Listen Now

William Episode 27: Hello, thank you for joining us today! It takes a near act of God for someone to stand back and view themselves, and their culture with a wide angle lens - To rise above their own time and view things from an eternal or heavenly perspective. Everyone can and usually does critique history  quite well when they look back on time… But it’s something special and rare for one to do it in real time and space with grace and with truth. It is nearly impossible for people to internally realize the their own personal short comings, or their blind spots, and then to recognize it externally, in their own time and culture, without having adopted it, or more often, become complacent to it. Above this, it is even more difficult to not only see the changes that need to be made but then do the hard work in implementing them - to actually change the cultural and political norm of one’s day. To try this and fail, and get up and fail again, time and time again…..To get back up and try over and over…. until your life is spent….with no promise of success. This is what we’ll look at in today’s narrative.I was going to say that this is “a” story…. but really, due to its immense scope, its nature, and its extreme rarity, this is “the” story of a man’s life given to change a worldwide and institutional practice, so openly accepted and ingrained in cultures times-past, that to identify it and capture it, would be like trying to separate the air surrounding you from the air inside your lungs…. Slavery was normal. It was in the air that all people breathed. Although practiced by all people in all of history, the very small framed William Wilburforce determined to change that. By the grace of God, William would spearhead the movement that would change the world forever.Eric Metaxas wrote, that “[William] Wilberforce overturned not just European civilization’s view of slavery but its view of almost everything in the human sphere; and that is why it’s nearly impossible to do justice to the enormity of his accomplishment: it was nothing less than a fundamental and important shift in human conscience.” Intro XVLet’s look into William’s life and times and ask God to give us clarity, and vision for what He may have for us in our life and times today.……Episode 27, William, starts now.William Wilberforce was born on August 24th, 1759. He was an abnormally small and fragile boy — in fact he would never grow taller than 5’ 3”. From his childhood, William would suffer from a weak and sickly constitution accompanied with poor eyesight. So, with the recent death of his eldest sister and his father, the young and ill-looking eight-year-old, William, felt even smaller. On top of this all, William’s mother was becoming very sick. With her nearing the verge of death, his relatively comfortable world that he had known was crashing down around him.As a result of losing his father, sister, and now, possibly his mother, little William was forced to move from his small town of Hull close to the large city of London with his Aunt Hannah and Uncle William. Not only was he moving to a completely new environment, with a new school, and new caretakers, but his Aunt as Uncle were Methodists.The new break off sect of the Church of England started by John Wesley nearly three decades before was largely viewed with contempt. At the time, Methodists were considered to be religious radicals - fanatics who took the gospel of Jesus seriously and passionately in a time where Bibles were only opened on Sunday mornings and where Christian teachings stayed safely within church walls. Both Anglicans and non-religious people frowned upon Methodists and their zeal of God. Later, William wrote about this time in his life saying, “It’s impossible for you to have any idea of the hatred in which the Methodists were then held. I cannot better explain it to you than by than saying that it is more like the account given in Ivanhoe of the persecutions against the Jews, than anything else I know.” (Metaxas, p. 12).At the time, the prospect for the small and fatherless boy seemed overwhelming. Yet, this was the plan of God for William, without which he would never be the same - nor would the world.___________________________________________________________________________William’s Aunt and Uncle had a profound influence upon the young boy — and it was precisely because they were not, what William’s mother had hoped, just nominal Anglicans. Besides being extremely wealthy, and befriending many notable people in both the church and state, it was from them that William truly saw the Christian faith put into everyday practice. His Aunt and Uncle were also friends with some of the most dominate Christian figures of the century, namely, John Newton and George Whitefield.Whitefield had traveled to America several times and was on his 13th and last trip to America when William came to live with his Aunt and Uncle. Whitefield, had an impact on William, although indirectly, as it’s doubtful the two ever met. But young William did meet John Newton, the slave trader-turned-pastor and author of “Amazing Grace”. Throughout the years, the two became very close. William regarded Newton as his spiritual father. By the age of fourteen, William wrote a paper against the slave trade. No doubt, much of his knowledge of it came from Newton’s influence.Concerned that William was being overly affected by her Methodist relatives, William’s mother and grandfather moved him back to Hull. William had only spent two years with his Aunt and Uncle but he had grown to cherish them dearly. He wrote them shortly after leaving London saying, “I can never forget you as long as I live.” (Metaxas 12). Soon after William reluctantly returned to Hull, to his delight, the headmaster of his school, Joseph Milner, had become a passionate Methodist as well. And so, despite being in Hull, mostly surrounded by people who were nothing like his Aunt and Uncle, William still found encouragement in these formative years while his young faith and biblical worldview were developing.Just 3 months after the rebels in the United States declared their independence from Britain, the seventeen year old William entered St. John’s College in Cambridge in 1776.___________________________________________________________________________Typical of young men his age, college for William began with much socializing, singing, card playing and late night drinking. In these years, William was blossoming into a charismatic man. Because he could sing quite well and charm people with his speech, he was always looked on with favor and gladly received by all people. William had the unique ability to captivate those around him with the rare and welcomed capability to be both moral and entertaining. With the recent death of his grandfather, William was left with a large inheritance which not only allowed William to throw extravagant parties, but would be crucial in his future in politics, where money played a big part in being elected.William’s induction into Parliament came earlier than he probably intended. In college, William became close friends with William Pitt. Pitt, a statesmen himself, was the son of the famed Prime Minister, William Pitt the Elder. Throughout college, the two young Williams became very close and maintained a devoted friendship that would last for years to come. It was with Pitt’s encouragement that William decided to try his hand in politics — getting the idea to represent the city of Hull in the House of Commons. Having just turned 21, and throwing a birthday party sparing no expense, William found himself elected as a member of Parliament, having received more votes than his two challengers combined. And within only a few years, his dear friend advanced in his own career as a politician. The twenty four-year-old, William Pitt, would become the youngest Prime Minister in English history, being appointed by the King on December 18, 1783.But in the midst of all the limelight and success, William began to question his existence, namely his faith and purpose in life. As he mused on the simple faith he once had as a child, he could not help but notice the dreadful gap between himself and God’s holiness. He read the Bible often leading him to confess in his diary, “I believe all the great truths of the Christian religion, but I am not acting as though I did.” (Metaxas, p. 53). Wanting to have a real faith like his Aunt and Uncle, William found himself in a predicament as Methodists and their ilk were still not welcomed in Parliament or high society, both of which William was deeply entwined.It’s no wonder then that William spent much of his time reading, praying, and writing in his diary, about the looming decision awaiting him. William knew that he wanted to pursue and follow God above all else. This was the “Great Change” that William would refer to years later. Having reached out to his close fiends and mentors for advice, William laid out the problem that he wanted to be a faithful Christian but that it was probably incompatible with a life of a politician. His dear friend Pitt acknowledged William’s desire to live as a Christian unfettered by social or political constraints but encouraged him to stay in Parliament. Heartened, William was still not convinced and decided to converse with his old friend John Newton, who was now sixty years old. Newton, like Pitt, advised William that a life of politics and religion can indeed coexist. Soon after, speaking of William, Newton wrote a friend, “I hope the Lord will make him a blessing both as a Christian and a statesman. How seldom do these characteristics coincide!! But they are not incompatible.” (Metaxas p. 61).With that, William had decided to remain in parliament — resolved to let his faith in God dictate not only his character but more importantly the policies he would soon put forward. It was a balance act. With diligence, William now had to let his biblical theology or those “great Christian truths” permeate his  personal and political life, without losing his influence and charismatic ability to persuade.  ___________________________________________________________________________Th

Deep feelings and endless thoughts of revenge captivated the young man’s mind. For two weeks now, all he had thought about was the retribution he would inflict upon his captors when he got free, if he ever got free — something he knew would never happen.Just a fortnight ago the sixteen-year-old had been enjoying his fairly sheltered life as a Roman citizen on the west coast of Britain near the small town of Bannaventa Berniae. From all the comforts that came with having a father who was a local magistrate and living in a country villa with servants to do most of the work, mindlessly playing on the beach close to his home was only one of many leisurely activities. But in a flash without any warning, all the happiness and comforts were replaced by fear and hardship when Patricus was attacked by a gang of professional Irish slave raiders.It was efficient, violent, and traumatic.Rome had begun its decline a decade before; as a consequence its ships no longer secured the Western Sea surrounding the Celtic Islands. Without Roman rule, other ships were free to sail unmolested. As such, no political authority was concerned about Irish kidnappers. During the one-day journey across the sea, and now in iron shackles, all Patricus could think about were the stories he had heard as a child concerning the heathen culture of the Irish. While he never thought they were all true — how they would eat human flesh, shamelessly commit incest, and smear the blood of slain victims on their faces — he now seriously questioned them. As his kidnapping alone revealed, the Irish were not considered barbarians for nothing. And although Patricus claimed to be an atheist or just apathetic to Christianity, he couldn’t help harboring bitterness towards his Christian parents and ironically, their God. The timeless question swirled in his maturing mind: How can a loving God allow evil things to happen? The fear of being forsaken incessantly bore upon his fragile conscience too, for Patricus really was alone. Most of the slaves taken by the Irish were women and children as most men were not easily secured. Patricus wasn’t a boy, but he wasn’t quite a man. And yet, it was in this time of his life, against the backdrop of Irish captivity, that God would forge something powerful within him — something so unexpected and so beautiful that it would not only change his destiny but the destiny of an entire pagan country.______________________________________________________________________________________________________________________But that was in the future. In the present, the very start of the the 3rd century, the only destiny Patricus was in charge of was the one hundred sheep he was made to shepherd in a cold and wet place somewhere on the west coast of Ireland. In coming to this new land it was like traveling back in time four hundred years. Although the primitive accommodations were difficult to get used to, it wasn’t long after arriving that Patricus’ anger surprisingly simmered down into a place somewhere between ambivalence and acquiescence. In the many days and nights that Patricus spend alone, the growing boy began to consider God, His will, His plan, and His love for the lost. But as he drew nearer to God, the shame of his past sins weighed heavily on him. One sin grieved Patricus in particular. With some time, though, he finally arrived at being at peace with God. He wrote about this process, “After I came to Ireland I watched over sheep. Day by day I began to pray more frequently — and more and more my love of God and my faith in him and reverence for him began to increase.”After six years of captivity, the twenty-two-year old was now a young man and had been forged into someone new. He was a new creation of sorts; the faith of his parents and grandparents had become his own. Fasting and praying were regular practices in his new life as a Christian. Looking back, Patricus wrote, “God used the time to shape and mold me into something better. He made me into what I am now — someone very different from what I once was,… before I was a slave, I didn’t even care about myself.”And then on one unspectacular night, as Patricus was falling asleep, God clearly spoke to him in a dream saying, “You have fasted well — soon you will be going home.” Confused by this, as Patricus knew it was nearly impossible to escape and that the New Testament taught slaves to be obedient to their masters, he didn’t immediately respond. But the next night God spoke again saying, “Behold, your ship is ready.” Putting aside all the questions and difficulties surrounding how a successful escape could actually happen, and there were many, Patricus succumbed to the conviction of God’s leading. Simply put, if God spoke, then Patricus had to obey.But because no ships sailed to Britain from the west coast of Ireland, he would have to make the the 200 mile trek across the island. The arduous journey would take over a month to complete and would be slow and dangerous for anyone making the trip, let alone an escaped slave who had to avoid being seen. How he would get on the ship, and under what circumstances, were all unknown to Patricus. But as God called him to obedience, Patricus believed God would somehow provide a way — and He did. After getting on a ship, sailing for three days across the sea, and walking through Britain with the sailors for a few weeks, Patricus finally arrived to his home and to his family.“They took me in — their long-lost son — and begged me earnestly that after all I had been through I would never leave them again.”But although no one knew at the time, that was just what he was going to do.Once at home, after the many sweet celebrations and reunions with both friends and family, life for Patricus slowly returned to a comfortable normalcy. But that leisurely time didn’t last for long. God spoke to Patricus again in another dream. Although this time it wasn’t a call to leave Ireland, it was a call to return.The Irish were in much need of the gospel of Jesus as their island was cut off from much of the many other progressing civilizations. But it was the dream he received of the Irish people calling him back to walk among them that truly convicted Patricus to once again accept the strange but clear call of God. Once he resolved to preach the gospel to the people of Ireland, to the very people who kidnapped and made him a slave, Patricus believed he needed to undergo a theological education. Not only did he need this time of academic preparation to mature his faith and knowledge of the Lord, he needed some ecclesiastical weight behind him as he would be evangelizing alone in relatively uncharted and hostile territory. Within the church, Patricus most likely started as a layman and deacon, progressing to priest and finally being ordained as a bishop. After these years, Patricus, a more mature Christian servant, was ready to make his way back to the cold and wet lands of Ireland. Now not unwillingly as a slave for men, but willingly as a slave for Christ.While Patricus learned much about Irish civilization during his previous six-year stint, it seemed much had changed in the time he was away. As a slave and shepherd, Patricus was relatively distanced from the local wars and overall spiritual darkness of the landscape. The culture now awaiting him would be filled with feuding kings, political druids, and witches — many if not all their pretensions being opposed to the knowledge and rule of a Jewish rabbi, who claimed to be the Son of God. Thus, as is common in the Kingdom of Heaven, many of Paticus’ first converts were societal outcasts, women and poor. In general, most tribal kings across the land were not receptive to the gospel or the Briton who brought it. Yet some were indifferent enough to allow churches to be built on their land. Season after season Patricus continued to travel throughout Ireland, preaching the gospel to anyone who would hear and planting house churches where he was received. Slowly and with much toil, Patricus was spiritually building the first body of Christ in Ireland. And as the years came and went, so did the decades.As an elderly man, the white-haired Patricus had now begun to baptize the sons and daughters of those parents he had converted years before. And as every generation presents its own unique and special challenges to the gospel, this one did as well. But from all the opposition Irish culture could throw at the British Bishop and to the Christian faith in general, the most hurtful and violent assault came not from their pagan hands, but from the hands of Christian tyrants from Patricus’ own homeland.By 460 AD Rome was on its last leg — the empire was nearly all but collapsed. Britain was under attack on every front and from every direction. From the north and west, the Irish and Picts (Scottish) were pushing their raids south. From the east, German warriors were amassing in numbers. And from the south, around London, Saxons and Jutes had even begun building settlements. All these attacks from the outside were too much for the Britons to effectively and systematically handle. In this unprecedented time of political and social disarray, the old inhabitants of the island found themselves being protected from the foreign intruders by men of British-Roman nobility. As such, these men were Christian, although most were purely nominal. These few leaders who scraped together local armies and defended their communities against external threats became known as tyrants, warlords that protected their people with little to no oversight.For generations, the west coast of Britain was seasonally attacked by the barbarians from Ireland; but now tyrants, those specifically living on the west coast, not only wanted to force their enemies back but exact retribution for the years of unanswered assaults upon their people.The tide had turned.And during springtime, when the sea separating Briton and Ireland was calm, one particularly brutal tyrant named Coroticus began his offensive attack. The mission of the voyage was clear. Dock in an undivulged location, locate an unassuming clan, kill the men, and capture the women and children as cargo for slaves. The assignment was do

While the coming of December once evoked warm sentiments for the upcoming celebration of the birth of Christ, it had been overshadowed by the harsh weather that was only going to get colder. “One of the season's jokes was that Dante had been wrong, and that hell was not hot at all, it was, in fact, as cold as a Romanian apartment in winter.” (1) But, even if the apartments were warm, Christmas was not celebrated, and even though ninety percent of Romanians belonged to the Christian Orthodox faith, church bells did not ring. By the 1980’s, the most celebrated day in Romania was no longer the birth of Jesus the Christ, but under compulsion, the birth of its  dictator, Nicolae Ceausescu - who was aptly nicknamed, the antichrist. (2) But as 1989 was coming to a close in mid December, as we all know now, the people of Romania were unknowingly on the brink of not only openly celebrating the birth of their Christ, but the death of their antichrist. But what many don’t know, was that this Romanian Revolution all started by the humble but powerful convictions of a Hungarian pastor named Laszlo Tokes.Only Romanians forty-five years and older could remember the sweet sounds of church bells ringing! For under Nicolae Ceausescu’s Romanian Communist Party, they were no more. Romania had been in the grips of Communism for some time, but by the 1980’s it had become intolerable. Despite the country being very fertile, like most Communist countries food was scarce and people were starving. Most of the nation’s raw materials were being exported to foreign creditors to pay off debts that Nicolae had accumulated. Because of this debt, Nicolae’s aim was to strengthen the work force, causing Romania to reach a population of 100 million. To do so, he outlawed abortion and contraceptives.And in massive block apartments that housed the growing nation, hot water was only available one day of the week and the electricity only worked when the government wanted it to. Every winter, hundreds of people froze to death in their apartment or died from “asphyxiation as gas stoves were shut off, only to be then turned back on without warning, filling sleeping apartments with gas.” (3) Meanwhile, the secret police, the Securitate, had made Romania into a police state.  It is believed that one in four citizens would alert the Securitate of anyone suspected of being un loyal to the Government. Actions, speech, and even opinions that did not approve Nicolae were strictly forbidden. Because of the overwhelming numbers of the police state, organizing dissent was nearly impossible, and “Even by Soviet Bloc standards, the Securitate was exceptionally brutal.” (4)But on December 16th, in the western city of Timisoara a public protest was being held in response to the government’s crackdown against the Reformed church pastor, Laszlo Tokes. He had been critical of Nicolae’s government - mainly that the people of Romania not only, could not exercise their God-given rights, but did not even know what they were. The Romanian Communist Party charged the pastor with enticing ethnic hatred and sought to have him forcibly removed. But his parishioners, (who just two years before only numbered a few dozen had now grown to nearly five thousand), protected their pastor and his pregnant wife Edith by surrounding their church with a human shield. Tokes knew of the plan for his capture so he encouraged his church a few days beforehand stating, “I have been issued a summons of eviction. I will not accept it, so I will be taken from you by force…They want to do this in secret because they have no right to do it. Please, come… and be witnesses of what will happen. Come, be peaceful, but be witnesses.” (5)And the church came in numbers. So much that their collective resistance rendered the Securitate unable to remove the pastor. And as the hours past into nightfall, more and more people from other churches joined the protest into the next day. By now, many other supportive spectators had joined the cause and began to take the message further. Within a day the demonstration for the pastor sparked a protest in the city. And within a few more days the protest in the city would in turn spark a wild fire of dissent among a brutalized nation.Pro Romanian chants and songs that had long been outlawed, broke out among the people. The crowd grew so large and cantankerous around the church that a large portion decided to take their protest to the central square of Timisoara. This was when the Securitate made their move. In the pre-dawn hours of December 17th, the secret police burst through the crowd, broke the church door, and captured Tokes and his wife. Just as fast as they came, the secret police then disappeared into the darkness from where they emerged.But as the sun began to rise the public outcry was only beginning.By early morning the central square of Timisoara was filled with protestors confronting the Securitate with candles of unity and songs proclaiming freedom - but others objectors were not as peaceful. Having heard the uprising was becoming too much for the local police, the military was called in with armored carriers and tanks. At the command of Nicolae’s wife, Elena, the military then opened fire into the protestors killing men, women, and children.By the next few days, the uprising in Timisoara was nearly squashed by military force. But the cries for freedom and justice from those who perished had been heard throughout the whole nation. Having been in Iran, Nicolae quickly returned to his palace in Bucharest on the evening of December 20th to publicly condemn the unrest in Timisoara the following morning. Nicolae addressed a gathering of approximately 100,000 people packed upon the door steps of his nearly 4 million square foot palace on December 21st. (6) But it was too late.In the middle of his speech which praised his communist country and condemned the protestors at Timisoara as being “Fascists”, panic broke out among the crowd.  It was the first time that Nicolae had ever been booed by a crowd - and it would be his last. There was 3.5 minutes of confusion that interrupted the speech as the cameras stopped visually recording. Whatever the mysterious disturbance was, it clearly signaled the end of Nicolae’s reign. Confusion and violent protests continued throughout the night in Bucharest. The House of the Republic was being overrun.Around noon on December 22nd Nicolae, his wife, and four others were rushed into a helicopter and extracted from their stately home. As a revolution was evident and now unstoppable, the military soon defected. The Ceausescu’s were forced to land and arrested only three and a half hours later. While all this was taking place a new Government Council was being formed and a military tribunal placed the couple in court martial. They were charged with the genocide of 60 thousand Romanians and other fiscal crimes.The trial, which was largely a spectacle was held on December 25th. It lasted for about two hours and delivered death sentences to the Dictator and his wife. Because the Ceausescu’s didn’t recognize the court’s authority they declined to have any legal aid. Throughout the trial Nicolae kept looking at his wrist watch as if waiting to be rescued. It never came. From the make-shift courtroom, the couple was then handcuffed and shuffled outside. Nicolae was complacent, while Elena was quite bitter and kept commanding the guards to be gentle with her lest they break her wrists. While many military personal offered to execute them, only three paratroopers were selected. With their service rifles in hand, the three opened fire on the elderly couple just outside the courtroom. Nineteen bullets were fired in total. Although the trial and executed bodies were televised, the actually execution was not caught on camera since the paratroopers didn’t wait for the command to shoot, causing the cameraman to miss the moment.By midday on December 25th, the antichrist and his wife were dead. And for the first time in 40 years, the streets of Romania were filled with people crying in sincere celebration! Make shift Christmas trees were being erected and throughout the country a familiar carol played, as the church bells were once again ringing. But now they pealed more loud and deep: as if to say, “God is not dead, nor doth He sleep; The wrong shall fail, The right prevail, With peace on earth, good-will to men.”___________________________________________________________________________Pastor Tokes and his wife were soon released from where they were taken. Laszlo would go on to serve in the Reformed Church and extend his influence within Romania’s European Parliament. He received numerous awards and was even honored in Washington D.C. in 2009 being awarded the Truman-Reagan Medal of Freedom for his role in helping to overthrow Romanian communism. He is 69 year old and continues to live in Romania today.In the immediate wake of the Revolution, a large bronze statue of a Soviet soldier that domineered a public square, was taken down, melted, and recast into church bells. (7) And their continued sound has inspired more to be cast even today. In just 2017 Romania's Redemption Cathedral dedicated one of the biggest church bells in the world weighing in at 25 tons. Half of Bucharest’s nearly 2 million free citizens can hear it when rung. (8)And hearing bells when they ring is much more than just something we sense with our ears but something we can sense and comprehend with our hearts. In was in Cambridge, Massachusetts, 1863, that Henry Wadsworth Longfellow heard the church bells ring on Christmas. Hearing them stirred his depressed heart and revived a belief in a promise that he had stopped believing. He put pen to paper and wrote the now famous poem, “Christmas Bells”. He authored it in an extremely painful time of his life and the nation’s as it was in the very middle of a bloody Civil War. The war mixed with personal loss made the grace and love of God hard to see. Although it was written 126 years before the Romanian Revolution, it was and remains an appropriate message that even in the darkest hours, God is not dead nor is He asleep. For at the very heart o

 Charles - Part 1Charles Templeton was born October 7th, 1915 in Toronto Canada. With four other siblings in the midst of the depression, the family learned to adapt on meager wages. Everyone in the family had to do their part. Young Charles, picked up drawing and was quite talented at it. So, after failing to pass the 9th and 10th grade, he pursued his knack of drawing sketches, hoping that someone might find value in his work and purchase them. Charles was pleasantly found right - the 17 year old artist was hired onto the Toronto Globe as a sports cartoonist.Overnight, the teenager was making good money and was thoroughly enjoying his job. Charles found himself in the very midst of the sports news world, and everything else associated with it. Notoriety, late night drinking, and fawning women were all bonuses. He would later write about this time in his life, “To a boy in his late teens, it was the best of all possible worlds.”But after four years, the underbelly of his envied job and lifestyle began to show. Returning home one morning at 3:00 a.m. from a party, the young man feeling quite depressed looked into a mirror. He didn’t like the reflection. As he walked to his room his mother heard him in the hallway and called out to him. She talked to him about her own faith in Christ.Charles would later write about this event: “As I went down the hall, I was forming a prayer in my head, but as I knelt by my bed in the darkness, my mind was strangely vacant; thoughts and words wouldn't come to focus. After a moment, it was as though a black blanket had been draped over me. A sense of enormous guilt descended and invaded every part of me. I was unclean. Involuntarily, I began to pray, my face upturned, tears streaming. The only words I could find were, "Lord, come down. Come do[wn]. Come down. . . .”______________________________________________________________________________Billy - Part 1At this same time, in the United States near Charolette North Carolina, Billy Graham had just graduated from high school. As he struggled through school being the son of a Dairy Farmer, his graduation was a feat that many questioned. And while the young man had grown up in a godly and Christian environment he had just made a personal commitment to Jesus during a revival two years earlier, under the preaching of Baptist evangelist Mordecai Ham. Like his future friend and preaching partner, Charles Templeton, Billy was also convicted by his sin and his need for forgiveness. That night at the diner table, Billy stopped to inform his family that he had been saved that day.While he first enrolled at Bob Jones College in Cleveland Tennessee, since it was closet to home and less expensive than Wheaton, he quickly felt the school too legalistic and rigid. So, after only one semester, and racking up nearly enough demerits to be kicked out, he transferred to Florida Bible Institute. And it was there in 1937, that Billy would begin to preach.Having become mentored by the academic Dean of the school, John Minder, Billy joined him to attend a Baptist conference in Palatka Florida. When Minder was asked to speak that night to a small church of Baptist preachers, he politely declined saying that Billy would be pleased to preach in his place. So, with no real choice in the matter, the 19 year old awkwardly preached for the first time - it was a mixture of four different sermons he had memorized from Moody Press. He would later remember that the sermon was very “Raw”.  The next few years in Billy’s life would be transformational. He was baptized on December 4, 1938 in Silver Lake, Florida, ordained to the ministry in a Southern Baptist church a year later, and graduated from Florida Bible Institute in 1940. And so began his humble and long journey into becoming one of the most influential evangelist in America. But there was another great evangelist being formed in Canada - and the two were soon to meet and unite their passion and calling to preach the truths of the Bible to a world on the brink of another World War.  ______________________________________________________________________________Charles - Part 2By this time, Charles had left the Toronto Globe to enter the ministry and to give himself fully to the preaching of the gospel. He had evangelized all over - Michigan, New York, Indiana, Illinois, and even further south, probably very close to where Billy was himself beginning his career as a preacher. Charles had met his wife in Grand Rapids Michigan and the couple was married 6 weeks later. But soon after in 1941, in the midst of starting a new church with his new wife, Charles read a number of books written by famous secular authors. And for the first time in his short life as a follower of Jesus, his faith in the veracity and miraculous claims of the Bible was challenged. But Charles soon stuffed these troubling questions behind the success of becoming one of North America’s top evangelist and so, he continued to do what he knew best.And before long, notable people began to take notice of Charles’ ministry. In the Spring of 1945 he was invited by a local pastor named Torrey Johnston to speak at Chicago Stadium to a crowd full of young people. It was a Youth for Christ rally and attendance was steadily growing into the thousands. Backstage, among the noise of a boisterous crowd, Torrey introduced the young Canadian evangelist to the slightly younger Billy Graham and the two preachers become instantaneous friends. On the platform, just before Billy was about to speak, he leaned over to his new friend Charles and said, "Pray for me. I'm scared to death."  Soon after, a Youth for Christ team was selected to take the message of the gospel to a war torn Europe. Torrey Johnston would serve as the president while Billy and Charles would alternate as preachers. The tour went well and over the months Charles’ and Billy’s friendship grew as did their success and influence. But the questions, that had bothered Charles years before could no longer be ignored. So, at thirty three years of age, and without formal education for the last 15 years, Charles was accepted into the theologically liberal Princeton University to formally seek answers to those doubts “that were [secretly]  eroding his faith.” Charles remembers these three years at Princeton as some of the best in his life. Among his enjoyable courses, Charles would often see Albert Einstein, who lived only three houses away from the Campus Seminary. But although he throughly liked his new environment, Charles couldn’t escape the fact that he was experiencing a real crisis of faith about the Bible and the person of Jesus. And his fears of possibly believing and preaching something not empirically, historically or spiritually true, was being shared by his friend Billy as well.______________________________________________________________________________Billy - Part 2It was August of 1949, and Billy was 30 years old in Forest Falls, California in a Christian Camp speaking to a crowd inside Hormel Hall. No one knew it, but having been recently challenged by his friend and fellow evangelist, Billy was now internally questioning the veracity of the Bible and whether he believed it to really be God’s spoken word to humanity. It was a shocking blow to Billy’s confidence that his friend, fellow pastor and Bible teacher now believed the Scriptures to be flawed, outdated and full of superstitions. The two had discussed their disagreements and had been civil about their opposite conclusions, but if Billy was really honest, he still had lingering doubts.The weight and the enormity of it all bore down on Billy’s soul. So in the dark woods of the night at Forest Home Billy placed his bible on a random tree stump and cried out: “O God! There are many things in this book I do not understand. There are many problems with it for which I have no solution. There are many seeming contradictions. There are some areas in it that do not seem to correlate with modern science. I can’t answer some of the philosophical and psychological questions Chuck and others are raising.” Falling to his knees, Billy then resolutely confessed “Father, I am going to accept this as Thy Word—by faith! I’m going to allow faith to go beyond my intellectual questions and doubts, and I will believe this to be Your inspired Word!”Billy later recalled in this moment that the Holy Spirit was moving within him and he felt his presence and power in a new and fresh way - one that he hadn’t experienced in months. For Billy “A major bridge had been crossed.” On the next day, 400 people made a commitment to Jesus and Henrietta Mears, the woman who invited Billy to speak at the camp noted that he “taught with [more] authority” than she had ever seen before.And while at first, Billy had reluctantly accepted Henrietta’s invitation to speak at Forest Home, he now knew why God led him into the forest. Like Jesus being led into the Desert - a test was finished and a decision was made - a decision that would effect the  course of Billy’s calling and in turn, the eternity of millions. While Billy was calling people to trust and follow Christ, Christ was calling Billy to trust and follow His word.Billy’s heart and mind were now settled. And his friend Charles was settling his. While the two friends remained courteous, they grew apart from each other knowing their views of the Bible and the person of Jesus were diametrically opposed to each other.______________________________________________________________________________Charles - Part 3By the end of Charles’ three years at Princeton in 1951, his doubts about the Bible had nearly solidified and his faith was no more. And yet, because of his success and influence, he was still offered positions on numerous platforms. Radio and Television ministries, as well as churches all sought him out. In 1953, Charles found himself living in Manhattan as the Director of Evangelism for the Presbyterian Church USA. But it wasn’t long before the weight of leading others into a theological persuasion that he himself no longer thought true, came to a head.Charles would later write: “What right did I have to stand before … th

John Gresham Machen was born on July 28, 1881. It was prosperous time - the gilded age of America. Skyscrapers were going up as well as wages. The Machen family was affluent.  John’s mother Mary came from a wealthy family and was a devote Presbyterian. She was a voracious reader and had even published a work on the Bible and poetry. She was 21 years younger than her husband, Arthur Webster Machen, a successful lawyer and an Episcopalian. But despite the couple’s different Christian affiliations, Mary taught John along with her other two sons, the Westminster Shorter Catechism from an early age. The family attended Franklin Street Presbyterian Church, and in time, John came to make the Presbyterian Church his own. But in a twist of fate as only God could know, much of the Presbyterian church would one day make Machen their own.  As an adolescent, he received a classical education and was taught in Greek and Latin. It would serve as formational to his future career as a New Testament scholar. At seventeen years of age, John enrolled at the newly founded, John Hopkins University where he excelled in his studies. In 1901 he decided to pursue Theology at Princeton University.After four years there, John found himself doing his post study in Germany - the very home of Protestantism. It was there that John learned under Professor and Lutheran Theologian,  Wilhelm Herrmann. For better or worse, Herrmann was one of many Theologians in Europe greatly influenced by Immanuel Kant. In general, Herrmann’s Theology viewed God as an ultimate power and source of goodness, but was less concerned with the accuracy or the inherency of the Christian Scriptures, or even the historicity of the person of Jesus. To make things more confusing for young Machen, Herrmann was a passionate and devoted Christian whose preaching deeply moved John’s heart. Because of this, the young theology student had a hard time reconciling a real Christian faith that was not built upon historical and biblical truths. To Machen, Herrmann’s philosophy of Christian faith was a bit illogical. John knew that a substantial and vibrant faith in Jesus should not be separated from what the Bible clearly revealed. History and Doctrine must be integrated.  He would later write, “Christ died"--that is history; "Christ died for our sins"--that is doctrine. Without these two elements, joined in an absolutely indissoluble union, there is no Christianity.”(J. Gresham Machen, Christianity and Liberalism)While it tested his faith, it would seem that John’s time in Germany only strengthened his convictions that modern or liberal theology was not just a different form of the historic Christian  faith, but a growing threat to it. But even by this time in John’s young life, he still seemed to be somewhat aimless concerning his career. In letters written to his parents, John conveyed that he found many fields of study to be intriguing and worth engaging in. He loved sports as well. Thus, the young, wealthy academic was not convinced that the life of a Theologian / Teacher or Pastor was a life he really wanted to pursue. But upon his return to the states in 1906, Machen had decided on a career having joined Princeton Seminary as an instructor in New Testament studies. And so began for John, not only a personal and spiritual struggle against the rising tide of Modernism’s influence of Theology but an academic and vocational one as well.As the years past, Machen was becoming a notable New Testament scholar and one, even more rare, that could post a solid intellectual, historical, and exegetical defense for the foundations of the Christian Faith against the progressive theology that had spread and was continuing to infiltrate academia and churches all across America. And While Machen’s influence and controversy became more widespread and although the Presbyterian Church in the United States of America (PCUSA) was growing more tolerant of Modernism, John was promoted as Princeton’s Assistant Professor of New Testament studies in 1914 - on  the eve of WW1.So just as soon as he advanced in Princeton, Machen left to help the war efforts in France. John didn’t want to serve from the guarded position of a Chaplain, so he chose to work though the YMCA as a secretary. But for all practicality, he was a literal waiter, making and serving hot chocolate to the soldiers all day and night. While John was located near the front lines of the war, and was never in combat, he was close enough to the action to see death and suffering firsthand. Thankfully the war was relatively short lived and John left for home. But upon his return, another war was in full swing - a theological one in John’s mind, that while it didn’t destroy the human body, had every potential to destroy the soul. There were clearly two camps of Protestants now, each preaching two different and oppositional interpretations of the gospel. And in May of 1922, Baptist and modernist preacher, Harry Emerson Fosdick made that even more apparent by preaching a now famous sermon against his theological opponents entitled, “Shall the Fundamentalists Win?"And indeed, that was the question - one that John would try and answer. But frustratingly, it seemed that he would do it mostly alone. John was not only philosophically distressed at the open front that Modernist Theology posed to the Historic Christian faith, but personally disheartened, by the fact that he didn’t see many others trying to defend it with him. The Conservative Church was largely apathetic which was leading to its ruin. He would later write, “The mass of the Church here is still conservative — but conservative in an ignorant, non-polemic, sweetness-and-light kind of way which is just meat for the wolves.”So, in continuing to shepherd the flock of God, Machen wrote the short but powerful book, Christianity and Liberalism in 1923. In the introduction, he clarified, “In my little book, Christianity and Liberalism, I tried to show that the issue in the Church of the present day is not between two varieties of the same religion, but, at bottom, between two essentially different types of thought and life.” A few years later, Machen wrote another similar book entitled, What Is Faith? In it, Machen tried to reveal that real Christian faith should not only capture one’s heart and emotions but must engage one’s mind and knowledge as well. Even though his books were received relatively well, there was more work to be done. So, besides teaching on weekdays, preaching on weekends, and publishing in the time between, Machen also took advantage of the air waves. The Radio was not even a decade old, and John made effective use of it. So much so, that by his numerous teachings on what makes Christianity authentically Christian, he became known as Dr. Fun-da-men-ta-lis or (The Dr. of the Fundamentals).But in the very midst of all of this, the more liberal Northern Presbyterians were doing their own work to break free from fundamentalism’s long hold on their denomination. And in May of 1924, the Auburn Affirmation was dated and presented to the General Assembly - the authoritative body of the Presbyterian church. The Auburn Affirmation sought to liberate the Presbyterian Church from the requirements of those seeking ordination.  Since the church’s beginning, every ordained minister had to believe and confess five fundamentals of the Christian faith. 1. The Inerrancy of the Scriptures, 2. The Virgin birth of Jesus, and His deity, 3. The Substitutionary Atonement, 4. The bodily resurrection of Jesus, and 5. The authenticity of Jesus’ miracles - (belief in the supernatural). Although the affirmation was authored by an eleven-member Conference Committee, it was signed by over twelve hundred ministers of the PCUSA, and supported by many other clergymen. The General Assembly convened to consider the affirmation and set about to probe deeper into the division within their church that had now been brewing for nearly 30 years.But just after this, in 1925, the American mood towards the Modernist / Fundamentalist theological controversy drastically changed over the Summer of that year. And it happened  outside the walls of the Church.In July, William Jennings Bryan, the three time Democratic Presidential candidate, the Conservative Christian, and long time Presbyterian elder, participated in the highly publicized Scopes Trial - or the Scope’s Monkey Trial. While the Trial technically debated the legality of teaching the theory of evolution in public schools, the case was much bigger than that. It highlighted, and nationalized the ongoing controversy of Liberal VS. Conservative, and Modernist VS. Fundamentalist. The aging Bryan represented the prosecution, arguing against evolution being taught in schools where the famed Clarence Darrow defended John Scope’s right to instruct and teach the theory. But on the seventh day of the trial, Darrow unorthodoxly questioned Byran as a witness to basically defend the Bible, and the miracles described within it. Byran, although relatively well versed in the Bible, was not ready for this line of questioning - and it embarrassingly showed. The news coverage, namely led by Henry Mencken ridiculed and branded Bryan as a Southern, anti-intellectual, Bible believing dope. On the eight and last day of the trial, the jury took only nine minutes to deliberate. Although Mr. Scope’s was found guilty on a technicality and fined one hundred dollars, the American public believed the media coverage that largely portrayed fundamentalist Christians as naive, rigid, and unscientific.William Bryan died five days after the trial in his sleep from a stroke. He was 65 years old.In the aftermath of the Scope’s case, what was once a nation that had grown somewhat indifferent to theological fundamentalism had now become openly opposed to it. With the movement presently on the side of the Progressives in every aspect of the culture and now in the Church, (as the General Assembly ended up supporting the Auburn Affirmation), Machen and the many others like him, felt they had no place to go. Their belief in the foundational truths of the Christian Faith were not welcomed in the arts, or hu

In February of 2020, the man slowly awoke from a deep sleep. Not a deep sleep like he had been out all night, but a deep sleep like he had been in a coma. Actually, a medically induced coma that lasted for over a week. The fifty-seven year old man had been completely unconscious for nine days. And if he was arousing from a nightmare, the reality he awoke to was much worse. As his eyes opened, the man noticed he couldn’t move. Not because his body wasn’t working, but because his body was strapped down to the patient bed with six large leather straps in an ICU room that didn’t quite look familiar.If this wasn’t enough to strike serious fear into his already anxious mind, he noticed the nurses surrounding him were speaking a foreign language. Last the man remembered, he was in a hospital in Toronto, with his family nearby. But now, (whenever ‘now’ was) he was in a totally different hospital - in a totally different country strapped down to bed with the only people around him speaking Russian.These were the confusing and dire circumstances the man awoke to, quickly escalating his anxious and fragile thoughts to anger, fear, and unadulterated panic. Confusion, dreadful apprehension, and hopelessness had been his unwanted companions - and yet despite his best efforts, they were only gaining in size and scope. As he began wrestling with thoughts of self-harm the man could only describe this decent in madness as a trip to Hell.This was not the life of someone who had 1.4 million twitter followers, 1.3 million Instagram followers, 860,000 Facebook followers, 207,000 Reddit followers, and who the New York Times would proclaim as being “The most influential public intellectual in the Western world right now” - Especially for someone who had dedicated his life and career to better understand the human mind, and to practically help others with psychological disorders.But it was painfully obvious now - Jordan B. Peterson, the famed Canadian professor of psychology, clinical psychologist, and Youtube personality, couldn’t keep his own mind from fracturing. Like the most broken and miserable of people, he too was at a total loss. And after months of entrusting his mental and physical health to psychologists, psychiatrists, and the best that medicine could offer, he was now completely dependent upon the only two forces that mattered in his life. His family and his faith in God. The former, were un-mistakingly known and present. But the latter was invisible, nebulous, and shrouded in deep mystery. No matter how much Dr. Peterson relied upon his close friends and family, they were only human, and could only provide so much. Jordan needed healing and relief that his family - indeed, humanity could not fully provide.Who and what God and faith were to Jordan was unclear. But that he wanted and was desperate for him, now more than ever, was definitely not.  JORDAN’S LIFEJordan Bernt (Bair-ent) Peterson was born June 12th, 1962 in Edmonton, Alberta Canada, and grew up in the nearby small town of Fairview. His mother Beverly, was a librarian at the campus of Grande Prairie Regional College. His father, Walter was a school teacher. The small framed Jordan would be the eldest of his parent’s three children.With nothing much to do in the small town, everyone knew each other quite well. Jordan became friends with a girl across the street named Tammy Roberts. She was only eight years old, but it seemed they had a crush on each other. The 11 year old Jordan would tell his father that he was going to marry her one day. But first, he had to finish high school in which he started in 1975.When he graduated from Fairview High School four years later, Jordan entered the college that employed his mother to study political science and English Literature in hopes to one day become a corporate lawyer. But during this time, he read George Orwell’s “The Road to Wigan Pier” - a book that wrestled with the bleak life of those working in the industrial age of north England and the place that Socialism could have in alleviating their miserable circumstances. Orwell’s book impacted Jordan greatly. He would later transfer to the University of Alberta and graduate in 1982 with a B.A. in political science. Just after this, Jordan visited Europe for a year where he took a studious approach in understanding the psychological origins of recent European totalitarianism. This led him to not only become a student of history but of psychology where he delved into the writings of Jung, Nietzsche, and Dostoevsky.Two years after receiving his first B.A., Jordan then received his second from the University of Alberta in psychology in 1984. He then moved to Montreal for further schooling at McGill University. And it was during this stint that Jordan married his lifelong friend and neighbor, Tammy shortly before earning his Ph.D in clinical psychology in 1991. The newly weds soon welcomed their first child and daughter Mikhaila in 1992 and their second child and son, Julian in 1994. Mikhaila suffered greatly from an autoimmune disease at a very young age and was “diagnosed with juvenile idiopathic arthritis at 7, severe depression at 10, and idiopathic hypersomnia at 21.” By the time she was only 17 years old, the young woman had to undergo a hip and ankle replacement. (https://carnivoremd.com/mikhaila-peterson-on-curing-autoimmune-disease-and-depression-with-the-carnivore-diet/)In this busy time of raising a young family, with the added stress of one child suffering a severe autoimmune disease, Jordan and Tammy moved to the United States so Jordan could teach and research at Harvard University. After five years, they then returned to Canada where he would  join the faculty of psychology at the University of Toronto in 1998. He has remained there since.Among being a husband, father, teacher, and clinical psychologist, Jordan soon became an author. In 1999, he published his first book, Maps of Meaning. It was a collection from his many lectures that explored the connection between psychology, philosophy, mythology, religion and neuroscience. And as time past, Jordan grew in both his practice and knowledge. His time at the University of Toronto allowed him to find his voice and compile his thoughts in a world that was changing faster than ever before - and where extreme political ideologies were growing, largely unchallenged. Jordan began to make a name for himself in late 2010 for what seemed to be his conservative views to the cultural changes sweeping across the western world.JORDAN’S RISE TO FAMEBut it wasn’t until 2016 that Jordan really began to become a known figure on a international scale. In May, of 2016 a certain bill was introduced under Justin Trudeau’s Liberal government. It was an Act to amend the Canadian Human Rights Act and the Criminal Code, otherwise known as (Bill C-16). Passing in the House and Senate, the new bill became law upon receiving Royal Assent on June 19th 2017, which came into force immediately. The bill’s aim was to prevent violence and discrimination against individuals on the basis of their gender identity or their gender expression by penalizing or even criminalizing citizens for not using the preferred chosen pronouns of the afore mentioned.  Incensed that the new bill would legally require compelled speech, Jordan began to boldly, and clearly speak out for free speech and against any law that either stifled or compelled it. Having a rich knowledge of totalitarianism, and knowing this bill was politically driven, Jordan put out a series of Youtube videos condemning the bill, which poured over into a general critique of political correctness and identity politics. His videos quickly garnered millions of views, stirring the hornets nest of the far left, but resonating and gaining support with far more people from a variety backgrounds. This put him at odds with the extreme progressives whose cultural and political foes usually came from conservative and or religious sects. And oddly, Jordan was neither of these. He might have held some views that leaned further right than left, but he always classified himself as a classic liberal, and he wasn’t speaking from a pulpit. Indeed, Jordan held to objective morality, but his own personal views on religion were nebulous and were far from fitting into a traditional systematic theology. Instead of speaking from a political or religious platform, Jordan spoke from an academic one, being a highly regarded psychologist, whose articulation and deep thinking formed an scholastic hybrid of philosophy, psychiatry, and history that challenged, as well as encouraged, many in unfamiliar ways.JORDAN’S FANS AND FOESEven though bill C-16 was ultimately passed, Jordan and his critique served as a public bulwark against extreme ideologies that usually sneak in legislation largely unnoticed and worse, unchallenged. But Jordan was not a one-trick pony. He seemed to take any invitation to speak and could give lectures on a variety of topics ranging from religion, mythology, and history, to philosophy, totalitarianism, and neuroscience. He also encouraged healthy masculinity and by doing so, found himself at odds with the current feminist doctrine of “toxic masculinity”. His prior stance on rejecting compelled speech for the transgendered created another group of political enemies. Jordan was also one of the few public figures taking on the front of the identity politic of “white privilege”. But Jordan’s courage to speak out against mainstream social issues was not done without a cost.  A staff member at Penguin Random House Canada, (by whom he was published) summarily accused Jordan of being "an icon of hate speech and transphobia" as well as "an icon of white supremacy”. (https://www.washingtontimes.com/news/2020/nov/24/jordan-b-peterson-book-deal-triggers-penguin-rando/). By all his political adversaries, Jordan was generally dismissed as an “angry white man.”But despite the many political, philosophical, and controversial overtones of Jordan’s content, much of his advice was very practical, down to earth, and irrefutably good. In a word, Jordan challenged everyone, (both his private clients and those millions publicly listening

At seventeen years old, the young man, depressed by his grades in school, and his average ability in playing Cricket found himself contemplating suicide. He didn’t know that the maximum number of suicides in India occur just after school examinations, but he definitely felt the weight of having never attained academic excellence and the shame it would surly bring to his family. He simply didn’t care and he didn’t want to live anymore.Although his parents were Christians and he went to church with them fairly regularly, nothing about the Christian faith became real to him. He had never even opened a bible on his own initiative. As such, the young man thought there was no real difference between himself and an atheist. Maybe that softened his conscience as he was about to become another sad statistic of youth suicide. At his parent’s home in New Delhi, the depressed boy having no hope for the future in this life and no idea what awaited him in the next, ingested the poison, closed his eyes and waited to die.But the boy didn’t die. As he slowly and painfully awoke hours later confused and dehydrated in a hospital bed, the he realized that his plans were thwarted. A servant from the house had found him passed out and rushed him to the closest hospital. Not long after becoming responsive, laying in the hospital bed with his mother standing nearby, did a man walk into their room. The stranger was not a Dr. and was not invited in, so his presence was a bit curious. The man had a little red Gideon’s New Testament Bible and he offered it to the young patient.  Seeing that he was too weak to reach out and take it, the man opened it up to read its words aloud. The boy’s mother gently tried explaining to the stranger, although his intentions seemed good, that her son needed rest and privacy at the moment. The unknown man, aware that the boy had just tried to commit suicide, politely replied that her son needed to hear God’s word more than anything else.With that, he opened the New Testament to the gospel of John and read from the fourteenth chapter - "I will not leave you as orphans; I will come to you. Before long, the world will not see me anymore, but you will see me. Because I live, you also will live.” It was those words from verse nineteen that resonated with the boy. “Because I live, you also shall live.” That promise of Jesus seemed to bring life into the boys poisoned body and purpose into his broken spirit. Upon hearing these words in Red, the boy who just previously didn’t want to live, having no reason to live, now believed that if Jesus himself was alive, then he too wanted to alive. And not just live - but live in God, and for Christ. The young man purposed in his heart to leave no stone un-turned in his pursuit of truth - that is to say, his pursuit of God.Laying in the hospital bed that day in 1963, this young man’s life was forever transformed by hearing Jesus’ words. And in turn, God would use him to transform many other lives for the kingdom of Heaven. The stranger with the bible was named Fred, and the boy he read the gospel to was seventeen year old Ravi Zacharias.Within just eight years of his unsuccessful suicide attempt, Ravi had become a passionate preacher - He spend the summer in Vietnam preaching the gospel to both US soldiers and VietCong members. Soon after that, in 1972 Ravi married his once  youth group friend, Margaret Reynolds. They would remain together until the end. Upon graduating from Ontario Bible College in Canada, Ravi soon began preaching for a Christian Missionary organization and was sent to Cambodia for a short time. After being ordained by the same organization in 1980, Ravi began teaching at it’s affiliated Seminary as a professor of evangelism. It was during this stint, that the relatively young 37 year old Ravi, was invited to speak in Amsterdam at the Billy Graham Evangelistic Association. This placed him on a global pedestal as a leading international evangelical preacher.Between teaching in class and guest speaking for large events, Ravi found himself sharing the gospel message back in his homeland of India. And it was there where he really saw the need for an apologetic ministry - to preach not only to one’s heart, but one’s mind as well. This was a ministry of teaching using logic, reason, intellect, and science to persuade even hardened skeptics.  So in August of 1984, Ravi  started  Ravi Zacharias International Ministries (RZIM) in Toronto, Canada. This platform served his desire to remain a classical evangelist, but “in the arena of the intellectually resistant.”The timing of Ravi’s apologetic ministry heartened many Christians and challenged many atheists. At the time, ardent atheists like Christopher Hitchens, Richard Dawkins, and Sam Harris, were gaining popularity and Ravi was one of few Christians taking their arguments not only seriously, but humbly as well. This kind and intelligent approach to answering atheists and skeptics won over many people. Even those who didn’t ultimately agree with Ravi’s defense of the gospel, God, and the Bible, had respect for him. As years turned into decades, Ravi’s fame, talent, and gracious ability to dialogue with others in public forum who had doubts about the Christian faith grew to widespread acclaim. His personal testimony of finding real-life after attempting suicide also comforted those dealing with mental illness and bolstered his overall credibility. Besides frequently speaking at leading universities in America, and authoring over 25 books, Ravi continued to travel and preach the gospel in numerous countries - nearly 70 in total. Over time, his faithful service and ministry grew by leaps and bounds. By 2015, Ravi Zacharias International Ministries (or RZIM) employed 250 people in 15 locations around the world with a listed revenue of 25 million dollars. Ravi was 69 years old and while in good health, the ministry that bore his name was nearing its fruitful end.  But around this time, disturbing allegations started coming out concerning the grey haired, beloved evangelist. Some of the assertions claimed that Ravi had a long history of inflating his credentials. Numerous people, even including admirers, reported that Ravi had insisted on being called “Dr.” when he had never obtained a Ph.D. or even a Doctorate. He did hold honorary doctorates from various institutions, but tended to use these honorary titles as academic ones, even referring to himself as “Dr. Zacharias” in printed material.  Ravi also referred to himself as a "Senior Research Fellow” at Oxford University, a "Visiting Scholar” at Cambridge University and a "professor at Oxford”. And while Ravi played a part in such places to certain extents, all those claims were found to be false.But far more concerning than his inflated credentials, were accusations of sexual impropriety that started to arise. In October of 2016, Ravi texted a married woman with whom he had a relationship with that he would consider suicide if she went public with her allegations of her and Ravi’s secret relationship. The Canadian woman claimed that Ravi “manipulated” her into sending him sexual text messages and explicit photos. As this was the first sexual scandal against Ravi to be made public, few knew about it and even less took it seriously. But a long line of women who had secret relationships with Ravi across the world noticed and were gaining confidence to come out as well. On July 31, 2017, Ravi filed a lawsuit against the Canadian woman and her husband on grounds of extortion, but a few months after, both the couple and Ravi agreed to a five million Non Disclosure Agreement.Between having to clarify his exaggerated credentials and buy a couple’s silence, Ravi spent his last years defending his character and reputation far more than he did the gospel. Still, all the good that Ravi had done for so many years outweighed these present accusations. Plus, it wasn’t unheard of for a woman to file a frivolous sexual harassment claim against a notable Christian man as an easy way to receive money. As the smoke had settled, in 2018 the Christian publishing company, Harper Collins announced a new book deal with Ravi and things seemed to return to normal. But as demands of the ministry continued, Ravi, now 74 was not up to the task; not only emotionally, but physically as well - particularly, his back. He had long been seeing massage therapists and had recently undergone surgery on his spine for chronic discomfort. But after three weeks of severe pain following the surgery, a biopsy was taken from his lower spine. A malignant tumor was found on his sacrum and in March of 2020, Ravi was diagnosed with a rare and aggressive cancer.The news spread quickly and gained sympathy from Christians around the world. The recents claims of sexual misconduct were quickly buried underneath the report of the newly found cancer. While Ravi and his wife seemed to handle the news by the grace of a sovereign God, time would eventually tell. But there was hardly any time left and within only a few months of the diagnosis, Ravi died at his home in Atlanta Georgia on May 19th, 2020 at the age of 74. He was buried in a coffin built by prisoners from Angola,  on May 21st in a private cemetery in Georgia.The universal outpouring of support for the family and admiration for the famed apologist came from all corners of the earth. Not only had Ravi reached millions of ordinary people, but politicians, athletes, and other famous celebrities. One of the world’s leading Christian apologists had died and having lived nearly 3/4’s of his life preaching and teaching the fundamentals of the Christian faith eloquently and passionately across the globe, his legacy would be like those greats who had past before him like Chuck Smith, R.C. Sproul, and even Billy Graham.But unlike these Christian leaders, the legacy of Ravi was not set upon his death. And what would have and what should have been a solid legacy becoming of a prestigious Christian leader, was just beginning to erode. And up until publishing this, is still suffering ruin.Just four months after Ravi’s death, three women employed at the day-spas that he co-o

It was no joke, on April 1st, 1901 Jay Vivian Chambers was born in Philadelphia on a cold early morning with snow blanketing the ground; a blizzard was soon to come. Weighing 12 pounds and measuring 12 inches across the shoulders, his birth nearly killed his mother Laha. An artery was torn and baby Jay had to be removed with instruments. It was sad but fitting that Jay was born in this fashion, difficult and dangerous; his birth would serve as a type of foreboding for the remainder of his life. He was an abnormally large  newborn, and he’d grow to live an abnormally large life.Young Jay was named after his father Jay Chambers. His middle name, Vivian was the last name of one of his mother’s lifelong friends. As a child and young adult, he despised his first and middle names and vowed to change them as soon as he was able. While he didn’t know it at the time, he would live to have multiple first and last names - most of them assigned to him. Eventually, Jay would take his mother’s maiden name for his first, and keep his father’s surname, going by who the world now knows him as, Whittaker Chambers.Young Whittaker grew up in Lynbrook, New York State. His family moved there in 1904 just after Whittaker’s little brother Richard was born.  As Whittaker became a child and began to understand and compare his world with that of others, he became keenly aware of the dysfunction that he was continually surrounded by. Both of his parents, Jay and Laha came from the world of art as they were both thespians in their young life. They loved the stage and continued to act even after having their two boys. More so Jay - He was truly an artist and viewed himself as much. He didn’t care for the comforts of a middle class family. This was made apparent by withholding any money for his wife to beautify or to just repair their humble home. Nor did he pay any attention to his son’s overall health - Both Richard and Whittaker often suffered tooth aches to no relief from a dentist. As Jay submerged himself in his work as an artist for the local paper, and took a liking for the opera, and all things “culture”, he became completely absent from the family. He would come home in the middle hours of the night, almost always drunk. For this, and many other reasons, young Whittaker regrettably, but honestly lacked any respect for his father (p. 142).Jay’s absence and lack of engagement made Laha become Whittaker’s favorite parent, even if it was by default. Their shared sentiments regarding Jay, drew them into a close relationship. But Laha struggled with her own demons. She became dependent upon her young boys and could be described as acting somewhat neurotic at times. For some reason she felt the need to frequently remind Whittaker of how much pain his delivery had caused her.  Understandably, he resented this. Yet, despite all of her faults and problems, Laha loved her two boys and they became her life and her world. The small family even tried attending an Episcopalian Church for a time. But without reason, the boys were suspected of passing the whooping cough to another attendant. That ended their three month trial - as such religion played no part in their home. Whittaker would later write, “What I knew as a child about religion, I did not know as the result of any instruction. I knew it as a result of something I heard by chance, or that happened to me, and that touched something that was already in me.” (p. 116).Whittaker might not have needed religious education, but he would need all the hope and grounding he could get because the tenuous marriage of his parents rapidly dissolved when Whittaker and Richard were still young. Jay had his own life outside his family and simply solidified this by moving out. He would send the family 8 dollars a week, which at the time, Laha and her two boys managed fairly well. But Whittaker knew they were poor and would understand later that Jay could have given more in alimony, seeing as he had a steady and relatively good paying job. The good part of Whittaker’s father being gone was that their home became a much happier place. His father’s absence at home lightened the usually oppressive atmosphere.But it wasn’t long before Jay had moved out, that Grandma Whittaker would move in. And she was anything but a calming presence in their house. With early dementia, Grandma Whittaker would lock herself into her room and light little fires “cooking” something. The family learned to disregard her insistent self ramblings as well as the smell of smoke coming from her room. There were several times when Whittaker, being the largest in the family, would have to intervene - whether it was breaking down a door to see what was aflame or wrestling scissors or knives from her clinched fists, Grandma being at the house, in addition to the old tensions, was like having a demoniac presence sitting in the heart of their home. (p. 169). Whittaker would later write, “I suppose nobody ever sleeps quite peacefully in a house where a woman sometimes wanders around with a knife.” (p. 170).While Whittaker seemed to take the brunt of all this abnormality, the weight was surely shared by both brothers. Living under the same roof caused Whittaker and Richard to become very close even though they were growing up to be quite different men. Richard was good with his hands, and worked with them often. He ended up building a guesthouse on their property which he would soon move into as a young adult. He was more outspoken, expressed more emotion, and soon became Laha’s favorite sons’ as it was natural for him to confide in her - something she desperately craved. Yet, as he neared his late teenage years, Richard began to find solace from his pitiful life in drinking  more prohibition whiskey than he clearly ought. By the time he was twenty, he could be found drunk in the early hours of the day. Whittaker, on the other hand was more cerebral, immersing himself into books and self reflection, guarding and keeping his thoughts almost entirely to himself.In the fall of 1920, Whittaker enrolled at Columbia College (p.164). Upon attending, he took the opportunity to finally rid himself of the name Vivian to officially take his mother’s maiden name, Whittaker. And although he was already abreast of the Communist movement, it was here that he began reading more  of its happenings and was encouraged by others to delve deeper into the social, economic, and political world of Marxism. Here, Whittaker’s skills and talent with writing, reading, and translating the languages was noticed among his peers and professors. Many thought he’d become a novelist or major poet. Indeed, Whittaker did  write - among his works was a short play entitled: A Play for Puppets. It was featured in Columbia's literary magazine. But the atheistic nature of the playlet caused controversy among the school and even spread to the New York City newspaper. Whittaker was disheartened and came to dislike Columbia - Although it wasn’t his first choice of colleges, it allowed him to live at home and save the family from paying boarding fees. Choosing to live at home rather than live at a dorm not only saved the family money, but in a sense, saved the family, or what was left of it  - if only for a short time.In the two years Whittaker attended college, Richard found himself further down the road of self destruction - continual drinking with self absorbed unhappiness.  One night at a bar with his friends and brother, Richard became so belligerent, he began cursing for all to hear, himself and his parents for ruining not only their own lives, but his life as well. The sober Whittaker took offense at the remarks and with the bar tender’s approval, threw a tumbler of whiskey at Richard’s face. The two brothers fought in the bar and throughout the night. Whittaker, although larger but not as scrappy, finally went to bed bleeding from the bridge of his nose. The scar Richard left him would remain with Whittaker for the remainder of his life. It was a sort of going away gift as Richard was soon to leave.Within a years time - Richard would take his life. He was found in his kitchen one morning with his head resting on a pillow inside the gas oven - his feet propped up on a pile of books with a bottle of whiskey just below his rigid fingers. Whittaker, although in shock from seeing his brother and best friend cold and lifeless, was not surprised. Richard had tried this multiple times before without success only because of his older brother’s intervention. It was only a matter of time. Not long after Whittaker removed his brother from his house and had him buried, did he receive a call from Laha informing him that his father Jay had passed away. His mother said that Jay “had simply dropped dead in the bathroom as he prepared to shave.”Whittaker was 22 years old and his small world, as broken and fragile as it was, had mostly died - and what was left, was dying. His mother was withering away from grief and His grandmother was clinically insane. Whittaker was convinced that the death surrounding him and the many pains that preceded it was a just microcosm of the world at large. World War One had just ended three years before claiming twenty-two million lives. The Bolshevik revolution in Russia was nearing its end, having murdered tens of millions and served as Communism’s catalyst to spread across the globe. Revolutions were happening, as were epidemics. The Spanish flu was in full swing and would kill fifty million people before it ended, not to mention smallpox that would end up taking many more than that.Much of what Whittaker intimately knew was poverty, neglect, alcoholism, and dysfunction. And at the time, the world seemed to reflect that stark reality. Yes, “The world was dying of its own vulgarity, stupidity, complacency, inhumanity, power and materialism - a death of the spirit… That this world was dying both brothers knew.” (p.185). “But they differed on how to face the fact. Richard had simply removed himself from what he found unsolvable or unworthy to be solved. He had made his choice, (186-187) and so would Whittaker. But whereas Richard succumbed to the world’s cancer of

Hello! Welcome to Salvation and Stuff - I’m your host Micah Coate. I am of the opinion that God is always speaking to us. Undoubtedly, God speaks to us through His word, the scriptures but also through times past. As Paul said in his letter to the church in Rome “For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope.” (Romans 15:4). One major part of this podcast is Biblical Theology - and in that we will find instruction, encouragement, and hope - that is sensible and practical. But God speaks to us in other ways. He often speaks To us - Through us. That is, we all have a story to tell. Millions of people in past generations have encountered God and lived in both peaceful and precarious times.  Men and women from various places, cultures, with different languages spanning across generations - with nothing in common except that God played a role in their life. And their stories are waiting to be told. In the ancient book of Deuteronomy, Moses (circa 1400) - not only the most prominent figure in the Old Testament, but the most important religious leader in world history is nearing his death. God informs Moses that he will not enter into the “promised land”, and furthermore, that the nation of Israel will forsake the covenant and begin to serve other gods from the new land they will be entering. So God writes a song and tells Moses to copy and write it down and to teach it to the people so that in the near future, when they are suffering the consequences of following after others “gods”, it will serve as a reminder - it will testify against them in hope to draw them back. So Moses reads the song aloud to all the leaders of Israel. And in one verse (verse 7 of chapter 32) The songs commands the the people to ,“Remember the days of old; consider the years of many generations;” God’s solution to their misery was to “remember and consider” the days of old and the years of many generations.” We can all relate to this. We have followed our own will instead of His, we have all made gods out of things that we know we shouldn’t and as a result, have been troubled by the results. And one way to get us back on track is to remember those people and times that give witness to the glory and goodness of God. So on Salvation and Stuff we are going to try and “Remember” and “consider” those who have gone before us and the generations that have preceded us because we have so much to learn from them.  We agree with the friend of old Job, that “we were born only yesterday and know nothing.” What’s the remedy for that? “Ask the former generation and find out what their ancestors learned.” (Job 8:8,9). The aim of this podcast is to engage, encourage and enlighten all people towards a deeper faith in Jesus. No matter who you are, where you find yourself, or what you’re doing in life now, if you appreciate history and inspiring biographies mixed with practical theology, all delivered in my absolutely stunning, soothing, masculine and comforting voice (albeit sometimes unclear), I hope you’ll find this podcast worthy of your time. If so, please subscribe and share it with a friend. To find out more about Salvation and Stuff and to connect with me, please visit my websites at:  salvationandstuff.simplecast.com salvationandstuff.com  

If there ever was a time to discuss faith and politics by cheerful hearts with those close to you during the holidays, it’s today! In what is now rare political form, both houses of congress once agreed on something historic and of good nature! What was it?  They requested the President to implore the nation to separate a special day of the year to give thanks to God for His many blessings - in particular the gift of being a sovereign and free nation with a constitutional government elected by and for its citizens. On October 3rd, 1789, (just thirteen years after the Declaration of Independence was written and one year after the Constitution was ratified) President George Washington wrote the short 469 word Proclamation and instituted the holiday that we now call Thanksgiving. A few things must be noted and indeed cannot be overlooked. The Proclamation was all about the greatness of God, asking for forgiveness, and bestowing our many blessings to others. Most undeniably, God is the center of the Proclamation. He was described by Washington as the “Almighty God”, “great and glorious Being”, “beneficent Author”, and the “great Lord and Ruler of Nations”. Secondly, Washington gives witness to the goodness of God. He was “the beneficent Author of all the good that was, that is, or that will be.” Thanksgiving was then to be humbly made to God, not just for the freedom to gorge ourselves on fattened bites of tryptophan-ed turkey, and watch football, but for His “many signal favors”, “manifold mercies, and the favorable interpositions of his Providence” that led the United States “an opportunity peaceably to establish a form of government for [our] safety and happiness.” We must remember that the pleasure we have from feasting with friends and family on Thanksgiving is only possible from a government that pursues its people’s happiness and safety.   Odd as it may seem, one way to celebrate our freedom and happiness is to confess sin. Washington also asked us as a nation to beseech God “to pardon our national and other transgressions.” Much can be said about this, but it should be sufficient to wonder how good it would be to have a federal government acknowledge their fallen state by imploring God to forgive both their personal and national transgressions.   Lastly, Washington wanted the many blessings that the United States enjoyed like virtue, faith and science to be given to others. Today, in a time where science and religion are falsely pitted against each other, Washington reminds us that there is no gulf between them. He ends the Proclamation hoping “our national government [would be] a blessing to all the people, by constantly being a Government of wise, just, and constitutional laws, discreetly and faithfully executed and obeyed--to protect and guide all Sovereigns and Nations (especially such as have shewn kindness unto us) and to bless them with good government, peace, and concord -To promote the knowledge and practice of true religion and virtue, and the encrease of science among them and us--and generally to grant unto all Mankind such a degree of temporal prosperity as he alone knows to be best.” So, even though our senses might be slightly dulled from over consumption this Thanksgiving, may we not forget to raise a glass to give true thanks to God for our nation, our prosperity and the many freedoms we share. May we consider our faults as individuals and as a country and seek pardon from God all while seeking to be a blessing to both neighbors and strangers.   ______________________   By the President of the United States of America, a Proclamation. Whereas it is the duty of all Nations to acknowledge the providence of Almighty God, to obey his will, to be grateful for his benefits, and humbly to implore his protection and favor-- and whereas both Houses of Congress have by their joint Committee requested me to recommend to the People of the United States a day of public thanksgiving and prayer to be observed by acknowledging with grateful hearts the many signal favors of Almighty God especially by affording them an opportunity peaceably to establish a form of government for their safety and happiness. Now therefore I do recommend and assign Thursday the 26th day of November next to be devoted by the People of these States to the service of that great and glorious Being, who is the beneficent Author of all the good that was, that is, or that will be-- That we may then all unite in rendering unto him our sincere and humble thanks--for his kind care and protection of the People of this Country previous to their becoming a Nation--for the signal and manifold mercies, and the favorable interpositions of his Providence which we experienced in the course and conclusion of the late war--for the great degree of tranquility, union, and plenty, which we have since enjoyed--for the peaceable and rational manner, in which we have been enabled to establish constitutions of government for our safety and happiness, and particularly the national One now lately instituted--for the civil and religious liberty with which we are blessed; and the means we have of acquiring and diffusing useful knowledge; and in general for all the great and various favors which he hath been pleased to confer upon us. and also that we may then unite in most humbly offering our prayers and supplications to the great Lord and Ruler of Nations and beseech him to pardon our national and other transgressions-- to enable us all, whether in public or private stations, to perform our several and relative duties properly and punctually--to render our national government a blessing to all the people, by constantly being a Government of wise, just, and constitutional laws, discreetly and faithfully executed and obeyed--to protect and guide all Sovereigns and Nations (especially such as have shewn kindness unto us) and to bless them with good government, peace, and concord--To promote the knowledge and practice of true religion and virtue, and the encrease of science among them and us--and generally to grant unto all Mankind such a degree of temporal prosperity as he alone knows to be best. Given under my hand at the City of New York the third day of October in the year of our Lord 1789. Go: Washington https://www.mountvernon.org/education/primary-sources-2/article/thanksgiving-proclamation-of-1789/

Introduction:The long night of conversations over the pleasantries of relatively fresh baked deserts (even if there was hardly any sugar in them) was a sweet rarity that warmed Irena’s body and spirit. It was special times like this that made her temporarily forget, (even if it was partial) the fear and the horror that surrounded her and gripped the once beautiful city of Warsaw.It was hard for anyone with a conscious to indulge in bread that wasn’t old and stale while so many in the Ghetto - just a few streets away, were currently starving - But there was no guilt this night, there was no shame, nor regrets. The small company of loved ones with talk of better times was a true gift to Irena - far better than any wrapped present could’ve given.And with heavy eyes, it was in this mood that Irena finally laid her head down to sleep. And quickly, she was dreaming:…dreaming of her youth with familiar and unfamiliar faces in both recent and distant memories. As past experiences seamlessly converged into new dreams, more and more children began to appear, filling the scenes of Irena’s resting mind. And before long, there were multitudes of young ones - so many that Irena nearly felt lost. She could no longer discern if she was in the dream or just a spectator of it. And although at the time, Irena herself was childless, the pleasant emotions of motherhood, like pride, comfort, and joy, were strongly evoked by the throngs of happy children who all seemed to be gathering around an elderly woman. A woman so old, short, and white, that it was difficult for Irena to discern who she was. The ancient woman hardly moved, but when she did, Irena noticed that it was slow, awkward, and looked even painful. And it was in the midst of this euphoric perception of feeling like a mother, that there came an unwelcome and disturbing pain. Irena could feel it in heart and perceived the old woman did as well. It was like the prophet Simeon when he spoke to the proud mother of Jesus, saying that her son’s rise and fall would pierce her own soul like a sword.Irena’s restful dream ended with a nightmare that was just beginning…  ___________________________Suddenly the harsh pounding on Irena’s front door jolted her awake! She knew exactly what was happening and who it was, but it didn’t ease the pounding in her chest. Irena had rehearsed what she would do in this circumstance over and over and like clockwork, she reached down from her bed and grabbed the glass jar.What was in the jar was more valuable than her own life, and for that matter, more important than the three lives of the other women in her house now - that was her mother Janina, her mother’s sister, and her good friend, Janka. They had spent the night in celebration of Irena’s naming day. But the only thing that mattered now was making sure the Gestapo would not find the jar! And they were about to break the door down.With jar in hand, Irena ran to the kitchen window which sat above the unkempt bushes 20 feet below in her small backyard. As she lifted the window sash to toss the container  down, she saw two guards standing below looking up at her.Dear God!This had been her plan - This had always been her plan - to discard the glass jar into the shrubs where it would be kept safe! Irena knew the SS guards were there for her alone so as a pry bar began to splinter the thin front door, Irena threw the precious container to Janka.“These are our children - They must not be found!”The door violently burst open just as Janka awkwardly stuffed the jar down her shirt. Nine SS guards swarmed into the small dwelling furiously barking orders. Their presence filled the entire complex with absolute terror, let alone the 4 women inside the small apartment. And that was the precise point! It was three o’clock in the morning and every neighbor’s eyes were on Irena’s flat. After three long hours of turning her small home upside down, searching for anything and everything to incriminate Irena, the Nazi’s finally stopped. It was now six o’clock in the morning and despite all their efforts to find something, the guards missed a bag full of cash and identity documents that had been in fairly plain view, but was now covered by Irena’s broken bed frame. Irena thought it was a miracle. If there were any silver-linings in this nightmare, it was that the Gestapo didn’t find anything, they only wanted Irena, and they never knew about the glass jar still hidden in Janka’s blouse.As the sun just began to give its light, Irena was ushered into the prison car waiting on the street outside. It was crowded with SS guards, most of whom had already dosed off. Irena had to sit on the lap of one of the agents. It wasn’t far after the sedan had left her apartment, that Irena had time to gather her thoughts about where she was being taken - the infamous Pawiak Prison. It was built in the early 1800’s by the Russian Empire and served to retain any criminal or political prisoner in Warsaw. When Poland gained independence in 1918, the prison held its own country’s criminals. But now it belonged to the Gestapo. It is thought that under the brief but brutal stint of Nazi rule, from the one hundred thousand prisoners that were kept there, nearly 40,000 had been murdered on its premise. With the remaining 60,000 being transported to death camps, the chance of surviving an incarceration was basically non-existent. Irena knew this, and as much as anyone could, she began to ready herself for starvation, interrogations, and beatings that would make even the strongest wish for death.And Irena couldn’t have prepare herself any faster. The first day of her time as a prisoner was just like anyone else’s. It began with a brief and relatively mild time of questioning, where she denied knowing anything about Zegota (the underground Polish resistance that supplied Irena’s efforts in saving the children) followed by a purposefully excruciating beating. Batons, fists, whips, and soldering irons were just some of the tools used to make the prisoners more apt to confess in the future. Irena would never really tell about her time in prison, but her legs were traumatized - if she survived the prison, the lashings and beatings she took to her lower extremities would undoubtedly stay with her for the remainder of her life.As Irena limped back to her cell down the stone walkways at Pawiak she happened to see a few of her old work partners and even friends who she thought had died or who had simply disappeared. This small comfort heartened her to know that even in this prison she was not completely alone.As the long day came to an end and night fell, Irena along with the other women in the small cell, leaned against each other in hope to find just a few hours of sleep, yet a small and delusional thought harassed her that this had all just been a bad dream. But when the 8:30 morning execution calls were made the next morning, any illusion that this was not reality, quickly vanish. At 9:00 there was “breakfast” - this consisted of a thin slice of moldy bread with some coffee. Soon after, Irena’s named was randomly called. She was to go see the prison dentist. Irena didn’t know what to make of it since she had no need for a dentist. But as she was escorted to the small infirmary, she wondered if this trip to the dentist was something for her favor. She turned out to be correct.After being seated, Irena was given a small slip of paper by the dentist (a doctor Irena knew before the war with whom she was politically sympathetic with). She unrolled the piece of paper and quickly read the clear and brief message: “We are doing everything we can to get you out of that hell.” A flood of hope surged through Irena’s beaten body. She was undoubtedly strong and determined to never confess, but the secret message greatly encouraged her. Even if the odds were against Irena surviving the prison, the smallest amount of optimism gave her even more reason to stay resolute. And she would need it.For the next few months, Irena was subjected to more questioning and more beatings in hope that she would eventually break and confess something or anything about her dealings with the Polish underground resistance. But her answers were consistent - she was a simple social worker who knew nothing of Zegota. When Irena and her cellmates  were not being interrogated or walked around the prison, they would scrub and clean the uniforms and underwear of their prison guards in the laundry room. One day, a psychotic guard who found their work unsatisfactory, lined the cleaning crew up against the wall and shot every other woman in the head with his pistol. The two women on each side of Irena crumbled to the ground.  Between the brutal cross examinations and the horror that accompanied their forced  labor, this schedule become fairly routine and had now lasted for 120 grueling days. While interrogations and beatings were not everyday, giving the women a slight reprieve, it was only short lived as they were sure to return. The only shred of hope the women shared was that they would not hear their named announced for the morning executions. Until one day, four months after Irena was taken prisoner, on January 20th, Irena’s name was finally called. She was one of about 15 women that day to be executed. Any hope Irena might have had in being rescued was now gone and the nightmare was soon to end.And as each minute passed, Irena, along with the others, had really noting to do but except their fate. Soon after hearing their names, the group of women were loaded onto a truck that was headed for Szucha. This was a nearby Gestapo holding facility not only where interrogators waited for prisoners, but firing squads as well. After being escorted into a large lobby, the women lined up one-by-one. Once a name was called a guard would walk the prisoner to the door on the left which led to an outside courtyard. A gun shot would  then echo across the stone walls of the cold building - the crack of the rifle rattled the ears and completely unnerved the hearts of those still waiting. Some of the women began to cry and another passed out. And then Irena was called.As she walked to the door on the left, the

Irena Sendler rescued 2,500 Jewish children from the Warsaw Ghetto. This devotional will explore Irena's life and the rich example we find in her example of embodying the truth that God's love becomes all things to all people.  1 Corinthians 9:22,23 "To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some.  I do all this for the sake of the gospel, that I may share in its blessings." Visit the sites below to listen to the sermon, Love Becomes and find out more about the Journey Church in Tucson.  Love Becomes Sermon: https://www.youtube.com/watch?v=ADMTg4B7ho8 Journey Church Website: https://www.journeyefc.org/ Journey Church Youtube Channel: https://www.youtube.com/channel/UC7Yh-RYbPYXjSIjns7PIw0w Mayer, Jack, Life in a Jar, The Irena Sendler Project. Long Trail Press, Middlebury, Vermont, Second Edition March 2011. 

Irena Sendler rescued 2,500 Jewish children from the Warsaw Ghetto. This devotional will explore Irena's life and the rich example we find in her example of embodying the truth that God's love becomes all things to all people.  1 Corinthians 9:22,23 "To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some.  I do all this for the sake of the gospel, that I may share in its blessings." Visit the sites below to listen to the sermon, Love Becomes and find out more about the Journey Church in Tucson.  Love Becomes Sermon: https://www.youtube.com/watch?v=ADMTg4B7ho8 Journey Church Website: https://www.journeyefc.org/ Journey Church Youtube Channel: https://www.youtube.com/channel/UC7Yh-RYbPYXjSIjns7PIw0w Mayer, Jack, Life in a Jar, The Irena Sendler Project. Long Trail Press, Middlebury, Vermont, Second Edition March 2011. 

Irena Sendler rescued 2,500 Jewish children from the Warsaw Ghetto. This devotional will explore Irena's life and the rich example we find in her example of embodying the truth that God's love becomes all things to all people.  1 Corinthians 9:22,23 "To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some.  I do all this for the sake of the gospel, that I may share in its blessings." Visit the sites below to listen to the sermon, Love Becomes and find out more about the Journey Church in Tucson.  Love Becomes Sermon: https://www.youtube.com/watch?v=ADMTg4B7ho8 Journey Church Website: https://www.journeyefc.org/ Journey Church Youtube Channel: https://www.youtube.com/channel/UC7Yh-RYbPYXjSIjns7PIw0w Mayer, Jack, Life in a Jar, The Irena Sendler Project. Long Trail Press, Middlebury, Vermont, Second Edition March 2011. 

Irena Sendler rescued 2,500 Jewish children from the Warsaw Ghetto. This devotional will explore Irena's life and the rich example we find in her example of embodying the truth that God's love becomes all things to all people.  1 Corinthians 9:22,23 "To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some.  I do all this for the sake of the gospel, that I may share in its blessings." Visit the sites below to listen to the sermon, Love Becomes and find out more about the Journey Church in Tucson.  Love Becomes Sermon: https://www.youtube.com/watch?v=ADMTg4B7ho8 Journey Church Website: https://www.journeyefc.org/ Journey Church Youtube Channel: https://www.youtube.com/channel/UC7Yh-RYbPYXjSIjns7PIw0w Mayer, Jack, Life in a Jar, The Irena Sendler Project. Long Trail Press, Middlebury, Vermont, Second Edition March 2011. 

Irena Sendler rescued 2,500 Jewish children from the Warsaw Ghetto. This devotional will explore Irena's life and the rich example we find in her example of embodying the truth that God's love becomes all things to all people.  1 Corinthians 9:22,23 "To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some.  I do all this for the sake of the gospel, that I may share in its blessings." Visit the sites below to listen to the sermon, Love Becomes and find out more about the Journey Church in Tucson.  Love Becomes Sermon: https://www.youtube.com/watch?v=ADMTg4B7ho8 Journey Church Website: https://www.journeyefc.org/ Journey Church Youtube Channel: https://www.youtube.com/channel/UC7Yh-RYbPYXjSIjns7PIw0w Mayer, Jack, Life in a Jar, The Irena Sendler Project. Long Trail Press, Middlebury, Vermont, Second Edition March 2011. 

Part One - Irena Sender was born on February 15th, 1910 in Warsaw Poland. She was raised in the Catholic faith and was named after St. Irene of Rome. Her naming day was October 20th. Her mother, Janina would be in her life for many years. Yet, her father, Stanslaw was not. He was a medical Dr. and humanitarian. He made an effort to treat Jewish people and sometimes treat them without charge. This led him to work within the Jewish community in Otwock, a town 15 miles southeast of Warsaw. Stanslaw felt that he had a moral duty to serve those who were poor and outcast. But in the Typhus outbreak in 1917, the 43 year old Dr. contracted the disease from the very people he treated.  Stanslaw died from Typhus when Irena was only seven years old. But the mark he left on his young daughter would turn out to be legendary. But now as a 33 year old in the very midst of the Warsaw Ghetto, Irena didn’t know that. Nor did she fully understand what the cost of saving Jewish children from the Ghetto might be. As she stood in the candlelit house impatiently waiting for the parents to say goodbye to their newborn daughter, all Irena could think about was her father and all that he taught her by word and action. In the circumstances she had now  placed herself in, Irena wondered if she would soon join him. Time would tell. Music composition: My friend and master musician, Joel K.K.  https://www.joelkk.com/  Primary Source of Info: Jack Mayer  https://www.amazon.com/Life-Jar-Irena-Sendler-Project/dp/098411131X/ref=sr_1_1?crid=2TERK0HGYVT2Y&dchild=1&keywords=life+in+a+jar&qid=1598653100&sprefix=life+in+a+j%2Caps%2C213&sr=8-1    

Whittaker   "I praise you because I am fearfully and wonderfully made;     your works are wonderful, I know that full well." Psalm 139:14 NIV   “When we dead awaken.” - Henrik Ibsen   One morning in 1938 in his small apartment on St. Paul Street in Baltimore, Whittaker was casually feeding his young daughter Ellen breakfast. He contemplatively absorbed this everyday and seemingly ordinary experience as it appeared to stand in direct contrast to everything about him. Just the fact that Whittaker and his wife, Esther had a daughter was an unforeseen and unplanned blessing. Even sex itself was “was held to be merely functional and of little importance except that it might help or harm the party.” p. 214  Active Communists generally saw children as a burden which only slowed their participation in the party. Even more so for an underground agent in the Soviet Military Intelligence. Irregardless from his own desires, no matter how suppressed they might have been, the 37 year old Russian spy had many reasons to not have children. From nearly all viewpoints, Whittaker had not lived a desirable life. From his clinically insane grandmother, absent and drunk father, to his emotionally dependent mother and suicidal brother, Whittaker came to the conclusion that having his own children would be to repeat his misery - a crime against life. p. 184 He had no selfish right to perpetuate such hardship. Besides, he questioned, what right had any man and woman to bring children into the 20th century world only to suffer its inevitable revolutions or die in its inevitable wars? ” p. 325 The answer in his mind was, “none”. That’s why abortion was commonplace for Communists. There were Communist doctors who rendered that service for a small fee. Communists who were more choosy knew liberal doctors who would render the same service for a larger fee. Abortion, which now filled Whittaker with physical horror, was once regarded by him, like all Communists, as a mere physical manipulation. “p.325 But even though Whittaker’s mind was resentfully determined to remain childless, his soul was not. When he heard those words for the first time two years before Esther had conceived, he was first filled with a shock of wild joy and fatherly pride. By this time, his father Jay had died and his brother Richard had long ago taken his own life. If Whittaker was  to remain without a child, the bloodline would stop with him. This only increased his inward desire to have children. Yet, because it was assumed, that he and his wife would dutifully adhere to the party rule, (even though unspoken) it was a passing joy, only to be succeeded by a momentary sadness. But the paternal instincts were too strong to deny in both Whittaker and Esther. They both simply wanted to have the child - and nothing would stop them. Not reason, the agony of his own upbringing, the Communist Party and its theories, nor wars and revolutions of their current time. All these stout walls of materialism and Communist ideology crumbled with the gentle touch of a child. p. 325. And so, two years later, Whittaker found himself caught between two opposing worlds. He was a spy for the Russian Communist Party working to overthrow Capitalism and the Christian worldview through espionage activities among high-ranking United States government officeholders, while also being a man who really only wanted to live on a farm and work the land - be a husband to a wife he loved and a father mundanely feeding his beautiful daughter on unremarkable mornings. Despite the danger and adventure in the former, the latter brought Whittaker more peace and joy. He felt like an average man and a normal father as he watched his daughter drop porridge on the floor and rub it on her face as she tried to find her mouth. So bad was her aim that bits of breakfast were even found on her ear. And it was then that her father’s eyes stopped. He gazed at her ear - more specifically, on the small convolutions of her ear - those intricate, perfect ears. Those ears were not made by chance or by atoms naturally coming together (The Communistic view). They could have only been created by immense design. All Whittaker could think was - God. He tried for a second to crowd the unwanted thought out of his mind. For if he had completed it, he would have to admit that “Design presupposes God.” And for a Communist where the denial of God and exaltation of man is the aim, such thoughts were secular anathema. While he might not have known it at the time, “the finger of God was first laid upon his forehead.” p. 16 In this surreal moment, certain thoughts from Whittaker’s childhood resurrected in his mind. Anything he knew of God or religion wasn’t a result of Christian upbringing nor of education. “He knew it as a result of something he had heard by chance, or something that happened to him, and that touched something that was already in him.” p. 116 There were a few moments in his childhood that he believed declared the invisible attributes of God - even as a child, he knew there was something divine in these rare experiences. One occurred early in his childhood. Whittaker had wandered off into the roaming fields from where he lived as a boy. After sometime time he found himself facing a nearly impenetrable 4 foot tall wall of thistles in full bloom. Wanting to keep moving, he pushed his way through with his back on the ground weaving like a worm between the thick stems. After sometime of pushing, he stood up in the midst of the field. It was painted purple for as far as his eye could see from the endless flowering thistles. “Clinging to the flowers, hovering over them, or twittering and dipping in flight, were dozens of goldfinches - little golden-yellow birds with black, contrasting wings and caps. They didn’t pay the slightest attention to the young boy — it was if they had never before seen one before.  The sight was so unexpected, and the beauty so absolute that young Whittaker thought he could not stand without grabbing a stem for support. Out loud, he said: “God”. It was a simple statement, not an exclamation. And at that moment, which he remembered through all the years of his life as one of its highest moments, he was closer than he would be again in nearly 40 years to the intuition that alone could give meaning to his life - the intuition that God and beauty are one. The dropping of his daughter’s utensil on the ground awoke Whittaker from his meditation - he squinted his eyes to break the vacant look still fixed on little Ellen’s ear. The sunlight had begun to fall softly upon the table at which they sat as Esther came in to relieve her husband. Whittaker stood up and began to get ready for another day’s work in the Fourth Section of the Russian Intelligence apparatus. Yet, as he shaved and got dressed, he couldn’t shake the notion that it was God whispering in his ear as he stared in awe at his daughter’s. He collected his documents and placed them up top of the revolver that he kept inside his briefcase. As he gathered everything he needed for the day, he kissed his wife and daughter goodbye and closed the door behind him. He walked into the rising sun but away from the world he held dear. Whittaker knew that what had transpired while gazing at his daughter’s ear was something to behold. He wanted to leave the party, but knew there would be serious repercussions if he did. As one colleague told him that if one ever decided to break from the underground, they’d either be terminated “by them or by us.” This wasn’t surprising to Whittaker. He had assumed this from the beginning of his service to the party. And yet, as he walked down the sidewalk, he felt like Lazarus, that he had begun the impossible return from the underground where he had been buried deep for six years, back into the world of freeman p. 25 As Whittaker would later observe, "A Communist breaks because he must choose at last between irreconcilable opposites - God or Man, Soul or Mind, Freedom or Communism.” p. 16 God was drawing Whittaker’s Soul towards Himself, towards Beauty, and towards Freedom. As these thoughts became more alive and began to take root within his soul  he reached the predetermined park bench. Starting to feel more alive than ever, Whittaker sat down and waited for the drop-off. Under his breath, he continued to repeat four words taken from an Ibsen play,  “When we dead awaken, When we dead awaken, When we dead awaken.”p. 25 All footnotes taken from: Chambers, Whittaker. Witness, Regnery Publishing, Inc. Washington, D.C. Copyright 1952.

“If we live, we live for the Lord; and if we die, we die for the Lord. So, whether we live or die, we belong to the Lord.”1 I recently heard a story about an elder in a remote tribe that had converted to the Christian faith years before. Knowing he was nearing death at 103 years old, the elder gathered the young people around him to recount the story of how their tribe came to know and believe the gospel years before. As to be expected, the tribe first thought the message of the missionaries was not only weird, but unsubstantiated. With normal reason the tribe was skeptical. To test whether the missionaries’ claim of hope and faith in the person of Jesus was true the tribe secretly started to poison some of the Christians with various toxins placed into their food and drink. One by one, mysteriously, some of the missionaries and even their children began to die slow deaths. The tribe’s macabre aim was to watch them die; To witness firsthand how these people with a divine message navigated sickness and death was to authenticate the validity of the missionaries’ faith and subsequently, the substance of it. After twelve years of poisoning, the tribe slowly came to see and believe that the faith and hope of the evangelists was indeed real. And it was in the tribe’s contemplative gaze at temporal death that they actually saw glimpses of eternal life. While it is undoubtedly mysterious it shouldn’t be surprising that both life and death are always working in tandem. If the seed doesn’t first die in the ground it will not produce life.2 It is much easier on the mind to forget that death and dying are just as much a part of the Christian message as life and living. One cannot be had without the other. There is no resurrection without crucifixion. It is mistakenly commonplace to relegate this axiom to the spiritual realm and that of the future Kingdom but by contrast it’s hard to rightly accept this truth in the here and now of everyday life; in the fragility of our bodies and minds. It wasn’t just sometimes that Paul said we “carry around in our body the death of Jesus,” it was “Always”. Of course this was in order that the life of Jesus would likewise always be revealed in their bodies. 3 Paul again mentions his very personal struggle between life and death when he said, “Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day.” 4 Like the Apostle Paul, the poisoned missionaries were also called to martyrdom. While physically dying for the sake of the gospel is a summon not giving to all Christians, the calling to die to one’s self or inner desires, biblically defined as the “flesh”, undoubtedly is. As Dietrich Bonhoeffer intimately knew both forms said, “When Christ calls a man, He bids him come and die.” 5 And although I have often considered my hypothetical response when challenged to physically die for Jesus’ cause as a resounding “yes”, the reality of my response when challenged everyday to deny my flesh, is something much less; a stubborn “no” at worst and a reluctant “yes” at best. In some degree, by nature we are all dying. No matter our age, or health we are all growing older and whether early, late, natural or unnatural, nearing a certain death. The Christian, even more so as they should be dying on two fronts. In this lies great testimony to Jesus’ promise that all who believe in Him, even though they may die will have eternal life. 6 May God’s life be magnified in us as it was in the Apostle Paul when he courageously claimed “Christ will be exalted in my body, whether by life or by death.” 7 We tend to think, the world is always watching us live, but in truth they just might as well be watching us die.     1. Romans 14:8  2. John 12:24, 1 Corinthians 15:36  3. 2 Corinthians 4:10  4. 2 Corinthians 4:16  5. Dietrich Bonhoeffer, The Cost of Discipleship  6. John 11:25  7. Philippians 1:20

1. Respond when contacted! Or in other words, RSV freaking P! Seriously, what the hell is wrong with some people? If I were to bump into you at the grocery store, say hello and ask how you were doing only to see you snub me and walk by, I’d determine you had become blind, deaf, mute, or had experienced some sort of massive head trauma since our last meeting. Yet, people do this all the time in tech-talk and are further deluded into thinking that is goes unnoticed. In case you were raised by a pack of wolves, I’ll let you in on a lil’ secret and hopefully blow your mind. When someone writes you for whatever reason, your obliged to respond. If you chose not to, people with souls normally consider it rude. Those who respond to each other like mentally healthy individuals greet one other with a smile and a common, “How are you doing?” To not do this in the world of technological dialogue is no different than to not do it in the real.  And yes, you must respond to group messages too. It’s not too hard - If you have time to view 10 Child Stars Who Went From Fab to Drab , then you have time to respond when someone writes you. 2. Apologize if you respond late. Apologize - it’s a simple acknowledgment of a failure. Try it with sincerity sometime because late is better than never.   3. Follow the basic rules of grammar. Since you learned syntax in third grade please spell correctly and use complete sentences like a big boy so we know what the freak you’re trying to say. 4. Don’t use lame abbreviations. Shortened forms for stupid sentiments like LOL, and ROFL, and IMFAO are just dumb. First of all, no one is rolling on the floor laughing and secondly, there’s no need to abbreviate and further encrypt one’s message. You can be curt without coming across as illiterate or immature. 5. Don't text “ha” for no reason. I've had so many text messages that either start or end with a completely out of place “ha” or “ha ha” that now it seems out of place if it’s missing. It wouldn’t be surprising if someone wrote me: “Hey man, pray for my Grandmother. She rolled down the stairs, broke her hip and is slipping into a coma - Ha. Thanks.” 6. Be careful when using sarcasm. Derisive jokes are rarely interpreted as meant. 7. Be the first to greet and last to say goodbye. If you request to be somebody’s friend on Facebook or any other site like it, be the first to say hello and give a greeting. Yet, if you were requested to be somebody’s friend on Facebook (FB) you should still be one to initiate communication. Strangely, I’ve had people request to be my friend. After I then accept their entreaty I spark the greeting of conversation only to have some of them see my note and not reply. Within the grace period of a few days, these people are then quickly de-friended. And quite frankly they should be imprisoned for their crimes against common sense. Seriously, someone asks to be my friend - I kindly respond, and they don’t have decency to write back a simple “hello”? Maybe I’m overreacting or maybe I’m just growing tired of being befriended on FB just so people can view my photos and feast their eyes on my body. This piece of meat actually wants a relationship - even if it is relegated to FB. 8. These rules apply to everyone. Whether you’re a hot-shot with over 5000 friends on Facebook (who, by the way should never make a Fan Page) or some loner that’s too cool, these rules apply to us all. I’ve had successful communication with people like Tim LaHaye, (pastor, speaker, and author of multiple best-selling books - one series having sold over 65 million copies) Dinesh D'Souza, (commentator, author, filmmaker, and Christian apologist, who served as an advisor to Ronald Reagan) and others because thankfully they knew that no one is above showing proper communicative etiquette to anyone else. If these accomplished and humble men could take the time and effort, as small as it may have been to respond to me, then you and I have the same responsibility to respond to all those who reach out to us regardless of their age, maturity level, or popularity with common manners of communication that should suit everyone who holds relationships of high value and believes that what they write or chose not to write actually matters.