3/22/11
Matthew 17:10-18:35 --- Mark 9:11-50
Luke 9:37-50 --- John 7:1-9
Matthew 17:10-18:35
Matthew 17:10 And the disciples asked him, “Why, then, do the scribes say that Elijah must come first?” 11 He replied, “Elijah is indeed coming and will restore all things; 12 but I tell you that Elijah has already come, and they did not recognize him, but they did to him whatever they pleased. So also the Son of Man is about to suffer at their hands.” 13 Then the disciples understood that he was speaking to them about John the Baptist.
Jesus Cures a Boy with a Demon (Mk 9.14—29; Lk 9.37—43a)
14 When they came to the crowd, a man came to him, knelt before him, 15 and said, “Lord, have mercy on my son, for he is an epileptic and he suffers terribly; he often falls into the fire and often into the water. 16 And I brought him to your disciples, but they could not cure him.” 17 Jesus answered, “You faithless and perverse generation, how much longer must I be with you? How much longer must I put up with you? Bring him here to me.” 18 And Jesus rebuked the demon, and it came out of him, and the boy was cured instantly. 19 Then the disciples came to Jesus privately and said, “Why could we not cast it out?” 20 He said to them, “Because of your little faith. For truly I tell you, if you have faith the size of a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible for you.”
Jesus Again Foretells His Death and Resurrection (Mk 9.30—32; Lk 9.43b—45)
22 As they were gathering in Galilee, Jesus said to them, “The Son of Man is going to be betrayed into human hands, 23 and they will kill him, and on the third day he will be raised.” And they were greatly distressed.
Jesus and the Temple Tax
24 When they reached Capernaum, the collectors of the temple tax came to Peter and said, “Does your teacher not pay the temple tax?” 25 He said, “Yes, he does.” And when he came home, Jesus spoke of it first, asking, “What do you think, Simon? From whom do kings of the earth take toll or tribute? From their children or from others?” 26 When Peter said, “From others,” Jesus said to him, “Then the children are free. 27 However, so that we do not give offense to them, go to the sea and cast a hook; take the first fish that comes up; and when you open its mouth, you will find a coin; take that and give it to them for you and me.”
True Greatness (Mk 9.33—37; Lk 9.46—48)
Matthew 18:1 At that time the disciples came to Jesus and asked, “Who is the greatest in the kingdom of heaven?” 2 He called a child, whom he put among them, 3 and said, “Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven. 4 Whoever becomes humble like this child is the greatest in the kingdom of heaven. 5 Whoever welcomes one such child in my name welcomes me.
Temptations to Sin (Mk 9.42—48; Lk 17.1—2)
6 “If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were fastened around your neck and you were drowned in the depth of the sea. 7 Woe to the world because of stumbling blocks! Occasions for stumbling are bound to come, but woe to the one by whom the stumbling block comes!
8 “If your hand or your foot causes you to stumble, cut it off and throw it away; it is better for you to enter life maimed or lame than to have two hands or two feet and to be thrown into the eternal fire. 9 And if your eye causes you to stumble, tear it out and throw it away; it is better for you to enter life with one eye than to have two eyes and to be thrown into the hell of fire.
The Parable of the Lost Sheep (Lk 15.1—7)
10 “Take care that you do not despise one of these little ones; for, I tell you, in heaven their angels continually see the face of my Father in heaven. 12 What do you think? If a shepherd has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray? 13 And if he finds it, truly I tell you, he rejoices over it more than over the ninety-nine that never went astray. 14 So it is not the will of your Father in heaven that one of these little ones should be lost.
Reproving Another Who Sins
15 “If another member of the church sins against you, go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one. 16 But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses. 17 If the member refuses to listen to them, tell it to the church; and if the offender refuses to listen even to the church, let such a one be to you as a Gentile and a tax collector. 18 Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. 19 Again, truly I tell you, if two of you agree on earth about anything you ask, it will be done for you by my Father in heaven. 20 For where two or three are gathered in my name, I am there among them.”
Forgiveness
21 Then Peter came and said to him, “Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?” 22 Jesus said to him, “Not seven times, but, I tell you, seventy-seven times.
The Parable of the Unforgiving Servant
23 “For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. 24 When he began the reckoning, one who owed him ten thousand talents was brought to him; 25 and, as he could not pay, his lord ordered him to be sold, together with his wife and children and all his possessions, and payment to be made. 26 So the slave fell on his knees before him, saying, ‘Have patience with me, and I will pay you everything.’ 27 And out of pity for him, the lord of that slave released him and forgave him the debt. 28 But that same slave, as he went out, came upon one of his fellow slaves who owed him a hundred denarii; and seizing him by the throat, he said, ‘Pay what you owe.’ 29 Then his fellow slave fell down and pleaded with him, ‘Have patience with me, and I will pay you.’ 30 But he refused; then he went and threw him into prison until he would pay the debt. 31 When his fellow slaves saw what had happened, they were greatly distressed, and they went and reported to their lord all that had taken place. 32 Then his lord summoned him and said to him, ‘You wicked slave! I forgave you all that debt because you pleaded with me. 33 Should you not have had mercy on your fellow slave, as I had mercy on you?’ 34 And in anger his lord handed him over to be tortured until he would pay his entire debt. 35 So my heavenly Father will also do to every one of you, if you do not forgive your brother or sister from your heart.”
Does this make you tremble? Are they just words or words for someone else? Read it again and let it simmer in your spirit. Is there someone you need to forgive? Is there someone you need to ask to forgive you? Reading the Bible can be tough stuff when and if you take it seriously. How can the church behave the way it does and claim to believe in the Bible?
Mark 9:11-50
Mark 9:11 Then they asked him, “Why do the scribes say that Elijah must come first?” 12 He said to them, “Elijah is indeed coming first to restore all things. How then is it written about the Son of Man, that he is to go through many sufferings and be treated with contempt? 13 But I tell you that Elijah has come, and they did to him whatever they pleased, as it is written about him.”
The Healing of a Boy with a Spirit (Mt 17:14–21; Lk 9:37–43a)
14 When they came to the disciples, they saw a great crowd around them, and some scribes arguing with them. 15 When the whole crowd saw him, they were immediately overcome with awe, and they ran forward to greet him. 16 He asked them, “What are you arguing about with them?” 17 Someone from the crowd answered him, “Teacher, I brought you my son; he has a spirit that makes him unable to speak; 18 and whenever it seizes him, it dashes him down; and he foams and grinds his teeth and becomes rigid; and I asked your disciples to cast it out, but they could not do so.” 19 He answered them, “You faithless generation, how much longer must I be among you? How much longer must I put up with you? Bring him to me.” 20 And they brought the boy to him. When the spirit saw him, immediately it convulsed the boy, and he fell on the ground and rolled about, foaming at the mouth. 21 Jesus asked the father, “How long has this been happening to him?” And he said, “From childhood. 22 It has often cast him into the fire and into the water, to destroy him; but if you are able to do anything, have pity on us and help us.” 23 Jesus said to him, “If you are able!—All things can be done for the one who believes.” 24 Immediately the father of the child cried out, “I believe; help my unbelief!” 25 When Jesus saw that a crowd came running together, he rebuked the unclean spirit, saying to it, “You spirit that keeps this boy from speaking and hearing, I command you, come out of him, and never enter him again!” 26 After crying out and convulsing him terribly, it came out, and the boy was like a corpse, so that most of them said, “He is dead.” 27 But Jesus took him by the hand and lifted him up, and he was able to stand. 28 When he had entered the house, his disciples asked him privately, “Why could we not cast it out?” 29 He said to them, “This kind can come out only through prayer.”
Jesus Again Foretells His Death and Resurrection (Mt 17:22–23; Lk 9:43b—45)
30 They went on from there and passed through Galilee. He did not want anyone to know it; 31 for he was teaching his disciples, saying to them, “The Son of Man is to be betrayed into human hands, and they will kill him, and three days after being killed, he will rise again.” 32 But they did not understand what he was saying and were afraid to ask him.
Who Is the Greatest? (Mt 18:1–5; Lk 9:46–48)
33 Then they came to Capernaum; and when he was in the house he asked them, “What were you arguing about on the way?” 34 But they were silent, for on the way they had argued with one another who was the greatest. 35 He sat down, called the twelve, and said to them, “Whoever wants to be first must be last of all and servant of all.” 36 Then he took a little child and put it among them; and taking it in his arms, he said to them, 37 “Whoever welcomes one such child in my name welcomes me, and whoever welcomes me welcomes not me but the one who sent me.”
Another Exorcist (Mt 10:40–42; Lk 9:49–50)
38 John said to him, “Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us.” 39 But Jesus said, “Do not stop him; for no one who does a deed of power in my name will be able soon afterward to speak evil of me. 40 Whoever is not against us is for us. 41 For truly I tell you, whoever gives you a cup of water to drink because you bear the name of Christ will by no means lose the reward.
Temptations to Sin (Mt 18:6–9; Lk 17:1–2)
42 “If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were hung around your neck and you were thrown into the sea. 43 If your hand causes you to stumble, cut it off; it is better for you to enter life maimed than to have two hands and to go to hell, to the unquenchable fire. 45 And if your foot causes you to stumble, cut it off; it is better for you to enter life lame than to have two feet and to be thrown into hell., 47 And if your eye causes you to stumble, tear it out; it is better for you to enter the kingdom of God with one eye than to have two eyes and to be thrown into hell, 48 where their worm never dies, and the fire is never quenched.
49 “For everyone will be salted with fire. 50 Salt is good; but if salt has lost its saltiness, how can you season it? Have salt in yourselves, and be at peace with one another.”
Luke 9:37-50
Jesus Heals a Boy with a Demon (Mt 17:14–21; Mk 9:14–29)
Luke 9:37 On the next day, when they had come down from the mountain, a great crowd met him. 38 Just then a man from the crowd shouted, “Teacher, I beg you to look at my son; he is my only child. 39 Suddenly a spirit seizes him, and all at once he shrieks. It convulses him until he foams at the mouth; it mauls him and will scarcely leave him. 40 I begged your disciples to cast it out, but they could not.” 41 Jesus answered, “You faithless and perverse generation, how much longer must I be with you and bear with you? Bring your son here.” 42 While he was coming, the demon dashed him to the ground in convulsions. But Jesus rebuked the unclean spirit, healed the boy, and gave him back to his father. 43 And all were astounded at the greatness of God.
Jesus Again Foretells His Death (Mt 17:22–23; Mk 9:30–32)
While everyone was amazed at all that he was doing, he said to his disciples, 44 “Let these words sink into your ears: The Son of Man is going to be betrayed into human hands.” 45 But they did not understand this saying; its meaning was concealed from them, so that they could not perceive it. And they were afraid to ask him about this saying.
True Greatness (Mt 18:1–5; Mk 9:33–37)
46 An argument arose among them as to which one of them was the greatest. 47 But Jesus, aware of their inner thoughts, took a little child and put it by his side, 48 and said to them, “Whoever welcomes this child in my name welcomes me, and whoever welcomes me welcomes the one who sent me; for the least among all of you is the greatest.”
Another Exorcist (Mk 9:38–41)
49 John answered, “Master, we saw someone casting out demons in your name, and we tried to stop him, because he does not follow with us.” 50 But Jesus said to him, “Do not stop him; for whoever is not against you is for you.”
John 7:1-9
The Unbelief of Jesus’ Brothers
John 7:1 After this Jesus went about in Galilee. He did not wish to go about in Judea because the Jews were looking for an opportunity to kill him. 2 Now the Jewish festival of Booths was near. 3 So his brothers said to him, “Leave here and go to Judea so that your disciples also may see the works you are doing; 4 for no one who wants to be widely known acts in secret. If you do these things, show yourself to the world.” 5 (For not even his brothers believed in him.) 6 Jesus said to them, “My time has not yet come, but your time is always here. 7 The world cannot hate you, but it hates me because I testify against it that its works are evil. 8 Go to the festival yourselves. I am not going to this festival, for my time has not yet fully come.” 9 After saying this, he remained in Galilee.
Devotionals, Videos and more ...
by Bill Federer
On this date, March 22, 1758, Princeton University President Jonathan Edwards died as a result of a smallpox inoculation. Himself a Yale graduate, being valedictorian of his class, Jonathan Edwards’ preaching began the Great Awakening, a revival of such proportions that history credits it with uniting the colonies prior to the Revolution. Of this awakening, Benjamin Franklin wrote: “It was wonderful to see… From being thoughtless or indifferent… it seemed as if all the world were growing religious, so that one could not walk thro’ the town in an evening without hearing psalms sung in… every street.”
Federer, B. (2003). American minute. St. Louis, MO.: Amerisearch, Inc.
by D.H. Stern
Acting justly is a joy for the righteous
but it terrifies evildoers.
The person who strays from the way of common sense
will come to rest in the company of the dead.
Stern, D. H. (1998). Complete Jewish Bible-OE
: An English version of the Tanakh (OT) and
B'rit Hadashah (NT) (1st ed.). Clarksville, Md.: Jewish
New Testament Publications.
by Oswald Chambers
The burning heart
Did not our heart burn within us? --- Luke 24:32. Chambers, O. (1993). My Utmost for His Highest
We need to learn this secret of the burning heart. Suddenly Jesus appears to us, the fires are kindled, we have wonderful visions; then we have to learn to keep the secret of the burning heart that will go through anything. It is the dull, bald, dreary, commonplace day, with commonplace duties and people, that kills the burning heart unless we have learned the secret of abiding in Jesus.
Much of our distress as Christians comes not because of sin, but because we are ignorant of the laws of our own nature. For instance, the only test as to whether we ought to allow an emotion to have its way is to see what the outcome of the emotion will be. Push it to its logical conclusion, and if the outcome is something God would condemn, allow it no more way. But if it is an emotion kindled by the Spirit of God and you do not let that emotion have its right issue in your life, it will react on a lower level. That is the way sentimentalists are made. The higher the emotion is, the deeper the degradation will be if it is not worked out on its proper level. If the Spirit of God has stirred you, make as many things inevitable as possible, let the consequences be what they will. We cannot stay on the mount of transfiguration, but we must obey the light we received there; we must act it out. When God gives a vision, transact business on that line, no matter what it costs.
‘We cannot kindle when we will
The fire which in the heart resides,
The spirit bloweth and is still,
In mystery our soul abides;
But tasks in hours or insight will’d
Can be through hours of gloom fulfill’d.’
the Poetry of R.S. Thomas
Song for Gwydion
When I was a child and the soft flesh was
forming
Quietly as snow on the bare boughs of bone,
My father brought me trout from the green river
From whose chill lips the water song had flown.
Dull grew their eyes, the beautiful,
blithe garland
Of stipples faded, as light shocked the brain;
They were the first sweet sacrifice I tasted,
A young god, ignorant of the blood's stain.
Thomas, R. S. Selected poems, 1946-1968
Shabbat 114a
Many of us have had the experience of seeing an incredible newspaper headline: “12 U.S. Senators Are Aliens!” “Woman Murdered by Fur Coat!” or “UFO Lands in Middle of Wedding Ceremony!” Studies have shown that while some people actually believe the headlines or the stories behind them, most know that these tabloids are sources of entertainment, rather than of factual news. Because the origin of such stories is a disreputable newspaper, the veracity of the story is automatically suspect.
The Rabbis are reminding us to be a bit skeptical when reading, to consider not only what is being said but also who is saying it. Ben S’tada was unacceptable on both counts. Not only was he a well-known fool, but he also taught witchcraft. The combination of person (Ben S’tada) and topic (sorcery) dooms the evidence that Rabbi Eliezer attempts to introduce. The Rabbis, thus, approach this topic, as many, with a dose of healthy skepticism.
In recent years, books have been written asserting that the Holocaust never took place or that it was a minor case of prejudice, not the genocide that has been accounted and documented for a generation. Most knowledgeable people approach this “historic revisionism” with similar healthy skepticism. What is the “truth” that is being presented? Haven’t hundreds, if not thousands, of books already been written documenting not only the atrocities of the Holocaust but also its extent? Don’t the “sources” and “documents” the revisionists bring in as proof contradict what is common knowledge? Furthermore, who is writing these materials? Are they world-renowned scholars, historians at prestigious universities? Most of the time, these diatribes are penned by second-class teachers without reputable credentials. Unfortunately, these works are often popular, but they are not credible by either standard.
Similarly, books have appeared “proving” that Jews were central to the American slave trade in the eighteenth and nineteenth centuries. The authors seek to show that Jews continue to enslave blacks through economic means. A similar skepticism towards such books is healthy. Who are these authors? What are their “facts”? Why is it that most respected scholars have disavowed such works as political ax-grinding? What is the political agenda of such authors?
When both the message and the messenger are suspect, we can refer to our Gemara and reject such “proof.” The Rabbis set a precedent centuries ago, one which we would do well to follow today.
Like a groom among mourners … Like a mourner among grooms.
Text / Rabbi Shimon ben Lakish said: “These garments are clothes [olaryin] that come from overseas.” Does this mean to say that they are white? Did not Rabbi Yannai say to his sons: “My sons, do not bury me in white garments, nor in black garments. White—in case I lack merit, and I will be like a groom among mourners. Black—in case I do merit, and I will be like a mourner among grooms. But bury me in clothes [olaryin] that come from overseas.”
Context / Olaryin (read by some as olarin or ulirin) is a word of questionable origin, perhaps from the Greek. It has been described by some as cloaks worn in the bathhouse, by others as royal cloaks or robes, perhaps used at the bathhouse. What is clear is that these clothes would be suitable for shrouds as well.
Rabbi Shimon ben Lakish is often known as Resh Lakish, Resh being an acronym for Rabbi Shimon. Resh Lakish was a third-century Palestinian Amora and was the brother-in-law of Rabbi Yoḥanan, head of the famous study house in Tiberias. While he sometimes disagreed with his brother-in-law and teacher, he was also venerated by him. Tractate Bava Metzia 84a tells the story of how Resh Lakish studied with Rabbi Yoḥanan, only to be insulted by him when he disagreed with his teacher in a matter of law. Rabbi Yoḥanan said of Resh Lakish: “A thief knows his thievery!” Some see this as a reference to Resh Lakish’s life prior to his studying Torah. According to several sources, he had spent his early years outside the sphere of rabbinic Judaism, apparently as a circus entertainer or gladiator in the Roman theater, a common way for poor young men to earn a livelihood. It is not certain, however, if this biographical fact is true. Nonetheless, the Gemara relates that Rabbi Yoḥanan regretted this insult and, in refusing to be comforted over the death of Rabbi Shimon ben Lakish, cried out on his own deathbed: “Where are you, son of Lakisha? Where are you, son of Lakisha?”
The previous Mishnah speaks of folding clothes on Shabbat, teaching that items for use on Shabbat may be folded on Shabbat, but not items for use after Shabbat, in preparation for a weekday. This Mishnah leads the Gemara to a discussion of clothing in general and the rules of dress for scholars in specific. The text next brings in a number of traditions about scholars, who they are and how the community must respect them. Each section is an extension of the previous idea, though farther away from the original question of folding on Shabbat. Thus, the progression of thought is 1) folding clothes on Shabbat, 2) clothing, 3) a scholar’s clothes, 4) definition of a scholar, 5) respect due a scholar.
One of the terms that the Gemara uses for some scholars is banaim, “builders.” These are defined as people who “engage in improving the world all their lives,” that is, builders of a better world. Since the Gemara has defined the people who are banaim and the deference due them, it also attempts to define the clothing of banaim. Thus, Rabbi Shimon ben Lakish (known as Resh Lakish) states that among the clothing of banaim are garments called olaryin. What are olaryin? Based on the story of Rabbi Yannai, it appears that these are garments that are imported and are neither black nor white. Rabbi Yannai asks to be buried in these so that he may feel comfortable and not be out of place.
Rabbi Yannai may be using “sons” less in the sense of biological children and more as those who would bear the responsibility for burial, the sage’s pupils. Rabbi Yannai, though a great scholar and generous teacher, is worried about his own fate after his death. He does not want to be out of place. If he “merits,” that is, is rewarded after death with Heaven, where all are dressed in white, then he would not want to be the only one in black. If, however, he does not merit and is sent to Gehinnom or hell, then Rabbi Yannai would certainly not want to be the only one in white! Note that white is seen as pure and heavenly, black as evil and hellish.
Katz, M., & Schwartz, G. (1998). Swimming in the Sea of Talmud: Lessons for Everyday LIving
. Philadelphia, PA: The Jewish Publication Society.by Diana Wallis
I am coming to you. Holy Father, protect them by the power of your name—the name you gave me. --- John 17:11
With what [further] arguments [does] he plead with the Father?
He adds [a fifth] argument in the words, “I am coming to you.” As his leaving them was an argument, so his going to the Father is a mighty argument also. There is much in these words, “I am coming to you”—“I, your beloved Son, in whom your soul delights; to whom you never denied anything. It is I who come to you, swimming through a bloody ocean. I come, treading every step to you in blood and unspeakable sufferings—all this for the sake of those dear ones I now pray for. Yes, the design and purpose of my coming to you is for them. I am coming to heaven in the capacity of an advocate to plead with you for them, my Father and their Father, my God and their God. Since I who am so dear come through such bitter pangs to you, so tenderhearted a Father, and all this on their account, since I now give them a little taste of that intercession work that I shall forever perform for them in heaven, Father, grant what I request. I know you will not deny me.”
And [sixth,] to close up all, he tells the Father how careful he had been to observe and perform that trust which was committed to him: “While I was with them, I protected them and kept them safe by that name you gave me. None has been lost except the one doomed to destruction” (John 17:12).
And thus lies the argument: “You committed to me a certain number of souls. I undertook the trust and said, if any of these are lost, I will answer for them. In pursuing this trust I am now here on the earth in a body of flesh. I have been faithful. I have redeemed them” (for he speaks of that as finished and done which was now ready to be done). “I have kept them also and confirmed them until now, and now, Father, I commit them to your care. Do not let them fail now, do not let one of them perish.”
Thus you see what a muscular, argumentative, pleading prayer Christ poured out to the Father for them at parting. --- John Flavel
(27). Grand Rapids, MI: Kregel Publications.A World of Misunderstanding: John 7
We saw earlier that light and darkness are moral terms to John. They represent good and bad, righteousness and evil, as well as truth and falsity. Christ, the eternal Word (John 1) is the One through whom righteousness has always been communicated. Christ planted a moral awareness deep in every person, and revealed the nature of goodness back in the Old Testament. But John tells us that man’s understanding and interpretation of light is faulty. Thus Paul can insist that the Law is “holy, righteous, and good,” and still be convinced that Law had been an agent of death, stimulating sin rather than quieting it (Rom. 7:7–12).
We can see the distorted perception of the people of Jesus’ day by looking at a series of incidents reported in John 7. Jewish thinking about morality was similar to my own in my early days of faith. Against the background of such attitudes, we will be able to see how Jesus displayed the glory of God, as He revealed a new morality, the morality of grace.
Hatred, uncertainty, and fear (John 7:1–13). Jesus’ teachings and miracles had become widely known. His uncompromising presentation of Himself as God, and His offer of life to those who believed in Him, stirred up a number of reactions. Each reaction tells us something about the moral climate in Israel.
First, there was hatred (John 7:1, 7). The leaders of the people were charged with teaching God’s Word to Israel. But they were so unlike God that they actually hated the Son of God who revealed Him. They in fact responded to Jesus with murderous rage.
Second, there was ridicule (John 7:3–5). Jesus’ own brothers (in jealousy?) rejected the evidence of His works, and taunted Him.
Third, there was conflict. People argued with themselves and with each other. This Jesus. Is He a good Man, or a heretic? (John 7:12–13)
Fourth, there was fear. Even those who were convinced that Jesus was a Prophet and a good Man feared to take a stand. They knew they would be attacked, and probably persecuted by their religious leaders (referred to here and in other Johannine passages as “the Jews”).
Looking at these reactions, we’re forced to ask a question. What kind of results had Israel’s interpretation of the divine Law produced? Had God’s people become a community of love, caring, and closeness? Not at all! The people of God were angry, antagonistic, bitter, and fearful! There must be something wrong with an approach to faith that produces such a lifestyle! There must be a higher and better approach to morality and faith than this!
(323). Wheaton, Ill.: Victor Books.