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1 y

The Genocide Libel: The Blood Libel of Our Time
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The Genocide Libel: The Blood Libel of Our Time

Who is really perpetrating genocide in the Middle East? The post The Genocide Libel: The Blood Libel of Our Time appeared first on Frontpage Mag.
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1 y

Laughing at Brian Stelter’s MAGA-Fascist Fiction
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Laughing at Brian Stelter’s MAGA-Fascist Fiction

Is The New Republic still an opinion journal, or has it turned into a sci-fi magazine? The post Laughing at Brian Stelter’s MAGA-Fascist Fiction appeared first on Frontpage Mag.
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1 y

‘Whatever They Can Get Him For Is Fine With Me’
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‘Whatever They Can Get Him For Is Fine With Me’

The anti-Trump trials fly deeper into the Twilight Zone. The post ‘Whatever They Can Get Him For Is Fine With Me’ appeared first on Frontpage Mag.
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1 y

Israelis Forced to Bail Out Biden’s Failed Gaza Aid Pier
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Israelis Forced to Bail Out Biden’s Failed Gaza Aid Pier

3 US Soldiers injured. 1 seriously. The post Israelis Forced to Bail Out Biden’s Failed Gaza Aid Pier appeared first on Frontpage Mag.
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1 y

Joy Reid's DANGEROUS Comment About Byron Donalds Ignites Fury...
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Joy Reid's DANGEROUS Comment About Byron Donalds Ignites Fury...

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Living In Faith
Living In Faith
1 y

A Prayer for Spending Money - Your Daily Prayer - May 29
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A Prayer for Spending Money - Your Daily Prayer - May 29

No one is immune to the negative hold that money can have on our hearts in plenty or in want. I am a spender. I like to shop and get new things. However, God has taught me throughout my life to pray about my spending and to listen to the still, small voices that lead me in my financial decisions. God desires us to live a life of generosity, putting God before money. We cannot serve both God and money.
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Living In Faith
Living In Faith
1 y

Does Your Church Have a Narthex Mentality?
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Does Your Church Have a Narthex Mentality?

Community. It seems to be the word of the day. In a culture that increasingly relies on digital connections, churches seek ways to help people build meaningful and supportive in-person relationships. There’s no one-size-fits-all approach, but a tool under our noses could be useful in this seemingly elusive endeavor. It’s nothing glitzy or glamorous. It’s not cutting-edge or unique. It’s so unbelievably ordinary that it brings to mind bathrooms and bulletins and babies who won’t be quieted. But it’s a physical space that has the capacity to hold great spiritual significance for a church community. Get ready for it. It’s the lobby. Or in some churches, it’s called the narthex. My family and I recently moved our membership from a large church with a long corridor to a much smaller one with no corridor at all. I couldn’t help but notice our interactions with fellow churchgoers changed drastically with the move. We went from 15–20 quick hellos in passing to one or two longer conversations each Sunday, and I had a hunch as to why. Perhaps a church’s architectural footprint influences the way congregants move through the building and therefore has a bearing on how they interact with one another. Winston Churchill put it well when he said, “We shape our buildings and afterwards our buildings shape us.” Designed with Purpose I took my thoughts and questions about the relationship between buildings and community to architects Carter Hord and Scott Fleming, both based in Memphis, Tennessee, and both at the helms of their own architecture firms. Hord Architects has designed over 300 church-related spaces, and 4FDesign (Fleming’s firm) has worked with many Christian denominations as well as Jewish synagogues over four decades. A church’s architectural footprint influences the way congregants move through the building and has a bearing on how they interact. Hord started by sharing some history behind old European churches. There was always a plaza or piazza with tables, benches, and chairs, offered to the broader community as a gathering place. It was the church’s gift to the community, and Christians and non-Christians alike spent time in the piazza. By doing so, they were offered the shade of the church’s grand facade in which to rest. On the start of a service, however, those wishing to worship left the piazza and entered the church’s front door, walking into the narthex. “The narthex,” Hord said, “is the interstitial space between the secular and the sacred. It’s where we leave the secular world behind and greet one another as a community of Christ-followers, intentionally administering grace to one another before going into the sacred space in which we worship God as one body of believers.” Fleming agreed and added, “There again, just after worship, we convene as a congregation in the narthex to catch our breath before we head back out into the secular world and engage the Great Commission.” How a Narthex Can Build Community Before these conversations, I’d never considered the spiritual significance of the lobby as I came and went from worship. Merely having this pointed out to me has—in no time—created a more grace-filled heart posture as I approach this preworship and postworship pass-through. I look to connect in ways far beyond a quick “How was your holiday?” simply by understanding the intention behind the architectural design. If your church has a narthex, consider explaining its architectural significance to the congregation occasionally. This might look like an extra paragraph in the bulletin, an interesting tidbit in the welcome part of the service, or even a sign in the narthex itself. A simple explanation can transform an overlooked space into a context for biblical community building. Consider these three ways to intentionally use the narthex. Courteous Reception Of course, not every person entering a narthex will be a church member or even a Christ-follower. This important space is where we offer friendly reception and hospitality as we’re called to in 1 Peter 4:9. Often, people who aren’t members walk in with a level of insecurity, nervous about whether they’ll be welcomed or if people will wonder why they’ve even come. The word “hospitality” is closely linked to the word “hospital.” Jesus is the Great Physician, and when we open our church doors to guests, our job, like that of medical staff, is to care for them as they move toward Christ. The narthex is often where church guests feel the love of Christ for the first time and where hospitality can encourage them to keep seeking to know more about Christ and his church. Communal Reconciliation Relational conflicts are an unfortunate side effect of sin in church communities. Some fractures are deep and need to be mended in private over time. But others can be sorted out when we see one another on Sundays. The narthex has the potential to become known as a place where two people at odds with one another can find peace through confession and forgiveness before worship. At first glance, this may seem far-fetched. But this is what’s called for in Matthew 5:23–24: “If you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift.” The narthex is ready and waiting for just such an occasion. Collective Recalibration A narthex can serve as a physical space where people offer one another personal encouragement to live in light of an eternal perspective. Hebrews 10:24–25 says, “Let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.” As a body of believers, we’re called to encourage each other to recalibrate our temporal thinking and move toward an eternal mindset as we apply Scripture’s truth to our specific situations. Once again, the narthex provides valuable real estate for this important preworship and postworship endeavor. Hebrews tells us the temptation to neglect meeting in person has always been around. But our physical presence in a physical building with other physical beings has value both to us and to others. Caring for one another with reminders that this world isn’t our home is part of our God-given purpose for meeting regularly. No Narthex? What Then? But what if a church doesn’t have a narthex? What if a church meets in a school cafeteria, a home, a college auditorium, or an office basement? For many congregations worldwide, their physical meeting place doesn’t allow for a narthex. Still, the architectural insight of the narthex can help a congregation craft an intentional time before and after worship where attendees are welcomed and blessed as they come and go. The architectural insight of the narthex can help a congregation craft an intentional time where attendees are blessed as they come and go. A friend in Central Asia attends a church where they create a “narthex mentality” by how they structure their schedule. The advertised start time is 10:30 a.m. From 10:30–11:00, the church serves (good!) coffee and snacks outside the front door. It’s considered part of attending worship to come together as a congregation before singing, praying, and hearing from God’s Word. This time offers opportunities for the same things a narthex would: reception of guests, reconciliation between members, and recalibration for everyone. The service that meets later in the day offers sandwiches after church, with 30 minutes built in for communing before reentering the world. The structures of our spaces and schedules can be important considerations in building community within our churches. Whether we meet in a cathedral or a cafeteria, may we remind one another, as we come and as we go, of the presence of Christ that is now and always will be with us as his people (Matt. 18:20).
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Living In Faith
Living In Faith
1 y

Fall in Love with the Old Testament
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Fall in Love with the Old Testament

According to a 2019 Pew Research study, evangelical pastors are about 27 percent more likely to reference the New Testament than the Old Testament in a given sermon. Though the Old Testament makes up about three-quarters of all Scripture, far too many Christians neglect reading and studying it. As a result, they fail to see the richness of the Bible’s story and its full witness to Christ’s glories. Jason S. DeRouchie’s central aim in Delighting in the Old Testament: Through Christ and for Christ is to help Christians see Jesus as they read the Old Testament faithfully. He writes, “Jesus’s saving work supplies the spiritual light that enables one’s spiritual senses to see and savor rightly, and his saving work provides the interpretive lens for properly understanding and applying the Old Testament itself in a way that most completely magnifies God in Christ” (66). He brings readers along on a journey of rediscovering the theological significance and trajectory of the Old Testament, centered on Christ and culminating in his work on the cross. Redemptive-Historical Christocentric Hermeneutic Accordingly, DeRouchie, professor of Old Testament and biblical theology at Midwestern Baptist Theological Seminary, proposes a redemptive-historical Christocentric interpretation of the Old Testament. This approach to Scripture “requires that we consider every text in view of its close, continuing, and complete contexts within Scripture as a whole to fully discern what God meant in any passage” (73). Some Christocentric readings of the Old Testament unintentionally distort the author’s intended meaning by turning all texts into word pictures that somehow foreshadow and predict Jesus’s person and work. In contrast, DeRouchie offers a more exegetical approach without allegorical or artificial manipulation: “By Christocentric I mean that our biblical interpretation and application must in some way be tied to the cross for it to be Christian (1 Cor. 2:2). I also mean that we are to interpret Scripture through Christ and for Christ” (73). Thus, this isn’t a book about looking for appearances of Jesus in the Old Testament, as if every verse must contain a hidden allusion to Christ for it to be Christocentric. Rather, it’s about how the Bible’s message is centered on Jesus. Everything in the Old Testament leads up to Christ’s incarnation; his fulfillment of its law, types, and shadows; and his work of redemption on the cross. There’s a big difference between finding Jesus in the Old Testament through hidden allusions versus seeing Jesus in the Old Testament through progressive revelation. Old Testament as Christian Scripture DeRouchie argues from Luke 24, John 5, and other texts that the adjective “Christian” should characterize all of Scripture since the Old Testament is about Christ, for Christ, and written for believers in Christ. All evangelicals believe that the Old Testament is Scripture, but some hold it at arm’s length. There’s a big difference between finding Jesus in the Old Testament through hidden allusions versus seeing Jesus in the Old Testament through progressive revelation. The way Jesus and the apostles treat the text makes clear that the Old Testament is Christian Scripture. When we ensure all Scripture remains hitched together, we avoid the Marcionite heresy. We also avoid antinomian tendencies and promote the Bible’s unity in a way that doesn’t discount its diversity and its lasting significance for believers. Still, DeRouchie may slightly overstate his case when he claims the whole Old Testament is about Christ. Jesus says in Luke 24:44, for example, that there are many things written about him in the Law, Prophets, and Psalms that must be fulfilled. But he doesn’t say everything written in the Law, Prophets, and Psalms is about him. Similarly, Jesus’s post-resurrection hermeneutic interprets in all the Old Testament “the things concerning himself” (v. 27), but he never says every Old Testament text concerns himself. Nearly every New Testament text about Christ in the Old Testament has some qualification about its scope (cf. John 5:39, 46; Acts 26:22–23). Yes, the Old Testament anticipates and culminates in Christ (Matt. 5:17–18). Yes, all the promises of God in Christ are yes and amen (2 Cor. 1:20). Yes, the types and shadows of the Old Testament find their substance in Christ (Col. 2:16–17). But does this mean the whole Old Testament is about Christ? We need to be careful not to overstate our case, because readers might take the application too far. However, this is an intramural debate, where friendly discussion about degrees of continuity are healthy. Considering adjacent perspectives helps sharpen our own thinking and identify common ground. DeRouchie is right to delight that Christ stands as the goal and end of all the Old Testament’s hopes, pictures, and patterns. Law vs. Gospel If the Old Testament is Christian Scripture, how do we apply the law? Debate about the relationship between the law and the gospel is perennial. This question has special significance in light of the renewed emphasis on theonomy among proponents of Christian nationalism. In general, theonomists assert that God defines justice most clearly in the Mosaic law, which should be the central guiding principle for both church and society. DeRouchie is quick to agree that God’s definition of justice informs all spheres of life, but he critiques theonomy—and by extension Christian nationalism—because it places too much importance on the threefold division of the law (moral, civil, ceremonial). Theonomy also assumes too much continuity between the old and new covenants, while it “fails to distinguish laws and justice that Christ would approve (appropriate for nation-states) from a politic under Christ’s leadership (something only realized in the church)” (221). DeRouchie is right to delight that Christ stands as the goal and end of all the Old Testament’s hopes, pictures, and patterns. DeRouchie navigates this issue by arguing that the Mosaic law doesn’t directly bind Christians in a legal manner. However, “we treat all the Old Testament laws as profitable and instructive when we read them through the lens of Christ” (193). The law remains both pedagogical and revelatory, which DeRouchie explains in detail in several chapters. Delighting in the Old Testament is a first-rate guide to reading and understanding Scripture’s full testimony and its fulfillment in Jesus. DeRouchie lays a foundation for Old Testament hermeneutics like a skilled master builder. He reminds us of the gift God has given us in all of Scripture. Pastors, students, and church leaders will benefit greatly from this book as they continue to read the whole Bible with believing eyes.
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1 y

The Collapse of ‘Port Biden’ Draws Reluctant Network Coverage, If Any
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The Collapse of ‘Port Biden’ Draws Reluctant Network Coverage, If Any

Across the dial, the Regime Media’s network evening newscasts showed mixed interest in covering an embarrassing blow to the Biden administration’s efforts in Gaza: the partial collapse of the temporary pier built at President Biden’s behest, in order to expedite the delivery of relief supplies to the civilian population- known derisively as “Port Biden”. The most through reporting comes via NBC’s Raf Sanchez, who filed this dispatch within his Rafah recap: RAF SANCHEZ: Meanwhile, NBC News has learned the U.S. military has been forced to halt aid deliveries into Gaza by sea, after three officials said bad weather damaged its temporary pier. This video showing part of the causeway floating away from the beach. It’s the latest setback for the American aid effort, after military boats washed up on the coasts of Israel and Gaza over the weekend, while a U.S. service member remains in critical condition after an accident on the pier last week.   Over at NBC News Now, Sanchez had enough time to elaborate further, and offered a brutal recap: ELLISON BARBER: Raf Sanchez joins us now from Tel Aviv. Raf, do we have any sense, at this point, in terms of how long it will take the U.S. and everybody else involved to fix that pier, or could this be out of action for weeks on end? SANCHEZ: So, Ellison, The Pentagon is saying tonight it’s going to take at least a week to fix that pier and that is a major blow to the humanitarian effort in Gaza, the effort to fend off famine, especially at a time when the Rafah Crossing, that main lifeline for food and aid from Egypt, remains closed. And you could argue this is also a blow to President Biden. He announced this pier in his State of the Union address. Humanitarian groups said at the time it was not very practical. It took two months to set up. It was operational for just two weeks and now it has suffered this pretty catastrophic damage. Ellison. BARBER: Raf Sanchez, thank you. The partial collapse of Port Biden, broken by rough surf, could have been its own story on NBC Nightly News, as we see from Sanchez’ additional reporting on NBC News Now. But we won’t quibble. This is more coverage than the story drew anywhere else. Over at the CBS Evening News, the collapse drew an afterthought from correspondent Imtiaz Tyab, and barely made it into the Rafah recap package:  IMTIAZ TYAB: The mass displacement of civilians has triggered a humanitarian crisis the U.N. says it's struggling to contain as U.S. Officials say the $320 million humanitarian pier will be out of commission for at least a week after part of the causeway broke away in rough seas. CBS’s half-sentence on the collapse, although paltry in comparison to NBC’s coverage, is a half-sentence more was shown on ABC World News Tonight, which continues to make its case as the most aggressively pro-Biden network of the broadcast network newscasts. Therefore, the story did not get any air. One imagines the outraged wall-to-wall coverage had this pier collapse happened during the Bush 43 or Trump administrations. If it weren’t for Regime Media, we’d have none at all.  
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Twitchy Feed
1 y

Prof. Turley Gives Ringside Coverage to the Tire Fire of Bragg’s Closing Arguments in the Trump Trial
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Prof. Turley Gives Ringside Coverage to the Tire Fire of Bragg’s Closing Arguments in the Trump Trial

Prof. Turley Gives Ringside Coverage to the Tire Fire of Bragg’s Closing Arguments in the Trump Trial
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