Principles to Remember in Crisis: God is Sovereign
God provides eternal comfort to us knowing that He saves, sanctified, and guarantees glorification. God uses His control for your good. He actively participates in your life. He knows you and providentially provides for you in the midst of your crisis.
Recently in the first post of this series, we revealed that the Apostle Paul provided two vital steps to persevere in trials or crisis. The first step, in a world with false teachers, false belief systems, and false hope, the Apostle reminds us to stand firm in what we know. The second step is to hold fast the traditions which we have been taught or learned from the Word. We simply identified those steps as: (1) Remember key principles and (2) Obey practical steps to encourage our perseverance. In today’s post we embark on Principles to Remember in Crisis. Today’s principle: God is sovereign.
God Is Sovereign (MARK 4:35-41).
When we teach, “God is sovereign,” we mean, God is in control of the world around us. It is His world. Although God interacts with us in time and space individually and corporately, time and space reside in His control. He is from everlasting to everlasting. God created the world and everything in it. It functions under His control and direction. This includes your crisis or pressures.
On the same day, when evening had come, He said to them, “Let us cross over to the other side.” Now when they had left the multitude, they took Him along in the boat as He was. And other little boats were also with Hi
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Disney’s Business Model is Turning Kids Into Dysfunctional Adults
Disney still has a profitable kids segment, but its real profits come from overgrown children born into broken families, prematurely coming of sexual age, who are eager to embrace leftist utopian causes and fantasies, who are seeking an identity and an escape at the same time. The company isn’t for kids, it’s for broken adults. And it’s only natural that Disney would seek to create more broken adults to perpetuate its business model. A healthy functional adult isn’t nearly as profitable for the entertainment giant as a dysfunctional one addicted to its product.
“Our greatest natural resource is the minds of our children,” Walt Disney once said.
Walt’s unique strategy of building an entertainment empire for kids once made Disney a trusted source of family entertainment. That didn’t last long after Walt’s death as Disney started releasing R-rated movies and adult television programming under the Touchstone label.
A decade later, Disney bought Harvey Weinstein’s Miramax. During the 90s, while Disney’s more family friendly brand was releasing animated cartoons, Miramax featured Pulp Fiction, Trainspotting, and the Scream sequels. During this time Weinstein was accused of sexual harassment and assaults. Some of this was taking place even as Disney’s “family friendly” brand released The Hunchback of Notre Dame with its depiction of a lecherous Catholic villain praying before a cross while ranting about his lusts. This was what Disney had become.
In the new century the barrier between the two schizoid faces of Disney has come down.
Disney isn’t for kids anymore. Its movie business is dominated by Marvel blockbusters. Half of Disney+ subscribers, its big bet on the home streaming future, are adults with no children. ‘
What about the theme parks?
60% of Disneyland visitors were adults with no children. Only 36.7% of Disney World visitors had children under 18. The largest demographic for the theme parks, like the movies, are millennials. They are also members of the fandoms who are likeliest to spend money on licensed merchandise, and on toys and movie tie-ins that are Disney’s bread and butter.
And Disney is rapidly adapting with theme parks and resorts that emphasize its Marvel and Star Wars properties more than classic fare. Its Galactic Starcruiser hotel, aimed at Star Wars fans, costs $4,809 for two adults. Why bother with kid stuff when you can sell $13 beers?
Disney may have started out feeding the imaginations of children, but now its business model is acquiring intellectual properties with active fandoms and milking the adult fans for every cent.
Its political opposition to a Florida law barring teachers from pushing sexual issues on kindergarteners might be out of tune with the old family values Disney, but the company’s actual base, like that of virtually every entertainment corp in the country, is a narrow slice of upscale urban millennials with lots of disposable income and no families. Wokes are Disney’s base.
In 1966, the idea that a single adult would spend more money on Disney merchandise than a family of four would have seemed ridiculous. In 2022, it’s just the new normal. If you doubt that stop by a theme park and see how many of the adults with no children wearing every single piece of Disney merchandise on sale would love to lecture you about queer theory.
These are the people Disney caters to now. Not little girls who want to be princesses. That’s why its theme parks will no longer address little girls as princesses. That’s also why rides like Pirates of the Caribbean or Jungle Cruise are being revamped to be more politically correct. Disney’s new woke demographic is much pickier than even the pickiest child could be.
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Singing with the Saints
The teaching takes place not only by hearing the message that people around us sing, but by singing the message ourselves. This benefit is confirmed by modern observations about how people learn. People learn more effectively and more deeply if they not only hear, but try to re-express what they learn. Getting one’s voice involved deepens one’s participation. Singing engages our emotions, and may help to make the message more memorable. People remember songs that they have sung repeatedly, and embrace them more deeply. Their active participation reinforces their memory.
For decades now, Christian congregations have had to deal with differences in musical styles in Christian worship. Some prefer “contemporary music.” Others prefer “traditional music.” The differences become a source of contention. Sadly, we now have the term “worship wars,” as a label to describe the extent to which music in worship has become a battleground.
We should not want more wars, especially within the bounds of the church. Therefore, a discussion of music and singing in the church must begin by recalling Christ’s command: Christians should love one another as Christ has loved us (John 15:12 ESV; see 13:34; 1 John 4:19). Loving one another is a central principle in the life of the people of God. We need not only to teach the principle, but to practice it. Any disagreement or tension in the body of Christ should be seen as an occasion to practice Christian love.
My purpose here is not to talk about Christian love, important as that is. My focus is rather on one specific element: congregational singing. I wish not to create tension, but to ask both pastors and musicians, both leaders and followers in the Christian faith, to approach the issue of congregational singing with wisdom and with balance. For the sake of the health of the church, we want congregational singing to contribute to that health.
How do we best do that? In this four-part series, I briefly set forth my own thoughts. Even if other brothers and sisters may not agree, I hope this may help lead the conversation in a positive direction.
As we have observed, one prime factor is love, and with love, patience. We should bear with other people in the congregation, and bear with decisions about singing with which we disagree. But now what else should go into the decision-making and practice of a Christian congregation?
Mind the Goal
What should be the long-range goal in congregational singing? Everything that we do in Christian worship and in all of life, we should do for sake of honoring God, that is, for sake of promoting the glory of God: “So, whether you eat or drink, or whatever you do, do all to the glory of God” (1 Cor. 10:31). The glory of God is primary and essential.
In addition, the Bible indicates that church meetings should have the aim of building up the church: “Let all things [that take place when the people assemble] be done for building up” (1 Cor. 14:26). The goal is that the people should grow in spiritual maturity, not only individually but as a body, as a community. Nearly the whole of 1 Cor. 14 is about the importance of building up the church, and how this goal regulates and guides the details of what happens during a congregational assembly. Likewise Eph. 4:1-16 has a focus on building up the church. According to Eph. 4, the goal is “the stature of the fullness of Christ” (verse 13). We are “to grow up in every way into him who is the head, into Christ” (verse 15).
We have two goals before us: the glory of God and the building up of the church. These two goals are not two diverse goals that pull in opposite directions. Rather, each implies the other. Building up the church takes place properly only when we are serving God and seeking to please him. So we need to seek the glory of God in Christian worship.
We can also reason the other way, starting with the glory of God. Seeking God’s glory includes seeking to honor his commandment to love one another. This means we cannot seek God’s glory properly without attending to the goal of building up the church. Seeking the glory of God and seeking to build up the church are two sides of the same coin. The two aspects, oriented toward God and toward fellow Christians, are intended by God to work together harmoniously.
How do we build up the church? Much is involved. We need the power of the Holy Spirit, who dwells in us and among us.
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Knowing the Incomprehensible God
We receive the eternal reality of the Son through created means: God is knowable. If nothing else, by revelation we know God is incomprehensible(!), but by grace and pure condescension we know much more. For God has spoken to us in Christ, who is the radiance of the glory of God and the exact imprint of his nature. (Heb. 1:2,3)
Regarding the creator-creature distinction, there is no disagreement among Christians as to whether God knows a greater number of propositions relative to man, or whether God understands how all bits of knowledge exhaustively relate to each other in a mode or manner not available to created beings. Indeed, there is a quantitative difference between God’s knowledge and man’s. God simply knows more stuff. But as just alluded to, the mode or manner of how God knows is radically different than how man knows. We may say that God’s knowledge is original and intuitive whereas man’s knowledge is derivative and receptive. No Christian demurs.
Where things get a bit trickier is over the content of what God and man know. Does the proposition God is Spirit have the identical meaning for both God and man? If not, then how can man know God given that for true knowledge to obtain man’s thoughts must intersect the mind of God? Must man know univocally in order to know God?
Revelation, an accommodation:
The object of our knowledge is God’s revelation of himself, which is a replication (or divine interpretation) of the original, intended to accommodate finite creatures. In other words, God reveals himself to created beings through created things – for instance language, laws of inference and categories of thought. Yet the propositions of revelation pertaining to God that are processed through the human mind are not themselves God. They are suitable accommodations to our finitude. Although God knows himself originally and intuitively, he lisps his revelation of himself to us in a manner fitting to our creaturely capacities.
With respect to mode or manner, God cannot have us know him in the same way in which he knows himself. We’d have to share in the divine essence to know God that way. Accordingly, our descriptions of God will be proportional to what God desires us to know through the revelatory mode in which he has allowed us to know him. But again, must man know univocally to know God? If not, then how can man truly know God even partially?
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