Al Mohler – John 15:18-27

The Hatred of the World

18 “If the world hates you, know that it has hated me before it hated you. 19 If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. 20 Remember the word that I said to you: ‘A servant is not greater than his master.’ If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours. 21 But all these things they will do to you on account of my name, because they do not know him who sent me. 22 If I had not come and spoken to them, they would not have been guilty of sin, but now they have no excuse for their sin. 23 Whoever hates me hates my Father also. 24 If I had not done among them the works that no one else did, they would not be guilty of sin, but now they have seen and hated both me and my Father. 25 But the word that is written in their Law must be fulfilled: ‘They hated me without a cause.’

26 “But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me. 27 And you also will bear witness, because you have been with me from the beginning.

~This message from John 15:18-27 was delivered by R. Albert Mohler Jr., President of The Southern Baptist Theological Seminary at the campus of The Southern Baptist Theological Seminary in Louisville, Kentucky.

After a brief intro. the message begins at the 5th minute mark.

John 15:18-27 from Southern Seminary on Vimeo.

Al Mohler – Overcoming the World

Pentru traducere automata, fa click aici – Romanian

Al Mohler, a message given at the Overcoming the World: 2014 West Coast Conference.

Welcome to the Machine

The inevitable conflict between the Christian biblical world view and the scientific, materialistic and mechanistic age. We need to recognize that every single intelligent human being , any human being capable of any kind of consciousness in this world, has to answer some fundamental questions. And the first of those questions, always is first and that is this: Why is there something rather than nothing? The great question of the existence of matter, the existence of the cosmos, the existence of the world as we know it demands an answer. Every coherent worldview  has to begin with an answer to that most basic questions. Every intelligent person has to have some understanding  of why matter exists, matter in general and eventually that matter, that material that I know as my own body. And then, not only the material matter, but the immaterial matter that the materialist denies even in existing. We know that we cannot help pondering these things and  and ask the questions: from whence, from when, from whom do these things come?

Intelligent life requires an account of why matter exists. It’s basic to any world view. And we need to recognize that in the Bible, in the revealed word of God, the word of God written, we have a comprehensive and consistent account of the meaning of every single atom and molecule of the cosmos. It is a word view that explains, not only the origin, but the operation of the cosmos. And, it explains, not only the cosmos at the macro level writ large, in terms of what it’s meant to be, but also as it relates to every single human being, every single human creature made in God’s image.

So, it’s not just about the existence of the universe that the Bible gives an answer, but about my existence and your existence- why our existence matters. But then, we need to step back and ask that question. Here is the epistomological humility  that should come to the Christian. We step back and ask the question: If we did not have  this word from God, what would we know. If we did not have the cognitive content, the theological content , the intellectual content of divine revelation, and by this I mean special revelation given to us, then we would be in a position in which  we would know, not only far less, but, devastatingly  less. Now, we have to be very quick to say, that doesn’t mean we would  know nothing. And, furthermore, it doesn’t mean  that we would know nothing by divine revelation because  Paul makes clear in Romans 1- there is a revelation that is given to al humanity, that is general revelation. It’s natural revelation and it is sufficient revelation to point to the undeniable fact that the world is not an accident, that the cosmos has a Creator. And, as a matter of fact, Paul tells us that the immortal invisible God  has embedded even His invisible attributes and divine nature in the things that are seen.

But, that’s one of the reasons why we have to have a total biblical understanding, a total Gospel world view. Don’t just have one question and one comprehensive Scripture . We have a set of inescapable and irreducible questions and we have a comprehensive  divine revelation. Every single world view  has to ask the question: Why does matter exist? Why does the cosmos exist? But then, it has to ask at least a a second question, and that is this: Why are things as they are now? Because it does not make sense in any sophisticated spiritual perception to come to a spiritual understanding , that the way things are, as they are now, is not the way they must have been intended to be.

And if the answer to that first question: Why is there anything? Why is there something? Why is there a material world and a cosmos answered by the biblical doctrine of creation, then the second question is: why are things as they are now is answered by Genesis chapter 3, in the Bible’s very clear account of the fall and the reality of sinfulness and God’s judgment  upon His sinful creatures. And  the impact of God’s judgment on human sin  that has had even cosmological ramifications. As Paul makes clear, not only in Romans 1, but also very clearly in Romans 8.

But that’s not enough. Our worldview has to ask a third question. Every intelligent person has to ask the question: Why does the world exist and how do we explain  why the world is operating like it operates right now? But then, there’s an inevitable third question: Could it be otherwise? Is there any hope? Because the second question implies not only that things are slightly different in our mind, even in our moral perception, than it ought to be, but that things are grotesquely deficient. There is brokenness and there is tragedy and there is terror beyond our ability to argue it away as an insignificant flaw. And of course, we understand these things through a Gospel perspective, so that we understand that third question: Could it be otherwise? Can this be fixed, is answered only through the cross and resurrection  of the Lord Jesus Christ. The Gospel of Christ, God’s great act of redemption is the only sufficient answer to  whether or not there can be recovery and redemption or restoration. (From the first  7 1/2 min- with apron 40 minutes of the message remaining)

Welcome to the Machine from Southern Seminary on Vimeo.

A Documentary on the Southern Baptist Seminary Conservative Resurgence – Recovering a Vision: The Presidency of R. Albert Mohler Jr.

We had the chance to visit the campus of the Southern Baptist Seminary this past summer, so what better time than this post, to post them on our blog:

Read the entire story here –

You can also read a special fall edition of the Southern Seminary Magazine, the quarterly publication of the school, includes articles reporting on the seminary’s progress since 1993; Mohler’s role as a denominational statesman and innovative communicator; and Mary Mohler’s leadership of the Seminary Wives Institute. Read it here-

English: Al Mohler, President of Southern Bapt...

English: Al Mohler, President of Southern Baptist Theological Seminary (Photo credit: Wikipedia)

Twenty years to the day (October 16) after his inauguration as Southern Baptist Theological Seminary’s ninth president, the school’s trustees honored R. Albert Mohler Jr. for his leadership in recovering the founders’ vision for the seminary and for its progress since 1993.

During an Oct. 15 chapel service, trustee chairman E. Todd Fisher read a resolution of „thanksgiving and appreciation,” unanimously adopted during the trustees’ Oct. 14-15 semiannual meeting, tracing Mohler’s stewardship of Southern Seminary through two decades.
The statement expresses „profound gratefulness” for Mohler’s „faithfulness” to restore the seminary, which was a key concern of grassroots Southern Baptists resulting in the „Conservative Resurgence” in the nation’s largest Protestant denomination during the 1980s and 1990s.

Saying he did not want to „linger” on the matter, but reflecting on his inauguration ceremony in the same building 20 years earlier, Mohler said, „We had no assurance that we would be here 20 years thereafter. Matter of fact, we had no assurance that this seminary would be here 20 years thereafter.”

Mohler also reflected, „This is the seminary that God has built and what a joy it is to be able to reflect upon that.”

Noting 20 years is a „significant period of life,” Mohler said, „I think in many ways those were the most strategically invested years of my life and I want you to know that I would do nothing other with them if ever I were asked or given the alternative. There is no alternative history I would choose here. This is it. And for that I am unspeakably grateful.”

Mohler then preached on the theology of gratitude in a sermon titled, „What Do You Have That You Did Not Receive? Gratitude and Christian Discipleship,” from 1 Corinthians 4:1-7.

Following chapel, a reception for the president and his family, attended by students, faculty and staff, was held in the seminary’s Duke K. McCall Sesquicentennial Pavilion.

The trustee resolution notes that Southern is now one of the largest seminaries in the world, with the largest enrollment of master of divinity students in any seminary. According to the Association of Theological Schools, in 2012-13, Southern had a total enrollment of 4,366, compared to 2,858 in 1993, making it the second-largest ATS-accredited school.

Al Mohler – A Gospel Centered Response to Homosexuality




Albert Mohler posted an excellent response to the issue of homosexuality here – During the Baptist 21 Panel at the 2013 Southern Baptist Convention in Houston Mohler was asked about a Christian Gospel-centered response to homosexuality.

I transcribed part of the 8 minute video, starting at around the 2 min mark:

„Homosexuality is a sin that leads to death, along with adultery, along with being disobedient to parents, along with being a gossip… many people in our culture have bought into the lie that their sexual desire is who they are. The reality is that every human being north of puberty is a pervert, in the sense that there isn’t any Christian, or any person we know that is without sexual sin- at least, even if you define that as ‘falling short of the glory of God…. every honest person knows that whether it’s a desire for relational fulfillment or the desire for the fulfillment of the flesh, we have all tried to make of our sexuality something that is basically idolatrous. This is the very point that Paul makes in Romans chapter 1. So we’re talking as sinners to sinners, and we know that.

And yet, those of us who are heterosexual sinners can have a place of wholeness and health in marriage, because the biblical theology of sexuality is entirely derivative of the biblical theology of marriage. And marriage, biblically defined is only one thing, and that is the union of a man and a woman. And Jesus, in the Gospel of Matther says, „It was God’s intention form the beginning that it would be so. So, the Bible authorizes heterosexual sinners to enter into the holy union of marriage. Which is holy, by the way, even if the people in it are unregenerate. It’s a Christian institution given to all. And thus, we can find sexual fulfillment, which is also given with the gift of procreation, which is so clear in the Genesis mandate, that the gift of sexuality  and the gift of marriage were given for the filling of the earth and the multiplication of God’s glory  in the progeny that would come.  

But, around us, we have this sexual liberation that tells people our sexual desires are who we are. We have no way of knowing if there are more people that have in themselves same sex desires, but there certainly is an authorization now to name it, to claim it, and to say, „This is who I am.”  We, as Christians, are gonna be in a tremendously difficult position. Everybody feels it. The younger you are, the more keenly and acutely you know it. Maintaining biblical conviction is going to be a very high cost all of us are going to have to pay.


If you tell people that their sin is not sin, then you’re telling them Jesus didn’t have to die for that, and you don’t need a Savior for that. And, as much as that’s true of my pride, and every sin of mine I can list- it’s true for them. And, if I deny that any of my sin is sin, I say, „Jesus didn’t die for that. I don’t need a Savior.” I can’t say that about my sin, or their sin.

By the way, I get asked all the time these days- I just taught a class on this, last week, on Homosexuality and the Gospel. People said, „What about gay people in the church. There aren’t any gay people in the church. There aren’t any adulterers in the church. If 1 Corinthians says, „… such were some of you…” it doesn’t mean that people aren’t struggling with things. But, if you are in union with Christ, you’re not defined by a sin. That’s prior to your conversion. Once you are regenerated, you are gonna struggle.. Paul makes that so candidly clear in Romans chapter 7. But, you are no longer defined by that. Because, if you’re united with Christ, Christ is not that.


Al Mohler on Reading

English: Al Mohler, President of Southern Bapt...

English: Al Mohler, President of Southern Baptist Theological Seminary (Photo credit: Wikipedia)

A fun short clip with insight into the childhood love for reading Al Mohel, President of Southern Baptist Theological Seminary. Mohler recounts how he used to slip a couple of Encyclopedia Britannica’s into their family car, as they packed for vacation so that by the time they hit the road it would be too late for his family to make him put them back. He also recounts reading Francis Schaefer’s book ‘He is there and He is not silent’ when he was 15 and had an apologetics crisis. Good stuff!

VIDEO by GraceChurchSunValley

Al Mohler – We want a King


At Moody Bible Institute Founder’s Week February 6, 2013 at Moody Memorial Church. Uploaded by MoodyBibleInstitute

1 Samuel 8

Israel Demands a King

8 When Samuel became old, he made his sons judges over Israel. The name of his firstborn son was Joel, and the name of his second, Abijah; they were judges in Beersheba.Yet his sons did not walk in his ways but turned aside after gain. They took bribes and perverted justice.

Then all the elders of Israel gathered together and came to Samuel at Ramah and said to him, “Behold, you are old and your sons do not walk in your ways. Now appoint for us a king to judge us like all the nations.” But the thing displeased Samuel when they said, “Give us a king to judge us.” And Samuel prayed to the Lord. And the Lord said to Samuel, “Obey the voice of the people in all that they say to you, for they have not rejected you, but they have rejected me from being king over them. According to all the deeds that they have done, from the day I brought them up out of Egypt even to this day, forsaking me and serving other gods, so they are also doing to you. Now then, obey their voice; only you shall solemnly warn them and show them the ways of the king who shall reign over them.”

Samuel’s Warning Against Kings

10 So Samuel told all the words of the Lord to the people who were asking for a king from him. 11 He said, “These will be the ways of the king who will reign over you: he will take your sons and appoint them to his chariots and to be his horsemen and to run before his chariots.12 And he will appoint for himself commanders of thousands and commanders of fifties, and some to plow his ground and to reap his harvest, and to make his implements of war and the equipment of his chariots. 13 He will take your daughters to be perfumers and cooks and bakers. 14 He will take the best of your fields and vineyards and olive orchards and give them to his servants. 15 He will take the tenth of your grain and of your vineyards and give it to his officers and to his servants. 16 He will take your male servants and female servants and the best of your young men and your donkeys, and put them to his work. 17 He will take the tenth of your flocks, and you shall be his slaves. 18 And in that day you will cry out because of your king, whom you have chosen for yourselves, but the Lord will not answer you in that day.”

The Lord Grants Israel’s Request

19 But the people refused to obey the voice of Samuel. And they said, “No! But there shall be a king over us, 20 that we also may be like all the nations, and that our king may judge us and go out before us and fight our battles.” 21 And when Samuel had heard all the words of the people, he repeated them in the ears of the Lord. 22 And the Lord said to Samuel, “Obey their voice and make them a king.” Samuel then said to the men of Israel, “Go every man to his city.”

The second text is from Revelation 19:11 – The Rider on a White Horse

11 Then I saw heaven opened, and behold, a white horse! The one sitting on it is calledFaithful and True, and in righteousness he judges and makes war. 12 His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself. 13 He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God. 14 And the armies of heaven, arrayed in fine linen, white and pure, were following him on white horses. 15 From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron. He will tread the winepress of the fury of the wrath of God the Almighty. 16 On his robe and on his thigh he has a name written, King of kings and Lord of lords.

17 Then I saw an angel standing in the sun, and with a loud voice he called to all the birds that fly directly overhead, “Come, gather for the great supper of God, 18 to eat the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and their riders, and the flesh of all men, both free and slave, both small and great.” 19 And I saw the beast and the kings of the earth with their armies gathered to make war against him who was sitting on the horse and against his army. 20 And the beast was captured, and with itthe false prophet who in its presence had done the signs by which he deceived those who had received the mark of the beast and those who worshiped its image. These two werethrown alive into the lake of fire that burns with sulfur. 21 And the rest were slain by the sword that came from the mouth of him who was sitting on the horse, and all the birds were gorged with their flesh.

Al Mohler – The Conviction to Lead

English: Al Mohler, President of Southern Bapt...

English: Al Mohler, President of Southern Baptist Theological Seminary (Photo credit: Wikipedia)

Part 1

R. Albert Mohler Jr., author of ‘The Conviction to Lead,’ discusses why we should lead, conviction in difficult times, and words: the tools of convictional leadership, among other topics.

Part 2

R. Albert Mohler Jr., author of ‘The Conviction to Lead,’ discusses the two cultures of evangelicalism, the importance of passion, generational challenges, and a leadership response.

Al Mohler – Hebrews 12

English: Al Mohler, President of Southern Bapt...

Expositors Summit 2012: General Session 6


Expositors Summit 2012: General Session 6 from Southern Seminary on Vimeo.

Al Mohler on Halloween

What to do about Halloween and your kids? Dr. Mohler writes about its roots and also notes the fact that there is a difference between celebrating a holiday like Halloween vs. the Christmas holiday:

While affirming that make-believe and imagination are part and parcel of God’s gift of imagination, Christians should still be very concerned about the focus of that imagination and creativity. Arguing against Halloween is not equivalent to arguing against Christmas. The old church festival of “All Hallow’s Eve” is by no means as universally understood among Christians as the celebration of the incarnation at Christmas.

and he calls on parents to make careful decisions on what their children celebrate:

Christian parents should make careful decisions based on a biblically-informed Christian conscience. Some Halloween practices are clearly out of bounds, others may be strategically transformed, but this takes hard work and may meet with mixed success.

The coming of Halloween is a good time for Christians to remember that evil spirits are real and that the Devil will seize every opportunity to trumpet his own celebrity.

Read the full article here –

Al Mohler on Marriage and Ministry Crisis

Al Mohler – President of Southern Baptist Theological Seminary: When you think of all the things that might demand our attention, it’s hard to come up with anything that is more important than this: Marriage and Ministry.

Jesus Stills the Sea

Luke 8: 22 Now on one of those days Jesus and His disciples got into a boat, and He said to them,“Let us go over to the other side of the lake.” So they launched out. 23 But as they were sailing along He fell asleep; and a fierce gale of wind descended on the lake, and they beganto be swamped and to be in danger. 24 They came to Jesus and woke Him up, saying, “Master, Master, we are perishing!” And He got up and rebuked the wind and the surging waves, and they stopped, and it became calm. 25 And He said to them, “Where is your faith?” They were fearful and amazed, saying to one another, “Who then is this, that He commands even the winds and the water, and they obey Him?”

In the introduction (first 1/2 hour) Al Mohler talks about assuming the role of President of Southern Baptist Theological Seminary in the spring of 1993.
  • Everybody reacts differently in a crisis, some people just disappear. You’re gonna discover who your friends are during a crisis because they’re the ones standing with you.

Normative picture of a minister in the New Testament: One who is married to one wife; representing the covenantal commitment and the integrity and fidelity of that love.

Ten principles for marriage during ministry crisis

  1. Your marriage and your ministry are inseparable. That’s not an uncontroversial statement. Your marriage is who you are and that commitment you’ve made and covenant fidelity n marriage and that commitment you’re going to make is a commitment prior to your calling to any specific place in ministry. You are not going to ever be able successfully to separate your ministry or your marriage because if you think you’re doing that, you’re lying to yourself and you’re setting yourself up for a horrible disaster. I’ve known pastors who had tragic marriages and were great exopsitors, but that was a clear limp, at least. And I have seen several of them come to the end of their ministry and you realize there is something horrifyingly missing even now. We can’t just act that our marriage and our ministry are inseparable, they’re not because we’re not individually separable from our call and we’re not individually separable from our covenantal commitments. We are all we are all the time. If we suffer under the illusion that we can somehow set our marriage on the side and our ministry on the other side, that we can set them apart as 2 distinct dimensions of who we are, we fool ourselves.(47 min)
  2. Your marriage will anchor your ministry, not the other way around. Never for a minute think that the ministry’s gonna save your marriage. It won’t. Now, your marriage can save your ministry. If you think you can find better fulfillment that will compensate for what you don’t have in your marriage, you’re doomed.
  3. Your marriage will determine your state of your heart, not your ministry. The state of our heart is a very urgently important thing because we’re never higher than our heart.
  4. Your home is to be your haven in a heartless world. In other words, when you go out in the world expect to be hurt, ministry is a risk, you are exposing yourself to criticism and injury. You can be hurt at home… but you better not be hurt n the same way and it has to be the haven from those hurts.
  5. Your wife must be a partner in ministry, not a mere observer. If she is you’re living in a bifurcated world and setting yourself up for disaster.
  6. When crisis come, lean on each other, drawing strength from each other. It’s just common sense, that is what marriage is all about. You lean on Christ and you lean on each other and you’ve got to be careful about leaning on e=anyone else.
  7. Protect her heart and trust in God. If you think that what you are going to do is protect your wife from reality, that’s not going to work. That’s making her into an observer, sometimes even a distant observer, not a participant. But, if you take everything home to her, in terms of your hurts, you need to be careful when you have a moment of anger, or you’ve been let down, that you don’t poison her view of someone, horrifyingly.
  8. Protect your children and interpret events for them and live confidently. Children don’t need to have all the data… they just need to know you’re happy with mom, and you’re secure in your calling and that you’re confident in Jesus.
  9. If you have to choose, lose the ministry, not the marriage. And, the second thing you would have to say after that is, „If you lose the marriage, you’d better lose the ministry anyway”. If you get to that point… and I don’t mean just because your wife doesn’t want to live in this state, or you got hurt feelings and you wanna go home. I mean, if you realize, „I can’t do this, I can’t stay here and stay married”… Then Stay married! God’s sovereign. If He’s called you, you’ll get to a place where you can stay both faithful in ministry and faithful in marriage.
  10. Aim to grow old and happy together. The biblical picture here is really rich. Plan a life from beginning to end together.

Leading Your Family Through Ministry Crisis from Southern Seminary on Vimeo.

From the SBC Convention – Daniel Akin, Al Mohler and Mark Dever

An interesting, edifying conversation on various topics (you may have to bear through the first 8 minutes where the discussion is about holding the SBC Convention every 2 years instead of yearly. Afterwards, it is a great and fruitful discussion. Dr. Daniel Akin is President of the Southeastern Baptist Theological Seminary, Dr. R. Albert Mohler Jr., serves as president of The Southern Baptist Theological Seminary – the flagship school of the Southern Baptist Convention and one of the largest seminaries in the world and Mark Dever serves as the senior pastor of Capitol Hill Baptist Church in Washington, DC.

Video by  on vimeo – Dr. Akin sits down with Mark Dever and Al Mohler on Tuesday night of the SBC Annual Meeting to talk about the motion for a bi-annual meeting, the debate over Calvinism, and the election of Fred Luter as the first African-American president of the SBC.

IX Marks at 9 – 2012 SBC Annual Meeting – Tuesday Night from Southeastern Seminary on Vimeo.

Al Mohler – Shepherd’s Conference 2012 – The Calling of a Preacher

Introduction from the message given by Al Mohler. See video for flu message:

Let’s admit it. There’s a lot of mysteries in the christian life, but one of the greatest mysteries is why God would in His sovereign, omnipotent and omniscient, and wisdom and righteousness, and mercy choose the likes of folks as we… to do this. You might think that if we were orchestrating this, we might have angels doing the preaching. Everybody would listen to an angel, wouldn’t they? Of course,  not American angels. We domesticate little angels, we paint little pictures of cherubs and hang them in the bathroom. It’s a completely different reality. Just remember in the Gospel of Luke, the angelic hosts showed up to the shepherds and the first think they had to say is, „First of all, don’t die” – „Fear not, we bring you tidings of great joy”. Meanwhile, most Americans, in our weirdo, fake, postmodern spirituality think they’re channeling with little cherubs in the bathroom.

But God doesn’t assign angels to do the preaching. He assigned human preachers, men whom He has called because when an angel shows up to preach you don’t ask, „How did God do that?”. But, when we show up to preach you’re looking at me going (saying), „He’s just flesh and blood. He’s nearsighted. He only speaks one language. He’s gonna be hungry soon. He fell asleep during a Greek lecture, thirty something years ago and you’re letting him preach?” Well, it’s as the apostle Paul says, „It’s so that the glory would be all of God’s and not ours. So that the excellence would be His excellence that’s demonstrated and not ours.”

Admit it: you’d love to be doing this, and then admit it: That’s a good thing. And then let’s just admit it together, it’s just a priceless thing that we get to be together for these days and these hours, to preach and to hear preaching and to be encouraged, not only by each other, but by the Holy Spirit of God in this calling that has come to us.

How is it that there can be such confusion about the calling of the preacher?

There are many things I can understand that can confuse us. We’re rightly confused about many things. There are simple some things that are vexing and confusing They’re not easily understood. But when it comes to the calling of a preacher there is such Biblical clarity. How in the world do you get confused about this? When you look at the contemporary church life, it is very, very clear that there is wholesale confusion about what the preacher is supposed to do. Not only in academia are they talking about getting the sage off the stage just to be the guide on the side.

There are an awful lot of preachers who think they’re not supposed to declare, they’re not supposed to proclaim, they’re not supposed to rebuke, they’re not supposed to exhort. All they’re supposed to do is kind of hint… suggest… maybe a little insinuation, here and there.

Have you noticed how many churches don’t have a pulpit anymore? Because it implies something that’s supposed to take place here. I think one of the reasons a lot of churches don’t have pulpits is because you can just sort of glide here and there and make a few suggestions. Whereas, a pulpit has a history. It’s a substantial piece of furniture that says: This is actually a place where something is supposed to happen. Now, a lot of those pulpits weren’t very useful because they had a tiny place to put anything on. Everything about this pulpit says that it is here for one reason: teaching. But there’s an antipathy towards this, there’s an incredible confusion and I’ll admit I just don’t understand it.

I think, that it just might be, that the most dangerous place on planet earth is in an evangelical Bible study. One of those unguided Bible studies, like some churches have. Where everybody slouches in a chair with their own copy of God’s word, open on their lap. And you read a verse and you know the question that’s coming: What does this verse mean to you? I don’t wanna hurt your feelings, but I don’t care what this verse means to you. I wanna know what it means and that’s when you’ve actually gotta have someone who can teach, who’s equipped, who has studied to show himself approved, a workman who needs not to be ashamed.

I remember back in junior high school when we had these non directed Bible studies. They told us to get together. You imagine 14 year old boys in  a room, sitting at the table, reading a Bible. We read a text and said, „What do you think?” „I don’t know” After going around we closed the Bible and asked, „Ok, what’s your favorite team?” They have to be taught. We have to be taught.

It is the privilege and the responsibility of the preacher to teach.

 „How will they hear without a preacher?” asked Paul. The Ethiopian Eunuch had to be taught by Philip. The clear assignment to the preacher is to preach the word in season and out of season. And we wonder with an exhortation, a commandment that is that clear, how could we possibly get it confused?  And yet many do.

by Grace Community Church at Vimeo

Colossians 1 (ESV)


1 Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother,

To the saints and faithful brothers[a] in Christ at Colossae:

Grace to you and peace from God our Father.

Thanksgiving and Prayer

 We always thank God, the Father of our Lord Jesus Christ, when we pray for you, since we heard of your faith in Christ Jesus and of the love that you have for all the saints,because of the hope laid up for you in heaven. Of this you have heard before in the word of the truth, the gospel, which has come to you, as indeed in the whole world it is bearing fruit and increasing—as it also does among you, since the day you heard it and understood the grace of God in truth, just as you learned it from Epaphras our beloved fellow servant.[b] He is a faithful minister of Christ on your[c] behalf and has made known to us your love in the Spirit.

And so, from the day we heard, we have not ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, 10 so as to walk in a manner worthy of the Lord, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God. 11  May you be strengthened with all power, according to his glorious might, for all endurance and patience with joy, 12  giving thanks[d] to the Father, who has qualified you[e] to share in the inheritance of the saints in light. 13 He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, 14  in whom we have redemption, the forgiveness of sins.

The Preeminence of Christ

15  He is the image of the invisible God, the firstborn of all creation. 16 For by[f] him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. 17 And he is before all things, and in him all things hold together. 18 And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent.19 For in him all the fullness of God was pleased to dwell, 20 and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.

21  And you, who once were alienated and hostile in mind, doing evil deeds, 22 he has now reconciled in his body of flesh by his death, in order to present you holy and blameless andabove reproach before him, 23  if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation[g] under heaven, and of which I, Paul, became a minister.

Paul’s Ministry to the Church

24 Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church, 25  of which I became a minister according to the stewardship from God that was given to me for you, to make the word of God fully known, 26  the mystery hidden for ages and generations but now revealed to his saints. 27  To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory. 28 Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ. 29 For this I toil, struggling with all his energy that he powerfully works within me.

Albert Mohler – Cultural Discernment from a Biblical Worldview

Another „older” video, from  the New Attitude Conference (Joshua Harris)(New name=NEXT Conferences), 2006 in Louisville, Kentucky,  yet still very relevant today.


It would be very difficult to find any aspect of human life more powerful than sexuality… more powerful as an incentive, as an interest, an attraction, a fascination… a cauldron of trouble. That is why when you read the Old Testament, you come face to face with the fact that the people around Israel were actually demonstrating a basic pagan temptation and that basic pagan temptation is the worship of sex. That is how powerful sex is. And, that is how false these paganisms turn out to be, because, sex promises so much, but it doesn’t deliver on its promises.

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The Seduction of Pornography and the Integrity of Christian Marriage by R. Albert Mohler

English: Al Mohler, President of Southern Bapt...

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From the introduction of  The Seduction of Pornography and the Integrity of Christian Marriagemade in an Address by R. Albert Mohler, Jr., President of  The Southern Baptist Theological Seminary

Delivered to the Men of Boyce College March 13, 2004

“I have made a covenant with my eyes; How then could I gaze at a virgin?” Job 31:1

The intersection of pornography and marriage is one of the most problematic issues among many couples today—including Christian couples. The pervasive plague of pornography represents one of the greatest moral challenges faced by the Christian church in the postmodern age. With eroticism woven into the very heart of the culture, celebrated in its entertainment, and advertised as a commodity, it is virtually impossible to escape the pervasive influence of pornography in our culture and in our lives.

At the same time, the problem of human sinfulness is fundamentally unchanged from the time of the Fall until the present. There is no theological basis for assuming that human beings are more lustful, more defenseless before sexual temptation, or more susceptible to the corruption of sexual desire than was the case in any previous generation.

Two distinctions mark the present age from previous eras. First, pornography has been so mainstreamed through advertising, commercial images, entertainment, and everyday life, that what would have been illegal just a few decades ago is now taken as common dress, common entertainment, and unremarkable sensuality. Second, explicit eroticism—complete with pornographic images, narrative, and symbolism—is now celebrated as a cultural good in some sectors of the society.

Growing out of those two developments is a third reality—namely, that increased exposure to erotic stimulation creates the need for ever-increased stimulation in order to demand notice, arouse sexual interest, and retain attention.

The bottom line is that, in our sinfulness, men are drawn toward pornography and a frighteningly large percentage of men develop a dependence upon pornographic images for their own sexual arousal and for their concept of the good life, sexual fulfillment, and even meaning in life.

Mohler concludes:

The deliberate use of pornography is nothing less than the willful invitation of illicit lovers and objectified sex objects and forbidden knowledge into a man’s heart, mind, and soul. The damage to the man’s heart is beyond measure, and the cost in human misery will only be made clear on the Day of Judgment. From the moment a boy reaches puberty until the day he is lowered into the ground, every man will struggle with lust. Let us follow the biblical example and scriptural command that we make a covenant with our eyes lest we sin. In this society, we are called to be nothing less than a corps of the mutually accountable amidst a world that lives as if it will never be called to account.

Read the entire paper here – (It is only 12  pages long and double spaced at that)

Albert Mohler on Larry King: Should Christians Stop Trying to Convert Jews?

I came across this video that, although it is 12 years old, it has just recently been uploaded (November 2011). It is heartening to watch Albert Mohler debate and note has he not lost any of his fire and evangelistic zeal in all those years.

Interesting to note (at about the 8th minute) that the biggest objection coming from Rabbi Hier happens to be on the matter of hell, or as he calls it that eternal „barbecue” and wants to dismiss Mohler’s „Christian” religion because it believes that Jews will go to that eternal „barbecue” just because they don’t believe in Christianity’s Christ. And surprisingly Larry King comes to the aid of Mohler’s response when rabbi Boteach says some of the most ludicrous things I have heard in attacking Christians desire to evangelize the Jews. He calls Christian evangelism spiritual apartheid.

Rabbi Hier’s objection is that it’s okay to proselytize, but he thinks Jews for Jesus are deceptive because they wear the prayer shawls and „pretend” they are Jewish when they proselytize. Throughout, his argument tends to  suggest that somehow Christian Jews are to deny their Jewish heritage because it is deceiving to other Jews to still pretend to be Jewish in order to proselytize and gain innocent trust.

Aired January 12, 2000 – 9:00 p.m. ET on CNN. Al Mohler with David Brickner (Jews for Jesus), Rabbi Marvin Hier (Simon Wiesenthal Center)  and Rabbi Schmuley Boteach (Oxford L’chaim Scoiety)

You can read the CNN manuscript here.

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The Goodness of God and the Reality of Evil by Dr. Albert Mohler

I found this article extremely helpful with the response to ‘God and evil’ from the Albert Mohler blog. Dr. R. Albert Mohler, Jr., serves as president of The Southern Baptist Theological Seminary — the flagship school of the Southern Baptist Convention and one of the largest seminaries in the world.

Every thoughtful person must deal with the problem of evil. Evil acts and tragic events come to us all in this vale of tears known as human life. The problem of evil and suffering is undoubtedly the greatest theological challenge we face.

Most persons face this issue only in a time of crisis. A senseless accident, a wasting disease, or an awful crime demands some explanation. Yesterday, evil showed its face again as Hurricane Katrina came ashore on the Gulf Coast.

For the atheist, this is no great problem. Life is a cosmic accident, morality is an arbitrary game by which we order our lives, and meaning is non-existent. As Oxford University’s Professor Richard Dawkins explains, human life is nothing more than a way for selfish genes to multiply and reproduce. There is no meaning or dignity to humanity.

For the Christian Scientist, the material world and the experience of suffering and death are illusory. In other religions suffering is part of a great circle of life or recurring incarnations of spirit.

Some Christians simply explain suffering as the consequence of sins, known or unknown. Some suffering can be directly traced to sin. What we sow, so shall we reap, and multiple millions of persons can testify to this reality. Some persons suffer innocently by the sinful acts of others.

But Jesus rejected this as a blanket explanation for suffering, instructing His disciples in John 9 and Luke 13 that they could not always trace suffering back to sin. We should note that the problem of evil and suffering, the theological issue of theodicy, is customarily divided into evil of two kinds, moral and natural. Both are included in these passages. In Luke 13, the murder of the Galileans is clearly moral evil, a premeditated crime–just like the terrorist acts in New York and Washington. In John 9, a man is blind from birth, and Jesus tells the Twelve that this blindness cannot be traced back to this man’s sin, or that of his parents.

Natural evil comes without a moral agent. A tower falls, an earthquake shakes, a tornado destroys, a hurricane ravages, a spider bites, a disease debilitates and kills. The world is filled with wonders mixed with dangers. Gravity can save you or gravity can kill you. When a tower falls, it kills.

People all over the world are demanding an answer to the question of evil. It comes only to those who claim that God is mighty and that God is good. How could a good God allow these things to happen? How can a God of love allow killers to kill, terrorists to terrorize, and the wicked to escape without a trace?

No superficial answer will do. Our quandary is well known, and the atheists think they have our number. As a character in Archibald MacLeish’s play, J.B. asserts, “If God is God He is not good, if God is good He is not God; take the even, take the odd . . . .” As he sees it, God can be good, or He can be powerful, but He cannot be both.

We will either take our stand with God’s self-revelation in the Bible, or we are left to invent a deity of our own imagination. The Bible quickly excludes two false understandings.

First, the Bible reveals that God is omnipotent and omniscient. These are unconditional and categorical attributes. The sovereignty of God is the bedrock affirmation of biblical theism. The Creator rules over all creation. Not even a sparrow falls without His knowledge. He knows the number of hairs upon our heads. God rules and reigns over all nations and principalities. Not one atom or molecule of the universe is outside His active rule.

The sovereignty of God was affirmed by King Nebuchadnezzar, who confessed that God “does according to His will in the host of heaven and among the inhabitants of the earth; and no one can ward off His hand or say to Him, ‘What have You done?’” [Daniel 4:36]. Process theologians have attempted to cut God’s power down to size, rendering the Creator as one power among others. The evangelical revisionists pushing open theism have attempted to cut God’s omniscience down to size, rendering Him as one mind among others.

Rabbi Harold Kushner argues that God is doing the best He can under the circumstances, but He lacks the power to either kill or cure. The openness theists argue that God is always ready with Plan B when Plan A fails. He is infinitely resourceful, they stress, just not really sovereign.

These are roads we dare not take, for the God of the Bible causes the rising and falling of nations and empires, and His rule is active and universal. Limited sovereignty is no sovereignty at all.

The second great error is to ascribe evil to God. But the Bible does not allow this argument. God is absolute righteousness, love, goodness, and justice. Most errors related to this issue occur because of our human tendency to impose an external standard–a human construction of goodness–upon God. But good does not so much define God as God defines good.

How then do we speak of God’s rule and reconcile this with the reality of evil? Between these two errors the Bible points us to the radical affirmation of God’s sovereignty as the ground of our salvation and the assurance of our own good. We cannot explain why God has allowed sin, but we understand that God’s glory is more perfectly demonstrated through the victory of Christ over sin. We cannot understand why God would allow sickness and suffering, but we must affirm that even these realities are rooted in sin and its cosmic effects.

How does God exercise His rule? Does He order all events by decree, or does He allow some evil acts by His mere permission? This much we know–we cannot speak of God’s decree in a way that would imply Him to be the author of evil, and we cannot fall back to speak of His mere permission, as if this allows a denial of His sovereignty and active will.

A venerable confession of faith states it rightly: “God from eternity, decrees or permits all things that come to pass, and perpetually upholds, directs, and governs all creatures and all events; yet so as not in any way to be the author or approver of sin nor to destroy the free will and responsibility of intelligent creatures.”

God is God, and God is good. As Paul affirms for the church, God’s sovereignty is the ground of our hope, the assurance of God’s justice as the last word, and God’s loving rule in the very events of our lives: “And we know that God causes all things to work together for good to those who love God, who are the called according to His purpose.” [Romans 8:28]

We dare not speak on God’s behalf to explain why He allowed these particular acts of evil to happen at this time to these persons and in this manner. Yet, at the same time, we dare not be silent when we should testify to the God of righteousness and love and justice who rules over all in omnipotence. Humility requires that we affirm all that the Bible teaches, and go no further. There is much we do not understand. As Charles Spurgeon explained, when we cannot trace God’s hand, we must simply trust His heart.

Related Posts (from Al Mohler)

Dr. Albert Mohler on 9/11 and Truth Telling

This is just an excerpt. To read this entire sermon please go to Albert Mohler’s website at

Dr. Mohler preached this message on September 13, 2001–two days after the terrorist attacks of September 11, 2011. It is republished in commemoration of the tenth anniversary of those attacks. An extended reflection on these events from the perspective of 2011 will follow.

Preachers are expected to speak when no one else has any idea what to say. This is not an enviable position. Standing at the graveside, the dying bedside, the scene of the accident, the preacher is supposed to know what to say, when nothing seems right to say.

Sometimes, saying nothing is best. We can be too hasty to speak, too eager to explain, too superficial in our answer, or too arrogant in our presumption. At other times, silence would be mere cowardice and the abdication of calling and responsibility. To fail to speak in these moments is to deny one’s calling and to fail the supreme test of authentic ministry.

Thousands of preachers will stand in pulpits this Sunday and speak with trembling lips to congregations loaded with expectancy. It could hardly be otherwise. The pictures are replayed in our minds and on our television screens again and again and again. We are watching the unbelievable transformed into the undeniable.

Modern airliners filled with passengers fly through a beautiful sky right into two of the tallest buildings on earth. We watch transfixed, and watch over and over again. The human mind can take only so much reality at any one time. We soon saw images of a burning Pentagon building and then the unimaginable-two 110-story skyscrapers falling into the ground, reduced to a horrific mound of rubble and debris.

We knew that thousands of human beings were dying as we watched. We had seen persons jump from windows, preferring the quick death of a fall to the terror of the fire. And then we saw the collapsing towers, one by one, with disintegrating concrete, glass, and steel reduced to particles of dust and fragments of debris.

The symbolism was unavoidable. These two towers represented the might and energy of the American economy, sending a message to the world of our national power and influence. Like modern towers of Babel, they represented our ambition to build great towers that would touch the sky and defy gravity. Now, millions of pieces of paper floated through the sky like grotesque confetti.

The Pentagon is so powerful a symbol that the name needs no further explanation. The Pentagon can unleash the power of the world’s greatest military force. Now, the Pentagon sits like a wounded giant on the ground. The world’s last remaining superpower doesn’t look so powerful through a veil of smoke.

We know that the world will never be the same after this. We do not want to exaggerate, but exaggeration seems almost impossible. There are no words adequate to convey the horror, the grief, the outrage, or the sense of disbelief.

Oddly enough, at the very same time we cannot help talking. We are glued to our televisions and computer screens, afraid to miss what may come next. We are a nation of voyeurs watching a pornography of death and destruction. It hardly seems right to watch, and it hardly seems right not to watch.

This is a crucial test for the Christian church. We must measure our words carefully. We must think biblically and seek a proper perspective into which we can put all of this. This is not easy, but authentic ministry often comes down to saying what you know to be true when people are desperate to hear it and no one seems to know where else to look.

Mai mult

Why Conservative Churches Are Growing- The Christian Post

In an April 26 guest opinion  post for the Christian Post, R. Albert Mohler explains why Conservative Churches are growing-

By the late 1960s, liberal Protestants began asking a rather difficult question. Why were the conservative churches growing? In retrospect, one aspect of the liberal Protestant crisis was reflected in that very question. The mainline Protestant denominations would have been better served by asking why their own churches were declining.

Commissioned by the National Council of Churches, researcher Dean M. Kelley set out to find out why conservative churches were growing, even as the more liberal churches were declining. In his 1972 book, Why Conservative Churches are Growing: A Study in Sociology of Religion, Kelley argued that evangelical churches grow precisely because they do what the more liberal congregations and denominations intentionally reject – they make serious demands of believers in terms of doctrine and behavior.

“Amid the current neglect and hostility toward organized religion in general,” Kelley noted, “the conservative churches, holding to seemingly outmoded theology and making strict demands on their members, have equalled or surpassed in growth the early percentage increases of the nation’s population.”

With amazing insight and candor, Kelley spoke for mainline Protestantism when he noted that it had been generally assumed that churches, “if they want to succeed, will be reasonable, rational, courteous, responsible, restrained, and receptive to outside criticism.” These churches would be highly concerned with preserving “a good image in the world” – and that meant especially within the world of the cultural elites. These churches, intending to grow, would be “democratic and gentle in their internal affairs” – as the larger world defines those qualities. These churches will intend to be cooperative with other religious groups in order to meet common goals, and thus “will not let dogmatism, judgmental moralism, or obsessions with cultic purity stand in the way of such cooperation and service.”

Then, Kelley dropped his bomb: “These expectations are a recipe for the failure of the religious enterprise, and arise from a mistaken view of what success in religion is and how it should be fostered and measured.”

Kelley then presented his considerable wealth of research and reflection on the phenomenon of conservative growth and liberal decline. “Strong” religious movements make demands of their members in terms of both belief and behavior. These churches demand adherence to highly defined doctrines that are to be received, believed, and taught without compromise. They also understand themselves to be separate from the larger secular culture, and the requirements of membership in the church define a distance from secular beliefs and behaviors.

The liberal churches are, by their own decision, opposed to these very principles. The mainline Protestant churches desired to be taken seriously and respected by the intellectual elites. They wanted the benefits of cultural acceptance and esteem. They lowered doctrinal and behavioral requirements and made membership more a matter of personal preference than of theological conviction.

Kelley concluded: “To the person who is concerned about the future of the ecumenical churches, this theory can offer little encouragement. The mainline denominations will continue to exist on a diminishing scale for decades, perhaps for centuries, and will continue to supply some people with a dilute and undemanding form of meaning, which may be all they want.”

In a recent column in The New York Times, David Brooks raised similar issues, this time in the context of a review of “The Book of Mormon,” a popular production on Broadway. In Brooks’ view, the show “ridicules Mormonism but not the Mormons, who are loopy but ultimately admirable.”

In the course of his column, Brooks made this observation:

Many religious doctrines are rigid and out of touch. But religion itself can do enormous good as long as people take religious teaching metaphorically and not literally; as long as people understand that all religions ultimately preach love and service underneath their superficial particulars; as long as people practice their faiths open-mindedly and are tolerant of different beliefs.

Hang in there – David Brooks is headed somewhere with this argument. He noted that many Americans “have always admired the style of belief that is spiritual but not doctrinal, pluralistic and not exclusive, which offers tools for serving the greater good but is not marred by intolerant theological judgments.”

And he is right, of course. This is an eloquent description of the religious disposition so well documented by Dean Kelley almost 40 years ago. This describes the mainline Protestant aspiration – to be seen as serving the public good without the taint of theological judgment.

But then Brooks dropped a bombshell of his own:

The only problem with “The Book of Mormon” (you realize when thinking about it later) is that its theme is not quite true. Vague, uplifting, nondoctrinal religiosity doesn’t actually last. The religions that grow, succor and motivate people to perform heroic acts of service are usually theologically rigorous, arduous in practice and definite in their convictions about what is True and False.

Further: “The religions that thrive have exactly what “The Book of Mormon” ridicules: communal theologies, doctrines and codes of conduct rooted in claims of absolute truth.”

Note that Brooks defined the “strong” profile of belief with terms such as “rigorous,” “arduous,” and “definite.” With considerable insight, Brooks informed his readers that rigorous theology “provides believers with a map of reality,” “allows believers to examine the world intellectually as well as emotionally,” “helps people avoid mindless conformity,” and “delves into mysteries in ways that are beyond most of us.”

Meanwhile, arduous codes of behavior and conduct “allow people to build their character.” Brooks explains that “regular acts of discipline can lay the foundation for extraordinary acts of self-control when it counts the most.”

Brooks concludes with a look at Africa, where conservative Protestantism is thriving. The Broadway show portrays the Africans accepting the liberal form of belief that would comfort the cultured antagonists of religion. Brooks knows that it is not so:

I was once in an AIDS-ravaged village in southern Africa. The vague humanism of the outside do-gooders didn’t do much to get people to alter their risky behavior. The blunt theological talk of the church ladies – right and wrong, salvation and damnation – seemed to have a better effect.

In the span of just a few paragraphs, David Brooks made the same argument that Dean M. Kelley made in his book-length report on research nearly four decades ago.

There is a wealth of insight in both analyses. In the present context, evangelical Christians face many of the same questions asked by the liberal Protestant denominations in the 1960s and beyond. The main question is always deeply theological: Do we really believe that the message of the Gospel is the only message that offers salvation?

At this point, the limits of sociological research become clear. A sociological analysis can distinguish between stronger and weaker forms of faith and belief and can measure qualities such as rigor, ardor, and definiteness. Sociology can trace developments and offer research-based predictions about the future.

What sociology cannot do is deal with the most important question of all – the truth question. That is where Mormons and evangelical Christians part company. Orthodox Jews, Jesuits, and Jehovah’s Witnesses all fall on the “strong” side of the sociological divide in their own way, but each has a completely distinct worldview based upon very different understandings of the truth. Mormons and Methodists have very different theologies, to say the least, but it takes a theologically informed Mormon and Methodist to know the difference.

Dean M. Kelley and David Brooks, each writing for a very different audience, have much to say to evangelical Christians. But, in the end, sociology can get us only so far and no further. The rigor, ardor, and energies of evangelical churches must not be held merely in a desire to hold to a form of religion that will grow, but in a biblical commitment to hold fast to the truth of the Gospel and to share that saving truth with the whole world.

We are left with what David Brooks described as the “blunt theological talk of the church ladies” in that African village – “right and wrong, salvation and damnation.” Such is the Kingdom.

Adapted from R. Albert Mohler Jr.’s weblog at R. Albert Mohler, Jr. is president of The Southern Baptist Theological Seminary in Louisville, Kentucky. For more articles and resources by Dr. Mohler, and for information on The Albert Mohler Program, a daily national radio program broadcast on the Salem Radio Network, go to For information on The Southern Baptist Theological Seminary, go to Send feedback to Original Source:

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