By Scott Bronstein
CNN Special Investigations Unit
MILWAUKEE, Wisconsin – Terry Kohut has kept a dark secret for nearly 50 years. Now he is breaking his silence, becoming a key figure in the sex-abuse crisis in the Catholic Church and the growing controversy over what Pope Benedict XVI did about it.
When Kohut was barely a teen, and for years afterward, he says, he was sexually molested and assaulted by the headmaster and priest of the school where he lived, St. John’s School for the Deaf, in Milwaukee, Wisconsin. What occurred there is one of the most notorious cases of sex abuse in the Catholic Church.
Kohut was not alone. From 1950 to 1974 the headmaster of St. Johns, Father Lawrence C. Murphy, raped and molested as many as 200 deaf boys, according to court and church documents.
Kohut has now filed the first sex-abuse lawsuit against the Vatican actually naming Pope Benedict, previously known as Cardinal Joseph Ratzinger, as a defendant.
Ratzinger was once head of the Vatican’s powerful CDF, the Congregation for the Doctrine of the Faith, charged in certain circumstances with investigating the sexual abuse of minors by priests. And though church records show the abuse by Father Murphy was brought to the attention of Ratzinger and the CDF years ago, a church trial against the headmaster was stopped and he was allowed to remain a priest.
The Vatican’s “policy of secrecy” in abuse cases, and its “directives to conceal the sexual abuse of children” by priests, the lawsuit says, helped bring about the abuse of Kohut and others by Father Murphy.
Kohut has never before gone public or spoken about what Father Murphy did to him. He has remained anonymous in the suit, listed only as “John Doe 16,” one of dozens of men alleging abuse.
In an exclusive interview with CNN, Kohut, 60, spoke with his hands and through an interpreter, describing how the abuse by Father Murphy started.
“I went into his office, the door was closed,” he said. “And Father Murphy said, ‘Take your pants down. And so I did… you know, he was always in his black attire with a white collar, and you know … I was questioning why he would ask me to do that. Here he is, a priest, and – I have to obey him. And he proceeded to touch me.”
What happened to Kohut and the other deaf boys -– and the handling of the Murphy case by Ratzinger’s office – are central issues in a widening examination of the church’s role in covering up sexual abuse by priests. Did that approach reach as high as the man who would become the pope? Click here to continue reading.
Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils. I Timothy 4:1
LTRP Note: In September, it came to our attention that both secular and Christian media, in particularly Wall Street Journal, the New Yorker, and Christianity Today, were publicizing a book written by Brett McCracken. According to McCracken, his book, Hipster Christianity” “goes deep into the questions of what it means to be cool and what it means to be Christian.” But McCracken’s “hipster Christianity” is nothing more than emerging spirituality looked at through different colored sunglasses. Lighthouse Trails will be posting a number of articles and reviews on this “new” kind of Christianity in time, but we wish to issue this warning today as many may be fooled into thinking that this is a “cool” way to look at biblical Christianity. It’s not. And it has nothing to do with the way one dresses or which “cool” sunglasses or reading glasses he or she is wearing. It’s about spiritual deception, which often looks “good,” (especially to those who don’t know what God’s Word says) but in actuality is lethal.
For those wondering if McCracken, managing editor of Biola University’s magazine and regular writer for the emergent Relevant magazine, considers himself a “hipster,” the answer he gives in the introduction of his book is “yes.” He has found resonance with a lot of emerging leaders such as Shane Claiborne, whom McCracken says is “perhaps one of the most important Christian hipsters around” (p. 99). Other contemplative/emerging advocates whom McCracken includes in his emerging, hipster “Christianity” are Mark Driscoll, Jay Baaker, Donald Miller (Blue Like Jazz), Lauren Winner, and Rob Bell.
McCracken asks the question, where can you find “Christian hipsters” and answers it accurately by saying Christian colleges and Christian college towns (p. 106), now hotbeds for apostasy. Of course, he includes the contemplative promoting Biola in his list of “cool” colleges. McCracken delves into the political arena and explains how “cool” young Christians helped to bring Obama into office (pp. 158-160).
McCracken says this “hip” Christianity identifies with panentheistic New Age mystic Pierre Teilhard de Chardin and says “Christian hipsters love thinking and acting Catholic…. They love the Pope, liturgy, incense, lectio divina…” (p. 98).
While popular emerging church leaders have tried to say that the emerging church is dead (see: Some Say the Emerging Church is Dead – the Truth Behind the Story) (and now hipster is better), nothing has changed. It’s the same ol’ panentheistic deception that Satan presented to Eve in the Garden when he asked her to question God and tempted her in desire to be God.
The Bible says that in the days before Christ returns, there will be great deception. The devil is running like mad, to and fro, trying to confuse, deceive, and manipulate Christians into turning away from the one and only true Gospel message. After all, if Christians preach the true Gospel, people will get saved and spend eternity with the Lord. Hipster Christianity is just the enemy’s latest effort to stop the Gospel from being proclaimed.
Don’t be fooled, Hipster Christianity isn’t “cool” at all – it is lukewarm spirituality, and from such we should steer clear of.
Now these comments from Roger Oakland of Understand the Times:
The following Christianity Todayarticle presents the facts as they are and shows the absolute absurdity that is impacting Christianity all over the world. In an effort to reach the postmodern generation with a message there is a Christ, the church that once was Bible-based has become antichrist.
What is even more absurd is the fact there are still leaders who people look up to as great Christian teachers, pastors, or evangelists, who refuse to take a stand and warn the sheep that the wolves are devouring the flock. Rather than protect the sheep they are driving them to be slaughtered. They compromise the truth of God’s word with the “lie” and further confuse those who try to remain on board with Jesus.
The Emerging Church should change their term “Christ followers” to what is really happening. They are not following Jesus Christ. They have forsaken Jesus Christ and are following church growth gurus who are following Satan.
Christianity Today’s article “Hipster Christianity”:
Welcome to the world of hipster Christianity. The latest incarnation of a decades-long collision of “cool” and “Christianity,” hipster Christianity is in large part a rebellion against the very subculture that birthed it. It’s a rebellion against old-school evangelicalism and its fuddy-duddy legalism, apathy about the arts, and pitiful lack of concern for social justice.
They prefer to call themselves “Christ-followers” rather than “Christians.” They cringe at the thought of an altar call, and the prospect of passing out tracts gives them nightmares.
In order to remain relevant in this new landscape, many evangelical pastors and church leaders are following the lead of the hipster trendsetters, making sure their churches can check off all the important items on the hipster checklist:
- Get the church involved in social justice and creation care.
- Show clips from R-rated Coen Brothers films (e.g., No Country for Old Men, Fargo) during services.
- Sponsor church outings to microbreweries.
- Put a worship pastor onstage decked in clothes from American Apparel.
- Be okay with cussing.
- Print bulletins only on recycled cardstock.
- Use Helvetica fonts as much as possible
- Leverage technologies like Twitter.
Christian hipster. As the ’90s gave way to the 2000s, young evangelicals reared in the ostentatious Jesus subculture began to rebel. They sought a more intellectual faith, one that didn’t reject outright the culture, ideas, and art of the secular world.
They looked up to young Christian authors and pastors like Shane Claiborne, Rob Bell, and Donald Miller, read Relevant magazine, adored indie-folk musician Sufjan Stevens, and were fascinated by ancient church liturgies and prayers. They began to dress and act like secular hipsters: drinking beer, getting tattoos, riding fixed-gear bikes, and eating raw and organic foods. They took interest in a broader range of issues (the environment, HIV/AIDS, globalization) than their parents’ generation, and voted for Barack Obama.
What makes a church a “hipster church”? Does it have a one-word name that is either a Greek word or something evocative of creation? Does the pastor frequently use words like kingdom, authenticity, and justice, and drop names like N. T. Wright in sermons? Does the church advertise a gluten-free option for Communion? If the answer is yes to all of those questions, chances are that it’s a hipster church.
One thing we can fairly say of hipster Christianity is that it frequently strives for shock value. During his sermon, Driscoll-looking like a metrosexual jock in an Ed Hardy-esque tight T-shirt, cross necklace, and faux-hawk-talked about how wives should be “visually generous” with their husbands (e.g., they should keep the lights on when undressing and during sex). I never thought I’d hear a preacher talk about these things from the pulpit. And that’s exactly the point.
Hipster Christianity’s attention to shock value manifests in others ways. Some churches hold their services in bars and nightclubs-Mosaic in L.A. meets in the Mayan nightclub, and North Brooklyn Vineyard in New York meets at a place called the Trash Bar. Other churches focus more on the shock value of sermons, delving into touchy subjects such as homosexuality, child abuse, sex trafficking, HIV/AIDS, and so on, sometimes with an f-bomb or two thrown in for good measure. Click here to continue reading the Christianity Today article.
From Understand the Times
A meeting held recently in Austria attended by the “elite,” has set in motion the agenda that will change the world until Jesus comes for His Church. (I Thessalonians 4:17).
Expect three trends to happen helping fulfil this end-time plan:
1. The development of a global government.
2. The development of a global currency within a global economy.
3. The development of a global religion for peace.
The “fundamental transformation” of the United States and every other country in the world has begun.
Born-again, Bible-believing Christians will be a remnant. Believers who follow the true Jesus Christ and His Word will proclaim the truth in love and expose the “lie.” This will happen worldwide. I believe Christians can expect the following:
1. The shocking collapse of many well respected “Christian” organizations.
2. The development of a counterfeit bride for a counterfeit Christ (Revelation 17:1-9).
3. Perilous times (2 Timothy chapter 3).
The counter prevention for Apostasy:
1. Pray for the peace of Jerusalem. (Psalms 122:6).
2. Read 2 Timothy 4:1-8.
3. Pray each day to be led by the Holy Spirit according to His Word. (John 16:13).
4. Proclaim the Gospel. (2 Corinthians 4:3-5).
5. Be a watchman for Jesus Christ. (Ezekiel 3:17).
6. Be a good servant. (2 Timothy chapter 2).
7. Read Colossians chapters 1 though 4
Sincerely in the name of Jesus Christ,
Understand The Times
September 8 – EXCLUSIVE:
After a Year of Setbacks, U.N. Looks to Take Charge of World’s Agenda
Article: One World Government
After a year of humiliating setbacks, United Nations Secretary General Ban ki-Moon and about 60 of his top lieutenants – the top brass of the entire U.N. system – spent their Labor Day weekend at a remote Austrian Alpine retreat, discussing ways to put their sprawling organization in charge of the world’s agenda.
As one underlying theme of the sessions, the top U.N. bosses seemed to be grappling often with how to cope with the pesky issue of national sovereignty, which – according to the position papers, anyway – continued to thwart many of their most ambitious schemes, especially when it comes to many different kinds of “global governance.”
Not coincidentally, the conclave of bureaucrats also saw in “global governance” a greater role for themselves.
As a position paper intended for their first group session put it, in the customary glutinous prose of the organization’s internal documents: “the U.N. should be able to take the lead in setting the global agenda, engage effectively with other multinational and regional organizations as well as civil society and non-state stakeholders, and transform itself into a tool to help implement the globally agreed objectives.”
And for that to happen, the paper continues, “it will be necessary to deeply reflect on the substance of sovereignty, and accept that changes in our perceptions are a good indication of the direction we are going.”
According to the paper prepared by Secretary General Ban’s own climate change team, however, the newly rebranded challenge still depends on the same economic remedy proposed for Copenhagen: a drastic redistribution of global wealth, “nothing less than a fundamental transformation of the global economy.”
And to do that, the paper suggests, equally dramatic shifts in political power may be needed. “Is the global governance structure, still dominated by national sovereignty, capable of responding with the coherence and speed needed?” it asks. “Or do we need to push the ‘reset’ button and rethink global governance to meet the 50-50-50 Challenge?”
In essence, as another paper observes, the U.N. peacekeeping effort is transforming into a new kind of supervisory organism in which not only conflicts but also national institutions and cultures must be regulated for longer and longer periods of time.
But not any old multilateralism. The other major theme of the position papers is that the world organization, a haphazard array of at least 37 major funds, programs, and institutions, and a proliferating number of regulatory and other authorities, should be knitting itself into a much more close-knit global system, with greater control over its own finances, along with a stronger role in setting the international agenda. Read Full Article ….
Sincerely in the name of Jesus Christ,
Understand The Times, International
phone: (800) 689-1888
Richard Foster’s Renovare Turns to Panentheist Mystic Richard Rohr and Emerging Darling Phyllis Tickle For New Book Project
In an email sent out by Richard Foster’s Renovare organization this week, it was announced that Renovare is working together with HarperOne publishers on a booklet titled 25 Books Every Christian Should Read: A Guide to the Essential Devotional Classics.
The email sent out asks readers to visit the Renovare website and fill in a form stating which 5 books they “think are foundational and all Christians should read.” (see form) The reason we bring this to the attention of Lighthouse Trails readers is twofold: first, many Christians do not see a problem with the spirituality of Richard Foster. And in fact, the majority of leading Christian figures do not see a problem with it either (e.g. Rick Warren, Focus on the Family, Bill Hybels, etc); secondly, for those who are in this camp of not seeing what is behind Foster’s spiritual formation movement, take a look on the 25 Books form page and see the list of members on the 25 Books Editorial Team. Of course, there is Richard Foster and Dallas Willard. But look at two other names: Phyllis Tickle, the emerging church’s darling “mentor” (who once said that Brian McLaren was the next Luther), and Richard Rohr, founder of the Center for Action and Contemplation. For those who still have yet to be convinced that Richard Foster is indeed a New Age sympathizer, this should seal the verdict by the fact that Tickle and Rohr are included in an editorial board to decide which 25 books Christians should read.
Rohr’s spirituality would be in the same camp as someone like Episcopalian panentheist Matthew Fox (author of The Coming of the Cosmic Christ). Rohr wrote the foreword to a 2007 book called How Big is Your God? by Jesuit priest (from India) Paul Coutinho. In Coutinho’s book, he describes an interspiritual community where people of all religions (Hinduism, Buddhism, and Christianity) worship the same God. For Rohr to write the forward to such a book, he would have to agree with Coutinho’s views. On Rohr’s website, he currently has an article titled “Cosmic Christ.” One need not look too far into Rohr’s teachings and website to see he is indeed promoting the same Cosmic Christ as Matthew Fox – this is the “christ” whose being they say lives in every human-this of course would nullify the need for atonement by a savior.
Ask your pastor sometime what he thinks of Richard Foster and Spiritual Formation (pioneered by Foster and Willard). You may be surprised at the answer, but it may show you how integrated Foster’s spirituality has become with the organized Christian church.
As for Phyllis Tickle, read Roger Oakland’s article “The Great Emergence: A Reformation Every 500 Years?“
by Bob Unruh
The U.S. military long has been able to launch a missile, explode a bridge or fire a weapon with the push of a button. Under testing now is a system intended to control a soldier’s psychiatric status, make him alert, reduce his stress and intervene when he suffers pain, among other applications, with the press of a button.
The plan is being developed by an assistant professor at Arizona State University’s School of Life Sciences, where William Tyler explains that available neurotechnology shows that “brain stimulation” is capable of treating neurological diseases and brain injuries as well as “serving platforms around which brain-computer interfaces can be built for various purposes.”In a report at the Armed with Science military website, Tyler explains that “Warfighters” can be given “strategic advantages” through helmets fitted with ultrasound transducers and microcontroller devices for a range of applications to include pain intervention, “cognitive enhancement,” reducing stress and anxiety, “behavioral reinforcement,” wakefulness and alertness, “navigational commands” and “neurological/psychiatric intervention.”
“We have developed working and conceptual prototypes in which ballistic helmets can be fitted with ultrasound transducers and microcontroller devices,” he said.
Using funding from a grant from the Defense Advanced Research Project Agency, he said every aspect of “human sensation, perception, emotion, and behavior is regulated by brain activity. Thus, having the ability to stimulate brain function is a powerful technology.” Click here to continue reading.
by Carl Teichrib
This article is Part 1 of a multi-part series. It is historically oriented. That said, it’s also one of the most important articles published in Forcing Change,as it tackles an historical worldview that is seldom discussed, yet vitally important to understanding today’s global transformation.-Berit Kjos
“Rugged individualism must go… The individual must subordinate himself to the community…” – Graham A. Laing (1)
Those disturbing words didn’t spring out of Nazi Germany, Benito’s fascist Italy, or Stalin’s heavy-handed Soviet Union – although the text was common to that era. Rather, the idea that “individualism must go” was the language of a very American movement, one that rapidly spread during the 1930s. From Columbia University to newspapers coast-to-coast, Technocracy was the buzzword for a new way of organizing humanity.
Mention “Technocracy” today and a mix of responses emerge. “It’s in a lot science fiction books,” explained one younger friend. “It’s a model for a utopian world run by technology.”
An older gentleman, a product of the 1940s, laughed when I mentioned the word; “It was a crack-pot idea with a cult following. Thankfully it died long ago.”
Another friend who was a child during the Great Depression remembers hearing about it at the kitchen table, and seeing Technocracy literature in the house.
Technocracy was all of the above: a utopian dream, a cult-like movement, and a concept that captured the public’s attention. But it was and is much more; it’s the prime motivator. Today, the fingerprints of Technocracy are deeply impressed upon the political, economic, military, social and spiritual landscape. There isn’t anything that Technocracy hasn’t touched, chiefly because as a type of meta-philosophy, it rests on the most basic principle of human rebellion: By pursuing god-like illumination, Man can become as God.
Man, not God, is the ultimate engineer of human destiny – therefore, Man is God. Technocracy represents the pinnacle of Man’s quest for self-deification: The perfectibility of Man through the thoughts of his mind and the subsequent works of his hands. It’s the cosmic taunt, stemming from the most ancient of days. What God can do, Man can do. The Garden of Eden will be remade.
At the personal level, the first Techno-fingerprint came to view in 2009. And after seeing it, I couldn’t believe I had somehow overlooked Technocracy in my past research. Ironically, I had published many articles touching on the subject, including a well-circulated piece in 2004 titled “Social Engineering for Global Change.” Yet I hadn’t realized that a specialized meta-movement existed that gave energy to the changes being described. I had chocked it up to “globalism” and “world citizenship,” which wasn’t inaccurate. But I had missed a bigger picture.
Two quotes immediately come to mind from that 2004 “Social Engineering” article.
“Fifty years is ample time in which to change a world and its people almost beyond recognition. All that is required for the task are a sound knowledge of social engineering, a clear sight of the intended goal – and power.” – Arthur C. Clarke (2).
“A world society cannot be haphazard. Since there are no precedents, it cannot be traditional at this stage in its development. It can only be deliberative and experimental, planned and built up with particular objectives and with the aid of all available knowledge concerning the principles of social organization. Social engineering is a new science.” – Scott Nearing (3).
A double irony exists, as these two quotes were the inspiration for the title of my web-based research journal, Forcing Change (www.forcingchange.org). And these two quotes describe the heartbeat of Technocracy: Man’s desire to re-shape humanity in Man’s image.
So what was the “fingerprint” that caught my attention in 2009? Carbon, and a phone call. Click here to continue.
Click here for Part II of Carl Teichrib’s series in technocracy.
by Roger Oakland
When Christians begin to chase after powerful mystical experiences that supposedly bring them closer to Christ, this becomes like a slippery slope that will have disastrous results. The emerging church is on this slope.
When I do a series of radio programs or write commentaries for our website warning people about the dangers of ecumenism, I know ahead of time what the response will be. It is not popular to stand up for biblical truth these days. The message we often hear is unity at any cost. My firsthand experience not too long ago, when I was a speaker at a regional pastors conference, illustrates the unpopularity of the truth today. I was to speak on Catholicism in the morning. Then in the afternoon, I would show how the emerging church movement was going in that direction. When I finished my morning talk and had left the podium, the organizer of the event came up to me, notably upset. “These pastors didn’t come here to hear this sort of thing,” he began. “You aren’t going to talk about the emerging church this afternoon.” He conveyed to me that the topic was unnecessary. Thus, I was forbidden to issue my warning to this group of Christian pastors.
An article titled “Returning to the rituals: Some evangelicals are exploring high liturgy” explains the paradigm shift that is occurring:
New Hope, a nondenominational church of about 60 members, is one of a small but growing number of evangelical congregations that are beginning to experiment with worship elements more commonly associated with such highly liturgical traditions as Roman Catholicism, Orthodox Christianity and Anglicanism.1
Matthew Hay Brown, the author of the article, notes that this movement is headed in a particular direction. He writes:
[O]bservers inside and outside the movement have noted a greater evangelical interest in the Eucharist, the liturgical seasons of Advent and Lent, and monastic life. Many of the practices can be traced to the early church.2
In Doug Pagitt’s 2003 book Church Re-imagined, he describes his initial attraction to rituals associated with the Eucharist:
The first day of Lent this year brought the first Ash Wednesday gathering in our church’s history and in mine.… Until this point, Ash Wednesday had not been part of my Christian faith experience. Not only had I never applied ashes to anyone’s forehead, but I had also never had them applied to mine. After this experience I wondered how I could have celebrated 19 Easters as a Christian without this tremendous experience.3
The Scot McKnight, another emerging church influencer, was professor of religious studies at North Park University and on the Coordinating Group for Emergent Village. Of the emerging church, he stated:
As a theologian, I have studied the movement and interacted with its key leaders for years—even more, I happily consider myself part of this movement or “conversation.” As an evangelical, I’ve had my concerns, but overall I think what emerging Christians bring to the table is vital for the overall health of the church.4
McKnight is the author of The Real Mary and The Jesus Creed. In referring to an Anglican service, McKnight speaks of the Eucharistic focus. He stated:
[T]he point of an Anglican gathering on a Sunday morning is not to hear a sermon but to worship the Lord through the celebration of the Eucharist.… First some scripture readings and then the sermon and then some announcements and then the Eucharist liturgy—with everyone coming forward to kneel and participate—publicly—in the body and blood.5
McKnight said that “the Eucharist profoundly enables the grace of God to be received with all its glories and blessings.”6 No doubt, McKnight has had an impact on those in the emerging church movement, and his views on the Eucharist will rub off. He was a popular speaker at many events including Willow Creek’s Small Group Conference and the National Pastors Convention. Both of these events reach the postmodern generation.
Webber was very influential in closing the gap between Eucharistic adoration and the evangelical church. A document he authored called “A Call to an Ancient Evangelical Future” states: “We call for a renewed consideration of how God ministers to us in … Eucharist.”7 Two well-known evangelical publishers, Baker Books and InterVarsity Press (both of which now publish emerging church authors) sponsored the document as did Christianity Today. The AEF, which the document is called, is endorsed by various emerging church leaders such as Brian McLaren who calls it “a preaching resource” that “emphasize[s] the importance … of Advent or Lent.”8 Participants of the AEF include numerous Christian seminaries like Bethel Seminary in Minnesota, Dallas Theological Seminary, and pastors from many different denominations including Nazarene, Wesleyan, Mennonite, Reformed, and Baptist.
The new reformation is supposed to bring enlightenment through spiritual insights gleaned from the mystics. Unfortunately, participants are not being drawn into the light of God’s Word but rather toward the authority and practices of the Catholic and Orthodox Churches. Robert Webber said that postmoderns were looking for “an encounter with God, they were looking for mystery, they were looking for more Eucharist.”9
If the current road to Rome through mysticism continues, we can expect Webber’s prediction to come true. Webber’s insights may well have been based on his own personal experience. There is reason to believe this was the case. For example, in an interview, Webber was asked the question, “What do you think the North American evangelical church is going to look like 25 years from now?” He answered:
Biblical symbols such as baptismal identity and Eucharistic thanksgiving will take on new meaning. The church will be less concerned about having an eschatology and more committed to being an eschatological community.10
Over the past several years, Webber’s estimation of the future of the church has turned out to be quite accurate. Many who were once anticipating the soon and imminent return of Jesus are now asleep. Some are saying: “The Lord has delayed His coming.” Others are saying: “We have been misled by pastors and teachers who taught us the second coming is a literal return of Jesus to set up His kingdom.” (from Faith Undone by Roger Oakland, from chapter 8)
1. Matthew Hay Brown, “Returning to the rituals: Some evangelicals are exploring high liturgy,” (Baltimore Sun, March 2, 2006), p. 4.
3. Doug Pagitt, Church Re-Imagined, op. cit., p. 103.
4. Scot McKnight, “Five Streams of the Emerging Church” (Christianity Today, February 2007, http://www.christianitytoday.com/40534).
5. Scot McKnight, “An Anglican Service” (Jesus Creed blog, http://www.jesuscreed.org/?p=2258).
6. Scot McKnight, Turning to Jesus, (Louisville, KY: Westminister John Knox Press, 2002 edition), p. 7.
7. Robert Webber, “A Call to an Ancient Evangelical Future” (Online at: http://www.aefcall.org/read.html.
8 . Brian McLaren, “The AEF Document as a Preaching Resource” (From the AEF Call website: http://www.aefcall.org/documents/TheAEFDocumentasaPreachingResource_000.doc).
9. Matthew Hay Brown citing Robert Webber, “Returning to the rituals,” op. cit.
10. Interview by Jordan Cooper with Robert Webber, “An Interview with Robert Webber, author of The Younger Evangelicals” (The Ooze, December 11, 2002, http://www.theooze.com/articles/article.cfm?id=385).