The terms "safe spaces" and "trigger warning" have cropped up frequently in the past year or so in the media, often accompanied by photographs or videos of protesting young people on college campuses. Joseph Baity helps to define these terms and the philosophical/political movements that have propelled them onto our national consciousness.
Martin Collins, focusing on an insight by Leonard Sax in his book Girls on the Edge, warns that the transition from girlhood to womanhood has been made extremely difficult because of impossible societal demands requiring young women to become sexy supermodels, a demand out of sync with the real adult world. Taylor Swift, in her poignant Love Story ballad, expresses a longing for a more tranquil time when love was not a cheap one-night stand. Fifty years ago, women were the gatekeepers of sexual activity, with virginal purity a high priority. Sadly, sexual purity in today’s media seems to be a badge of dishonor. Girls today often feel ashamed of appearing virtuous. The entertainment media, in the spirit of Isaiah 5:20, have called bad good and good bad. The penalty for sexual immorality is still death; the Proverbs 31 virtuous woman should still be the ideal for young girls transitioning into womanhood.
Joe Baity, reflecting on the seeming Narcissistic Zeitgeist displayed by our generation, promoting self-gratification, self-realization, and self-indulgence, with a plethora of self-help books promoting elevating self interest above others, cautions that this approach damages both our relationship with God and our relationships with our fellowman, threatening to defile our fellowship within the body of Christ. Jesus Christ and the Apostle Paul teach us to esteem others over ourselves, focusing on the betterment of others. Any self-improvement we can garner from self-help books composed by secular humanists pales into insignificance alongside the spiritual benefits from exercising outgoing concern for others, a mindset we can only attain by humbly submitting to God.
II Corinthians 5:7 is clear that God wants us to walk—live our lives—by faith, but our pride and vanity, mirroring the attitude of Satan the Devil, frequently get in the way. John Ritenbaugh delves into the depths of pride and its tragic results for the individual and for all mankind, most of all because it causes us to reject God and His Word.
We all know that words can wound, but lately, we seem to have become too sensitive in this politically correct world of ours. For instance, a while back, The Global Language Monitor ran the following items: ...
Martin Collins suggests that genuine humility is one of the most elusive characteristics a person can attain. Vain efforts to develop and display humility include self-flagellation or self-denial. Behaviors such as asceticism or extreme vegetarianism are employed in efforts to appear humble. The apostle Paul, in advocating esteeming others better than self, did not mean developing or feigning a feeling of inferiority or depression, denigrating our own abilities or gifts. Instead he taught that the followers of Christ will work to put the interests of others above their own. Genuine humility, an inward condition of the heart, constitutes an alliance of genuine self-respect, based on truth, accompanied by a genuine desire to serve, as demonstrated by our Elder Brother in the act of foot-washing. Jesus never sacrificed his dignity as He humbled Himself as a bondservant. As we humble ourselves in obedience to God's commands, God gives us grace and the ability to face fiery trials. We are obligated to draw near to God (with the help of His Spirit), purifying our thoughts, words, and deeds, inside and out, avoiding double-mindedness. God, in return, promises to protect us from Satan. The humble are those who willingly obey and submit themselves to the will and pleasure of God rather than submitting to their own carnal pleasures. To the degree we genuinely humble ourselves, God will lift us up.
John Ritenbaugh focuses on the Day of Atonement and our responsibility toward God in afflicting our souls. The intent of this process (made clear by the Hebrew verb'awnah'cowing or browbeating our human nature into submission) is to deflate our pride (the major taproot of sin), the biggest deterrent to a positive relationship with God. In humbling us, God causes us to lose our sense of self-sufficiency and pride. As lumps of clay, we cannot be transformed unless we endure the pain of pounding, shaping, and molding. The Day of Atonement adds the dimension of self-inflicted pain, modeled by Christ as He voluntarily endured, submitting himself to His Father's will. Pride caused our separation from God; humility will heal it. Pride generates self-sufficiency, blinding people to their real needs and to others' needs, making a person hard and non-resilient, predisposing him to destruction, shame, and disgrace. Fasting helps to restore at-one-ness with God.
John Ritenbaugh, exploring the invasion of the early apostolic church by Gnostics(interlopers who savagely denigrated the "enslavement to Yahweh, His Law, and the Jewish Sabbath," replacing it with 'enlightened' Greek philosophy- the immortality of the soul, eternal security, irresistible grace, and predestination) traces its development within mainstream 'Christianity.' An early source of Gnostic thought into mainstream 'Christianity' was Augustine, originally saturated in Manichean religion, later transferring Gnostic thought into the Catholic Church. The Protestant reformers Luther and Calvin, both heavily influenced by Augustine, taught the doctrines of eternal security, irresistible grace, and predestination. Modern evangelical leaders, continuing in this Gnostic tradition, promulgate "once saved always saved" and "unconditional love" — tolerating the most hideous abominable sins - allowing 'Christ's blood' to give license to this lawless behavior.
Richard Ritenbaugh, reflecting upon Wordsworth's lament, "the world is too much with us," comments that the fast pace of the world - the hurry or rush mode - threatens to crowd God out of our thoughts. We cannot allow the cares of the world or the stress of the world's pressures, or the pride of the world (self-sufficiency)to crowd God out of our thoughts or to defile our minds, bringing about abominable works or evil fruits. The spiritual battle we fight is in our minds and in our thoughts. We are what we think - what we put into our minds. We need to actively lay siege to our carnality and hostile thoughts, bringing them into captivity to God's Holy Spirit. Our thoughts (hopefully filled with the knowledge of God) determine the content of our speech and the contents of our actions- i.e. our fruits. What we sow we will reap.
God the Father has summoned us to a unique position among all the other people of the earth. As saints, we have the responsibility to work toward the Kingdom of God and become holy—things only we can do! This should motivate us to please God by doing all that He requires of us.
John Ritenbaugh reiterates that humility is not an obsequious demonstration of low self esteem, but instead it is a proper estimate of our relationship to God, which is a choice to act and behave as a servant or slave. If we would follow Christ's example of humility, we would have automatic unity. We need to have both the inclination and the follow-through act of humility and lowliness of mind. We have to cultivate the same attitude as our Elder Brother as He esteemed others above Himself. Faith, praise, gratitude, thanksgiving, and humility all work together at building character. Perseverance in prayer and faithfulness causes our faith to increase and rescues us from pernicious worldliness.
In this sermon on biblical humility, John Ritenbaugh suggests that sacrifices of thanksgiving, praise, and gratitude are required of God's called out priests. By meditating on the physical creation, the human body, and God's Law, we prepare ourselves for prayer. God desires that we exercise gratitude and thanksgiving in order that: (1) We stay focused in the right direction (on the Creator rather than the created), (2) We develop and support the faith to please Him, and (3) We maintain a sense of humility—not an obsequious social skill—but a proper measure of ourselves with God, resulting in conduct following a biblical standard.
The rash of school shootings in America definitely has a cause, but it is not the ones that the "experts" blame on the evening news. Richard Ritenbaugh argues that the cause can be found in God's absence from our schools and public life.
Are birthday celebrations as harmless as they seem? Do they help or hinder the growth of a child's character? This article advances a spiritual principle concerning birthdays that many do not consider.
What is perfection? Does God require perfection of us? Mike Ford defines Biblical perfection and shows to what standard God holds us accountable.
When Jesus became mentally exhausted and enervated, he became invigorated and refreshed by seeing God's will completed, regarding it metaphorically as food and nourishment (John 4:34) Similarly we can become energized and motivated by our high calling and summons to do the will of God, seeing how vitally important we are to God's purpose. Modifying the slogan of the United States Marines, John Ritenbaugh characterizes the Saints as "The few, the humbled, the called."
Prior to the Days of Unleavened Bread, we are told to examine ourselves. How can we do that? John Reid gives a few pointers on doing a thorough, honest once over.
John Ritenbaugh insists that the hallmark of true Christian character is humility, which comes about only when one sees himself in proper comparison to God. Then he can see himself in proper comparison to other men. The opposite of humility—pride, arrogance, and an inordinate self-esteem—leads us to put down, scorn, or make perverted comparisons between others and ourselves. Because a pride-filled person feels overlooked or his accomplishments undervalued, harboring pride leads to depression, frustration, self-centeredness, self-pity, and rebellion, totally eliminating God from the picture. What makes pride so dangerous is that even though we instantaneously see it in others, we seldom detect it in ourselves. God scorns the proud, but accepts the lowly.
In this admonitory sermon, John Ritenbaugh systematically examines the lives of three kings, included in the genealogies of Kings and Chronicles, but conspicuously absent in Matthew. The common denominator in all three cases (Joash, Amaziah, and Uzziah) was that although they started out ostensibly well, they allowed weak character, pride, inordinate self-esteem, and presumptuousness to turn their hearts away from God (metaphorically transforming from butterflies to worms), refusing to repent, forcing God to blot their names from remembrance. God expects steadfast endurance in His servants (Matthew 10:22) II Chronicles 15:2 reveals the principle that faithfulness and loyalty is a two way street. God's mercy is perfectly balanced by His Justice.
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