26:1 Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself:
26:2 I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews:
26:3 Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently.
26:4 My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews;
26:5 Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee.
26:6 And now I stand and am judged for the hope of the promise made of God, unto our fathers:
26:7 Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews.
26:8 Why should it be thought a thing incredible with you, that God should raise the dead?
26:9 I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth.
26:10 Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them.
26:11 And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.
26:12 Whereupon as I went to Damascus with authority and commission from the chief priests,
26:13 At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me.
26:14 And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? It is hard for thee to kick against the pricks.
26:15 And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest.
26:16 But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee;
26:17 Delivering thee from the people, and from the Gentiles, unto whom now I send thee,
26:18 To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.
26:19 Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision:
26:20 But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance.
26:21 For these causes the Jews caught me in the temple, and went about to kill me.
26:22 Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come:
26:23 That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles.
26:24 And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad.
26:25 But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness.
26:26 For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner.
26:27 King Agrippa, believest thou the prophets? I know that thou believest.
26:28 Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian.
26:29 And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.
26:30 And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them:
26:31 And when they were gone aside, they talked between themselves, saying, This man doeth nothing worthy of death or of bonds.
26:32 Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar.
Sunday, September 6, 2009
Saturday, September 5, 2009
Labyrinths: What Does the Bible Have to Say?
by Let Us Reason
Can one seek or come to know God by a Labyrinth walk? It may be the latest fashion in spirituality touted as a spiritual tool of meditation and prayer, but is it for a Christian? We are told in Colossians 2:8: "See to it that no one takes you captive through philosophy and empty deceit, according to human tradition, according to the basic principles of the world, and not according to Christ."
Some are trying to justify this as a Christian tradition. In fact it couldn't be, not just because it is not found in the Bible, but because it goes against everything the Bible and Christianity teaches for one to practice true spirituality. Walking through the Labyrinth is not a rediscovery of a lost form of Christian spirituality, but pagan spirituality. Though it may be reformed and repackaged to our modern times, we can be assured it has nothing to do with Jesus who gave man the true spiritual way of life.
I don't think one can Christianize this practice, nor justify its use. Especially with what we have already discovered how it is being used. Is it pleasing to God that we walk labyrinths when He has told us not to take up pagan practices? Divine feminine and earth energies have nothing to do with Jesus Christ and the truth He has delivered.
There are already a number of Christians who are practicing the various types of contemplative prayer promoted by Richard Foster, Thomas Merton, Thomas Keating, and others. A good portion is being promoted through the Catholic contemplative prayer movement. Many of these same people are open to or already doing labyrinth walks as a meditative practice.
Walking mediation and stopping to quiet oneself is not promoting prayer. Not all that is claimed to be spiritual is good or from God. We are told as Christians to test the spirits (1 John 4:1). Do we now need experimental prayer elements? Did Jesus look for a Labyrinth to teach people to pray? What happened to going into our rooms to pray quietly (Matthew 6:6)?
Inclusiveness is the goal of the New Age movement, and they have their light bearers influencing churches that are not discerning by the Word of God. With an open-minded approach, certain Christian churches can certainly embrace foreign religious practices to their own ruin.
Artress does not withhold her rejection of the straight and narrow way found within Christianity. She explains the labyrinth is more forgiving and leads its followers forward in a flawless path. God's word states you cannot walk the wide road and claim to follow Christ who says HIS way is the narrow road and has nothing to do with a Labyrinth. In Matthew 7:13 Jesus tells us the only way to practice spiritual life is to enter life through the narrow gate because the wide and easy road leads to destruction. This does not mean entering a labyrinth to walk its path.
In 2 Timothy 3:15 we are told: "All Scripture is inspired by God and is useful for teaching, for reproof, for correction and for training in righteousness, that the man of God may be complete, thoroughly equipped for every good work." It is God's Word that we are trained to know and follow for a true spiritual transformation. Discovering the god within is not from the same source.
The very reason people end up using labyrinths and other such methods to find their spirituality is because they are not holding and promoting the word of God which is all one needs to be complete, thoroughly equipped for every good work. Though it is currently fashionable for "Christians" to participate in walking Labyrinths, along with other religions, it is a clear sign the Word of God is not being upheld but is being replaced with subjective feelings through New Age spirituality. Despite testimonials from those who do not know the word of God, labyrinths are essentially a pagan religious practice.
This cannot have any spiritual benefit for a Christian. One can possibly have a relaxing time as they enjoy the walk. But then, getting away into the outdoors into a new environment with the least amount of concentration will relieve you of your stress as well.
There is no basis for those who practice Biblical Christianity to embrace the labyrinth as an acceptable tool for meditation and prayer. It is inherently New Age. Let them have it.
Can one seek or come to know God by a Labyrinth walk? It may be the latest fashion in spirituality touted as a spiritual tool of meditation and prayer, but is it for a Christian? We are told in Colossians 2:8: "See to it that no one takes you captive through philosophy and empty deceit, according to human tradition, according to the basic principles of the world, and not according to Christ."
Some are trying to justify this as a Christian tradition. In fact it couldn't be, not just because it is not found in the Bible, but because it goes against everything the Bible and Christianity teaches for one to practice true spirituality. Walking through the Labyrinth is not a rediscovery of a lost form of Christian spirituality, but pagan spirituality. Though it may be reformed and repackaged to our modern times, we can be assured it has nothing to do with Jesus who gave man the true spiritual way of life.
I don't think one can Christianize this practice, nor justify its use. Especially with what we have already discovered how it is being used. Is it pleasing to God that we walk labyrinths when He has told us not to take up pagan practices? Divine feminine and earth energies have nothing to do with Jesus Christ and the truth He has delivered.
There are already a number of Christians who are practicing the various types of contemplative prayer promoted by Richard Foster, Thomas Merton, Thomas Keating, and others. A good portion is being promoted through the Catholic contemplative prayer movement. Many of these same people are open to or already doing labyrinth walks as a meditative practice.
Walking mediation and stopping to quiet oneself is not promoting prayer. Not all that is claimed to be spiritual is good or from God. We are told as Christians to test the spirits (1 John 4:1). Do we now need experimental prayer elements? Did Jesus look for a Labyrinth to teach people to pray? What happened to going into our rooms to pray quietly (Matthew 6:6)?
Inclusiveness is the goal of the New Age movement, and they have their light bearers influencing churches that are not discerning by the Word of God. With an open-minded approach, certain Christian churches can certainly embrace foreign religious practices to their own ruin.
Artress does not withhold her rejection of the straight and narrow way found within Christianity. She explains the labyrinth is more forgiving and leads its followers forward in a flawless path. God's word states you cannot walk the wide road and claim to follow Christ who says HIS way is the narrow road and has nothing to do with a Labyrinth. In Matthew 7:13 Jesus tells us the only way to practice spiritual life is to enter life through the narrow gate because the wide and easy road leads to destruction. This does not mean entering a labyrinth to walk its path.
In 2 Timothy 3:15 we are told: "All Scripture is inspired by God and is useful for teaching, for reproof, for correction and for training in righteousness, that the man of God may be complete, thoroughly equipped for every good work." It is God's Word that we are trained to know and follow for a true spiritual transformation. Discovering the god within is not from the same source.
The very reason people end up using labyrinths and other such methods to find their spirituality is because they are not holding and promoting the word of God which is all one needs to be complete, thoroughly equipped for every good work. Though it is currently fashionable for "Christians" to participate in walking Labyrinths, along with other religions, it is a clear sign the Word of God is not being upheld but is being replaced with subjective feelings through New Age spirituality. Despite testimonials from those who do not know the word of God, labyrinths are essentially a pagan religious practice.
This cannot have any spiritual benefit for a Christian. One can possibly have a relaxing time as they enjoy the walk. But then, getting away into the outdoors into a new environment with the least amount of concentration will relieve you of your stress as well.
There is no basis for those who practice Biblical Christianity to embrace the labyrinth as an acceptable tool for meditation and prayer. It is inherently New Age. Let them have it.
Friday, September 4, 2009
Getting to Know Jesus: Acts 25
25:1 Now when Festus was come into the province, after three days he ascended from Caesarea to Jerusalem.
25:2 Then the high priest and the chief of the Jews informed him against Paul, and besought him,
25:3 And desire favour against him, that he would send for him to Jerusalem, laying wait in the way to kill him.
25:4 But Festus answered, that Paul should be kept at Caesarea, and that he himself would depart shortly thither.
25:5 Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him.
25:6 And when he had tarried among them more than ten days, he went down unto Caesarea; and the next day sitting on the judgment seat commanded Paul to be brought.
25:7 And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove.
25:8 While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended anything at all.
25:9 But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me?
25:10 Then said Paul, I stand at Caesar's judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest.
25:11 For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar.
25:12 Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Caesar? unto Caesar shalt thou go.
25:13 And after certain days king Agrippa and Bernice came unto Caesarea to salute Festus.
25:14 And when they had been there many days, Festus declared Paul's cause unto the king, saying, There is a certain man left in bonds by Felix:
25:15 About whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him.
25:16 To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him.
25:17 Therefore, when they were come hither, without any delay on the morrow I sat on the judgment seat, and commanded the man to be brought forth.
25:18 Against whom when the accusers stood up, they brought none accusation of such things as I supposed:
25:19 But had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive.
25:20 And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem, and there be judged of these matters.
25:21 But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him to Caesar.
25:22 Then Agrippa said unto Festus, I would also hear the man myself. To morrow, said he, thou shalt hear him.
25:23 And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus' commandment Paul was brought forth.
25:24 And Festus said, King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought to live any longer.
25:25 But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him.
26:26 Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and specially before thee, O king Agrippa, that, after examination had, I might have somewhat to write.
25:27 For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him.
25:2 Then the high priest and the chief of the Jews informed him against Paul, and besought him,
25:3 And desire favour against him, that he would send for him to Jerusalem, laying wait in the way to kill him.
25:4 But Festus answered, that Paul should be kept at Caesarea, and that he himself would depart shortly thither.
25:5 Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him.
25:6 And when he had tarried among them more than ten days, he went down unto Caesarea; and the next day sitting on the judgment seat commanded Paul to be brought.
25:7 And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove.
25:8 While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended anything at all.
25:9 But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me?
25:10 Then said Paul, I stand at Caesar's judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest.
25:11 For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar.
25:12 Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Caesar? unto Caesar shalt thou go.
25:13 And after certain days king Agrippa and Bernice came unto Caesarea to salute Festus.
25:14 And when they had been there many days, Festus declared Paul's cause unto the king, saying, There is a certain man left in bonds by Felix:
25:15 About whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him.
25:16 To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him.
25:17 Therefore, when they were come hither, without any delay on the morrow I sat on the judgment seat, and commanded the man to be brought forth.
25:18 Against whom when the accusers stood up, they brought none accusation of such things as I supposed:
25:19 But had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive.
25:20 And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem, and there be judged of these matters.
25:21 But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him to Caesar.
25:22 Then Agrippa said unto Festus, I would also hear the man myself. To morrow, said he, thou shalt hear him.
25:23 And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus' commandment Paul was brought forth.
25:24 And Festus said, King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought to live any longer.
25:25 But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him.
26:26 Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and specially before thee, O king Agrippa, that, after examination had, I might have somewhat to write.
25:27 For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him.
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