Timothy J. Keller Quotes

How can I lose my attraction to the most beautiful face in the universe? Revive my soul and reopen my eyes to your glory and grace. Amen.

We tend to think of the Bible as a book of answers to our questions, and it is that. However, if we really let the text speak, we may find that God will show us that we are not even asking the right questions.

The true god of your heart is what your thoughts effortlessly go to when there is nothing else demanding your attention.

Sin can harden our hearts so we lose everything, but suffering, if handled rightly, can make us wiser, happier, and deeper.

Suffering seems to destroy so many things that give life meaning that it may feel impossible to even go on. In the last weeks of his life, my father faced a great range of life-ending, painful illnesses all at once. He had congestive heart failure and three kinds of cancer, even as he was dealing with a gall bladder attack, emphysema, and acute sciatica. At one time he said to a friend, "What's the point?" He was too sick to do the things that made his life meaningful- so why go on? At my father's funeral, his friend related to us how he gently reminded my father of some basic themes in the Bible. If God had kept him in this world, then there were still some things for him to do for those around him. Jesus was patient under even greater suffering for us, so we can be patient under lesser suffering for him. and heaven will make amends for everything.

As soon as you express the gospel, you are unavoidably doing it in a way that is more understandable and accessible for people in some cultures and less so for others.

In literature, plays, and cinema, substitutionary sacrifice is always the most riveting and moving plot point. In the movie The Last of the Mohicans, British major Duncan Heyward asks his Indian captors if he might die in the flames so that Cora, whom he loves, and Nathaniel can go free. When, as he is being dragged away, Duncan cries, "My compliments, sir! Take her and get out!" we are electrified by his unflinching willingness to die to save others, one of whom has been his rival. He dies with his arms bound and stretched out, as if he were on a cross. In Ernest Gordon's memoir of being a prisoner of the Japanese during World War II, he recounts how at the end of a day of forced labor the guards counted the shovels, and one was apparently missing. A furious guard threatened the British POWs that unless the guilty person confessed, he would kill them all. He cocked his gun to start shooting them one by one. At that moment, one prisoner stepped forward calmly and said, "I did it." He stood quietly at attention, and "he did not open his mouth" (Isaiah 53: 7) as he was beaten to death. When they all got back to the camp and counted the shovels again, it turned out that they were all there. The man had sacrificed himself to save them all. In the first Harry Potter novel, the evil Lord Voldemort can't touch Harry without being burned. Later Dumbledore explains it to him. "Your mother died to save you. . . . Love as powerful [as that] . . . leaves its own mark. . . . [T] o have be

the Christian Gospel has massive implications for how you live. But it is first of all a message that you need to be saved, and you are saved not in the slightest by what you can do but rather by what he has done. You begin with Christ not by adopting an ethic nor by turning over a new leaf nor even by joining a community. No, you begin by believing the report about what has happened in history.

That love - whose obedience is wide and long and high and deep enough to dissolve a mountain of rightful wrath - is the love you've been looking for all your life. No family love, no friend love, no mother love, no spousal love, no romantic love - nothing could possibly satisfy you like that. All those other kinds of loves will let you down; this one never will.

Another reason for the primacy of praise is that it has such power to heal what is wrong with us and create inner spiritual health.

Francis Spufford, using very contemporary idiom, calls for the same thing in this way. When discussing our sinfulness, he says: What we're talking about here is not just our tendency to lurch and stumble and screw up by accident, our passive role as agents of entropy. It's our active inclination to break stuff, "stuff" here including . . . promises, relationships we care about and our own well-being and other people's. . . . [You are] a being whose wants make no sense, don't harmonize: whose desires deep down are discordantly arranged, so that you truly want to possess and you truly want not to at the very same time. You're equipped, you realize, more for farce (or even tragedy) than happy endings. . . . You're human, and that's where we live; that's our normal experience.180 Until we fully acknowledge the chaos within us that the Bible calls sin, we live in what Calvin calls "unreality.

Science is a magnificent material force, but it is not a teacher of morals. It can perfect machinery, but it adds no moral restraints to protect society from the misuse of the machine. . . . Science does not [and cannot] teach brotherly love."19 Secular, scientific reason is a great good, but if taken as the sole basis for human life, it will be discovered that there are too many things we need that it is missing.

Modern Western readers immediately focus on (and often bristle at) the word "submit," because for us it touches the controversial issue of gender roles. But to start arguing about that is a mistake that will be fatal to any true grasp of Paul's introductory point. He is declaring that everything he is about to say about marriage assumes that the parties are being filled with God's Spirit. Only if you have learned to serve others by the power of the Holy Spirit will you have the power to face the challenges of marriage.

when the Spirit enables us to understand what Christ has done for us, the result is a life poured out in deeds of justice and compassion for the poor.5

the graven image, the idol of the title, was a God who always acted the way we thought he should. Or more to the point - he was a God who supported our plans, how we thought the world and history should go. That is a God of our own creation, a counterfeit god. Such a god is really just a projection of our own wisdom, of our own self. In that way of operating, God is our "accomplice," someone to whom we relate as long as he is doing what we want. If he does something else, we want to "fire" him, or "unfriend him," as we would any personal assistant or acquaintance who was insubordinate or incompetent.

the fear of God" is increased by an experience of God's grace and forgiveness. What it describes is a loving, joyful awe and wonder before the greatness of God.

Love is the most liberating freedom-loss of all.

This is one of God's great purposes in marriage: to picture the relationship between Christ and His redeemed people forever!

The Psalms are the prayer book of the Bible, but it is noteworthy that the first Psalm is not a prayer per se but a meditation - in

As C. S. Lewis says in The Great Divorce, if in this life you never say to God, "Thy will be done," then eventually God will say to you for the afterlife, "All right, then thy will be done." If you want freedom from God, you will quite justly get what you hope for.

There are many goods that God will not give us unless we honor him and make our hearts safe to receive them through prayer.

A marriage based not on self-denial but on self-fulfillment will require a low- or no-maintenance partner who meets your needs while making almost no claims on you. Simply put - today people are asking far too much in the marriage partner.

Though most spiritual seekers start their search afraid of disappointment, Jesus says that he will always be infinitely more than anyone is looking for. He will always exceed our expectations; he will be more than we can ask for or imagine. So

He expects us to come to him for refuge from our grief, fear, and pain and not to dull those emotions with amusements and distractions that promise, but can never deliver, blessing.

There are thousands of men and women who go to churches and chapels every Sunday, and call themselves Christians. Their names are in the baptismal register. They are reckoned Christians while they live. They are married with a Christian marriage-service. They are buried as Christians when they die. But you never see any "fight" about their religion! Of spiritual strife, and exertion, and conflict, and self-denial, and watching, and warring they know literally nothing at all. Such Christianity . . . is not the Christianity of the Bible. It is not the religion which the Lord Jesus founded, and His Apostles preached. True Christianity is "a fight."3

Gilligan argued that while men seek maturity by detaching themselves, women see themselves maturing as they attach.18

Jesus evokes extreme reactions. Some are so furious with him they try to throw him off a cliff and kill him. Others are so terrified they cry out, "Depart. . . . Get away from me!"5 Others fall down before him and worship him. Why the extremes? It is because of the claims about who he is. If he is who he said he is, then you have to center your whole life on him. And if he is not who he said he is, then he is someone to hate or run away from. But no other response makes any sense. Either he is God or he isn't - so he's absolutely crazy or infinitely wonderful. The modern world, however, is filled with people who say they believe in Jesus, they say they understand who he is, but it hasn't revolutionized their lives. There has been no crisis and lasting change. The only way to explain this is that, contrary to what they claim, they haven't really grasped the meaning that he is "God with us." IT

Edmund Clowney observes that prayer involves an honesty that has no real parallel in human relationships, because every human relation necessarily involves only a part of your personality. We relate differently to our spouse, our business partner, and a chance acquaintance on the street because each of our social roles expresses only a part of our personhood. Even our spouse sees only part of who we are. "In relation to God, however, we are 'naked and pinned down' (Heb 4:13). Our masks are gone, pretense is useless: the relationship is not partial, but total. All that we are stands related to our Maker and Redeemer."245

The gospel addresses our greatest need and brings change and transformation to every area of life. Let's look at just a few of the ways that the gospel changes us. Discouragement and depression. When a person is depressed, the moralist says, "You are breaking the rules. Repent." On the other hand, the relativist says, "You just need to love and accept yourself." Absent the gospel, the moralist will work on behavior, and the relativist will work on the emotions - and only superficialities will be addressed instead of the heart. Assuming the depression has no physiological base, the gospel will lead us to examine ourselves and say, "Something in my life has become more important than God - a pseudo-savior, a form of works-righteousness." The gospel leads us to embrace repentance, not to merely set our will against superficialities.

All work, according to God's design, is service.

Father, your Son taught us to pray, "Hallowed be thy name" before "Give us this day our daily bread." Help me pray not "You've got to do this, God!" but "Be glorified in my life." That is hard at first; then it is freedom itself. Amen.

If believers in God don't honor the cries and claims of the poor, we don't honor him, whatever we profess, because we hide his beauty from the eyes of the world. When we pour ourselves out for the poor - that gets the world's notice.

All the seemingly loose threads and contradictory claims of the rest of the Bible come together in Jesus.

The sovereign God himself has come down into this world and has experienced its darkness. He has personally drunk the cup of its suffering down to the dregs. And he did it not to justify himself but to justify us, that is, to bear the suffering, death, and curse for sin that we have earned. He takes the punishment upon himself so that someday he can return and end all evil without having to condemn and punish us.

The evil we see today was not part of God's original design. It was not God's intent for human life. That means that ultimately, even a peaceful death at the age of 90 yrs old is not the way things were meant to be...The rage at the dying of the light is our intuition that we were not meant for mortality, for the loss of love, or for the triumph of darkness. In order to help people face death and grief we often tell people that death is a perfectly natural part of life. But that asks them to repress a very right and profound human intuition - that we were not meant to simply go to dust, and that love was meant to last.

In many areas of life, freedom is not so much the absence of restrictions as finding the right ones, the liberating restrictions. Those that fit with the reality of our nature and the world produce greater power and scope for our abilities and a deeper joy and fulfillment. Experimentation, risk, and making mistakes bring growth only if, over time, they show us our limits as well as our abilities. If we only grow intellectually, vocationally, and physically through judicious constraints–why would it not also be true for spiritual and moral growth? Instead of insisting on freedom to create spiritual reality, shouldn't we be seeking to discover it and disciplining ourselves to live according to it?

What if your only hope was to get ministry from someone who not only did not owe you any help - but who actually owed you the opposite? What if your only hope was to get free grace from someone who had every justification, based on your relationship to him, to trample you?

Competency is a basic value. It is not a means to some other end, such as wealth or position, although such results may occur.

The Bible teaches that God is completely in control of what happens in history and yet he exercises that control in such a way that human beings are responsible for their freely chosen actions and the results of those actions. Human freedom and God's direction of historical events are therefore completely compatible. To put it most practically and vividly - if a man robs a bank, that moral evil is fully his responsibility, though it also is part of God's plan.

Without socially shared discovered meaning we have no basis for saying to somebody else: "You need to stop doing that!" Created meanings cannot be the basis for a program of social justice. Martin

If earthly fathers, who are sinful, ordinarily want to make their children happy, "how much more" committed is our perfect heavenly Father to our well-being and happiness?

But Christianity is not just for the strong; it's for everyone, especially for people who admit that, where it really counts, they're weak.

we must not miss the fact that Paul directly tells a local congregation to adapt its worship because nonbelievers will be present. It is a false dichotomy to insist we must choose between seeking to please God and being concerned with how unchurched people feel or what they might be thinking about during our worship services.

Prayer turns theology into experience.

John Frame's 'tri-perspectivalism' helps me understand Willow. The Willow Creek style churches have a 'kingly' emphasis on leadership, strategic thinking, and wise administration. The danger there is that the mechanical obscures how organic and spontaneous church life can be. The Reformed churches have a 'prophetic' emphasis on preaching, teaching, and doctrine. The danger there is that we can have a naïve and unBiblical view that, if we just expound the Word faithfully, everything else in the church - leader development, community building, stewardship of resources, unified vision - will just happen by themselves. The emerging churches have a 'priestly' emphasis on community, liturgy and sacraments, service and justice. The danger there is to view 'community' as the magic bullet in the same way Reformed people view preaching.

Christians are confronted with ethical and theological issues every day in the workplace. Preaching and ministry in urban churches must therefore help congregants form networks of believers within their vocational field and assist them in working through the theological, ethical, and practical issues they face in their work.

It is our nature to be strong and independent. Yet, there is no room for the ego in suffering. This stripping of my ego opens the doors to authentic relating to others. As I am drawn closer to others, I am experiencing God in the here and now.

Gifts are things we do, but spiritual fruit or graces are things we are

Now I know that you love me more than anything in the world." That's what "the fear of God" means.

to some parts of biblical teaching," and "B" beliefs, which contradict Christian truth ("B" doctrines) and "lead listeners to find some Christian doctrines implausible or overtly offensive." Take a moment to identify a key "A" doctrine - a teaching from the Bible that would be generally accepted and affirmed by your target culture - and how it expresses itself in the culture through "A" beliefs. What is an example of a "B" belief in your culture, and what "B" doctrines does it conflict with directly? 4. Keller writes, "It is important to learn how to distinguish a culture's A.' doctrines from its 'B' doctrines because knowing which are which provides the key to compelling confrontation. This happens when we base our argument for 'B' doctrines directly on the A.' doctrines." Using the examples you discussed

Christianity's growth, especially in the developing world, has been explosive. There are now six times more Anglicans in Nigeria alone than there are in all of the United States. There are more Presbyterians in Ghana than in the United States and Scotland combined. Korea has gone from 1 percent to 40 percent Christian in a hundred years, and experts believe the same thing is going to happen in China. If there are half a billion Chinese Christians fifty years from now, that will change the course of human history.6

to the world. God created both body and soul, and the resurrection of Jesus shows that he is going to redeem both body and soul. The work of the Spirit of God is not only to save souls but also to care and cultivate the face of the earth, the material world. It is hard to overemphasize the uniqueness of this vision. Outside of the Bible, no other major religious faith holds out any hope or even interest in the restoration of perfect shalom, justice, and wholeness in this material world. Vinoth Ramachandra, a Sri Lankan Christian writer, can see

Our prayer is that as you read, you'll be struck not by the contents of this book, but by the book it's helping you open up; and that you'll praise not the author of this book, but the One he is pointing you to.

Only if our highest love is God himself can we love and serve all people, families, classes, races; and only God's saving grace can bring us to the place where we are loving and serving God for himself alone and not for what he can give us. Unless we understand the gospel, we are always obeying God for our sake and not for his.6

What will make the people in your neighborhood be glad you are there? Connect with individuals and leaders in the community and begin to meet the perceived needs of the community.

When anything in life is an absolute requirement for your happiness and self-worth, it is essentially an 'idol,' something you are actually worshiping. When such a thing is threatened, your anger is absolute. Your anger is actually the way the idol keeps you in its service, in its chains. Therefore if you find that, despite all the efforts to forgive, your anger and bitterness cannot subside, you may need to look deeper and ask, 'What am I defending? What is so important that I cannot live without?' It may be that, until some inordinate desire is identified and confronted, you will not be able to master your anger.

This God-centered way of confessing and forsaking sin is a powerful instrument of change. Fear of consequences changes behavior through external coercion - the inner impulses remain. However, a desire to please and honor the one who saved you and who is worthy of all praise - that changes you from the inside out. The Puritan author Richard Sibbes, in his classic The Bruised Reed, says that repentance is not "a little bowing down our heads . . . but a working our hearts to such a grief as will make sin [itself] more odious unto us than punishment."330

The Gospel, because it is a true story, means all the best stories will be proved, in the ultimate sense, true. THE

Each of the divine persons centers upon the others. None demands that the others revolve around him. Each voluntarily circles the other two, pouring love, delight, and adoration into them. Each person of the Trinity loves, adores, defers to, and rejoices in the others. That creates a dynamic, pulsating dance of joy and love. The early leaders of the Greek church had a word for this – perichoresis. Notice our word "choreography" within it. It means literally to "dance or flow around".

Could the observers of the crucifixion "clearly perceive" the ways of God? No - even though they were looking right at a wonder of grace. They saw only darkness and pain, and the categories of human reason are sure God cannot be working in and through that. So they called Jesus to "come down now from the cross," sneering, "He saved others . . . but he can't save himself." (Matt 27:42 NIV). But they did not realize he could save others only because he did not save himself. Only

Lipton, a professor of history at SUNY Stony Brook, concluded, "In the face of recent revelations about the reckless and self-indulgent sexual conduct of so many of our elected officials, it may be worth recalling that sexual restraint rather than sexual prowess was once the measure of a man.

Hope comes not in the solution to the problem but in focusing on Christ, who facilitates the change.

Prayer, true prayer, does not allow us to deceive ourselves. It relaxes the tension of our self-inflation. It produces a clearness of spiritual vision. . . . It saps our self-deception and its Pharisaism. . . . So by prayer we acquire our true selves."242

There are many people who have no idea what they should be living for, or the meaning of their lives, nor have they any guide to tell right from wrong. God looks down at people in that kind of spiritual fog, that spiritual stupidity, and he doesn't say, "You idiots." When we look at people who have brought trouble into their lives by their own foolishness, we say things like "Serves them right" or we mock them on social media: "What kind of imbecile says something like this?" When we see people of the other political party defeated, we just gloat. This is all a way of detaching ourselves from them. We distance ourselves from them partly out of pride and partly because we don't want their unhappiness to be ours. God doesn't do that. Real compassion, the voluntary attachment of our heart to others, means the sadness of their condition makes us sad; it affects us. That is deeply uncomfortable, but it is the character of compassion. (121)

the natural condition of the human ego: that it is empty, painful, busy and fragile.

To be a Christian in business, then, means much more than just being honest or not sleeping with your coworkers. It even means more than personal evangelism or holding a Bible study at the office. Rather, it means thinking out the implications of the gospel worldview and God's purposes for your whole work life - and for the whole of the organization under your influence.

Pastors do not know enough about every vocational field to know how the gospel influences work in that sector. Clergy and laypeople [must] sit down as equals - each with some knowledge the other does not have - to plan for Christian witness in public life.

If you have settled this - if you have grasped the character of your heart and admitted your desolation apart from Christ - then, he says, you can begin to pray.

The introductory statement for Paul's famous paragraph on marriage in Ephesians is verse 21: "Submit to one another out of reverence for Christ."1 In English, this is usually rendered as a separate sentence, but that hides from readers an important point that Paul is making. In the Greek text, verse 21 is the last clause in the long previous sentence in which Paul describes several marks of a person who is "filled with the Spirit." The last mark of Spirit fullness is in this last clause: It is a loss of pride and self-will that leads a person to humbly serve others. From this Spirit-empowered submission of verse 21, Paul moves to the duties of wives and husbands.

Many point to the rising percentage of younger adult "nones" in the United States as evidence for the inevitable shrinkage of religion. However, Kaufmann shows that almost all of the new religiously unaffiliated come not from conservative religious groups but from more liberal ones. Secularization, he writes, "mainly erodes . . . the taken-for-granted, moderate faiths that trade on being mainstream and established."67 Therefore, the very "liberal, moderate" forms of religion that most secular people think are the most likely to survive will not. Conservative religious bodies, by contrast, have a very high retention rate of their children, and they convert more than they lose.68

The things we love individually not only determine our character, but what a society loves collectively shapes its culture. This latter idea was the heart of Augustine's great work City of God. He believed societies are the mutual associations of individuals united by what they love in common.

The alternative to this truce-marriage is to determine to see your own selfishness as a fundamental problem and to treat it more seriously than you do your spouse's. Why? Only you have complete access to your own selfishness, and only you have complete responsibility for it. So each spouse should take the Bible seriously, should make a commitment to "give yourself up." You should stop making excuses for selfishness, you should begin to root it out as it's revealed to you, and you should do so regardless of what your spouse is doing. If two spouses each say, "I'm going to treat my self-centeredness as the main problem in the marriage," you have the prospect of a truly great marriage.

He argues that science cannot provide the means by which to judge whether its technological inventions are good or bad for human beings. To do that, we must know what a good human person is, and science cannot adjudicate morality or define such a thing.

Only Jesus says, "I have come for the weak. I have come for those who admit they are weak. I will save them not by what they do but through what I do.

Both men and women today want a marriage in which they can receive emotional and sexual satisfaction from someone who will simply let them "be themselves." They want a spouse who is fun, intellectually stimulating, sexually attractive, with many common interests, and who, on top of it all, is supportive of their personal goals and of the way they are living now.

Many say that it is ethnocentric to claim that our religion is superior to others. Yet isn't that very statement ethnocentric? Most non-Western cultures have no problem saying that their culture and religion is best. The idea that it is wrong to do so is deeply rooted in Western traditions of self-criticism and individualism. To charge others with the "sin" of ethnocentrism is really a way of saying, "Our culture's approach to other cultures is superior to yours.

At the beginning of history there was also a garden and a command. God put Adam and Eve in that garden, and they were told not to eat of the Tree. The direction was: "Obey me about the Tree, and you will live" - obey me and I'll bless you. But they disobeyed.

Now there is another garden, and a Second Adam, and another command. Jesus Christ has been sent by the Father to go to the cross, which is also a tree. To the first Adam he said, "Obey me about the Tree and I will bless you" - and Adam didn't do it. But to the second Adam he says, "Obey me about the Tree and I will crush you" - and Jesus does.

Jesus is the first and last person in history to be told that obedience would bring a curse. The Father is saying, essentially, "If you obey me, if you are faithful to me, I will forsake you, cast you off and send your soul into hell." And yet Jesus obeyed. Even as he was dying, abandoned by his Father, he called him "My God" - words that in the Bible were covenant language, conveying intimacy. Even though he was being forsaken, Jesus was still obeying.

The main problem in a person's life is never his suffering; it's his sin.

the abuse of the subjective in some circles cannot exclude the 'mystical' and emotional dimensions of Christian experience.

the causes of poverty as put forth in the Bible are remarkably balanced. The Bible gives us a matrix of causes. One factor is oppression, which includes a judicial system weighted in favor of the powerful (Leviticus 19:15), or loans with excessive interest (Exodus 22:25-27), or unjustly low wages (Jeremiah 22:13; James 5:1-6). Ultimately, however, the prophets blame the rich when extremes of wealth and poverty in society appear (Amos 5:11-12; Ezekiel 22:29; Micah 2:2; Isaiah 5:8). As we have seen, a great deal of the Mosaic legislation was designed to keep the ordinary disparities between the wealthy and the poor from becoming aggravated and extreme. Therefore, whenever great disparities arose, the prophets assumed that to some degree it was the result of selfish individualism rather than concern with the common good.

The path Jesus takes you on may look like it's taking you to one dead end after another. Nevertheless, the thread does not work in reverse. If you just obey Jesus and follow it forward, it will do its work.

Do you want to know who you are, your strengths and weaknesses? Do you want to be a compassionate person who skillfully helps people who are hurting? Do you want to have such a profound trust in God that you are fortified against the disappointments of life? Do you want simply to be wise about how life goes? Those are four crucial things to have - but none of them are readily achievable without suffering.

Well, someone asks, how can we be sure God is trustworthy? The answer is that this is the one part of the Lord's Prayer Jesus himself prayed in the Garden of Gethsemane, under circumstances far more crushing than any of us will ever face. He submitted to his Father's will rather than following his own desires, and it saved us. That's why we can trust him. Jesus is not asking us to do anything for him that he hasn't already done for us, under conditions of difficulty beyond our comprehension. Luther adds, following Augustine, that without this trust in God, we will try to take God's place and seek revenge on those who have harmed us.203

In the end faith always moves beyond mental assent and duty and will involve the whole self - mind, will, and emotions. Why

Augustine writes: "We love God, therefore, for what He is in Himself, and [we love] ourselves and our neighbors for His sake." That

The lesson is that the medium is not the message, that we must not ignore uncomfortable truths just because they come through an unimpressive messenger.

Righteous Lord, I have many who falsely accuse me. Defend me from them! But I also know my sin, and my heart rightly accuses me. I rest in Jesus's atoning death for me.

What is more ultimate, the absolute or the particular? The One or the Many? The ideal and eternal or the real and the concrete? Is Plato right or Aristotle? But the doctrine of the incarnation breaks through those binaries and categories. "Immanuel" means the ideal has become real, the absolute has become a particular, and the invisible has become visible!

Some sermons are like "a bridge to nowhere." They are grounded in solid study of the biblical text but never come down to earth on the other side. That is, they fail to connect the biblical truth to people's hearts and the issues of their lives. Other sermons are like bridges from nowhere. They reflect on contemporary issues, but the insights they bring to bear on modern problems and felt needs don't actually arise out of the biblical text. Proper contextualization is the act of bringing sound biblical doctrine all the way over the bridge by reexpressing it in terms coherent to a particular culture.

The only way to doubt Christianity rightly and fairly is to discern the alternate belief under each of your doubts and then to ask yourself what reasons you have for believing it. How do you know your belief is true? It would be inconsistent to require more justification for Christian belief than you do for your own, but that is frequently what happens. In fairness you must doubt your doubts. My thesis is that if you come to recognize the beliefs on which your doubts about Christianity are based, and if you seek as much proof for those beliefs as you seek from Christians for theirs - you will discover that your doubts are not as solid as they first appeared. I

The reason for this persistent story line in the Bible is not simply because the writers like underdogs. It is because the ultimate example of God's working in the world was Jesus Christ, the only founder of a major religion who died in disgrace, not surrounded by all of his loving disciples but abandoned by everybody whom he cared about, including his Father.

The basic premise of religion– that if you live a good life, things will go well for you– is wrong. Jesus was the most morally upright person who ever lived, yet He had a life filled with the experience of poverty, rejection, injustice, and even torture.

We are called to stand in for God here in the world, exercising stewardship over the rest of creation in his place as his vice regents. We share in doing the things that God has done in creation - bringing order out of chaos, creatively building a civilization out of the material of physical and human nature, caring for all that God has made. This is a major part of what we were created to be. . . . Work has dignity because it is something that God does and because we do it in God's place, as his representatives.

Prayer, therefore, leads to a self-knowledge that is impossible to achieve any other way.

in Edward Glaeser, The Triumph of the City: How Our Greatest Invention Makes Us Richer, Smarter, Greener, Healthier, and Happier (New York: Penguin, 2011). 2. The Dictionary of Biblical Imagery (ed. Leland Ryken, James C. Wilhoit, and Tremper Longman III [Downers Grove, Ill.: InterVarsity, 1998], 150) speaks of the city as "humanity en masse" and therefore "humanity 'writ large.'" 3. The Dictionary of Biblical Imagery (p. 150) defines city as a "fortified habitation." 4. See Frank Frick, The City

Christians don't face adversity by stoically decreasing our love for the people and things of this world so much as by increasing our love and joy in God.

I confess that I am simply not changed enough by the great truths of the Gospel that I profess to believe with all my heart. Show me the specific gaps between my faith and my practice, and empower me to close them. Amen.

The essence of becoming a disciple is, to put it colloquially, becoming like the people we hang out with the most. Just as the single most formative experience in our lives is our membership in a nuclear family, so the main way we grow in grace and holiness is through deep involvement in the family of God. Christian community is more than just a supportive fellowship; it is an alternate society. And it is through this alternate human society that God shapes us into who and what we are.

While we may be able to demonstrably prove to any rational person that substance X will boil at temperature Y at elevation Z, we cannot so prove what we believe about justice and human rights, or that people are all equal in dignity and worth, or what we think is good and evil human behavior. If we used the same standard of evidence on our other beliefs that many secular people use to reject belief in God, no one would be able to justify much of anything. The

David found the heart to pray when he received God's Word of promise - that he would establish his throne and build him a house. Christians, however, have an infinitely greater Word of promise. God will not merely build us a house, he will make us his house. He will fill us with his presence, beauty, and glory. Every time Christians merely remember who they are in Christ, that great word comes home to us and we will find, over and over again, a heart to pray.