Daily Archives: August 22, 2020

August 22 Christ’s Communication


John 20:31

These are written that you may believe Jesus is the Christ, the Son of God, and that believing you may have life in His name.

Jesus was not only victorious over death, but He reached out to all those around Him. He desperately wanted to communicate with those who had been closest to Him. He used His scars with Thomas, His voice with Mary, the breaking of bread with two disciples, and a repeated fishing adventure with the other disciples because He loved them and wanted to reveal Himself to them.

He still has that passion today. We are so blessed to have the precious Word of God, the record of all the Lord did to reveal Himself to people. By it He has communicated to us, asking us to believe so that we may have life.

He continues to reach out to people today, through His church, through radio and television messages, through books and tapes, and through the personal witness of those who know Him as their personal Savior. He keeps on reaching to us with the message that He is alive, and because He lives, we may live also.[1]


[1] Jeremiah, D. (2002). Sanctuary: finding moments of refuge in the presence of God (p. 245). Nashville, TN: Integrity Publishers.

Hodge: Justification By Our Works Is Impossible — The Heidelblog

“In the first place, that the righteousness by which we are justified before God is not of works, is not only asserted, but proved. The apostle’s first argument on this point is derived from the consideration, that the law demands a perfect righteousness. If the law was satisfied by an imperfect obedience, or by a routine of external duties, or by any service which men are competent to render, then indeed justification would be by works. But since it demands perfect obedience, justification by works is, for sinners, absolutely impossible. It is thus the apostle reasons, ‘As many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them’ (Gal. 3:10). As the law pronounces its curse upon every man who continues not to do all that it commands, and as no man can pretend to this perfect obedience, it follows that all who look to the law for justification must be condemned. To the same effect, in a following verse, he says, ‘The law is not of faith: but, The man that doeth them shall live in them.’ That is, the law is not satisfied by any single grace, or imperfect obedience. It knows, and can know no other ground of justification than complete compliance with its demands. Hence, in the same chapter, Paul says, ‘If there had been a law given which could have given life, verily righteousness should have been by the law.’ Could the law pronounce righteous, and thus give a title to the promised life to those who had broken its commands, there would have been no necessity of any other provision for the salvation of men; but as the law cannot thus lower its demands, justification by the law is impossible. The same truth is taught in a different form, when it is said, ‘If righteousness come by the law, then Christ is dead in vain’ (Gal. 2:21). There would have been no necessity for the death of Christ, if it had been possible to satisfy the law by the imperfect obedience which we can render. Paul therefore warns all those who look to works for justification, that they are debtors to do the whole law (Gal. 5:3). It knows no compromise; it cannot demand less than what is right, and perfect obedience is right , and therefore its only language is as before, ‘Cursed is every one that continueth not in all things which are written in the book of the law to do them’ (Gal. 3:10); and, ‘The man which doeth those things shall live by them’ (Rom. 10:5). Every man, therefore, who expects justification by works, must see to it, not that he is better than other men, or that he is very exact and does many things, or that he fasts twice in the week, and gives tithes of all he possesses, but that he is SINLESS.”

Charles Hodge, The Way of Life (East Peoria: Banner of Truth, repr. 2020), 109–10. Emphasis original. HT: Inwoo Lee.

Hodge: Justification By Our Works Is Impossible — The Heidelblog

August 22d The D. L. Moody Year Book


Behold, all souls are Mine; as the soul of the father, so also the soul of the son is Mine; the soul that sinneth, it shall die.—Ezekiel 18:4.

SUPPOSE there was a law that man should not steal, but no penalty was attached to stealing, some man would have my pocketbook before the day was over. If I threatened to have him arrested, he would snap his fingers in my face. He would not fear the law, if there was no penalty. It is not the law that people are afraid of; it is the penalty for transgression.

Do not suppose God has made a law without a penalty. What an absurd thing it would be! The penalty for sin is death: “the soul that sinneth, it shall die.” If I have sinned I must die, or get somebody to die for me. If the Bible doesn’t teach that, it doesn’t teach anything. And that is where the atonement of Jesus Christ comes in.[1]


[1] Moody, D. L. (1900). The D. L. Moody Year Book: A Living Daily Message from the Words of D. L. Moody. (E. M. Fitt, Ed.) (pp. 146–147). East Northfield, MA: The Bookstore.

August 22, 2020 Evening Verse Of The Day

38 So in the present case I tell you, keep away from these men and let them alone, for if this plan or this undertaking is of man, it will fail; 39 but if it is of God, you will not be able to overthrow them. You might even be found opposing God!” So they took his advice,

The Holy Bible: English Standard Version. (2016). (Ac 5:38–39). Wheaton, IL: Crossway Bibles.

38–39 It has often been claimed that the moderation of Gamaliel portrayed here is “an historical mistake,” for such words are not in character with what we know of Pharisaism (J. Weiss, 1.185). Yet in characterizing the respective attitudes of the Pharisees and Sadducees, Josephus (J.W. 2.166) notes, “The Pharisees are affectionate to each other and cultivate harmonious relations with the community. The Sadducees, on the contrary, are, even among themselves, rather boorish in their behavior, and in their relations with their compatriots are as rude as to aliens.” And later he says, “the Pharisees are naturally lenient in the matter of punishments” (Ant. 13.294). Likewise, Rabbi Johanan the sandal maker, a second-century disciple of Rabbi Akiba, taught that “any assembling together that is for the sake of heaven shall in the end be established, but any that is not for the sake of heaven shall not in the end be established” (m. ʾAbot 4:11)—an instruction expressing a policy of “wait and see the end result of a matter” that exactly parallels the attitude of Gamaliel as Luke reports it here.

Admittedly, both Josephus and Johanan had their own prejudices and purposes in saying what they did (which is true of every writer and teacher, including commentators on Acts). But there are good reasons to believe that such sentiments of tolerance and moderation, with history being viewed as the final judge of whether something is of God, characterized the better Pharisees of the day. So Gamaliel’s response to the proclamation and activity of the apostles should not be seen as being out of line for better Hillelian Pharisees.

One major problem with accepting Luke’s portrayal of Gamaliel’s wise words of moderation is that later in Acts he speaks of Saul of Tarsus, who trained under Gamaliel I (cf. 22:3), as taking a very different attitude toward early believers in Jesus—joining with the Sadducees and obtaining from the high priest authorization to track them down and imprison them (cf. 8:1, 3; 9:1–2). But between Gamaliel’s advice in Acts 5 and Saul’s action in Acts 8 and 9 there arose from the depths of Christian conviction what the Pharisees as well as the Sadducees could only have considered to be a threat of Jewish apostasy. Before Gamaliel’s counsel of moderation, Luke tells us that the central issues of the church’s proclamation had been the messiahship, lordship, and saviorhood of Jesus of Nazareth, with particular emphasis on his heaven-ordained death, his victorious resurrection, and his present status as exalted Redeemer. “The stream of thought,” as William Manson (Jesus the Messiah [London: Hodder & Stoughton, 1943], 52) observed in characterizing the church’s early functional theology, “flowed in an intense but narrow channel, carrying in its flood much that for the time remained in solution in the subconscious rather than in the conscious region of the Christian mentality.” To the Sadducees, who instigated the early suppressions, such teaching not only upset orderly rule but, more importantly, impinged on their own vested authority. To the more noble of the Pharisees, however, the Jerusalem Christians were yet within the scope of Judaism and not to be treated as heretics.

The divine claims for Jesus as yet lay in the subconsciousness of the church, and those who were his followers showed no tendency to relax their observance of the Mosaic law because of their new beliefs. Other sects were tolerated within Judaism, and those whom the Pharisees considered to be deluded in their messianic commitment could be countenanced as well. As Arthur Nock (St. Paul [New York: Harper, 1938], 35–36) once said, “The Pharisees might wish all men to be even as they were; but that result could be attained only by persuasion.”

Between Gamaliel’s advice and Saul’s action, however, there arose within Christian preaching something that could only be viewed by the Jewish leaders as a real threat of Jewish apostasy. In Acts 6–7 Stephen is portrayed as beginning to apply the doctrines of Jesus’ messiahship and lordship to traditional Jewish views regarding the land, the Law, and the temple. Moreover, he is seen as beginning to reach conclusions that related to the primacy of Jesus’ messiahship and lordship and the secondary nature of Jewish views about the land, the Law, and the temple. How Stephen got involved in such discussions and how he developed his argument will be dealt with in my comments on Acts 6–7. Suffice it here to note that this was a dangerous path for Stephen to tread, particularly in Jerusalem—a path that even the apostles seemed unwilling to take at that time.

Indeed, Stephen’s message was Jewish apostasy! Had Rabbi Gamaliel the Elder faced this feature of Christian proclamation in the second Sanhedrin trial of the apostles, his attitude might well have been different. For with the whole basis of Judaism under attack in Stephen’s preaching, as the Pharisees would have viewed it, Saul’s persecution of believers in Jesus could have been later undertaken with the full approval of his teacher Gamaliel. As yet, however, that was not the situation. So Gamaliel here urges tolerance and moderation.[1]

38–39 Therefore, said Gamaliel, take no hostile action against these men. If their movement is not of God, it will come to nothing in any case; on the other hand, if after all it should prove to be of God, you would not wish to be found fighting against him. There is much common sense in this position, for certain kinds of men—and movements—can safely be relied on to hang themselves if given enough rope; but Gamaliel’s temporizing policy is not always the wisest one to follow, whether in religious or in political life. His pupil Paul of Tarsus was of a very different mind.[2]

5:38–39 / If their purpose or activity is of human origin … But if it is from God …: Their purpose may refer specifically to the apostles’ intention to defy the Sanhedrin by preaching (v. 19; cf. 4:20) and their … activity to their preaching generally. The change in the Greek from the subjunctive in the first of the two conditional clauses to the indicative in the second may indicate that the second is more likely. But, of course, the language was Luke’s, not Gamaliel’s.[3]

39. On the other hand, if the Christian movement has its origin in God, it will overcome human opposition. Worse still, the Sanhedrin may find itself in the position of opposing God and thus standing under his judgment. It has been noted that the Greek constructions in the two parallel clauses in verses 38b and 39a are slightly different, and this raises the question whether there is a subtle difference in force between the two conditional sentences. According to Bruce, the first ‘if’ clause has the force ‘if it turn out to be’, but the second ‘if’ clause expresses what Luke considers more likely and therefore puts more directly: however, ‘we cannot argue that Gamaliel regarded the second alternative as the more probable; the interplay of conditional constructions belongs to Luke’s Gk., not to Gamaliel’s Aram.’ (Acts, p. 149).[4]

5:39 “if” This is a FIRST CLASS CONDITIONAL sentence, which usually denotes an affirmation of truth, but here it cannot be true. This shows the literary use of this grammatical form.

“or else you may even be found fighting against God” It must be remembered that these religious leaders think they are acting on God’s behalf. The very fact that Gamaliel speaks the possibility of their being sincerely wrong is a shocking statement (cf. 11:17).[5]

38. “So in this case I suggest to you: Stay away from these men and let them go! For if this plan or movement is of human origin, it will fail. 39. But if it is of God, you will be unable to overthrow them; you will even find yourselves fighting against God.” And they were persuaded by him.

Gamaliel applies his examples to the case before the court and advises the Sanhedrin to leave the apostles alone and to set them free. He counsels the members of the court not to get involved and implies that their involvement in the death of Jesus now rests as a burden of guilt on their consciences. He tells the Sanhedrists to release the apostles, just as they let Peter and John go free at an earlier trial.

By using two conditional sentences, Gamaliel convinces his audience that if the new movement is of human origin, it will fail. But if its origin is divine, the Sanhedrin will fail because the court will be fighting God. In the Greek, these two sentences reveal a difference in emphasis. That is, the first conditional sentence expresses Gamaliel’s uncertainty: “For if this plan or movement is of human origin, it will fail.” The examples from their own history are proof that manmade movements are fruitless and cause more harm than good.

From what Gamaliel has seen and heard in Jerusalem, he is not at all convinced that this new religion is of human origin in purpose and activity. He knows that the apostles themselves repeatedly teach first that their religion is the fulfillment of the Scriptures and second that they must be obedient to God (vv. 29, 32). Hence, in the second conditional sentence, Gamaliel expresses reality or simple fact: “But if it is of God, you will be unable to overthrow them; you will even find yourselves fighting against God.” Gamaliel implies that Christianity originates with God. He therefore persuades the members of the court to release the apostles.

The Western text of Greek manuscripts expands verses 38 and 39 by adding words and phrases and by providing an interesting commentary on Gamaliel’s advice. Here is the translation with the additions in italics:

So in the present case, brethren, I tell you, keep away from these men and let them go, without defiling your hands; for if this plan or this undertaking is of men, it will fail but if it is of God, you will not be able to overthrow them—neither you nor kings nor tyrants. Therefore keep away from these men, lest you be found opposing God.

The last clause, “you will even find yourselves fighting against God,” is a complete sentence that is separate from the preceding. Gamaliel resorts to uttering a warning when he calls his fellow Jews to recognize a truth they know from the Scriptures: “Do not fight against the Lord God of your fathers, for you will not succeed” (2 Chron. 13:12; see also Prov. 21:30).[6]

[1] Longenecker, R. N. (2007). Acts. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Luke–Acts (Revised Edition) (Vol. 10, pp. 796–798). Grand Rapids, MI: Zondervan.

[2] Bruce, F. F. (1988). The Book of the Acts (p. 117). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

[3] Williams, D. J. (2011). Acts (p. 115). Grand Rapids, MI: Baker Books.

[4] Marshall, I. H. (1980). Acts: an introduction and commentary (Vol. 5, p. 130). Downers Grove, IL: InterVarsity Press.

[5] Utley, R. J. (2003). Luke the Historian: The Book of Acts (Vol. Volume 3B, p. 88). Marshall, TX: Bible Lessons International.

[6] Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of the Acts of the Apostles (Vol. 17, pp. 211–212). Grand Rapids: Baker Book House.

August—22 The Poor Man’s Evening Portion


And there appeared a great wonder in heaven, a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars.—Revelation 12:1.

My soul! as the beloved apostle was invited to see those precious visions, which the Lord favoured him with, for the Church’s good, so do thou, this evening, attend his ministry, and gather, under divine teaching, instruction from this great wonder which John saw. Surely the woman, here spoken of, means the Church, the Lamb’s wife, clothed in her husband’s righteousness; and the moon, like that planet which ministers to our world, under her feet; and the crown, with which her head was adorned, sets forth how the Church is made glorious by the ministry of the twelve apostles in the gospel of salvation: for what can be more suitable for the Church to be crowned with, than the blessed truths contained in their writings? Now, my soul, as every representation of the Church not only sets forth the whole body at large, but every individual member of that body, ask thyself, hath this wonder been wrought on thee, which John saw? Art thou clothed with the sun, even with Jesus the sun of righteousness, in his garment of salvation? Hast thou mounted up, not in airy speculations, not in any fancied attainments of thine own, but in heavenly-mindedness after Jesus, and devout communion with him; so that the earth, and all its perishing beauties, are got under thy feet? Hast thou such views of the blessedness and preciousness of the word of God, the gospel of thy salvation, that it is dearer to thee than gold, yea, than all the crowns of the earth? Pause while these inquiries pass over thy mind; and surely, if the Lord, by the sovereignty of his grace, hath wrought such blessed effects upon thee, a great wonder is indeed wrought in earth, like that which John saw in heaven, and well mayest thou stand amazed at the greatness and the distinguishing nature of salvation. “Lord, what am I; and what is my Father’s house?”[1]


[1] Hawker, R. (1845). The Poor Man’s Evening Portion (A New Edition, p. 249). Philadelphia: Thomas Wardle.

Safety: Wallpaper — Truth For Life Blog

“At all times we should commit everything to Jesus’ faithful hand; then even if life should hang on a thread, and difficulties multiply like the sands of the sea, our soul shall live in safety and delight itself in quiet resting places.” —C.H. Spurgeon

Safety: Wallpaper — Truth For Life Blog

August 22 Life-Changing Moments With God


None of us lives to himself, and no one dies to himself.

Lord, if I live, I live to You, and if I die, I die to You, Lord. Whether I live or die, I am Yours. Let me not seek my own, but the other’s well-being. I was bought at a price; therefore I glorify God in my body and spirit, which are Yours.

Christ will be magnified in my body, whether by life or by death. For to me, to live is Christ, and to die is gain. But if I live on in the flesh, this will mean fruit from my labor; yet what I shall choose I cannot tell. For I am hard-pressed between the two, having a desire to depart and be with Christ, which is far better.

I through the law died to the law that I might live to You, Lord God. I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me.

I don’t die to myself; may I not live to myself. May I—as Jesus did—seek the other’s well-being and serve with love.

Romans 14:7; Romans 14:8; 1 Corinthians 10:24; 1 Corinthians 6:20; Philippians 1:20–23; Galatians 2:19–20[1]


[1] Jeremiah, D. (2007). Life-Changing Moments With God (p. 253). Nashville, TN: Thomas Nelson Publishers.

Hillary gave Ghislaine Maxwell’s nephew ‘very powerful’ position at State Department

(ZERO HEDGE) Alexander Djerassi, the son of Maxwell’s sister Isabel, went from working on Hillary Clinton’s 2008 Presidential campaign, to a “very powerful and prestigious position” within the state department, working under Clinton in charge of the Bureau of Near Eastern Affairs. He returned to Clinton’s 2016 campaign, according to the Beast.

“Secretary Clinton gave Alex a job in one of the most sensitive areas of Obama’s executive apparatus,” an anonymous source told OK!. “The fact Alex Djerassi, fresh out of college, was put in charge of the State Department’s Bureau of Near Eastern Affairs, covering the Middle East, was an interesting move.”

“He worked directly on the Arab Spring, and Hillary sent Alex as the US representative to the expatriate rebel groups Friends of Libya and Friends of the Syrian People,” the source continued, adding that Djerassi was given “special treatment.”

Read the full story ›

Source: Hillary gave Ghislaine Maxwell’s nephew ‘very powerful’ position at State Department

House Democrats push forward with $25B Post Office bill, GOP dismisses rare Saturday vote as a ‘joke’

The House of Representatives kicked off heated debate Saturday morning over a $25 billion funding bill for the United States Postal Service (USPS) that Democrats say is needed to prevent President Trump from trying to “destroy” the Post Office before the 2020 mail-in election, while Republicans dismissed this “conspiracy theory” and blasted Democrats for staging a purely political vote between two presidential conventions.

Source: House Democrats push forward with $25B Post Office bill, GOP dismisses rare Saturday vote as a ‘joke’

Pope Francis Sides With Bill Gates And Says COVID Vaccine Must Be ‘Universal And For All People’ Despite Being Made From Aborted Baby Parts — Now The End Begins

Pope Francis has backed global elites such as Bill Gates when it comes to a Coronavirus vaccination, saying that it should be “universal and for all.”

It was only a matter of time, and now here it is. Pope Francis officially siding with the global elites like Bill Gates in calling for global COVID vaccinations, never mind that those vaccines will contain aborted baby parts. Never mind that those vaccines are the weapon of choice for the New World Order, and never mind that with those global COVID vaccines comes global digital identification. I guess all those high level meetings with Microsoft at the Vatican has resulted in partnerships on a variety of levels, eh? Me thinketh so.

“And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.” Revelation 17:6,7 (KJB)

Month after month, we are watching the New World Order players reveal their agenda, and for the born again bible believer who possesses the discernment of the Holy Spirit, recognizing what we are seeing is literally the easiest thing in the world. But what about for those people who are not born again, and who do not have Holy Spirit discernment? Well, you’ll be the ones taking the vaccine, and receiving the implantable Immunity Passports from ID2020.

Pope Francis backs ‘universal’ COVID vaccine ‘for all’, WHO thrilled

FROM LIFE SITE NEWS: In his Wednesday afternoon address, the Argentinian pontiff made his comments in the context of opposing rich countries and people obtaining the COVID vaccine.

“It would be sad if we gave priority for the COVID-19 vaccine to the richest people,” Pope Francis declared. “It would be sad if this vaccine became the property of this or that nation and was not universal and for all,” he continued.

Vaccine critics, including environmental lawyer Robert F. Kennedy Jr., are warning that key parts of testing are being skipped in the push to develop a COVID vaccine. Critics warn about the risks of large-scale injury and other health-related consequences that could result from a largely untested vaccine that is suddenly injected into millions.

Earlier this year, a Canadian inoculations watchdog alerted LifeSiteNews to the dangers of vaccines that are developed too quickly. Ted Kuntz, president of Vaccine Choice Canada (VCC), a society founded by families who have suffered from vaccine reactions or injuries, warned in May that Canadians should be concerned about the safety of a coronavirus trial vaccine manufactured by China.


Some authorities, like Professor Giuseppe Tritto, an internationally known expert in biotechnology and nanotechnology, have warned that developing a single vaccine for a virus for which the original genetic code is being withheld by the Chinese and which has already mutated into a dozen different strains is “extremely unlikely.” This has resulted in many speculating on an ulterior agenda behind the global push for a COVID vaccination.

Some Church leaders, such as Archbishop Carlo Maria Viganò and U.S. Bishop Joseph Strickland, have urged Catholics to reject COVID vaccines developed using cell-lines from aborted babies.

The Pope began his Wednesday speech by saying that the coronavirus pandemic had revealed the difficult situation of the poor “and the great inequality that reigns in the world.” Although the coronavirus does not make exceptions between people, he said, it had nevertheless found, in “its devastating path, great inequalities and discriminations” and even increased them.

Pope Francis said that there must be a two-fold response to the situation: both a cure for the “little virus” of COVID-19 and a cure for the “big virus,” “that of social injustice, of unequal opportunity, of marginalization, and of lack of protection for the weakest.”

He noted that everyone is worried about the social consequences of the pandemic and that many want to return to “normality and take up economic activities again.” However, the pontiff warned that this “normality” should contribute to social injustice and environmental damage.

“The pandemic is a crisis, and we don’t come out of a crisis unchanged,” he said. “Either we leave better or we leave worse.”

Pope Francis declared that we should leave better, bettering social justice and the condition of the environment. “Today we have an opportunity to build something different,”  he said. The Director of the World Health Organization (WHO) publicly echoed the pontiff’s hopes that the world’s poor are inoculated against the virus. READ MORE


Pope Francis Sides With Bill Gates And Says COVID Vaccine Must Be ‘Universal And For All People’ Despite Being Made From Aborted Baby Parts — Now The End Begins

A record 46 billion-dollar companies have filed for bankruptcy in the US this year as the pandemic continues to wreak havoc and its far from over, say experts

A record 46 companies with at least $1 billion in assets have filed for Chapter 11 bankruptcy this year, the Financial Times reported , citing BankruptcyData.com. The previous record was 38 billion-dollar businesses during the same period of 2009.

Source: A record 46 billion-dollar companies have filed for bankruptcy in the US this year as the pandemic continues to wreak havoc and its far from over, say experts

Jon Voight: Hollywood joining Dems in ‘destroying America with evil propaganda’ [VIDEO] | WND

(WorldNetDaily) – Academy Award-winning actor Jon Voight warned Americans on Friday morning not to be “fooled” by the Hollywood liberal elite who are using their public platform to join Democrats in “destroying this country with evil propaganda and ignorance.”…

Source: Jon Voight: Hollywood joining Dems in ‘destroying America with evil propaganda’ [VIDEO]

Tim Keller and Progressive Evangelicalism | Enemies Within: The Church

Perhaps no one has done more to narrow the gap between progressive evangelicalism and mainstream evangelicalism than Tim Keller. Keller grew up in a mainline Lutheran church. As a teenager, during confirmation class, a young Lutheran cleric and social activist introduced him to a Christian version of social liberation grounded in a “spirit of love.” However, the Kellers soon started attending a conservative Methodist church which helped reinforce their son’s more traditional conception of God and the reality of hell.[1] What he could not harmonize as a teenager—the ethics of the New Left and orthodox Christianity—he started learning to reconcile in college.

While attending Bucknell University, in his home state of Pennsylvania, Keller learned  the “reigning ideologies of the time” from radical professors, including the “neo-Marxist critical theory of the Frankfurt School.”[2] He was attracted to this “critique of American bourgeoisie society,” as well as social activism. Keller described himself and fellow students as wanting to “change the world” by rejecting things like “the military-industrial complex” and “a society of inequities and materialism.” Instead, they promoted “peace and understanding,” attended peace and civil rights marches, and shut down the college to debate the morality of the Cambodian invasion in 1970.[3] Though things like segregation and “systemic violence . . . against blacks” bothered Keller before college, they became an occasion for him to doubt Christianity itself after his arrival.[4]

It was hard enough for the young student to maintain his faith while regularly hearing philosophical objections to it, living a “double life,” and struggling with deep depression.[5] There were times he wondered if he was “just a cog in a machine” determined by his environment.[6] However, the “spiritual crisis” he experienced as a student was also the result of a tension between his more activist “secular friends” and Christians who considered Martin Luther King Jr. to be a social threat.[7] Keller had a dilemma.

While he was emotionally drawn to “social justice,” its practitioners were “moral relativists” who could not ground their convictions in an objective standard. When Christian evangelist John Guest came to campus and boldly challenged protestors for their inability to morally reason, Keller was there.[8] At the same time, he was disenchanted with “orthodox Christianity” which he believed supported things like segregation and apartheid.[9] Fortunately, for Keller, the evangelical left offered a version of the faith which married the ethics of the New Left with the metaphysical foundation Christianity provided. He began to realize he could have both.

Keller wrote that things began to change for him after finding a “band of brothers” who grounded their concern for justice in the character of God.[10] He became part of a “campus fellowship” sponsored by InterVarsity which reflected the counterculture mindset of Bucknell by keeping their ministry non-traditional, “spontaneous,” and anti-institutional. It was there Keller first truly “came to Christ.”[11] He also learned to navigate the cultural battle between people against “commie pinkos” “rabble-rousing in the street” and the radicals who protested on those streets.

In 1970, Keller heard a message which revolutionized his approach to political issues. Some of his friends attended InterVarsity’s Missions Conference called “Urbana 70″ where the Harlem evangelist, Tom Skinner, spoke about a “revolutionary” Jesus who was incompatible with “Americanism.”[12] Skinner taught that the evangelical church had upheld slavery in the nation’s political, economic, and religious systems. While greedy landlords paid off corrupt building inspectors, police forces maintained the “interests of white society,” and the top one percent controlled the entire economy, evangelicals were silent and even supported the “industrial complex.”[13] The 20-year-old Keller already resonated with the New Left critique, but Skinner’s way of incorporating it into Christianity was new for him.

His friends gave him a tape recording of Skinner’s talk and Keller “could not listen to this sermon enough.”[14] Skinner claimed that a “gospel” that did not “speak to the issue of enslavement,” “injustice,” or “inequality” was “not the gospel.” Instead, he fused the incomplete gospels of both “fundamentalists” and “liberals” into a salvation which delivered from both personal and systemic evil. Jesus had come “to change the system” and Christians were to preach “liberation to oppressed people.”[15] The sermon astounded Keller. It was just the kind of reconciliation he was waiting for and it left him unable to “think about politics the same way again” after hearing it.[16] Tom Skinner, however, was not the only voice which helped Keller cultivate New Left ideas in Christian soil.

After graduating from Bucknell, Keller worked for InterVarsity Christian Fellowship in Boston, Massachusetts and attended Gordon-Conwell Theological Seminary where he met fellow seminarian Elward Ellis. Ellis was a student leader for InterVarsity and had previously been a “key leader in recruiting black students to attend Urbana 70 through a film that he wrote and produced” entitled, “What Went Down at Urbana 67.”[17] The film challenged the notion that missions was “Christian racism” and promoted the idea that those of non-European descent could “preach the gospel the way it should be,” instead of the “honkified way of preaching the gospel.”[18] Carl Ellis, an InterVarsity leader who had “enlisted Tom Skinner as a speaker” for the event, narrated the video.[19] Like Skinner, Elward Ellis also imported New Left thinking into Christianity.

Ellis introduced Keller to concepts now referred to as “systemic racism” and “white privilege” by showing him that “white folks did not have to be personally bigoted . . . in order to support social, educational, judicial, and economic systems and customs that automatically privileged whites over others.”[20] On one occasion Ellis called Keller a “racist” even though he admitted that Keller didn’t “mean to be” or “want to be.” Ellis told Keller that he simply could not “really help it” since Keller was blind to his own “cultural biases” which he used to judge “people of other races.”[21] White Christians, Ellis maintained, practiced discrimination by making their “cultural preferences,” such as singing and preaching styles, “normative for everyone.” White people, in general, were also ignorant of the hardships racial minorities underwent in navigating “Euro-white culture.”[22] Keller gladly accepted Ellis’s “bare-knuckled mentoring about the realities of injustice in American culture.”[23] He now understood, in greater detail, certain aspects of the New Left critique, but still needed to further develop a Christian response to the unjust status quo. But first, he needed a job.

In 1975, Tim Keller married his wife Kathy at the beginning of his final semester at Gordon-Conwell. After graduation, he was ordained in the Presbyterian Church of America (PCA) and moved to Virginia where he pastored a church in a “blue collar, Southern town.” He also served as a regional director of church planting for the PCA. Somehow, in the midst of his busy schedule, Keller also managed to take courses from Westminster Theological Seminary where he earned a Doctor of Ministry degree in 1981. Three years later, he moved to Philadelphia to take a job teaching at Westminster.[24] It was there he met Harvie Conn, a professor of missions who helped Keller take the next step in marrying his social justice concerns with his Christian faith.

Some considered Conn a “bit of a radical” for challenging the interpretations of  “white Presbyterian males” based on their allegedly biased cultural presuppositions.[25] Instead, he believed in a “contextual approach” he referred to as a “hermeneutical spiral” for interpreting the Bible. This approach combined interpretation and application by emphasizing “the cultural contexts of the biblical text and the contemporary readers” which called for a  “dialogue between the two” in a “dynamic interplay between text and interpreters.”[26] Of course, this method of interpretation denied “objectivism” and the “classic pattern of historic-grammatical exegesis.” Because “sociological and economic preconceptions” influenced ones interpretation of the Bible and the world, Conn affirmed, along with “liberation theologians,” a “need for new input from sociology, economics, and politics in the doing of theology and missions.”[27] In short, Conn believed that the experience of social groups helped determine the meaning and application of a text. Not surprisingly, this approach opened the door for new ways of understanding the Bible.

Liberation theology, which used Marxism as an “instrument of social analysis,” awakened Conn’s own conscience to the realities of oppression. He believed that “a bias toward the poor, the doing of justice, [and] the battle against racism,” were necessary starting points for properly interpreting Scripture.[28] After all, Jesus, who Conn described as a “refugee” and “immigrant,” “identified with the poor.” Therefore, members of His kingdom must also show “solidarity with the poor” in their personal life and social perspective.[29] Instead, White American evangelicals identified with “saints” and required the “world” to come on the church’s terms. Not surprisingly, Conn thought “the church must recapture its identity as the only organization in the world that exists for the sake of its nonmembers” and “repent” for things like neglect of the “urban poor,” “dull, repetitious, [and] unexciting” services, and hypocrisy.[30]

In order to follow Conn’s advice, churches needed to engage in “holistic evangelism,” which included working to eliminate “war and poverty and injustice” with a “full gospel” which addressed social questions.[31] Charity alone was not enough.[32] In fact, the gospel possessed its own “political program based on its own analysis of the global reality of man.” Conn even believed that “certain socioeconomic commitments [came] closer to certain features of the gospel than others.”[33] This broadening of the gospel message and evangelistic task included a fusion of liberation theology, and perhaps Kuyperian thinking, with evangelicalism.[34]

Conn, who disparaged “wealth and whiteness” and compared Wall Street workers with prostitutes, certainly had little affinity for “capitalism,” which he believed provided “myths” for understanding “social needs.” At the same time, the “Marxist tool” was only useful insofar as it remained subservient to the “Lordship of Christ.”[35] Liberation theologians “distorted” the role of the church by “making it into revolution.” But, they also challenged the “hidden ideologies” of “conservative evangelicals,” such as pietism and privatization, and could help “refine [their] commitment to the gospel.” Conn believed the problem with most evangelicals was they gave “the salvation of souls top priority and the concern for social justice only secondary and derived importance.”[36] Instead, he pointed to members of the evangelical left such as Orlando Costas, Jim Wallis, John Perkins, Richard Mouw, and Ron Sider as positive examples of evangelicals who understood what the title of his 1982 book, Evangelism: Doing Justice and Preaching Grace, promoted.[37]

Tim Keller personally admired Harvie Conn and found his writings to be both “mind-blowing” and deeply impacting.[38] Conn’s most famous contributions to missions were his writings on urban ministry. By using insights from “urban sociology, urban anthropology, and biblical theology,” Conn showed that cities were not the impersonal secular places evangelicals thought them to be.[39]Actually, “the city” carried with it a special eschatological significance. Since the final chapter in human history culminated with the New Jerusalem, it represented a return to Eden. Temporal cities reflected aspects of both Eden and the restoration of Christ as places to “cultivate the earth,” “live in safety and security,” and “meet God.”[40] Scripture taught that Jesus came to “redeem the city,” and it was the church’s job to join this special “kingdom story.”[41] Conn’s strategy for evangelizing urban centers involved focusing on social groups, as opposed to individuals, and promoting cross-cultural interactions which served to help eliminate “racism, injustice, and discrimination.”[42] Keller resonated with Conn’s ideas.

While teaching at Westminster, Keller developed his distinctively Dutch Reformed approach to missions and apologetics under the influence of Conn.[43] The “life-changing impact” Conn had on him manifested itself in 1989 when Keller moved from Philadelphia with his wife and three sons to start Redeemer Presbyterian Church in Manhattan. Keller wrote he would “never, ever, have been open to the idea of church planting in New York City if it were not for the books and example of Harvie Conn.”[44] In facing the challenges of urban ministry, Keller appealed to many of Conn’s teachings including the priority of cultural contextualization, the hermeneutical spiral, and the eschatological significance of “the city.”[45] Like Conn, Keller viewed influencing the city as a way of influencing the broader culture. He accepted Conn’s reconfiguration of the “cultural mandate” to fill, subdue, and rule the earth, as an “urban mandate.”[46] Perhaps, most important for political purposes, Keller also deeply imbibed Conn’s awareness of “systemic injustice” and the themes surrounding his proposed Christian solution.[47]

Like most leaders of the early evangelical left, Keller’s main critique of Marxism was its materialism, not its moral claims. Karl Marx’s solutions were incorrect because he grounded them in atheism and ignored the reality of human sin.[48] However, despite these major flaws, Keller believed Marxist hearts were in the right place. He stated in a sermon at Redeemer:

The people I read who were the disciples of Marx were not villains. They were not fools. They cared about people. . . there are vast populations, millions of people, who have been in absolute serfdom and peasantry and poverty for years and years, and there’s no way they’re going to get out. There’s no upward mobility. See, the people who read Marx said, ‘We have to do something about this.’ They weren’t fools.[49]

Keller also singled Karl Marx out as the only “major thinker,” other than God himself, who “held up the common worker” with a high view of labor.[50]Unfortunately, for Marx and New Left thinkers downstream, like Ronald Dworkin, R. D. Laing, and Jean-Paul Sartre, their moral claims could not be justified apart from the moral foundation Christianity provided which had a “basis” for racial, social, and international justice.[51] Like progressive evangelicals before him, Keller addressed this problem by combining aspects of New Left thinking with Christianity.

From Keller’s perspective, economics was a zero sum game. Impoverished children suffered because of an “inequitable distribution” of “goods and opportunities,” not just a lack of them. Therefore, Christians who failed to share with the needy, were not only displaying “stinginess,” but “injustice” itself. For believers, this kind of work, unlike “charity,” was not optional. In fact, failing to share with the poor was tantamount to robbery because justice involved giving people their “rights” which included things like  “access to opportunities,” “financial resources,” “access to education, legal assistance, [and] investment in job opportunities.” The principle of “private property,” however, was not an “absolute” right.[52]

In 2010, Keller told Christianity Today, “It’s biblical that we owe the poor as much of our money as we can possibly give away.” Using the language of moral obligation, he implied that the “havenots,” on the basis of their need, possessed a legitimate claim to resources not distributed to them which belonged to the “haves.” The church’s job was to address these inequities by not only meeting needs, but also addressing “the conditions and social structures” that led to such needs in the first place. Keller pointed to liberation theologian Gustavo Gutiérrez’s teaching on God’s preference for the poor, and progressive evangelical John Perkin’s teaching on “redistribution” as positive examples. He encouraged churches to get involved in “direct relief, individual development, community development, racial reconciliation, and social reform” which challenged and changed “social systems.”[53]

In Keller’s model, the gospel itself became the basis for Christians to do this “restorative and redistributive justice.”[54] It was both a response to the gospel, and a means by which believers attracted unbelievers to Christianity. According to Keller, this was not a new development either. He translated some Old Testament passages using the term “social justice” in the place of words that, in other translations, simply conveyed “righteousness” or “justice.” God, in Keller’s mind, charged Old Testament Israel to “create a culture of social justice.” The application of this command, in the Mosaic law, was designed to reduce “unjust” economic disparities between social groups. According to “the prophets,” “great disparities” resulted, at least in part, from a “selfish individualism” overcoming “concern for the common good.”[55] In contrast, Jesus almost sounded like a “social justice radical activist” when he instructed selling possessions and giving to the poor in the Sermon on the Mount.[56] Christians who understood God’s grace the best, were the “most sensitive to the social inequities,” and churches who were true to the gospel were “just as involved in social justice issues as in bringing people to radical conversion.” [57]

Keller’s analysis for helping Christians battle disparities went deeper than just economic factors. Power relationships were also unequal. In his suffering, Jesus identified not only with the “poor,” but also the “marginalized” and “oppressed.”[58] The “substitutionary atonement” involved Jesus losing His “power” which, in turn, inspired Christians to be “radical agent[s] for social change” by giving up theirs.[59] The people of God were commanded to “administer true justice” to “groups [which] had no social power,” which in modern times Keller expanded to include refugees, migrant workers, homeless, many single parents, and the elderly.[60] Much of his sermons on power relationships incorporated the teachings of Michel Foucault, who, according to Keller, was a “postmodern theorist,” “socialist,” and “French deconstructionist.”[61]

Keller stated that “the problem with the world” was “the way we use the truth” for the purpose of getting “power over other people.” He thought Foucault was not only “right,” but put it better than anyone else when he said, “Truth is a thing of this world: it is produced only by virtue of multiple forms of constraint. And it induces regular effects of power. Each society has its regime of truth, its ‘general politics’ of truth: that is, the types of discourse which it accepts … the means by which each is sanctioned … the status of those who are charged with saying what counts as true.” Keller summarized Foucault’s theory by stating, “truth is a thing of this world, and every person who claims to have the truth is really basically doing a power play.”[62] He even quoted Jesus as stating, “Truth claims, in general, . . . are power plays”[63] in reaction to the Pharisees who were guilty of using “the Bible to get the right places in society, the high status, and to keep people down.”[64] Keller, along with “postmodern thinkers,” saw the “connection between truth and power” everywhere from discriminatory hiring practices to media narratives.[65]

In fact, from the Beatitudes, Keller believed Jesus taught that the quest for “power, success, comfort, and recognition” dominated the “kingdom of this world.”[66] It even inescapably defined individuals themselves. New Left thinkers, like Foucault, saw in Hegel’s concept of the “Other,” a substitute for the alienation which took place at the Fall. Identity was not organically inherited or part of the fabric of duty and design, but rather, created through struggle against the “Other,” which represented a negative, usually social standard. [67] Keller stated, in reliance on Foucault, that when “we form an identity . . . we get a sense of self-worth by despising the people who don’t have it” which is the same as bolstering “a self through exclusion of the ‘Other.’” Simply put, people use their chosen identities, based on things like their work, religion, and political affiliation, to exert power by vilifying others who are “not like them.” Only in Christianity did Keller see “a basis” for “accepting” different people.

No revolution could escape the reality of power except “the Kingdom of God,” ruled by a “king without a quarter,” “power,” or “recognition,” and requiring his followers to give up their power as well.[68] Keller saw Christianity as “a kind of truth” which empowered and liberated its believers to “serve and love others, not control them.”[69] He agreed with liberation theologian James Cone that slaves, because of their “experience of oppression,” were able “to see things in the Bible” like a “God who comes down from heaven and becomes a poor human being,” which “many of their masters were blind to.” This difference in experience was so great it nurtured a “real Christianity” as opposed to the oppressive “Master’s religion.”[70]Real Christianity was the escape hatch from the view that truth “inevitably leads to power,” as it not only addressed economic disparities, but also unequal power relationships.[71] Therefore, the “church” could not ally or align itself with the “secular left or right” for the sake of “political power,” without giving up its “spiritual power and credibility with nonbelievers.”[72] Christians needed a different political approach.

Because Christianity, in Keller’s view, grounded both personal ethics and social justice in a transcendent standard, it represented an unconventional political perspective outside of earthly political parties. Keller conceived of “liberal politics” as a philosophy dedicated to doing “whatever you want with your body but not whatever you want with your money.” Their concern was “economic justice” in “taking care of the poor.”[73] Throughout his ministry Keller identified “social justice” concern with more politically progressive groups.[74] On the other hand, “conservatives,” he told his congregation, wanted “legislation that supports the family” and “traditional values, but when it comes to giving money to the poor, that should be voluntary.” Liberals wanted to legislate “social morality” but not “personal morality” and conservatives wanted to legislate “personal morality” but not “social morality.”[75] Neither represented an acceptable Christian position.

The problem with closely aligning with either political philosophy, according to Keller, was that they could easily culturally “colonize” Christians into versions of “extreme individualism.” The sexual rights of  “blue state” individualism and the property rights of “red state” individualism were comparable to false religions coopting Christians into their mold.[76] Blue evangelicals were “quiet about the biblical teaching” on “abortion, sexuality, and gender.” Red evangelicals were “silent” when “political allies fan[ned] the flames of racial resentment toward immigrants.” Keller wrote that “ Theologically, both political pols are suspect, because one makes an idol out of individual freedom, and the other makes an idol out of race and nation, blood and soil. In both something created and earthly is deified.”[77]Alternatively, Keller proposed a third option in the “biblical worldview.”[78]

While Christians could “vote across a spectrum” for practical reasons, they should also “feel somewhat uncomfortable in either political party.”[79] The Bible deconstructed “all secular understandings of economics” including “capitalism [which] uses the engine of individuals envying individuals, and communism or socialism [which] just uses the engine of classes envying classes.”[80] In order to be biblical, Keller thought consistent Christians would, in applying an understanding of justice and equality, “sometimes . . . side with one school of thought, [and] other times they will side with another” because secular theories of justice addressed certain “facets of biblical justice” without addressing them all.[81] The biblical idea, that “the community has some claim on” private “profits and assets,” but that those items should not be “confiscated,” did “not fit well with either a capitalist or a socialist economy.”[82] Instead, Christians needed to, on some level, politically operate outside the available political parties. This, of course, meant spending more effort distancing themselves from Republicans, whom evangelicals had traditionally supported, than it did Democrats.

In 2017, Keller signed a statement, along with other more progressive leaning evangelicals like Richard Mouw and Ed Stetzer, urging “President Trump to Reconsider Reduction in Refugee Resettlement.”[83] The next year Keller, along with “50 evangelical Christian leaders,” including Jim Wallis, gathered at Wheaton College to discuss their concern that evangelicalism had “become too closely associated with President Trump’s polarizing politics.”[84] In 2020, Keller briefly joined the elder board of the AND Campaign, led by “Michael Wear, one of President Obama’s former faith advisors, and Justin Giboney, a Democrat political strategist. The campaign produced a “2020 Presidential Election Statement” to “promote social justice and moral order” which included concern for “racial disparities,” support for the “Fairness for All Act,” “comprehensive immigration reform,” and “affordable health care,” while discouraging abortion.[85]

Keller’s political vision was perhaps most clearly articulated in his 2008 book, Reason for God, in which he signaled his hope that “younger Christians . . . could make the older form of culture wars obsolete” through their version of Christianity which is “much more concerned about the poor and social justice than Republicans have been, and at the same time much more concerned about upholding classic Christian moral and sexual ethics than Democrats have been.”[86] Christianity offered an “identity” which prioritized service “instead of power.”[87] A “new human society, a new human order, [and] a new set of social arrangements not based on power and pride” was on the horizon in what the Bible called “the lofty city.”[88] The vision of Redeemer Presbyterian was “to help build a great city for all people through a movement of the gospel that brings personal conversion, community formation, social justice, and cultural renewal to New York City and, through it, the world.”[89] Keller said, “The whole purpose of salvation is to cleanse and purify this material world.”[90]

Some have tried to analyze Tim Keller’s social justice position as a subset of concerns stemming from his crafting “new lines of thought” for communicating with “postmoderns.”[91] Michael Foucault was not the only postmodern New Left thinker Keller gleaned from in his ministry. For example, in crafting his New City Catechism, created to meet the challenges of a postmodern world, Keller partially relied on understandings gleaned from Charles Taylor’s “buffered self narrative.”[92] Keller also taught his congregation that Martin Heidegger’s theory of “alienation” paralleled Jesus’ teaching in the story of the Prodigal Son.[93] In 2018, he helped launch the “Living Out Church Audit,” designed to help churches be inclusive toward “LGBTQ+/ same-sex attracted” individuals.[94] Because of Keller’s non-traditional conceptions of sin, hell, the Trinity, the church’s mission, biblical interpretation, creation, and ecclesiology, a group of traditional Presbyterians wrote Engaging Keller, in 2013. However, there is another way to understand Keller’s left-leaning tendency.

From his earliest and most formative years as a Christian and theologian, Keller, who already stood politically with progressives, was influenced by the evangelical left. Tom Skinner, Elward Ellis, Harvie Conn, Richard Mouw, and John Perkins all contributed to helping Keller integrate his faith with his politics. Keller often interpreted scriptures concerning politics and economics in ways consistent with neo-Kuyperian and liberation theologies. Keller then successfully marketed his ideas to the evangelical world. Today, having stepped down from pastoring at Redeemer Presbyterian in 2017, Tim Keller teaches for Reformed Theological Seminary and works with Redeemer’s City to City church planting network, where he continues to spread his ideas on “contextualization” which he first learned from Harvie Conn. Keller’s contribution to moving evangelicals in a leftward direction cannot be underestimated. The impact of his teachings will be felt for years to come.

[1] Tim Keller, The Reason for God: Belief in an Age of Skepticism, (New York: Dutton, 2008), xi.

[2] Tim Keller, February 14, 1993, “Let Your Yes Be Yes,” The Timothy Keller Sermon Archive (New York City: Redeemer Presbyterian Church, 2013); Keller, May 2, 1993, “House of God—Part 3,” The Timothy Keller Sermon Archive; Keller, The Reason for God, xi.

[3] Keller, August, 26, 1990, “The Secret Siege of Nineveh,” The Timothy Keller Sermon Archive; Keller, March 15, 1992, “Missions,” The Timothy Keller Sermon Archive; Keller, May 1, 1994, “Who is This Jesus?,” The Timothy Keller Sermon Archive.

[4] Tim Keller, Generous Justice How God’s Grace Makes Us Just, (East Rutherford: Penguin Publishing Group, 2010), loc 151-160, Kindle.

[5] Keller, May 27, 1990, “Christian Experience & Counterfeit,” The Timothy Keller Sermon Archive; Keller, February 5, 1995, “Loving and Growing—Part 2,” The Timothy Keller Sermon Archive. Keller, September 3, 1989, “Politics of the King,” The Timothy Keller Sermon Archive.

[6] Keller, October 7, 1990, “Spiritual Gifts—Part3,” The Timothy Keller Sermon Archive.

[7] Tim Keller, Encounters with Jesus Unexpected Answers to Life’s Biggest Questions(East Rutherford: Penguin Publishing Group, 2013), xv; Keller, Generous Justice, loc 160-167.

[8] Keller, March 25, 1990, “Goodness and Faithfulness,” The Timothy Keller Sermon Archive.

[9] Keller, The Reason for God, xii.

[10] Ibid., xii.

[11] Keller, August 5, 1990, “Blueprint for Revival: Introduction—Part 2,”  The Timothy Keller Sermon Archive.

[12] Keller, February 23, 1997, “With a Politician,” The Timothy Keller Sermon Archive.

[13] Tom Skinner, “The U.S. Racial Crisis and World Evangelism,” (Speech delivered at Urbana Student Missions Conference, Urbana, Illinois, 1970). https://urbana.org/message/us-racial-crisis-and-world-evangelism.

[14] Keller, “With a Politician.”

[15] Skinner,“The U.S. Racial Crisis and World Evangelism.”

[16] Keller, March 11, 2007, “Jesus and Politics,” The Timothy Keller Sermon Archive.

[17] Gordon Govier, “In Remembrance – Elward Ellis,” InterVarsity, May 14, 2012, https://intervarsity.org/news/remembrance-%E2%80%93-elward-ellis.

[18] “What Went Down at Urbana 67 – Urbana 70 Black Student Promotional,” (Ken Anderson Films), accessed August 15, 2020, 2:30, 13:05, https://vimeo.com/42230364.

[19] David Swartz, Moral Minority: The Evangelical Left in an Age of Conservatism(University of Pennsylvania Press, 2012), loc 573-581, Kindle.

[20] Irwyn Ince Jr, The Beautiful Community: Unity, Diversity, and the Church at Its Best (InterVarsity Press, 2020), 2.

[21] Keller, Generous Justice, loc 168-180.

[22] Tim Keller, forward to The Beautiful Community: Unity, Diversity, and the Church at Its Best, 3.

[23] Keller, Generous Justice, loc 168-180.

[24] Keller, October 31, 1993, “The Battle for the Heart,” The Tim Keller Sermon Archive; “Tim Keller,” Cruciformity Shaped By The Cross: Christian Life Conference 2007, February 18, 2007, https://web.archive.org/web/20070218113355/http://clc.2pc.org/index.php/tim-keller/.

[25] Peter Enns, “The (Or at Least ‘A’) Problem with Evangelical White Churches,” Patheos (blog), July 2, 2015, https://www.patheos.com/blogs/peterenns/2015/07/the-or-at-least-a-problem-with-evangelical-white-churches/; Mark Gornik, “The Legacy of Harvie M. Conn,” International Bulletin of Missionary Research 35, no. 4 (October 2011), 214.

[26] Harvie Conn, “Theologies of Liberation: Toward a Common View,” Tensions in Contemporary Theology, Third (Moody Press, 1979), 420, 428.

[27] Ibid., 413, 421-422.

[28] Ibid., 334, 404-405.

[29] Ibid., 419-420, 423.

[30]  Harvie Conn, Evangelism: Doing Justice and Preaching Grace (Grand Rapids, Mich: Zondervan Pub. House, 1982), 23-24.

[31] Ibid., 56, 73-74.

[32] Harvie Conn, A Clarified Vision for Urban Mission: Dispelling the Urban Stereotypes (Ministry Resources Library, 1987), 147.

[33] Conn, “Theologies of Liberation,” 416.

[34] Conn, A Clarified Vision for Urban Mission, 142, 147.

[35] Conn, “Theologies of Liberation,” 413-414, 425.

[36] Ibid., 413, 409-410, 418

[37] Ibid., 34, 50, 52, 73, 79.

[38] Tim Keller, “Westminster – In Memory of Dr. Harvie Conn,” Westminster Faculty, August 15, 2000, https://web.archive.org/web/20000815221157/http://www.wts.edu/news/conn.html.

[39] Conn, A Clarified Vision for Urban Mission, 9-10.

[40] Tim Keller, Loving the City: Doing Balanced, Gospel-Centered Ministry in Your City (Zondervan, 2016), 310.

[41] Gornik, “The Legacy of Harvie M. Conn,” 214.

[42] Conn, A Clarified Vision for Urban Mission, 217-218.

[43] Keller, Loving the City, 104-105.

[44] Keller, “Westminster – In Memory of Dr. Harvie Conn.”

[45] Keller, Loving the City, 106, 46; Tim Keller, Center Church: Doing Balanced, Gospel-Centered Ministry in Your City (Zondervan, 2012), 10; Tim Keller, Gospel in Life Study Guide: Grace Changes Everything (Zondervan, 2013), 127; Tim Keller, Jan 7, 2001, “Lord of the City,” The Tim Keller Sermon Archive.

[46] Keller, Loving the City, 148, 134.

[47] Keller, Generous Justice, 189.

[48] Keller, February 16, 1997, “With a Religious Crowd,” The Tim Keller Sermon Archive; Keller, October 22, 2000, “Made For Stewardship,” The Tim Keller Sermon Archive; Keller, July, 15, 2001, “Arguing About Politics,” The Tim Keller Sermon Archive.

[49] Keller, “With a Religious Crowd.”

[50] Keller, “Made for Stewardship.”

[51]  Keller, The Reason for God, 151-152; Keller, May 31, 1992, “Problem of Meaning; Is There Any Reason for Existence?,” The Tim Keller Sermon Archive; Keller, “Center Church,” 129; Keller, December 10, 2000, “Genesis—The Gospel According to God,” The Tim Keller Sermon Archive.

[52] Tim Keller [@timkellernyc], 2018, “The Bible’s vision for interdependent community, in which private property is important but not an absolute, does not give a full support to any conventional political-economic agenda. It sits in critical judgment on them all.,” Twitter, November 8, 2018, 11:26 a.m.

[53] Keller, Generous Justice, 15, 92, 3, 115, 16-17, 125-126, 7, 117, 130-133; Tim Keller, “Tim Keller’s Generous Justice,” interview by Kristen Scharold, December 6, 2010, https://www.christianitytoday.com/ct/2010/december/10.69.html.

[54] Keller, The Reason for God, 225.

[55] Keller, Generous Justice, 356-366, 139, 9, 33-34.

[56] Keller, May 9, 1999, “The Mount, Life in the Kingdom,” The Tim Keller Sermon Archive.

[57] Keller, Generous Justice, xxiv; Keller, November 9, 2003, “A Woman, A Slave, and a Gentile,” The Tim Keller Sermon Archive.

[58] Keller, Reason for God, 195-196.

[59] Keller, March 11 2007, “Jesus and Politics,” The Tim Keller Sermon Archive.

[60] Keller, Generous Justice, 4.

[61] Keller, October 5, 2003, “The Meaning of the City,” The Tim Keller Sermon Archive; Keller, “Arguing About Politics;” October 10, 1993, “The Search for Identity,” The Tim Keller Sermon Archive.

[62] Keller, “The Meaning of the City.”

[63] Keller, October 8, 2006; “Absolutism: Don’t We All Have to Find Truth for Ourselves?,” The Tim Keller Sermon Archive.

[64] Keller, May 16, 2010, “Integrity,” The Tim Keller Sermon Archive.

[65] Keller, March 3, 2002, “Passionate Grace,” The Tim Keller Sermon Archive.

[66] Keller, “Arguing About Politics.”

[67] Roger Scruton, Fools, Frauds and Firebrands: Thinkers of the New Left(Bloomsbury Publishing, 2015), 74-76.

[68] Keller, “Arguing About Politics.”

[69] Keller, “Passionate Grace.”

[70] Keller, May 31, 2000, “What is Freedom” The Tim Keller Sermon Archive; Keller, May, 3, 1998, “My God is a Rock; Listening to the African-American Spirituals,” The Tim Keller Sermon Archive.

[71] Keller, “Passionate Grace.”

[72] Tim Keller, Forward to In Search of the Common Good: Christian Fidelity in a Fractured World (InterVarsity Press, 2019), 3.

[73] Keller, March 25, 1990, “Goodness, Faithfulness,” The Tim Keller Sermon Archive.

[74] Keller, April 24, 2005, “The Community of Grace,” The Tim Keller Sermon Archive; Keller, March 19, 2006, “The Openness of the Kingdom.” The Tim Keller Sermon Archive.

[75] Keller, “Goodness, Faithfulness.”

[76] “Tim Keller on Changing the Culture Without Being Colonized by It,” (The Gospel Coalition, 2019), https://www.youtube.com/watch?time_continue=4&v=eDqJkfhTuRY&feature=emb_title.

[77] Tim Keller, Forward to In Search of the Common Good: Christian Fidelity in a Fractured World.

[78] “Tim Keller on Changing the Culture Without Being Colonized by It.”

[79] Keller, “Arguing About Politics;” “You Need to Hear Tim Keller’s Takedown of Radical Nationalism,” Relevant Magazine (blog), December 10, 2018, https://relevantmagazine.com/current/you-need-to-hear-tim-kellers-takedown-of-radical-nationalism/.

[80]  Keller, “Arguing About Politics;”  Keller, September 27, 1998, “When All You’ve Ever Wanted Isn’t Enough,” The Tim Keller Sermon Archive.

[81] Keller, Generous Justice, 159; Tim Keller, “A Biblical Critique of Secular Justice and Critical Theory,” Life in the Gospel, July 31, 2020, https://quarterly.gospelinlife.com/a-biblical-critique-of-secular-justice-and-critical-theory/.

[82] Keller, A Biblical Critique of Secular Justice and Critical Theory.”

[83] “Evangelical Leaders from All 50 States Urge President Trump to Reconsider Reduction in Refugee Resettlement,” The Washington Post, February 3, 2017, sec. A18.

[84] Emily McFarlan Miller, “Evangelical Leaders Gather at Wheaton to Discuss Future of the Movement in Trump Era,” Sojourners, April 17, 2018, https://sojo.net/articles/evangelical-leaders-gather-wheaton-discuss-future-movement-trump-era.

[85] “AND Campaign,” AND Campaign, accessed May 1, 2020, https://andcampaign.org

[86] Keller, Reason for God, xix-xx.

[87] Keller, February 25, 2001, “Born into Community,” The Tim Keller Sermon Archive.

[88] Keller, May 1, 2005, “The City of God,” The Tim Keller Sermon Archive.

[89] Keller, September 18, 2005, “Christ, Our Life,” The Tim Keller Sermon Archive.

[90] Tim Keller, “Cultural Renewal: The Role of the Intrapreneur and the Entrepreneur” (Entrepreneurship Forum, Lamb’s Ballroom, Times Square, March 25, 2006), 4:30, 9. https://web.archive.org/web/20060622051746/http://www.faithandwork.org/uploads/photos/461-1%20Cultural%20Renewal_%20The%20Role%20of%20th.mp3.

[91] Ian Campbell and William Schweitzer, Engaging with Keller: Thinking Through the Theology of an Influential Evangelical (EP Books, 2013), 9, 21.

[92] Tim Keller, “Catechesis for a Secular Age,” interview by James K.A. Smith, September 1, 2017, https://www.cardus.ca/comment/article/catechesis-for-a-secular-age/.

[93] Keller, November 2, 2008, “We Had to Celebrate,” The Tim Keller Sermon Archive.

[94] “The Living Out Church Audit,” Living Out, accessed August 21, 2020, https://www.livingout.org/resources/the-living-out-church-audit.

Source: Tim Keller and Progressive Evangelicalism

Dr. Birx To CBN News: OK for Churches to Meet Indoors, Wear a Mask | CBN News feeds

During an interview with CBN News, White House Coronavirus Task Force Coordinator Deborah Birx said she doesn’t see why churches can’t meet indoors but should abide by proper safety and health precautions.

In California, health officials are taking some churches to court for refusing the state’s requirement that church is held outdoors only.

“I’ve met with many people inside,” Dr. Birx tells CBN News. What I always do is wear a mask…that’s what we need to do in the churches. Churches are filled with people who are compassionate and passionate for each other. Let’s show that compassion for each other and the humility to really say now we know, masks work.”

When asked specifically about California officials, who are telling churches they can only meet outdoors, Dr. Birx said, “Well, if the same officials are having meetings because they have to discuss what to do with the virus, if people are meeting and socially distancing in federal or state buildings, then you can bring that same safety to any American but you need to really be rigid about wearing a mask and socially distancing.”

Beyond churches, when it comes to the upcoming election, Birx doesn’t see a problem with going to the polls in person in November.

She came to this conclusion after visiting dozens of Starbucks across the country in high-risk states. “If you go into Starbucks in the middle of Texas and Alabama and Mississippi that have very high case rates, then I can’t say that it would be different waiting in line in the polls.”

She also talked to CBN News about when a vaccine might be ready and who should get it.

“Certainly, we would want to vaccinate those that we know are at the highest risk; individuals in nursing homes, those with multiple comorbidities, having both hypertension, diabetes, and a weight issue,” she says. “Those are individuals independent of age that we would like to see vaccinated.”

Birx is not a politician but the politics surrounding the coronavirus has affected her and her family.

“I do get death threats and I get text messages that are horrific,” she said. “I get stuff sent to my home that is shocking. My daughters get shocking messages on their phones. All of that has been happening since March.”

Source: Dr. Birx To CBN News: OK for Churches to Meet Indoors, Wear a Mask

President Trump’s Condemning of ‘Beyond Disgraceful’ Attacks on Religious Freedom Leads up to UN Commemoration — CBN News feeds


On August 22, the United Nations (UN) will recognize the second annual “International Day Commemorating the Victims of Acts of Violence Based on Religion or Belief,” as a way for states to increase their efforts in raising awareness on violence and discrimination against people based on their religion or belief.

The recognition follows the “International Day of Remembrance and Tribute to the Victims of Terrorism”, which is acknowledged on August 21 in an effort to honor and support victims and survivors of terrorism.

Both commemorations are deeply tied to expanding human rights and assuring that everyone can freely and safely practice their beliefs.

United Nations Secretary-General, António Guterres tweeted, “The right to freedom of religion or belief is firmly trenched in international human rights law & is a cornerstone for inclusive, prosperous & peaceful societies.”

Saturday’s observance follows President Trump’s comment from August 13 (link) over the finalization of a peace agreement between Israel and the United Arab Emirates (UAE).

“After 49 years, Israel and the United Arab Emirates will fully normalize their diplomatic relations,” the president said. “They will begin to cooperate in a broad range of areas, including security. By uniting two of America’s closest and most capable partners in the region – this deal is a significant step towards building a more peaceful, secure, and prosperous Middle East.”  

President Trump asserted that the agreement was “a big start” toward helping persecuted Christians in the Middle East.

“Christians have been persecuted by some countries, in particular in the Middle East. If you look at the way Christians have been treated in some countries, it’s beyond disgraceful,” Trump concluded.

Frank Gaffney, president of Save the Persecuted Christians emphasized that the increased awareness over this matter serves as a beacon of hope for many.

“This year’s commemoration by the UN of those victimized for their beliefs, coupled with President Trump’s comments about the ‘disgraceful treatment’ of Christians in the Middle East, puts a klieg light on the human rights violations happening to Christian and other faithful around the world,” Gaffney said. “At Save the Persecuted Christians, we pray that this increased awareness will translate into action to hold the persecutors accountable and create costs for their crimes against humanity.”

Far too many are attacked and threatened simply for their religious convictions. Proclaiming an international day that honors the oppressed is a positive step forward in combating persecution.


“I Was Raped by Top Democrat Donor – I Know More Than You Will Ever Know About Their Evil” – Hollywood Actress Goes Off on Biden and Democrats — The Gateway Pundit

This is not good.
The Democrat wall of lies is beginning to crack.

First it was Kim Klacik and her honest portrayal of Democrat rule over African Americans.

Then on Friday Hollywood actress Rose McGowan dropped a huge bomb on the Democrat Party.

McGowan called out Democrats and their support for rapists and sexual deviants.

This was brutal!

McGowan even went after the Democrats’ creepy presidential candidate!

The tweet has over 65,000 likes after 11 hours.


Rose McGowan is taking no prisoners.
She blasted fellow actress Patricia Arquette for her nutty and dishonest response.


Go Rose!

“I Was Raped by Top Democrat Donor – I Know More Than You Will Ever Know About Their Evil” – Hollywood Actress Goes Off on Biden and Democrats — The Gateway Pundit

August 22 Thoughts for the quiet hour


He … began to wash the disciples’ feet

John 13:5

We forget that Jesus Christ is the same today, when He is sitting on the throne, as He was yesterday, when He trod the pathway of our world. And in this forgetfulness how much we miss! What He was, that He is. What He said, that He says. The Gospels are simply specimens of the life that He is ever living; they are leaves torn out of the diary of His unchangeable Being. Today He is engaged in washing the feet of His disciples, soiled with their wilderness journeyings. Yes, that charming incident is having its fulfillment in thee, my friend, if only thou dost not refuse the lowly loving offices of Him whom we call Master and Lord, but who still girds Himself and comes forth to serve. And we must have this incessant cleansing if we would keep right. It is not enough to look back to a certain hour when we first knelt at the feet of the Son of God for pardon; and heard Him say, “Thy sins, which are many, are all forgiven.” We need daily, hourly cleansing—from daily, hourly sin.

F. B. Meyer[1]


[1] Hardman, S. G., & Moody, D. L. (1997). Thoughts for the quiet hour. Willow Grove, PA: Woodlawn Electronic Publishing.

Top Weekly Stories from ChristianNews.net for 08/22/2020

Vehicle Belonging to Missing Pastor’s Wife Found in Arkansas With Deceased Woman Inside   Aug 18, 2020 10:08 pm

WEST MEMPHIS, Ark. — A vehicle belonging to Marilane Carter, the pastor’s wife who went missing earlier this month as she traveled from Kansas to visit family in Alabama, has been found in Arkansas with a deceased woman in the driver’s seat. “With a heavy heart we share this update with everyone,” the Find Marilane Facebook page announced Tuesday evening. “Today…

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Professors Propose Making COVID Vaccinations Mandatory: ‘Do Not Honor Religious Objections’   Aug 18, 2020 01:21 pm

CLEVELAND, Ohio — In an article recently published by USA Today, three professors at Case Western Reserve University — two of whom are doctors — call for COVID vaccinations to be mandatory, with no allowance for religious objections. They also suggest that “disincentives” be imposed to ensure compliance, from the revocation of certain government benefits, to…

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TBN Drops Kenneth Copeland From Lineup, Will Be Replaced by Megachurch Leader Steven Furtick   Aug 21, 2020 07:12 pm

TUSTIN, Calif. — The Trinity Broadcasting Network (TBN), a worldwide television network that for years has aired a number of controversial prosperity preachers, says that as part of its “new vision” and changes to the lineup, it will no longer air Word of Faith teacher Kenneth Copeland, whose “Believer’s Voice of Victory” broadcast had been a part of TBN for 40…

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Appeals Court Overturns Injunction That Allowed MacArthur to Hold Indoor Services, Church Gathers Anyway   Aug 17, 2020 08:10 am

LOS ANGELES — A California appeals court on Saturday overturned a temporary injunction that prohibited Los Angeles County from enforcing an order prohibiting indoor church services, a day after a trial judge allowed renowned pastor John MacArthur and Grace Community Church to hold gatherings in the building’s sanctuary. The church proceeded with services as usual…

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Witch, Demon-Themed Animation ‘The Owl House’ Features First Bisexual Character on Disney Channel   Aug 17, 2020 01:57 pm

An animated series on the Disney Channel that centers on the adventures of a teenage girl who travels to another world and becomes a witch’s apprentice features the first bisexual character to air on the youth-aimed station, it has been revealed. “The Owl House” creator Dana Terrace recently outlined on Twitter that as she herself identifies as bisexual, she…

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‘My Great Honor!’ Trump Tweets in Sharing Video Calling Him the ‘Most Pro-Gay President in American History’   Aug 21, 2020 12:54 pm

WASHINGTON — “My great honor!!!” were the words of President Trump in re-sharing a video on Thursday that characterized him as “the most pro-gay president in American history.” The video was released by Log Cabin Republicans, a homosexual lobbying Republican group, and recorded by Richard Grenell, former U.S. Ambassador to Germany and current special presidential…

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Woman Who Identifies as Man Sues Catholic Hospital for Canceling Surgery to Remove Uterus   Aug 19, 2020 12:35 pm

Photo Credit: Jason Chestnut/ACLU BALTIMORE, Md. — A woman in Maryland who identifies as a man has filed suit against a Catholic hospital for canceling a scheduled hysterectomy due to its religious convictions. “An instrumentality of the state may not operate a Catholic hospital or deny medical care to transgender patients based on Catholic religious…

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Officials Believe Missing Pastor’s Wife Died of Carbon Monoxide Poisoning After Driving Into Shipping Container   Aug 20, 2020 12:55 pm

WEST MEMPHIS, Ark. (Fox4 News) — Arkansas officials have released the preliminary cause of death for a missing Overland Park mom who they believe was found dead Tuesday. … On Wednesday, the Crittenden County Sheriff’s Office said they believe, based on initial evidence, that the woman died from asphyxiation due to carbon monoxide poisoning. Her vehicle…

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Controversial Video Shows Pole Dancer Performing in Front of Young Children While Adults Clap, Cheer   Aug 20, 2020 03:21 pm

A controversial video that has been viewed millions of times shows a female pole dancer performing with a number of young children watching front and center, while adults look on unfazed — and actually clap and cheer. While there is not much information about the video, which is stated to be from Poland, the footage shows a crowd being hushed while the music —…

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Thousands Put Up ‘Jesus 2020’ Signs Ahead of Election: ‘He’s the Only Way’   Aug 20, 2020 11:55 am

(Fox News) — He’s not a third-party presidential candidate up for election in November, but thousands across the country are putting up “Jesus 2020” yard signs. More than 5,000 signs have shipped out to California, New York, Ohio, Pennsylvania, Texas, and other states from a campaign that began at Sampey Memorial Baptist Church in Ramer, Ala. “People need…

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