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In these new YouTube video clips, Mike Oppenheimer (Let Us Reason Ministries) and author Ray Yungen (A Time of Departing) discuss mysticism, the emerging church, and contemplative spirituality and how they relate to God’s Word. In essence, contemplative spirituality says, “The Gospel gets in the way.”

Below is part one.  Click here for part two. Filmed in Idaho by Candlelight Productions for Concerned Nazarenes. Used with permission. YouTube Video clips compiled by “Luke.”

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By Ted Kyle
Free-Lance Writer
 

From Ezekiel 9:4-5 comes this challenging report: “And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity.”

If the reader’s first reaction is to think, “These are Old Testament words for a far-distant time and place; it means nothing to me,” I beg you to think again. The God of the Old Testament is also the God of the New Testament. His nature has not changed one iota. The Old and the New are related. Furthermore, Paul tells us in 1 Corinthians 10:11 that “Now all these things (virtually the entire Old Testament) happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. We are not governed by Old Testament Law but we are supposed to learn from those hard-won lessons.

In Ezekiel’s vision, God commissioned the angelic beings who had charge of Jerusalem, including the Temple (Ez. 9:1), to sweep through the city and destroy most of the residents. They were to have no pity. They were to “slay utterly old and young, both maids and little children, and women” (9:6). The only exceptions to this general slaughter were to be those who mourned because their city and nation were sliding ever deeper into sin.

Was this a warning vision or a prophetic vision? Probably both, in a general sense, for we know that God did ultimately use the Roman army to wreak His vengeance on the Jewish nation, and particularly Jerusalem, its capital city, where the slaughter was frightful. Included in the destruction was the Temple, which was burned and then enthusiastically demolished stone by stone, we are told, to recover the gold that had melted and run into the joints and crevices between the stones.

I greatly fear that God’s fulfillment of this vision will be reenacted in our country in our day, unless America turns back to God. We, as a nation, have already closed our schools, our courts, and our councils against God and have more and more declared Him either irrelevant or actually subversive. Meanwhile our churches, so many of them, are spiritually asleep and drifting further from the precepts and practices of God’s holy Word.

I believe Ezekiel’s vision also contains a pointed warning for the Church. Note the last part of 9:6: “ ‘And begin at my sanctuary.’ Then they began at the ancient men which were before the house.” Verse 7 continues: “And he said unto them, Defile the house, and fill the courts with the slain: go ye forth. And they went forth, and slew in the city.”

Where would these angels of death find their first victims? Among the priests and Levites who served the Temple. And first among them would be the “ancient men,” the leaders. The application for the Church is so obvious it cries out for emphasis: God’s judgment will fall most heavily upon the pastors and elders who lead their flocks away from the true Gospel of our Lord Jesus Christ.

This, of course, is as it should be. God entrusted the Church with a leadership role: She is God’s ambassador to the world! (cf. Eph. 6:20). She is charged with staying true to the Bible. More, she must be vibrantly alive. She must be a beacon of faith, and a bastion of righteousness. In short, she must once again truly represent our glorious Savior, Jesus Christ!

Without this taking place, I fear God’s terrible judgment on America and the Church is inevitable.

The question remains: How much do we, as God’s children, care? Does the already deplorable and rapidly worsening spiritual condition of our country grieve us? The answer may tell us much about our own spiritual condition!

This is the time for all true believers to “be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world” (Phil. 2:15).

Let your light shine as you weep for your country!

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In a posting by Ken Silva of Apprising Ministries, Silva addresses a video clip of emergent figure, Samir Selmanovic: 

The Scripture above shows us that the spirit of the age in which we now live is inversalism because mankind is in love with itself. A perfect example is the video [of
Selmanovic - see below] 

Silva states:

In posts like “Samir Selmanovic: God Is Father Of All Religion” previously Apprising Ministries has introduced you to Selmanovic, a member of the Coordinating Group for Emergent Village , itself a key cog in the egregiously ecumenical Emerging Church aka Emergent Church de-formation of the Christian faith—now morphing into Emergence Christianity (EC).

In the following several paragraphs, Roger Oakland discusses Samir Selmanovic’s spirituality in Faith Undone:

This misguided effort to unite all things, to give people the option of maintaining their own religious practices, suggesting they do not have to call themselves Christians is a spiritually slippery slope and an undoing of the Christian faith.

Samir Selmanovic was raised in a European Muslim home, then served as a Seventh Day Adventist pastor in the US. Today, he helps to develop the emerging church through his role in the Coordinating Group at Emergent Village and his leadership in Re-church Network. Selmanovic has some interesting and alarming views on Christianity. He states:

The emerging church movement has come to believe that the ultimate context of the spiritual aspirations of a follower of Jesus Christ is not Christianity but rather the kingdom of God. …to believe that God is limited to it [Christianity] would be an attempt to manage God. If one holds that Christ is confined to Christianity, one has chosen a god that is not sovereign. Soren Kierkegaard argued that the moment one decides to become a Christian, one is liable to idolatry.1

On Selmanovic’s website, Faith House project, he presents an interfaith vision that will:

…seek to bring progressive Jews, Christians, Muslims, and spiritual seekers of no faith to become an interfaith community for the good of the world. We have one world and one God.2

While Selmanovic says he includes Christians in this interspiritual dream for the world, he makes it clear that while they might be included, they are in no way beholders of an exclusive truth. He states:

Is our religion [Christianity] the only one that understands the true meaning of life? Or does God place his truth in others too? Well, God decides, and not us. The gospel is not our gospel, but the gospel of the kingdom of God, and what belongs to the kingdom of God cannot be hijacked by Christianity.3

While it is true that God is the One who decides where He is going to place truth, He has already made that decision. And the answer to that is found in the Bible. When Selmanovic asks if Christianity is the only religion that understands the true meaning of life, the answer is yes. How can a Buddhist or a Hindu or a Muslim fully understand truth when their religions omit a Savior who died for their sins?

Though world religions may share some moral precepts (don’t lie, steal, etc), the core essence of Christianity (redemption) is radically different from all of them. Interspirituality may sound noble on the surface, but in actuality, Selmanovic and the other emerging church leaders are facilitating occultist Alice Bailey’s rejuvenation of the churches. In her rejuvenation, everyone remains diverse (staying in their own religion), yet united in perspective, with no one religion claiming a unique corner on the truth. In other words all religions lead to the same destination and emanate from the same source. And of course, Bailey believed that a “Coming One”(4) whom she called Christ would appear on the scene in order to lead united humanity into an era of global peace. However, you can be sure that if such a scenario were to take place as Bailey predicted, there would be no room for those who cling to biblical truth.

As is the case with so many emergent leaders, Selmanovic’s confusing language dances obscurely around his theology, whether he realizes it or not. Sadly, for those who are lost and who are trying to find the way, the emerging church movement offers confusion in place of clarity. It blurs if not obliterates the walls of distinction between good and evil, truth and falsehood, leaving people to stumble along a broken path, hoping to find light. In sharp contrast, Jesus commanded believers to stand out as beacon lights in this dark world, bearing the Word of God to a lost and dying generation. In such times as these, in which we live, let us not be quickly deceived, but let us heed the words that give life and true peace:

Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. (Matthew 5:14-15) (This excerpt from chapter 10 of Faith Undone by Roger Oakland.)

Notes:
1. Doug Pagitt and Tony Jones, An Emergent Manifesto of Hope, Samir Selmanovic section, “The Sweet Problem of Inclusiveness,” pp. 192-193.
2. From Faith House Project website: http://samirselmanovic. typepad.com/faith_house/2.WhatisFaithHouseProject.pdf.
3. Doug Pagitt and Tony Jones, An Emergent Manifesto of Hope, p. 194.
4. Alice Bailey: a term she used in her writings; see page 188 of Reappearance of the Christ for example. (Albany, NY: Fort Orange Press, 1948, 4th printing, 1962).

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LTRP Note: According to an Associated Press article (see link below), The Purpose Driven Connection magazine, (the business venture of Readers Digest and Rick Warren) “has collapsed less than a year after it was announced with great fanfare.” As Lighthouse Trails reported in December of 2008, just prior to the first issue of the magazine, the magazine would feature a number of leading Christian figures, many of whom are contemplative proponents. In February of 2009, Lighthouse Trails reported that the magazine was promoting the new global spirituality.

Below, the New York Times on the story:

“Magazine by a Best-Selling Minister Closes”

By RICHARD PÉREZ-PEÑA
New York Times

Less than a year after starting a hybrid magazine and paid membership organization, the Rev. Rick Warren and the Reader’s Digest Association said Wednesday that they were pulling the plug.

Their plan was to capitalize on Mr. Warren’s best-selling books, like “The Purpose Driven Life,” to create a group patterned on his calls to Christian evangelism and charitable works.

They sold $29 annual memberships to Purpose Driven Connection, built around local chapters and online social networking tools. Members received a quarterly magazine of the same name — edited by Mr. Warren — DVDs and study guides. The magazine were also sold through retailers.

But their timing could not have been worse; the project began near the worst of the financial crisis, in the depths of the recession. “The numbers for the membership were quite disappointing,” said William K. Adler, a spokesman for the Reader’s Digest Association. The partners declined to release sales figures for the memberships or the magazine. Click here to read this entire article.

Related Information:
Rick Warren, Reader’s Digest part ways on project Associated Press

Rick Warren’s New Magazine Promotes the New Global Spirituality

Rick Warren, Reader’s Digest Join Forces for New Purpose Driven Publication

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by Star Parker
WorldNet Daily

President Obama has signed into law the Hate Crimes Prevention Act. Actually, he signed into law the 2010 National Defense Authorization Act tacked onto which was the hate-crimes legislation.

Sen. Harry Reid, our brave Democratic majority leader, slipped the hate-crimes bill into the defense authorization bill to avoid having to have our senators consider the controversial hate-crimes legislation on its own.

It’s for good reason that our Democratic legislators wanted to hide under a rock while passing this terrible piece of legislation. It may help them with the far-left wing of their party. But weakening and damaging our country is not something to be proud of. And that is exactly what this new hate-crimes law does.

The bill adds on extra penalties to violent crimes when it is deemed they were motivated by gender, sexual orientation or disabilities. It’s the first major expansion of hate-crimes legislation originally passed in 1968, targeted then to crimes aimed at race, color, religion and national origin.

After signing this new law, President Obama celebrated it by saying that in this nation we should “embrace our differences.” Click here to continue reading.

Related Articles:
Hate Crimes Bill Passes House – Christian Leaders Partly to Blame

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LTRP NOTE: According to the following news report, Focus on the Family founder, James Dobson, has stepped down from his long standing, popular radio program. Lighthouse Trails has reported on a number of occasions regarding Focus on the Family’s promotion of contemplative spirituality. The question must be asked, will Focus on the Family’s vision turn toward the new spirituality that incorporates a contemplative, mystical, emerging spirituality? Time will tell.

“Focus Takes Next Step in Leadership Transition” 

COLORADO SPRINGS, Nov. 2  /Standard Newswire/ — Focus on the Family Founder and Chairman Emeritus James C. Dobson, Ph.D., will leave the ministry as its primary radio voice at the end of February, the ministry announced Friday.

Dr. Dobson’s departure from the radio program and from official affiliation with the organization he founded in 1977 is just the “third chapter in a transition that began in 2003,” when Dr. Dobson stepped down as Focus president, said Jim Daly, the ministry’s president and CEO. It was a mutual decision between Dr. Dobson and the ministry’s board of directors, which Dr. Dobson left in February of this year, Daly added. Click here to read the rest of this news story.

Related Stories:
Serious Concerns for Focus on the Family’s Marriage Conference

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The Hiding Place: A listening adventure A dramatic audio presentation adapted from The Hiding Place, the story of Corrie ten Boom

At one time Corrie ten Boom would have laughed at the idea that there would ever be a story to tell. For the first fifty years of her life, nothing at all out of the ordinary had ever happened to her. She was an unmarried watchmaker living contentedly with her sister and their elderly father in the tiny Dutch house over their shop. Their uneventful days, as regulated as their own watches, revolved around their abiding love for one another. However, with the Nazi invasion and occupation of Holland, everything changed.

Corrie ten Boom and her family became leaders in the Dutch Underground, hiding Jewish people in their home in a specially-built room and aiding their escape from the Nazis. For their help, all but Corrie found death in a concentration camp. THE HIDING PLACE is their story.

Narrated by Susie Sandager
Click here to listen to a 6 minute preview of this amazing presentation.

Narrator:

Susie SandagerSusie is the developer of a one woman show based on the life of Corrie Ten Boom. This moving drama recounts the efforts of one family to stand for God, and to stand with and for the Jewish people during the darkest days of the Holocaust. Audiences are constantly surprised that the 80 year old Dutch woman they see on stage is really the much younger Susie.

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by Ray Yungen

Contemplative advocates propose that there has been something vital and important missing from the church for centuries. The insinuation is that Christians have been lacking something necessary for their spiritual vitality; but that would mean the Holy Spirit has not been fully effective for hundreds of years and only now the secret key has been found that unlocks God’s full power to know Him. These proponents believe that Christianity has been seriously crippled without this extra ingredient. This kind of thinking leads one to believe that traditional, biblical Christianity is merely a philosophy without the contemplative prayer element. Contemplatives are making a distinction between studying and meditating on the Word of God versus experiencing Him, suggesting that we cannot hear Him or really know Him simply by studying His Word or even through normal prayer—we must be contemplative to accomplish this. But the Bible makes it clear that the Word of God is living and active, and has always been that way, and it is in filling our minds with it that we come to love Him, not through a mystical practice of stopping the flow of thought (the stillness) that is never once mentioned in the Bible, except in warnings against vain repetitions.

In chapter three [of A Time of Departing] I quoted Thomas Merton’s statement that he saw various Eastern religions “come together in his life” (as a Christian mystic). On a rational, practical level Christianity and Eastern religions will not mix; but add the mystical element and they do blend together like adding soap to oil and water. I must clarify what I mean: Mysticism neutralizes doctrinal differences by sacrificing the truth of Scripture for a mystical experience. Mysticism offers a common ground, and supposedly that commonality is divinity in all. But we know from Scripture “there is one God; and there is none other but he” (Mark 12:32).

In a booklet put out by Saddleback Church on spiritual maturity, the following quote by Henri Nouwen is listed:

Solitude begins with a time and place for God, and Him alone. If we really believe not only that God exists, but that He is actively present in our lives—healing, teaching, and guiding—we need to set aside a time and space to give Him our undivided attention.1

When we understand what Nouwen really means by “time and space” given to God we can also see the emptiness and deception of his spirituality. In his biography of Nouwen, God’s Beloved, Michael O’ Laughlin says:

Some new elements began to emerge in Nouwen’s thinking when he discovered Thomas Merton. Merton opened up for Henri an enticing vista of the world of contemplation and a way of seeing not only God but also the world through new eyes. . . . If ever there was a time when Henri Nouwen wished to enter the realm of the spiritual masters or dedicate himself to a higher spiritual path, it was when he fell under the spell of Cistercian monasticism and the writings of Thomas Merton.2

In his book, Thomas Merton: Contemplative Critic, Nouwen talks about these “new eyes” that Merton helped to formulate and said that Merton and his work “had such an impact” on his life and that he was the man who had “inspired” him greatly.3 But when we read Nouwen’s very revealing account, something disturbing is unveiled. Nouwen lays out the path of Merton’s spiritual pilgrimage into contemplative spirituality. Those who have studied Merton from a critical point of view, such as myself, have tried to understand what are the roots behind Merton’s spiritual affinities. Nouwen explains that Merton was influenced by LSD mystic Aldous Huxley who “brought him to a deeper level of knowledge” and “was one of Merton’s favorite novelists.”4 It was through Huxley’s book, Ends and Means, that first brought Merton “into contact with mysticism.”5 Merton states:

 He [Huxley] had read widely and deeply and intelligently in all kinds of Christian and Oriental mystical literature, and had come out with the astonishing truth that all this, far from being a mixture of dreams and magic and charlatanism, was very real and very serious.6

 This is why, Nouwen revealed, Merton’s mystical journey took him right into the arms of Buddhism:

 Merton learned from him [Chuang Tzu—a Taoist] what Suzuki [a Zen master] had said about Zen: “Zen teaches nothing; it merely enables us to wake and become aware.”7

Become aware of what? The Buddha nature. Divinity within all.

That is why Merton said if we knew what was in each one of us, we would bow down and worship one another. Merton’s descent into contemplative led him to the belief that God is in all things and that God is all things. This is made clear by Merton when he said: “True solitude is a participation in the solitariness of God—Who is in all things.8

 Nouwen adds: “[Chuang Tzu] awakened and led him [Merton] . . . to the deeper ground of his consciousness.”9

This has been the ploy of Satan since the Garden of Eden when the serpent said to Eve, “ye shall be as gods” (Genesis 3:4). It is this very essence that is the foundation of contemplative prayer.

In Merton’s efforts to become a mystic, he found guidance from a Hindu swami, whom Merton referred to as Dr. Bramachari. Bramachari played a pivotal role in Merton’s future spiritual outlook. Nouwen divulged this when he said:

Thus he [Merton] was more impressed when this Hindu monk pointed him to the Christian mystical tradition. . . . It seems providential indeed that this Hindu monk relativized [sic] Merton’s youthful curiosity for the East and made him sensitive to the richness of Western mysticism.10

Why would a Hindu monk advocate the Christian mystical tradition? The answer is simple: they are one in the same. Even though the repetitive words used may differ (e.g. Christian words: Abba, Father, etc. rather than Hindu words), the end result is the same. And the Hindu monk knew this to be true. Bramachari understood that Merton didn’t need to switch to Hinduism to get the same enlightenment that he himself experienced through the Hindu mystical tradition. In essence, Bramachari backed up what I am trying to get across, that all the world’s mystical traditions basically come from the same source and teach the same precepts . . . and that source is not the God of the Old and New Testaments. That biblical God is not interspiritual!

Evangelical Christianity is now being invited, perhaps even catapulted into seeing God with these new eyes of contemplative prayer. And so the question must be asked, is Thomas Merton’s silence, Henri Nouwen’s space, and Richard Foster’s contemplative prayer the way in which we can know and be close to God? Or is this actually a spiritual belief system that is contrary to the true message that the Bible so absolutely defines—that there is only one way to God and that is through His only begotten Son, Jesus Christ, whose sacrifice on the Cross obtained our full salvation? If indeed my concerns for the future actually come to fruition, then we will truly enter a time of departing. (from chapter 9 of A Time of Departing – for more about Ray Yungen’s work, visit: www.atimeofdeparting.com).

Endnotes:

1.. Henri Nouwen, cited in Saddleback training book, Soul Construction: SolitudeTool  (Lake Forest, CA: Saddleback Church, 2003), p. 12.

2. Michael O’ Laughlin, God’s Beloved (Maryknoll, NY: Orbis Books, 2004), p. 178.

3. Henri J.M. Nouwen, Thomas Merton: Contemplative Critic (San Francisco, CA: Harper & Row Publishers, 1991, Triumph Books Edition), p. 3.

4. Ibid., pp. 19-20.

5. Ibid., p. 20.

6. Ibid.

7. Ibid., p. 71.

8. Ibid., pp. 46, 71.

9. Ibid., p. 71.

10 . Ibid., p. 29.

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by Roger Oakland
Understand the Times

Do you remember the Communist and Humanist Manifestos? Do you recall the statements that were made to establish the religion of atheism and humanism? Now we have the Emerging Church Manifesto. If you have not read it, you should. Apostasy is underway.

The word manifesto is a fairly strong term. The idea that a document has been drafted promoting a particular position designed to change the planet is clearly insinuated. However in the case of Christianity, the promotion of a manifesto at the beginning of the 21st century implies that Christianity needs to be upgraded to provide a new and re-invented belief system.

Such is the case with the publication of a book titled Emergent Manifesto edited by Doug Pagitt and Tony Jones, two emergent leaders both members of Leadership Network, a think tank group of Christians founded in the 80’s by Bob Buford and inspired by Peter Drucker. This group led an onslaught of ideas promoting the emerging church as we know it.

The Emergent Manifesto is a declaration to the world and the church that Christianity as we once knew it, will be no more. Clearly there is an agenda by all contributing authors that the next generation of Christians will be devoted to building the kingdom, through and by whatever means it takes.

For example, one of the contributors is Samir Selmanovic who wrote:

The emerging church movement has come to believe that the ultimate context of the spiritual aspirations of a follower of Jesus Christ is not Christianity but rather the kingdom of God. …to believe that God is limited to it [Christianity] would be an attempt to manage God. If one holds that Christ is confined to Christianity, one has chosen a god that is not sovereign. [1]

I find this statement very interesting in light of what several of my former colleagues in Canada now believe. They believe they are training students to build the kingdom by taking “Jesus” to the people.

You see the emergent church is headed towards building a kingdom. This kingdom will include anyone and everyone. All religions are welcome. You can throw Jesus into the mix if you want. However the common denominator is not Jesus. The common denominator is the kingdom.

Further, Selmanovic clarifies what is meant by “kingdom building.” He stated:

Is our religion [Christianity] the only one that understands the true meaning of life? Or does God place his truth in others too? Well, God decides, and not us. The gospel is not our gospel, but the gospel of the kingdom of God, and what belongs to the kingdom of God cannot be hijacked by Christianity. [2]

Perhaps there are those who are going emerging and they don’t know where “emerging” is diverging from biblical Christianity. They only want to do what is effective to reach this generation for Jesus. This of course is understandable.

However, this is a perfect example of how deception works. You must always start with the truth. If you told the lie up front, then those with even the least bit of discernment would soon understand the plot. This is what has happened to many in the emerging church. What they are doing, they think, seems right. Now you have been warned. I hope and pray some will see the light. (For more information, read Roger Oakland’s book, Faith Undone.)

Note:
[1]  Pagitt and Jones, editors, An Emergent Manifesto, p. 192
[2]  Ibid. p. 194

Related Information:
Tickle’s Great Emergence: A Reformation Every 500 Years?

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by Roger Oakland
Understand the Times

In the Bible, we see that God has chosen to represent humans as sheep. Why wouldn’t He have chosen some other animal? How about a donkey, a horse or a camel? If you know anything about the behavior of sheep you will understand. Humans are like sheep.

Some time ago I was sitting by a pond where some people were feeding ducks. I noticed there was one duck with a broken wing paddling to the side of the pond unable to compete with the others.  One person noticed this poor duck was not getting a share of food and walked over to the edge of the pond and tossed pieces of bread so the duck was able to pick the food out of the water without moving. Instantaneously, the rest of the ducks moved over and started pecking at him. I couldn’t help but think – ducks are just like people.

In the Bible, the Lord has chosen to use sheep, not ducks, in order to illustrate human behavior. The reason of course is that Jesus is the good shepherd. Shepherds herd sheep, not ducks. As well, the sheep-shepherd relationship is an accurate way to illustrate the pastor-flock relationship. Shepherds lead, protect and watch out for danger from wolves and other predators. Sheep need a good shepherd in order to function properly.

Now, when we discuss the qualities of a good shepherd in relation to a church flock, we must be aware there are sheep that don’t think they need a shepherd. Sometimes sheep think they should be the shepherd. There are even cases when sheep can turn into wolves and attack the shepherd. There are many shepherds who have been hurt by the sheep because of things they have said and done.

As well, there is another thing about human behavior that is quite common in relation to the shepherd-sheep relationship. If the sheep don’t agree with their shepherd when he teaches them biblical principles that expose their fallen nature, they just leave the flock. They look around for another shepherd who will tell them things they want to hear and make them feel good. In the Bible this is called having one’s ears tickled.

The Bible states in the last days this is exactly how sheep will behave. They will not want to hear sound doctrine. They want to feel good, be told that they are good and continue in their sin.

This reminds me of a message I saw on Sunday morning TV by one of America’s most popular pastors. Nearly 20,000 people were gathered in a stadium. The pastor told them they were all good people. He then told them that there parents were good people – and their grand-parents were also very good. He suggested they all tell God how good they were, their parents, and their grand-parents. He said if they did, God would do good things for them. The stadium full of people erupted with applause.

Yes, ducks and sheep are like people, and people are like ducks and sheep. Now I know why my Dad told me the reason he was a farmer was because he came to the conclusion dealing with nature was much easier than dealing with human nature.

Thank God, in heaven, things will be better!

I am Roger Oakland. This has been a biblical perspective to help understand the times.  (Click here for source site.)

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By Debra Rae
NewsWithViews.com

Recent shopping trips underscore the inevitable—namely, “the holiday season” is upon us. Everywhere I turn, I’m greeted with a hodge-podge of images depicting spiders, witches, vampires, turkeys, Santa Clauses, elves, and affable reindeer. You name it.

For many, such displays spark “spirit.” What’s not to enjoy about Christmas and Thanksgiving themes that are conciliatory, family-honoring, and laden with goodwill toward men?

Now, contrast thankfulness and “peace on earth” with dark, death-centric Halloween icons of witches, tombstones, ghouls, vampires, werewolves, and monsters. Couple these with practices of vandalism, mischief, and extortion; and perhaps you get my gist.

Despite plain distinctions as these, television spook programming and video rentals of violent horror films reach their peak at this time of year. And 2009 is no exception.

Twilight Saga

Just last month in Forks, Washington, the mayor read a proclamation celebrating Stephenie Meyer Day. You may know that Meyer authored four New York Times best-selling novels packaged as the Twilight Saga. Eager attendees entered Twilight character lookalike, trivia and theme-specific, car-decorating contests. Click here to continue reading.

Related Information:

Movie Review: Twilight – An Assault on the Atoning Blood of Jesus Christ by Bill Randles

Movie/Book Warning: Twilight by Berit Kjos

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LTRP Note: The following is an excerpt from Diet Eman’s autobiography, Things We Couldn’t Say. Diet was in her early 20s when Holland was invaded by Hitler. Soon, she became part of the Christian resistance movement with her fiance and other young people. In this excerpt, Diet crosses paths with Corrie and Betsy ten Boom on a train heading toward the Vught Concentration Camp.

“Barracks No. 4, Vught Concentration Camp”

by Diet Eman (author of Things We Couldn’t Say)

June 6, 1944, the day of the Normandy Invasion, came. That  afternoon, all of the prisoners at Scheveningen, sixteen hundred of us, were told to gather all the belongings we had because we were going to be moved right away. We had no belongings, of course, so I was ready in a moment. We were called out, cell by cell, and we had to line up in long rows and be loaded onto those trucks, some of which were covered with canvas. The soldiers were standing all around us, bayonets on their rifles. They moved us first to a railroad station, and then they put us on a train.

Even while they moved us that night, the Germans were very nervous. The invasion had begun, and they were scared. None of us really knew about the invasion, but I suspected it because of what Trix had told me. And I heard the Germans, while they piled us on the buses and the trucks, talking about it themselves.

I knew this area, and I knew that if we left the Scheveningen prison through the side door, as we did, we would be on the street at the very end of the city of The Hague, the van Alkemadelaan. On the left were the dunes, with all those German fortifications that the Allied planes had been bombarding; then there was the coastal strip with its big, expensive hotels. But there was nothing else around the prison—nothing other than the strip of dunes where Hein and I had often biked together, the place I could never forget because the little trees had their peculiar honey smell in the spring—the meidoorn trees. The place was called Meyendel. I had even biked there as a child with my friends Rie and Jet, and played cops and robbers.

When we left the prison, therefore, I thought we would go to the right because the city had two railway stations: one to the south, the Hollandse spoor, and the other to Utrecht and the heart of the country, the Staats spoor. The stations were only twenty minutes from my parents’ house. I told myself that we should be going to the right because there was nothing to the left except the forbidden territory of the dunes.

Instead, the buses took a turn to the left. The only destination to the left would have been Waalsdorp, in the dunes, and everybody was scared stiff of Waalsdorp. It was the place of executions, so I was terribly afraid too. The Hague prisoners all believed that if they were being taken to Waalsdorp, there would be nothing but silence for all of us. At the same time, though we didn’t know where the invasion might have happened, we knew that there was an invasion somewhere. And an invasion represented, for us, the end of all our misery. The Allies had landed. Everyone expected it sometime, of course, like the coming of Christ: we all believed that at some point, somewhere, our Allied friends would come and we’d be free again.

But when those buses turned to the left, the prisoners from The Hague knew what was going to happen. The trucks followed a road where the dunes are high on both sides, an open area full of dry grass called helm, to Waalsdorp, the place of execution in the dunes. Some people on those trucks were so desperate that they were nearly out of their minds with fear. I think that God gave me a very logical mind; sometimes that is good and sometimes not. But in this case I had already thought that there was no point in jumping out of that truck: you couldn’t really run in the sand, and soldiers were all around, so where could you go? Even if you didn’t break your leg or get a concussion jumping off the train or truck, you couldn’t run very fast up steep hills of dry sand in forbidden territory full of land mines.

But some were so desperate that they were jumping out. The buses kept right on going, so I never knew exactly what happened to them; but there were other vehicles full of soldiers right behind us.

At two in the afternoon we came to a tiny railway station that I had never known about. There, all sixteen hundred of us were crammed onto the platform, arranged in blocks, and again surrounded by armed soldiers. We stood there in deadly silence for hours, except for the Germans who were talking to each other. And it was during those silent hours of standing there that Corrie and Betsy ten Boom (whose story was told in The Hiding Place) first saw each other. They hadn’t seen each other for months, and their father had already died in our prison…

As we were standing there, the two sisters started worming their way toward each other, which you could do very slowly without being spotted in that mass of people surrounded by the Germans. Finally they stood beside each other and could whisper a few words when no one was looking. After several hours a train pulled up, and we were herded in. Corrie and Betsy were able to stick together, and once they were on the train they could actually sit next to each other. It was a passenger train with seats, not a cattle train. I happened to end up in the same compartment with them, and that’s when someone who may have been in Betsy’s Scheveningen cell told me the story of Corrie and Betsy. When I saw them sitting there for the first time, they were holding hands, tears streaming down their cheeks from happiness—and sadness too because their father had already died.

As we were being loaded onto the train, the Germans walked up and down very menacingly. For all those months, we had talked only to our cellmates; but here, all of a sudden, were sixteen hundred people on that train. It was maybe six or seven o’ clock by now, and getting dark. Every train at that time was equipped with blackout curtains inside, so that the whole train would appear perfectly dark from the sky—thus the Allied planes could not see them. As the train lurched forward, I was praying that we wouldn’t go to Germany, because I knew that if we crossed that border our chances for survival were not good. I’d been initially overwhelmed by the fear that we would go to Waalsdorp and be executed; now that fear was removed, and the longer we stayed on the train, the more I believed we were going to Germany. …

All of a sudden, the sound of the steel wheels beneath us changed. We couldn’t see outside, and there were guards walking up and down through the aisles the whole time. But when I heard the sound of that train change, I peeked out quickly and saw water. I knew that we had to be at the Moerdijk Bridge, a very long bridge over a long waterway, the Hollandse Diep. Again, I felt a sense of relief. I knew then that we were not heading east toward Germany, but instead probably south to Vught, the big concentration camp in a wooded, sandy, and infertile area near Den Bosch. Actually, I had held out hope that we would go to Vught. Of all the evil places, I believed, it was probably less bad because at least we would stay in the Netherlands. Vught did have a bad name—there were many executions there—but Amersfoort also had a bad name, and every camp had a bad name of its own. I knew it was not going to be any fun.

At one point on that train ride a woman got up to use the bathroom, and she stayed inside so long that I didn’t know what she was up to. But when the train took a little curve, and I saw that she had opened the window in that bathroom, I guessed she was going to try to escape. If the train had been going straight, I wouldn’t have seen that. I thought immediately about how I could help her. I knew she was going to need time, so I tried to make sure that nobody would enter the bathroom right at that moment. Nobody else was in line right then, so I stood there as if waiting for my turn; meanwhile, I could be sure that nobody else would come and force the door open.

Then I saw her jump off the train. That woman must have known that territory like I knew the area around Barneveld—like the inside of my pocket. She knew there was going to be a sharp curve where the train had to really slow down. It was dark already, and I was keeping my eye on a little split in the door. And when I saw her jump, I said a prayer: Lord, protect her.

The rails there are situated mostly on the dike. German soldiers were sitting on the roof of the train with machine guns, but it was very late on the 6th or early on the morning of the 7th of June and quite dark. She knew that curve was coming, knew where there would be woods and shrubs, and she jumped at the right spot.

That escape gave me an indescribable feeling. There!—one got out. Thank you God! I said to myself.…

We arrived at Vught in the darkness of early morning, and there was roll call immediately. About eight had disappeared. So, apart from the woman I had seen jump, there were other escapees. I was very happy that eight had gotten away during the train trip alone. I heard that report because the guards often spoke to each other as if we weren’t even there; to them, we were just like cattle. Sometimes that was a good thing because when they discussed what was happening in the war, those of us who could understand German picked up a lot of information. When your life is at stake, your ears are like radar. Whenever I heard them discussing anything—such as how many had escaped—I listened very closely.

When the train stopped and we got out, we were in the middle of the woods. The step off the train seemed very high—we had to jump down—and all around us were woods. No paths really, just woods. Many German soldiers were stationed all around, still with their bayonets mounted, holding Doberman Pinschers on leashes. We were told to form rows and march into the darkness because the train couldn’t carry us any closer to the camp. If some fell—if they stepped in a hole in the pitch darkness, say—there was screaming and pushing and a couple of whacks. But people quickly got up and marched again on the uneven ground. After a while, we came to the front gate of Vught.

At the camp, we were all put in an enormous reception hall: it had no windows, except maybe a few very high up, and it was still quite dark. There was no place for us yet in that camp, and for a while they didn’t know where to put us. Suddenly and unexpectedly the officials at Vught had received sixteen hundred people from Scheveningen—and perhaps from other prisons as well. The leadership did a lot of running around there, and the Germans left us standing in that hall with no beds, no blankets, nothing. But I had a rain coat, and I put it over my head and got down on the concrete floor. I felt blessed: at least I had something. I was very tired, and I slept.

In the morning, someone high up said that the prisoners all had to undress—the men gave us the order—and so we stood there naked. If you tried to keep your bra and your panty on, they got mad and yelled, “Undress! Undress!” There we stood, while those officers were passing by, when suddenly a whole bunch of male soldiers came into that hall. I was scared, standing there naked. Those soldiers started walking back and forth, laughing and making remarks about what they saw. So many young women, and all of them undressed in front of those guards and the other officers walking back and forth. There were female guards too, so it was not as if we were at the total mercy of those men; but I’ll never forget the way they walked past and stared.

It was a very short time that we were absolutely naked because one woman guard came along and said, “Hey, get those people their prison dresses.” Our own clothes were bundled up, except our underwear, and we all got prison gowns. We still didn’t know what was going to happen to us. We finally got our underwear back, put it on again, and got into our prison gowns. They were the kind of gowns that could be opened a long way in the front: no buttons—only hooks and eyes, and very large pockets; no sizes, of course, just large and small; thick cotton, as heavy as denim, and gray with dark blue stripes. For a very long time after the war, I would never wear stripes—never….

When we came to our barracks, we found a big “4” painted on it. Around that group of barracks stood a tall barbed-wire fence, and outside lay a large open space, then another very high barbed-wire fence, just like you see in pictures of all the concentration camps. That fence was hot with electrical current. On the corners stood towers, and in the towers were guards with machine guns.

Right away they made a big announcement: “There is another fence with barbed wire, and there are mine fields between, and we have trained dogs. So don’t ever try to escape. You will be shot, or killed by the current, or ripped to pieces by the dogs, or else you’ll step on a mine.”

Nakedness in front of those soldiers, the prison gown, and that warning—that was our introduction to the concentration camp at Vught. (from chapter 13, Things We Couldn’t Say)

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Bottom Line Beliefs by Michael Brownby Mary Ann Collins

This book claims to describe twelve “bottom line” beliefs that all Christians hold in common. However, its description of those beliefs is confusing, and at times clearly contrary to Scripture. For example, in discussing what happens after we die (chapter 12), it includes reincarnation as a belief that is held by some Christians (p. 94). However, reincarnation is contrary to Jesus’ parable about the sheep and the goats (Matthew 25:31-46). And it is clearly refuted in the book of Hebrews, which says, “it is appointed for men to die once, but after this the judgment” (Hebrews 9:27, emphasis added).

I have discussed two chapters dealing with beliefs that are absolutely foundational to Christianity. Following that are some general comments about the book.

Chapter 2 — The Centrality of Jesus

This chapter makes the following main points about Jesus:

(1) “Jesus is a man who transformed human culture.” That statement is followed by discussing how, over the centuries, Christians have founded hospitals, nursed the sick, provided education, helped the poor, and engaged in “social services.” (p. 15)

This approach could be used by humanists or atheists who care about the poor.

(2) “Some see Jesus as a ‘rabbi’ who taught the ultimate ethical system for life within community.” The Sermon on the Mount is given as an illustration of teachings about ethics. (p. 15)

This approach could also be used by humanists or atheists.

(3) “Some see Jesus as a personal presence. He challenges us in our daily decision-making. He comforts us in times of crisis. He confronts us at work or school or home, asking us, as he did Matthew, to ‘Rise up, and follow’ (Matt 9:9). He is intensely personal and involved in our human lives.” (p. 17)

This third approach is alright as far as it goes, but there is much more to Jesus Christ than that. The apostle Paul said,

Therefore God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:9-11)

Nowhere in the entire chapter is there a word about Jesus being our Savior, that He loves us so much that He died to save us from our sins. Nothing is said about Jesus Christ being Lord. And nothing is said about Jesus being God incarnate, both God and man.

The silence is deafening.

Chapter 3 — Jesus’ Resurrection

The first paragraph says that “A bottom line belief for all Christians is a belief in the resurrection.” However, that statement is immediately qualified by saying that what Christians believe about the resurrection varies widely. The chapter gives four different approaches to the resurrection. They are discussed below, in the order that they are given in the book.

(1) “Some interpret the resurrection as more of a spiritual than a physical phenomenon, almost as if Jesus were an apparition. Such an understanding is neo-Docetic, and despite the fact that Docetism was deemed heretical centuries ago, its influence and broad level of acceptance remains undeniable even today.” This statement is followed by accounts of ghost stories. (p. 22)

According to the online edition of the Encyclopedia Britannica, docetism did more than deny the bodily resurrection of Jesus Christ. It also denied that he had a real body during his life on earth. It spiritualized Jesus to the point of claiming that He only had an “apparent or phantom” body. This was one of the earliest heresies, and in the second century it became a teaching of Gnosticism. This heresy denies the Incarnation, the Crucifixion, and the Resurrection. As a result, it also denies salvation. By trying to spiritualize Jesus to the point of denying His humanity, it makes a mockery of the Gospels and of Christianity.1

Docetism is clearly refuted in the Bible. It wasn’t just “deemed heretical “centuries ago” — it has always been considered to be a heresy, ever since the early church. It spiritualizes Jesus, denying that He is God come in the flesh, it denies both the Incarnation and the Resurrection, and it thereby nullifies salvation. The apostle John warned Christians not to be deceived by such false teachings. He said,

Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world. By this you know the Spirit of God: Every spirit that confesses that Jesus Christ has come in the flesh is of God, and every spirit that does not confess that Jesus Christ has come in the flesh is not of God. And this is the spirit of the Antichrist, which you have heard was coming, and is now already in the world. (1 John 4:1-3)

The Bible makes it absolutely clear that Jesus had a physical, bodily resurrection. And it specifically refutes the idea that what the disciples encountered was a spirit or a ghost. Consider the following account of the apostle Luke:

Now as they said these things, Jesus Himself stood in the midst of them, and said to them, “Peace to you.” But they were terrified and frightened, and supposed they had seen a spirit. And He said to them, “Why are you troubled? And why do doubts arise in your hearts? Behold My hands and My feet, that it is I Myself. Handle Me and see, for a spirit does not have flesh and bones as you see I have.” When He had said this, He showed them His hands and His feet. But while they still did not believe for joy, and marveled, He said to them, “Have you any food here?” So they gave Him a piece of a broiled fish and some honeycomb. And He took it and ate in their presence. (Luke 24:36-43)

They personally handled the physical body of Jesus. They touched Him and felt Him. When they gave Him food, He physically ate real food in their presence. Jesus made it absolutely clear that He was physically present. By handling Jesus’ body, the disciples personally experienced the concrete, physical nature of Jesus’ resurrected body.

(2) “Another way of interpreting the resurrection is that Christ’s followers in the days after the crucifixion merely felt his nearness with them.” This statement is followed by accounts of grieving people who “feel” the presence of loved ones who have died.

In addition to denying that Jesus was resurrected as described in Luke’s gospel, this approach makes Jesus Christ seem to be no different than anybody else.

(3) “Jesus’ teachings, his principles, and the lives of discipleship exhibited by his followers all survived in spite of the cross. There are those who say that Jesus lives on through the people who started the Christian movement and keep it going.” (p. 23)

Again, this approach denies the resurrection as described in Luke’s gospel. And again, it makes Jesus Christ seem to be no different than other people. One could say that Karl Marx lives on through the people who keep his movement going. One could say the same thing about other people who have impacted society in smaller ways.

(4) “Finally, there are many traditionalists among us who accept the idea of the bodily resurrection of Jesus.” (p. 25)

After giving three approaches that deny the Biblical accounts of the Resurrection, the author finally mentions that there are Christians who believe that Jesus was resurrected bodily. And he calls such people “traditionalists.” But belief that Jesus was physically resurrected as described in the Bible is not based on tradition — it is based on Scripture. By talking in terms of tradition, the author makes the belief seem as if it rests on the traditions of men rather than being based on the clear, obvious, unmistakable meaning of the accounts of the Resurrection given in the Gospels, the Book of Acts, and in 1 Corinthians 15:3-8.

General Comments

The literal bodily Resurrection of Jesus Christ is absolutely central to Christianity. Our salvation depends on it. The resurrection of the dead depends on it. Without a literal, physical resurrection of the Lord Jesus Christ, our faith is worthless. The apostle Paul said,

Now if Christ is preached that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then Christ is not risen. And if Christ is not risen, then our preaching is empty and your faith is also empty. Yes, and we are found false witnesses of God, because we have testified of God that He raised up Christ, whom He did not raise up — if in fact the dead do not rise. For if the dead do not rise, then Christ is not risen. And if Christ is not risen, your faith is futile; you are still in your sins! Then also those who have fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are of all men the most pitiable. (1 Corinthians 15:12-19)

Bottom Line Beliefs does not build up faith. It brings fog instead of light. It gives a distorted, watered-down, confusing picture of Jesus Christ and of Christianity. If readers are not Scripturally knowledgeable and well grounded in foundational Christian doctrines, then this book is likely to cause confusion and undermine their faith.

For centuries, courageous missionaries have faced dangers, hardships, and death in order to share their faith with people in other countries. And they are still doing it today, in nations where Christians are severely persecuted.

The early Christians faced death by torture rather than deny their faith. And throughout history since then, Christians have been suffering and dying for their faith. It is still going on today, in countries such as North Korea, Saudi Arabia, and Sudan. These faithful Christians endure hardship and death because of their love for, and trust in, the Lord Jesus Christ — a risen Savior, a glorious Lord who conquered death and hell. Not for a ghost or an ethics teacher.

NOTE

1. “Docetism,” The Encyclopedia Britannica (online edition)

http://www.britannica.com/EBchecked/topic/167323/Docetism

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On October 27, 2009, an unknown source hacked into the Lighthouse Trails dedicated server. It was discovered that the entry point for this attack was our blog, due to older software which had caused a vulnerability. For security purposes, our server was immediately shut down when this intrusion was discovered.

Our websites have now been moved to a new dedicated server and are fully functioning again. However, even though we had a back up of the blog contents, it has been determined that the blog cannot be restored without compromising the new server.

The good news is that all of the 1700 articles that were on the original blog are also on our main research site, mostly in our e-newsletters. If you are looking for a particular article, just type in the title of the article into our search engine, and you should be able to access the article. If you are looking for information on a particular topic, then also use the search engine or our topical index. Below are some helpful links to assist you.

TOPICAL INDEX

NEWSLETTER ARCHIVES

A CACHED FILE OF THE ORIGINAL BLOG THROUGH OCTOBER 2007

COMING SOON: A SPECIAL INDEX OF ALL BLOG CATEGORIES THAT WE HAVE COVERED IN THE PAST FIVE YEARS

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During this time that we are rebuilding our blog, after our recent server attack, please go to the following page for instructions on how to find a particular blog article. Keep in mind that the 1700 articles that were posted on our blog can be found in our e-newsletters.  www.lighthousetrailsresearch.com/oldblogarticles.htm Also remember that we have a search engine and a topical index on our research site.

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