Tuesday, August 26, 2014
Monday, August 25, 2014
Albert Mohler suggests that Christians should suspend judgment and “lead with empathy” in regards to the Ferguson, Missouri insurgency. This same theologian is certainly quick to judge young Christians not married by 23 years of age who otherwise keep their pants on and don’t pop out a litany of bastards. But church youth aren’t usually the kind to burn things to the ground when not lavished with an increasing number of government handouts.
Thursday, August 21, 2014
Southern Baptists Eager To Toss Singles Into Hellfire Turn Blind Eye To Tattoos
Wednesday, August 20, 2014
Southern Baptists Descend Into Deeper Religious Fanaticism
Apparently, little consideration is to be given as to whether or not the couple can actually afford to do so.
Speaking in defense of the decree to USA Tolday, Pastor Jon Akin of Lebanon, Tennessee said of the Southern Baptist Convention’s previous teaching before the fanatics took over that a couple should wait to marry until they have reached a level of financial security, “What we've communicated to our young people is finances are more important than sexual sin, and the Bible seems to say the exact opposite of that."
The previous doctrine does nothing of the sort.
If the pastor does not have the guts to put the fear of God in the youth regarding venereal diseases, unplanned pregnancies, and shattered hearts, that is not the fault of delaying gratification.
And if the youngsters can’t keep it in their pants until they can afford a down payment or a security deposit, that is their own fault.
Contrary to beatnik ditties, you do need more than love.
So who is supposed to provide for these whelps?
I guess we are expected to dig into our pockets, as we are in regards to the missionaries to the pygmies, and empty the contents of our wallets to finance yet additional foolhardy undertakings.
And as in the case of Ann Coulter, these fanatics will likely damn to the edge of Hell anyone suggesting that those wanting to marry should pay their own way in life.
By Frederick Meekins
In an oration titled “Do You Understand What You Are Reading: The Christian Faith & The Call To Teach”, Southern Theological Seminary President Albert Mohler remarked that the Internet is a horrible place to attend seminary. And what if distance education is the only way that someone can acquire knowledge of this variety either because it is they only way that they can afford, don’t have the time for a traditional approach to education, or simply because they have not jumped through assorted hurdles such as traditional church membership or ministry involvement? There is nothing in the Bible about restricting knowledge solely to a select elite. That is more of a Gnostic perspective.
President Obama admonished that, to overcome the mistrust between many COMMUNITIES and their local police, Americans would be required to "listen and not just shout." Does that include certain populations listening regarding the impropriety of their propensity to destroy property upon learning of news not to their liking and that sidewalks (rather than streets) are designated for pedestrian perambulation, and that when a vehicle approaches you on the street you get out of the way quickly and without haste?
The rampaging in the St. Louis area is being blamed in part on White flight. But if violence and destruction are the ways certain populations respond to news not particularly to their liking, why should Whites with the opportunity and ability to leave remain in an area where they and what they have worked for are open targets?
In his threats of increased violence if a verdict is not rendered meeting with his approval in regards to the Ferguson, Missouri shooting, Spike Lee insists that the education system is in part responsible for the plight of Black youths. And how is Whitey at fault if those of that demographic refuse to crack open a school book?
Tuesday, August 19, 2014
The Dean of the National Cathedral is calling for prayer regarding the situation in Ferguson, Missouri. Since he categorizes himself as a “Christian atheist”, he should be asked what is the point of asking for assistance from aGod that does not exist. According to his theology, it might be more beneficial to flip on the Batsignal.
Militias are accused of complicating things along the border for attempting to uphold a number of laws that the Obama administration border patrol is failing to enforce. However, not a single militia has looted a business or vandalized property. Do CNN propagandists that insist upon detailing the ideological nuances and distinctions found among the Ferguson, Missouri protesters intend to point out this fact just elaborated?
Monday, August 18, 2014
A Moral Analysis Of Physician Assisted Suicide
In this contentious debate, ghouls in lab coats give those wracked with the most horrible of afflictions the impression that the only alternatives available are a life of agony or an end hastened by an IV drip. However, those in the middle of this debate who relish neither the prospects of drawn out pain nor speeding up death as an end in itself can provide a bit of solace in light of life’s most intense existential crisis for their loved ones and colleagues.
Many times if these cases are looked at more closely, one does not find someone that is all that eager to embrace death as they are to ease overwhelming physical and emotional suffering. The goal in such situations ought not be to prolong life beyond what was intended but rather to allow the person’s existential voyage to reach its conclusion at a natural pace in a more serene manner.
Therefore, the best course of treatment to counsel the terminally ill consists of the various options to control the pain. Rae points out that, though there are cases where pain cannot be controlled, these instances are rare and should not be precedent-setting examples upon which a comprehensive policy is based (188). It is Rae’s assertion that most cases can be controlled through a high-enough amount of medication.
Under the principle known as “the law of double effect”, medical personnel could be permitted to administer a sufficient quantity of drugs to alleviate the pain even if one of the possible side effects of the treatment is death (188). To some, this may sound little different than euthanasia; however, the distinction of motive is critical as the patient and medical professionals are not deliberately seeking to end life but rather to alleviate suffering aware of the knowledge that death might be an potential outcome. When you come down to it, this would not be all that more ethically ambiguous than any other risky but necessary medical procedure.
In his lectures for the Trinity Theological Seminary courses in Apologetics, John Warwick Montgomery astutely observed that each of us is more preoccupied about our own deaths and those of loved ones than we are willing to admit. Even for Christians, that appointment none will be able to avoid other than through Christ’s Second Coming might not spark as much apprehension if we had better assurances from the medical community that everything within its power was being done to make the transition into the next realm as comfortable as possible.
In regards to the issue of physician-assisted suicide, its proponents often attempt to turn the tables on their Christian opponents with the following argument: “Since Christians should show mercy and compassion, they should therefore approve of physician assisted suicide.” While this may be difficult to counter initially in light of the immense pain the terminally ill often suffer from, upon closer reflection one will realize that mercy and compassion are not as intrinsically linked with this disputed medical practice as we have been led to believe.
For starters, often the terminally ill are not so eager for a headlong rush into death as they are terrified of becoming a burden or facing the cessation of life in this world alone. Thus, in such circumstances, mercy and compassion would manifest themselves not in a desire to let the dieing do themselves in but rather by standing alongside them as an advocate against maltreatment or to stand beside them as a companion, holding the hand of the ailing letting them know they are still loved despite their failing bodies and that they will be missed each day until we ourselves will be resurrected with them in eternity where we will no more endure the sorrow of death.
If the advocates of euthanasia point out that while such efforts might diminish psychological anguish they do little to ease overwhelming pain, the Christian can respond that the goal ought not to be so much hastening death but rather directing research efforts towards addressing this physical trauma. As Rae points out, the cases where pain cannot be managed are increasingly rare; and in especially challenging cases under the principle known as “the law of double effect”, physicians are justified in increasing the patient’s level of medication to levels nullifying the pain even if one of the potential side effects is death. In such a scenario, death is not the intended result but rather an unintended consequence.
In these debates, it is often considered impolite to call someone’s motives into question. However, since the advocates of physician-assisted suicide have already insinuated that Christians leery of this practice rank up there with the Marquis De Sade for allowing suffering to continue, it would be a fair question to ask whether euthanasia’s enthusiasts are really all that concerned about the comforts of the critically ailing or simply hide behind such a seemingly humanitarian posture out of more materialistic motivations.
For despite hiding behind a cloak of compassion, many calling for physician-assisted suicide are just concerned about the bottom line, claiming that limited resources would be better directed towards salvageable human capital. As former Colorado Governor Richard Lamm said, “We have a duty to die”, no doubt emphasizing this obligation for the common man rather than his own loved ones.
By Frederick Meekins
During the introduction to an episode of his broadcast ministry, Creflo Dollar remarked that he was disturbed by Christians that otherwise live by what they profess but that seem insufficiently transformed by grace. But so long as they live by what they profess, is it really a pastor's business as to the details of the person's life beyond that? Not everyone is going to be a superstar Christian. Often, those that present themselves as such result in the largest theological and existential trainwrecks that end up soiling the name of Christ. And just what does it mean anyways to be sufficiently transformed by grace. Is that some kind of code or euphemism that such souls have not targeted a sufficient amount of funds for Creflo Dollar ministries specifically?
It seems on a city newspaper website that the arts page for the sodomites and perverts is distinct from the remainder of the population that has not evolved to that stage of sexuality. But when it comes to art, I thought one wasn't suppose to judge into what well an artist preferred to dip his pen or against what kind of canvas he preferred to stroke his brush.
It was complained that some would rather give money than to volunteer in church. But what if the church making the complaint will only accept your money and not allow you to volunteer unless you jump through a number of hoops that don't have very much to do with determining whether or not you are on some kind of offender registry. Given the deficits many churches run, shouldn't these ministry staffs be grateful for what funds people decide to give?
All Christians have a spiritual gift. However, can those in a congregation homiletically be bored a new one about not using their spiritual gifts in the context of a partcular congregation if that congregation does not have opportunities in which specific spiritual gifts can be used or does not allow an individual to exercise the spiritual gift that the individual believes that they may possess?
Technically, isn’t the KKK raising funds for the legal defense of the police officer involved in the Ferguson shooting less morally reprehensible than the Nation of Islam and the New Black Panther Party stoking the population to the point of upheaval? One has a right to a legal defense. One does not have a right to loot and rampage.
Friday, August 15, 2014
Thursday, August 14, 2014
Evangelical Elites Aroused Over Coulter's Missionary Position
Ann Coulter's remarks regarding missionaries weren't that far off the mark.
Those engaged in that particular form of ministry often get by with things that would never be allowed on the part of average mundane pewfillers.
For example, some of the throbbing neck vein pulpit firebrands that drone on and on how ungodly church bookstores and garage sales or flea markets are don't give second thought when allowing missionaries to hawk books and tapes as congregant walk by them on the way out the church door.
Coulter pretty much hit the nail on the head in asking why can't Christians serve God in America any more.
For example, I went from kindergarten through 12th grade in a Christian school setting.
A considerable number of foreign missionaries were brought in to speak to the students.
I can't recall any one being brought in to discuss how a Christian worldview could be applied here in America in culturally relevant areas such as mass communications, public service, or business.
Granted, assorted orations in honor of Ben Carson were held each February even way back then.
However, these exhalations were lifted up more so simply because he was Black for it is doubtful his medical aptitude would have been mentioned at all if he had not been born a politically correct hue.
Given the state of healthcare here, where many financially struggle or are even go bankrupt to obtain it, why don't more Christian organizations conduct such outreach on behalf of their own countrymen?
By Frederick Meekins