiness, and the love of the truth; for the stability of the mind in the truth, and the stability of the heart in grace, go hand in hand together, Heb. 13:9. David's rule is good: Ps. 25:12, "What man is he that fears the Lord? him shall you teach in the way that he shall choose;" which is also Christ's rule, John 7:17, "If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself;" see also Deut. 11:13,16. Elisha healed the unwholesome waters of Jericho by casting salt into the fountain, 2 Kings 2:21. So must the bitter streams of pernicious errors be healed by getting the salt of mortification and true sanctifying grace in the fountain.

3. Be sure to cleave to your faithful and sound teachers. The sheep that follow the shepherd are best kept from the wolf. I find the exhortation to stability in the faith joined with the fruitful labours of faithful teachers, Phil. 3:16-17; Heb. 13:7,9. So the apostle, Eph. 4:11-14, from the work of the ministry draws this consequence, "That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine." The Galatians were easily seduced, as soon as they were made to disgust Paul.

4. Watch and be vigilant against the first beginnings of declining, against the first seeds of error, Gal. 5:9. It was "while men slept" that the enemy came and sowed tares among the wheat, and when he had done, went his way, Matt. 13:25. Therefore "watch ye, stand fast in the faith," 1 Cor. 16:13; go hand in hand together.

5. Avoid and withdraw from the authors and spreaders of heresies and dangerous errors, Rom. 16:17; 1 Tim. 6:5; 2 John 10, 11; Phil. 3:2. He that would be godly should not use ungodly company, and he that would be orthodox should not use heretical company, unless he has some good hopes to convert some who have erred from the truth, and comes into their company for that end, James 5:19-20. I remember Chrysostom, in diverse places, warns his hearers how much they endangered their souls by going into the Jewish synagogues, and there was a great zeal in the ancient church to keep Christians that were orthodox from the assemblies and company of heretics.

6. Get church discipline established and duly exercised, which is ordained to purge the church from false doctrine, Rev. 2:14, 20.

7. "Lean not unto thine own understanding," and "be not wise in thine own eyes," Prov. 3:5, 7. Let reason be brought into captivity to the obedience of Christ, 2 Cor. 10:5. That which made the Antitrinitarians and Socinians fall away from the belief of the trinity of persons in the Godhead, and of the union of the two natures of God and man in the person of Christ, was because their reason could not comprehend these articles, which is the ground of their opinion professed by themselves. When I speak of captivating reason, I do not mean implicit faith. The eyes of my understanding must be so far opened by the Holy Ghost, that I may know such an article is held forth in scripture to be believed, and therefore I do believe that it is, though my reason cannot comprehend how it is.

8. Count your cost, and be well resolved beforehand what it will cost you to be a disciple of Christ, to be a constant professor of the truth, Luke 14:26-34; Acts 14:22, "Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter the kingdom of God." This is surer than to confirm ourselves with the hopes of a golden age of prosperity, in which we shall feel no affliction.

9. "Search the scriptures," John 5:39; Acts 17:11. Do not take upon trust new lights from any man, be he never so eminent for parts or for grace, but to the law and the testimony.

The upshot of all is that we ought to hold fast the profession of our faith without wavering, and be steadfast, and even immovable in the truth, and not to give place to the adversaries, no, not for an hour, Gal. 2:4-5. I do not mean pertinacity in the least error, nor a vain presumptuous overweening conceit of our knowledge, to make us despise any light which others may give us from scripture. Pertinacity is an evil upon the one hand, and to be too tenacious of our own opinions; but that [Gk.] kenotas [emptiness] and [Gk.] kouphotas [lightness], that levity, inconstancy, wavering, skepticism, is an evil upon the other hand. "Be not soon shaken in mind," etc., 2 Thess. 2:2.

And this is the epidemical disease of the sectaries of this time, which I have now been labouring to cure. Their word is yea and nay, and not unlike to that which Sallust objected to Cicero, that he said one thing sitting, another thing standing. Yet it may be sometimes observed, that those who are the greatest skeptics and Pyrrhonians in reference to the common and received tenets are the most pertinacious and tenacious in tenets invented by themselves. I have read it observed of Socinus, that as he set at nought fathers, councils, and the whole current of ancient and modern interpreters of scripture, so vain glory made him to maintain stiffly and tenaciously any opinion or invention of his own, as if he had been infallible.

Men are sooner drawn from the truth than from error. Some are unstable in the truth, and unstable in error too; you may find among them annuas atque menstruas fides [yearly and monthly faiths] (to use Hilary's phrase); they are of a new faith and a new religion every year, if not every month. Remember Reuben's reproach, Gen. 49:4, "Unstable as water, thou shalt not excel."

One sort of sectaries there is, indeed which will not engage to hold anything, but are known to believe nothing. These now pass under the name Seekers. Yet if one of the ancient fathers, or of the Reformers themselves who lived a hundred years ago, were now alive, they could tell us that these Seekers were, in their days, called Atheists; and, indeed, what other name is due to these nullisidians who are of no religion?

Tim

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Re: What is Truth - On Teaching!
« Reply #7 on: September 16, 2009, 11:35:29 AM »
When you see others acting from baser motives, it will fortify your own souls integrity in everday life, strengthening your ethical awareness and influence.

in other words, if it is a 'good' teacher you are looking for, look for it first within. finding it within, then living as an example; one then is approachable by those who exemplify the same.

folks tend to avoid what they do not see as themselves. but, when depth sees depth, then all ambiguous superficialities are seen through.

"sounds like mystical buddhism"??

well, comparitive studies of religions and philosophies, bolster what is christian faith. otherwise, one is near sighted.

Our Lord spoke several languages in His day, embraced old thought and new thought, challenged the status quo stagnated and stagnating.

If Christians in the world are to avoid the same mistake as did that day's status quo, then surely we need be as our Lord exemplified.

Christianity is no country club affair of the brain. it is the heart wide open to all in sin, for entry into, requires one to recognize their own sinful nature in the world. Romans 7-8

for myself, I could quote scripture and verse all day long; but what have i done at the end of the day, but expend my breaths vainly.

does understanding deliver peace, or does Jesus Christ our Lord and Savior deliver restful peace that is beyond understanding.

scripture based homeletics allows others to read into their personal lives; seeing themselves in the Living Word as opposed to seeing themselves separated from it.

Jesus taught His disciples that they were to abide in Him as He abides in they.

Was not Jesus the Living Word? did He not teach that His should as well be just so as He is.

sometimes we feel as if we know someone else, yet in the exchange we find out from they that they never knew us.

I understand that the Lord knows me, moreso than I may know myself as alone. Thus, I pray for the Lord to search me out, the bad and the good, to show me myself, that I too may be raised up as is Himself.

does He not wish for His to rest?

it is a scary proposition, I know. but what is the cost if not proposed?

"I do", for in Him Alone I have my being. or without Him, I am alone and not living as He would have me live within Himself as Living Word within myself.

Tim







Melanie

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Re: What is Truth - On Teaching!
« Reply #8 on: September 16, 2009, 02:15:00 PM »
"sounds like mystical buddhism"??

well, comparitive studies of religions and philosophies, bolster what is christian faith. otherwise, one is near sighted.

I don't recall Christ instructing us to search out and compare other religions, is that your personal philosophy? It's not a Christian teaching, nor anything in good conscience I would advise anyone.


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Our Lord spoke several languages in His day, embraced old thought and new thought, challenged the status quo stagnated and stagnating.

Embraced what old thoughts? He embraced God's word, not man's traditions. As for speaking in other languages, He was God. He spoke in all languages. Unless you don't believe he was God?


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for myself, I could quote scripture and verse all day long; but what have i done at the end of the day, but expend my breaths vainly.

So you're saying that witnessing to God's written word is vanity? Again, is that your personal philosophy, because it is contrary to Christian teaching.


Quote
scripture based homeletics allows others to read into their personal lives; seeing themselves in the Living Word as opposed to seeing themselves separated from it.

Jesus taught His disciples that they were to abide in Him as He abides in they.

 John 8:31-32
 "Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;  And ye shall know the truth, and the truth shall make you free."

Tim, sounds to me like your positions and Christ's are at opposite ends of the spectrum. Faithful teaching requires faithful doctrine. You can't get around that.



Tim

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Re: What is Truth - On Teaching!
« Reply #9 on: September 17, 2009, 10:50:32 AM »
Melanie,

it is a good thing that you won't be standing at the beautiful gate deciding who crosses through. i don't imagine very many would get by your daunting disection of their proprietary claims of faith in 'our' Christ.

in my humble opinion, folks who use the word in such a way as to consider pass and fail, are in fact those whom are most deluded in the pride of minds over their hearts. they may read the literal word, however, the spirit of the word eludes them. for from their prideful eyes all fail to measure what they in themselves consider as the accumulative definition of what is a christian.

my advice, which means so very little, is to lighten up on yourself; that from that lightened self you may lighten up on others. if one's eyes fail to see, or their hands fail to surrender control; what pray tell, may they be as any good in this "undertaking" that is being a Cristian.

it is not our job to overtake, for it is finished, and fear need not be for it has been conquered.

letting the 'old man' die, to lay it down; and to pick the 'new man' up and take it froward.

what can a heart do if it will not be heard? what does a soul do without at first a heart to say? what does a mind do, without a soul hearing from the heart? the answer is 'error'.

our Lord stated precisely, leaving no doubt, that all before Him hangs upon two.

to Love with all of 'your'......

and to Love thy....

these two, all before hangs upon.

He is those two, He hanging upon them, both the verticle and the horizontal members.

if we may listen and administer within first, then we may be able to minister to those without.

surely we will fail, yet it will not be failure in ignorance. surely having not failed in ignorance is to succeed.

and surely in succeeding, we in that success resurrect ourselves in having ressurected our Lord entombed within for so very long, in that without ignorance failure becomes success.

one cannot imagine to know the letter. it's very notice is to confound the reader, seeming as foolishness to those thinking themselves to be wise. yet that worldly wisdom is nothing but pride that casts it notions upon every person in its arrogant wake.

true wisdom is resurrected from the life, the life of any one. they having layed it down, that from it they assisted through spirit's inner guidance, may reap from the tare filled field of their mind that which is true to God's reckoning - reconciliation through the Holy Spirit.

life is not in the doctrine or the dogma. life is between the lines, when one stops within to listen from within, for that voice beyond their own din filled confoundedness.

literally, one's Bible is as alive as are they. and if they be dead to life, then as well the living word lies still upon the blinded page.

one is ever between the choice...world and god. one cannot have both simultaneously. judge and be judged in the very degree with which one judges from.

what does it mean to have the word living upon the page? does it not mean that the reader is living in and of the page. that through the particulars reconciled within, they in turn look outward upon the page finding none other than them self?

is it god's word, or is your word to pick and choose whom is right or wrong, who is fit or unable.

utter nonsense and delusion. the church (Her), stoned in the very street accused by none other than you. one claiming to be Hers.

i use you as reference toward any person as such, and not in this case to refer to you Melanie personally.

if any would like to see a catastrophy on this here internet, check out any christian chatroom on the net. folks arguing left and right about what the letter of the word means. surely to they, the word is dead, its life lost in the very letter.

christians abound in transliterations of scripture and verse, they having understood that the word reconciles its living breath within them, applying itself to the life of they personally.

in gratitude, having understood, that by no means may one reconcile themself; one turns and sees the multitudes, each able within to be graced by the very same spirit of forgiveness within, if they in turn forgive to the without.

witnessing the word touches so very few, and more often than not runs off the many in light of the hypocrisy abounding in the lives claiming new life.

personal testimony on the other hand touches many, and more often than not brings many into the light of our human bond of sameness through our common vulnerability to a shared world outlying which seeks to claim us all in our hypnotic spellbound outward short sightedness.

the longest sight is within, given only from here looking back in the 20/20 vision of Spirit's eye.

nothing has changed within our ignorance, we yet know not what we do or what we've done until the Holy Spirit from within searched our cowardly self, gives courage to see it squarely, and reconciles the irreconciliable differences between what is fallen and what is upright.

everyone is fallen short, and everyone has need to be uprighted. you, me....all.

it is truly a day by day job for a cowardly body to take courage of heart in the next step.

lordy i do go on...sorry bout that.

Tim










 


 


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