We Grow Small Trying to Be Great

Excerpt from Rescuing Ambition, author - Dave Harvey

Earlier I mentioned my struggle with these kinds of ambition.  I call them "Davebitions."  So often I'm Davebitious.  I assume that my family would work much better if they all majored in Daveology.  Friendships work best if they have a Daveistic bent.  I believe many of life's misunderstandings could be cleared up with just a few Daveological insights.  Overall the world would be a better place if we could just celebrate an annual Davetoberfest.

I guess you can call me a Daveaholic.  

There, I've said it.  I feel so much better.

Now, before you let yourself off the hook and offer prayers for my suffering wife and family, think about this.  The reason I'm a Daveaholic is not temperament or because I was deprived of something as a child.  I didn't get this from my environment.  I got it from my ancestors--Adam and Eve.  And since we all share the same ancestors, you got it too.  The problem - the reason we're all engaged in a quest for self-confined glory - is sin.

The early church used a fascinating visual to describe the self preoccupying nature of sin: incurvatus in se. It means we "curve in on ourselves."  In the service of self, our desires boomerang.  When a hardwired desire for glory is infected with incurvatus in se, noble ambitions collapse.  The quest for self-glory rules the day - as it did that day in Eden.  

In our desire to be great, we actually shrink ourselves.

(pages 37 & 38)

A Treasure Mentality

An excerpt from The Treasure Principle,  author - Randy Acorn

Jesus doesn't just tell us where not to put our treasures.  He also gives the best investment advice you'll ever hear: "Store up for yourselves treasures in heaven" (Matthew 6:20).

If you stopped reading too soon, you would have thought Christ was against our storing up treasures for ourselves.  No.  He's all for it!  In fact, He commands it.  Jesus has a treasure mentality.  He wants us to store up treasures.  He's just telling us to stop storing them in the wrong place and start storing them in the right place!  

"Store up for yourselves."  Doesn't it seem strange that Jesus commands us to do what's in our own best interest?  Wouldn't that be selfish?  No.  God expects and commands us to act out of enlightened self-interest.  He wants us to live to His glory, but what is to His glory is always to our good.  As John Pipers  put its, "God is most glorified in us when we are most satisfied in Him."

Selfishness is when we pursue gain at the expense of the others.  But God doesn't have a limited number of  treasures to distribute.  When you store up treasures for yourself in heaven, it doesn't reduce the treasures available to others.  In fact, it is by serving God and others that we store up heavenly treasures.  Everyone gains; no one loses.

Jesus is talking about deferred gratification.  The man who finds the treasure in the field pays a high price now by giving up all he has--but soon he'll gain a fabulous treasure.  As long as his eyes are on that treasure, he makes his short term sacrifices with joy.  The joy is present, so the gratification isn't entirely deferred.  Present joy comes from anticipating future joy.

What is this "treasure in heaven"?  It includes power (Luke19:15-19), possessions (Matthew 19:21), and pleasures (Psalm 16:11, Jesus promises that those who sacrifice on earth with receive a "a hundred times as much" in heaven (Matthew 19:29), and pleasures (Psalm 16:11).  Jesus promises that those who sacrifice on earth with receive "a hundred times as much" in heaven (Matthew 19:29).  That's 10,000 percent--an impressive return!

Of course, Christ Himself is our ultimate treasure.  All else pales in comparison to Him and the joy of knowing Him (Philippians 3:7-11).  A person, Jesus, is our first treasure.  A place, heaven, is our second treasure.  Possessions, eternal rewards, are our third treasure.  (What person are you living for?  What place are you living for?  What possessions are you living for?)

"Store up for yourselves treasures in heaven." Why? Because it's right?  Not just that, but because it's smart.  Because such treasures will last.  Jesus argues from the bottom line.  It's not an emotional appeal, it's a logical one. Invest in what has lasting value.

You'll never see a hearse pulling a U-Haul.  Why?

Because you can't take it with you.

Do not be overawed when a man grows rich, 
when the splendor of his house increases;
for he will take nothing with him when he dies,
his splendor will not descend with him. (Psalm 49:16-17)

John D. Rockefeller was one of the wealthiest men whoever lived.  After he died someone asked his accountant, "How much money did John D. leave?"  The reply was classic:  "He left...all of it."

You can't take it with you.

(pages 15-17)

Brokenness

An excerpt from Brokenness, author - Nancy Leigh DeMoss

Over the years I have asked the Lord to show me some of the characteristics of a broken person, and how they compare with a person with a proud spirit.  In the form of a "proud versus broken" comparison, I have listed some of the things that have come to my attention as I've allowed the Lord to search my own heart.  This is by no means an exhaustive list;  the Lord will undoubtedly show you other characteristics as you open your heart to Him.  

Let me encourage you to avoid the temptation to skim through this.  Instead, take time to read it prayerfully and ask God to show you , "Am I a proud or broken person?"  You may even want to place a small check mark next to any evidence of pride that you see in your life.  That simple act could be an important step toward cultivating the broken, humble heart that God revives.

Proud people focus on the failures of others and can readily point out those faults.

 ~ Broken people are more conscious of their own spiritual need than of anyone else's.

Proud people are especially prone to criticize those in positions of authority--their pastor, their boss, their husband, their parents--and they talk to others about the faults they see.

 ~ Broken people reverence, encourage, and lift up those that God has placed in positions of authority, and they talk to God in intercession, rather than gossiping about the faults they see in others. 

Proud people have to prove that they are right. They have to get the last word.

 ~ Broken people are willing to yield the right to be right.

Proud people are self-protective of their time, their rights, and the reputation.

 ~ Broken people are self-denying and self sacrificing.

Proud people desire to be known as a success.

 ~ Broken people are motivated to be faithful and to make others successful.

Proud people keep others at arm's length.

 ~ Broken people are willing to take the risks of getting close to others and loving intimately.

Proud people wait for others to come and ask forgiveness when there is a misunderstanding or a breach in a relationship.

 ~ Broken people take the initiative to be reconciled, no matter how wrong the other party may have been.

Proud people are unapproachable or defensive when corrected.

 ~ Broken people receive correction with a humble, open spirit.

Proud people try to control the people and the circumstances around them - they are prone to manipulate.

 ~ Broken people trust in God - they rest in Him and are able to wait for Him to act on their behalf.

Proud people are remorseful over their sin - sorry only that they got caught or found out.

 ~ Broken people are truly repentant over their sin, and the evidence of their repentance is that they forsake the sin.

(pages 83-92)

Jesus Christ and the Essence of Christianity

An excerpt from A Testament to Freedom, author - Dietrich Bonhoeffer

Whether or not the Spirit of Christ has anything final, definitive, and decisive to say to us, that is what we want to speak about...

 Of course, we build Jesus a church or, rather, of the churchiness of a group, not a matter of life.  Religion plays for the psyche of the nineteenth and twentieth centuries the role of the so-called Sunday room into which one gladly withdraws for a couple of hours but only to get back to one's place of work immediately afterwards.  

However, one thing is clear: we understand Christ only if we commit ourselves to him in a stark "Either-Or."  

He did not go to the cross to ornament and embellish our life.  

If we wish to have him, then he demands the right to say something decisive about our entire life.  We do not understand him if we arrange for him only a small compartment in our spiritual life.  Rather, we understand our spiritual life only if we then orientate it to him alone or give him a flat "No."  However, there are persons who would not even bother to take Christ seriously in the demand he makes on us by his question: will you follow me wholeheartedly or not at all?  Such persons had better not mix their own cause with the Christian one.  That separation would only help the Christian cause since they not longer have anything in common with Christ.  

The religion of Christ is not a tidbit after one's bread; on the contrary, it is bread or it is nothing.  

Conflict

An excerpt from the Peace Maker, author - Ken Sande

The are four primary causes of conflict.  Some disputes arise because of misunderstandings resulting from poor communication (see Josh.  22:10-34).  Differences in values, goals, gifts, calling, priorities, expectations, interests, or opinions can also lead to conflict (see Acts 15:39; 1 Cor. 12:12-31).  Competition over limited resources, such as time or money, is a frequent source of disputes in families, churches, and businesses (see Gen. 13:1-12).  And, as we will see below, many conflicts are caused or aggravated by sinful attitudes and habits that lead to sinful words and actions (see James 4:1-2).


Conflict is not necessarily bad, however.  In fact, the Bible teaches that some differences are natural and beneficial.  Since God has created us as unique individuals, human beings will often have different opinions, convictions, desires, perspectives, and priorities.  Many of these differences are not inherently right or wrong; they are simply the result of God-given diversity and personal preferences (see 1 Cor. 12:21-31).  When handled properly, disagreements in these areas can stimulate productive dialogue, encourage creativity, promote helpful change, and generally make life more interesting.  Therefore, although we should seek unity in our relationships, we should not demand uniformity (see Eph. 4:1-13).  Instead of avoiding all conflicts or demanding that others always agree with us, we should rejoice in the diversity of God's creation and learn to accept and work with people who simply see things differently than we do (see Rom. 15:7; cf. 14:1-13).


Not all conflict is neutral or beneficial, however.  The Bible teaches that many disagreements are the direct result of sinful attitudes and behavior.  As James 4:1-2 tells us, "What causes fights and quarrels among you?  Don't they come from your desires that battle within you?  You want something but you don't get it.  You kill and covet, but you cannot have what you want.  You quarrel and fight...."  When a conflict is the result of sinful desires or actions that are too serious to be overlooked, we need to avoid the temptation to escape or attack.  Instead, we need to pursue one of the peacemaking responses to conflict, which can help us get to the root cause of the conflict and restore genuine  peace.


Most importantly, the Bible teaches that we should see conflict neither as an inconvenience nor as an occasion to force our will on others, but rather as an opportunity to demonstrate the love and power of God in our lives.  This is what Paul told the Christians in Corinth with religious, legal, and dietary disputes threatened to divide their church:

So whether you eat or drink or whatever you do, do it all for the glory of God.  Do not cause anyone to stumble, whether Jews, Greeks or the church of God--even as I try to please everybody in every way.  For I am not seeking my own good the good of many, so that they may be saved.  Follow my example, as I follow the example of Christ.

1 Corinthians 10:31-11:1

This passage presents a radical  view of conflict:  It encourages us to look at conflict as an opportunity to glorify God, serve others, and grow to be like Christ.  This perspective may seem naive and impractical at first glance, especially to someone who is presently embroiled in a dispute.  As you will see, however, this view can inspire remarkably practical responses to conflict.  These responses are described in detail later in this book, but an overview now will be helpful.

(pages 30-31)

Historical Reliability of the Gospels

The following arguments analyze the historical and objective evidence for the Gospel accounts.  Some of the arguments relate to the New Testament as a whole, while other specifically upon the four Gospels.

1. The New Testament documents are the best attested documents of antiquity in terms of total number of manuscripts.

Generally speaking, very few manuscripts of the ancient classical writers (Aristotle, Plato, Caesar, Tacitus, Thucydides, Herodotus, etc.) exist.  The best cases average about twenty extant manuscripts for any given historical work.  And this number is generally considered an exceptional quantity in terms of manuscript attestation.  However, in most instances far fewer manuscripts remain.  In fact, for most authors's works the number amounts to a mere handful.  Yet by the accepted standards of historiography, even those are not rejected as inauthentic or unreliable on the the basis of their sparse number.  The reality is that some ancient documents are accepted as authentic test with extremely thin manuscript attestation.

In stark contrast to these familiar classical works, the New Testament documents are backed by an astounding quantity of manuscript evidence.  For example, more than 5,000 individual Greek manuscripts that contain all or part of the New Testament exist.  These manuscripts are augmented by more than 8,000 copies of the Vulgate, and important Latin version of the Bible translated by the early-fifth century Western church father, Jerome.  Further attestation comes in the form of several thousand early New Testament manuscripts translated into Eastern languages such as Syriac, Coptic Armenian, Slavic, and Ethiopic.

Even without  these thousands of extant manuscripts, virtually the entire New Testament text could be reproduced from specific scriptural citations within the written (and preserved) sermons, commentaries, and various other works of the early church fathers.  These Christian leaders, apologists, and writers served from the second through the fifth centuries.  The Patristic writers, as they are also called included (among others) such prominent Christian figures as Tertullian, Athanasius, Ambrose, Chrysostom, Jerome, and Augustine.

The New Testament stands as the best attested document of the ancient world.

Excerpt from Without a Doubt, Author - Kenneth R. Samples
(pages 92-93)

The Problem of Forgiveness

Excerpt from The Cross of Christ, Author - John Stott


We must, therefore, hold fast to the biblical revelation of the living God who hates evil, is disgusted and angered by it, and refuses ever to come to terms with it.  In consequence, we may be sure he searched in his mercy for some way to forgive, cleanse and accept evil-doers, it was not along the road of moral compromise.  It had to be a way that was equally expressive of his love and of his wrath.  As Brunner put it, "where the idea of the wrath of God is ignored, there also will be no understanding of the central conception of the Gospel:  the uniqueness of the revelation in the Mediator.  Similarly, "only he who knows the greatness of wrath will be mastered by the greatness of mercy."


All inadequate doctrines of the atonement are due to inadequate doctrines of God and humanity.  If we bring God down to our level and raise ourselves to his, then of course we see no need for a radical salvation, let alone for a radical atonement to secure it.  When, on the other hand, we have glimpsed the blinding glory of the holiness of God and have been so convicted of our sin by the Holy Spirit that we tremble before God and acknowledge what we are, namely "hell-deserving sinners," then and only then does the necessity of the cross appear so obvious that we are astonished we never saw it before.


The essential background of the cross, therefore, is a balanced understanding of the gravity of sin and the majesty of God.  If we diminish either, we thereby diminish the cross.  If we reinterpret sin as a lapse instead of a rebellion and God as indulgent instead of indignant, then naturally the cross appears superfluous. But to dethrone God and enthrone ourselves not only dispenses with the cross; it also degrades both God and humans.  A biblical view of God and ourselves, however-- that is, of our sin and of God's wrath-- honors both.  It honors God by affirming him as having moral character.


So we come back to where we began this chapter, namely that forgiveness is for God the profoundest of problems.  As Bishop B. F. Westcott expressed it,  "Nothing superficially seems simpler than forgiveness," whereas "nothing if we look deeply is more mysterious or more difficult."  Sin and wrath stand in the way.  God must not only respect us as the responsible beings we are, but he must also respect himself as the holy God he is.  Before the holy God can forgive us, some kind of "satisfaction" is necessary.


(pages 110-111)