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Don't Drop The Mic - The Power Of Your Words Can Change The World Don't Drop The Mic - The Power Of Your Words Can Change The World

Don't Drop The Mic - The Power Of Your Words Can Change The World Order Printed Copy

  • Author: T D Jakes
  • Size: 1.34MB | 319 pages
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About the Book


"Don't Drop the Mic" by T.D. Jakes explores the impact of our words and the power they have to shape our lives and the world around us. Through personal anecdotes and lessons from scripture, Jakes encourages readers to use their words wisely and to speak with purpose and positivity to bring about positive change in their lives and the world.

Martin Luther

Martin Luther Martin Luther was a German monk who forever changed Christianity when he nailed his '95 Theses' to a church door in 1517, sparking the Protestant Reformation. Who Was Martin Luther? Martin Luther was a German monk who began the Protestant Reformation in the 16th century, becoming one of the most influential and controversial figures in the history of Christianity. Luther called into question some of the basic tenets of Roman Catholicism, and his followers soon split from the Roman Catholic Church to begin the Protestant tradition. His actions set in motion tremendous reform within the Church. A prominent theologian, Luther’s desire for people to feel closer to God led him to translate the Bible into the language of the people, radically changing the relationship between church leaders and their followers. Early Life Luther was born on November 10, 1483, in Eisleben, Saxony, located in modern-day Germany. His parents, Hans and Margarette Luther, were of peasant lineage. However, Hans had some success as a miner and ore smelter, and in 1484 the family moved from Eisleben to nearby Mansfeld, where Hans held ore deposits. Hans Luther knew that mining was a tough business and wanted his promising son to have a better career as a lawyer. At age seven, Luther entered school in Mansfeld. Education At 14, Luther went north to Magdeburg, where he continued his studies. In 1498, he returned to Eisleben and enrolled in a school, studying grammar, rhetoric and logic. He later compared this experience to purgatory and hell. In 1501, Luther entered the University of Erfurt, where he received a degree in grammar, logic, rhetoric and metaphysics. At this time, it seemed he was on his way to becoming a lawyer. Becoming a Monk In July 1505, Luther had a life-changing experience that set him on a new course to becoming a monk. Caught in a horrific thunderstorm where he feared for his life, Luther cried out to St. Anne, the patron saint of miners, “Save me, St. Anne, and I’ll become a monk!” The storm subsided and he was saved. Most historians believe this was not a spontaneous act, but an idea already formulated in Luther’s mind. The decision to become a monk was difficult and greatly disappointed his father, but he felt he must keep a promise. Luther was also driven by fears of hell and God’s wrath, and felt that life in a monastery would help him find salvation. The first few years of monastic life were difficult for Luther, as he did not find the religious enlightenment he was seeking. A mentor told him to focus his life exclusively on Jesus Christ and this would later provide him with the guidance he sought. Disillusionment with Rome At age 27, Luther was given the opportunity to be a delegate to a Catholic church conference in Rome. He came away more disillusioned, and very discouraged by the immorality and corruption he witnessed there among the Catholic priests. Upon his return to Germany, he enrolled in the University of Wittenberg in an attempt to suppress his spiritual turmoil. He excelled in his studies and received a doctorate, becoming a professor of theology at the university (known today as Martin Luther University Halle-Wittenberg). Through his studies of scripture, Luther finally gained religious enlightenment. Beginning in 1513, while preparing lectures, Luther read the first line of Psalm 22, which Christ wailed in his cry for mercy on the cross, a cry similar to Luther’s own disillusionment with God and religion. Two years later, while preparing a lecture on Paul’s Epistle to the Romans, he read, “The just will live by faith.” He dwelled on this statement for some time. Finally, he realized the key to spiritual salvation was not to fear God or be enslaved by religious dogma but to believe that faith alone would bring salvation. This period marked a major change in his life and set in motion the Reformation. Though Luther intended these to be discussion points, the 95 Theses laid out a devastating critique of the indulgences - good works, which often involved monetary donations, that popes could grant to the people to cancel out penance for sins - as corrupting people’s faith. Luther also sent a copy to Archbishop Albert Albrecht of Mainz, calling on him to end the sale of indulgences. Aided by the printing press, copies of the 95 Theses spread throughout Germany within two weeks and throughout Europe within two months. The Church eventually moved to stop the act of defiance. In October 1518, at a meeting with Cardinal Thomas Cajetan in Augsburg, Luther was ordered to recant his 95 Theses by the authority of the pope. Luther said he would not recant unless scripture proved him wrong. He went further, stating he didn’t consider that the papacy had the authority to interpret scripture. The meeting ended in a shouting match and initiated his ultimate excommunication from the Church. Excommunication Following the publication of his 95 Theses, Luther continued to lecture and write in Wittenberg. In June and July of 1519 Luther publicly declared that the Bible did not give the pope the exclusive right to interpret scripture, which was a direct attack on the authority of the papacy. Finally, in 1520, the pope had had enough and on June 15 issued an ultimatum threatening Luther with excommunication. On December 10, 1520, Luther publicly burned the letter. In January 1521, Luther was officially excommunicated from the Roman Catholic Church. Diet of Worms In March 1521, Luther was summoned before the Diet of Worms, a general assembly of secular authorities. Again, Luther refused to recant his statements, demanding he be shown any scripture that would refute his position. There was none. On May 8, 1521, the council released the Edict of Worms, banning Luther’s writings and declaring him a “convicted heretic.” This made him a condemned and wanted man. Friends helped him hide out at the Wartburg Castle. While in seclusion, he translated the New Testament into the German language, to give ordinary people the opportunity to read God’s word. Lutheran Church Though still under threat of arrest, Luther returned to Wittenberg Castle Church, in Eisenach, in May 1522 to organize a new church, Lutheranism. He gained many followers, and the Lutheran Church also received considerable support from German princes. When a peasant revolt began in 1524, Luther denounced the peasants and sided with the rulers, whom he depended on to keep his church growing. Thousands of peasants were killed, but the Lutheran Church grew over the years. Katharina von Bora In 1525, Luther married Katharina von Bora, a former nun who had abandoned the convent and taken refuge in Wittenberg. Born into a noble family that had fallen on hard times, at the age of five Katharina was sent to a convent. She and several other reform-minded nuns decided to escape the rigors of the cloistered life, and after smuggling out a letter pleading for help from the Lutherans, Luther organized a daring plot. With the help of a fishmonger, Luther had the rebellious nuns hide in herring barrels that were secreted out of the convent after dark - an offense punishable by death. Luther ensured that all the women found employment or marriage prospects, except for the strong-willed Katharina, who refused all suitors except Luther himself. The scandalous marriage of a disgraced monk to a disgraced nun may have somewhat tarnished the reform movement, but over the next several years, the couple prospered and had six children. Katharina proved herself a more than a capable wife and ally, as she greatly increased their family's wealth by shrewdly investing in farms, orchards and a brewery. She also converted a former monastery into a dormitory and meeting center for Reformation activists. Luther later said of his marriage, "I have made the angels laugh and the devils weep." Unusual for its time, Luther in his will entrusted Katharina as his sole inheritor and guardian of their children. Anti-Semitism From 1533 to his death in 1546, Luther served as the dean of theology at University of Wittenberg. During this time he suffered from many illnesses, including arthritis, heart problems and digestive disorders. The physical pain and emotional strain of being a fugitive might have been reflected in his writings. Some works contained strident and offensive language against several segments of society, particularly Jews and, to a lesser degree, Muslims. Luther's anti-Semitism is on full display in his treatise, The Jews and Their Lies. Death Luther died following a stroke on February 18, 1546, at the age of 62 during a trip to his hometown of Eisleben. He was buried in All Saints' Church in Wittenberg, the city he had helped turn into an intellectual center. Luther's teachings and translations radically changed Christian theology. Thanks in large part to the Gutenberg press, his influence continued to grow after his death, as his message spread across Europe and around the world.

lean into the hill - a runner’s lesson for the christian life

Sometimes I wonder if the apostle Paul might have been a runner. Running is a curiously common theme in his sermons and letters. He refers to his own life and ministry as running (1 Corinthians 9:26; Galatians 2:2; Philippians 2:16) and describes the Galatians’ (past) faith in similar terms, “You were running well” (Galatians 5:7). He also asks the Thessalonians to pray for him, “that the word of the Lord may speed [run] ahead and be honored” (2 Thessalonians 3:1). He speaks of human effort and exertion (in contrast to divine mercy in election) as running (Romans 9:16 NASB). He preached in Antioch about John the Baptist “finishing his course” (Acts 13:25), expressed to the Ephesian elders his desire that “only I may finish my course” (Acts 20:24), and wrote in his final letter, “I have finished the race” (2 Timothy 4:7). While  walking  serves as his more common image of the Christian life (nearly thirty times in his letters), Paul’s theology had a place for speaking in more intense, even aggressive terms as well — of a kind of athletic capacity in the Christian life, as he wrote to the Corinthians, Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it. (1 Corinthians 9:24) Whether Paul was a runner or not, many Christians have testified (myself included) to finding the regular experience of pushing the body beyond comfort to be of value beyond just physical health. Paul, after all, asserts that “bodily training is of some value,” even as he emphasizes that “godliness is of value in every way” (1 Timothy 4:8). And bodily training is all the more valuable when it serves godliness — when lessons learned in pushing the body translate directly into the instincts of a healthy soul. Lean into the Hill We each face our own hills each day. It might begin with getting out of bed. It might be initiating a conversation we expect to be difficult. Or starting into work or schoolwork or yard work. We all encounter hills; some more, some less. And when we do, it takes more effort to keep putting one foot in front of the other. Again and again, we face challenges big and small. And when we do, what is our default? Will we keep stepping? Slow down? Stop all together? Or lean in? Fellow runners might know the feeling. You’re tired but continuing to strain toward the finish. You come upon a hill. Your natural response will be to slow down and slog through it. Stopping to walk can feel tempting. But another mentality is to lean in. Push yourself to get over it. Pummel your body for a purpose, as Paul did (1 Corinthians 9:27). Expend more energy first. Get over the hill sooner, then enjoy the down slope. Once a runner has learned what rewards lie on the other side of a hill, “leaning in” can become the new default, and become an instinct to develop in the rest of life — learning to press through resistance, rather than backing off as a reflex. Develop the Instinct It is human and modern to take the path of least resistance and avoid the hills in life we know we should be climbing each day. This is one reason we can be so easily distracted. It’s not just our latest devices and the savvy attention merchants tricking us into distraction. Deep down we want to be distracted. Humans have craved and found distractions for centuries; the digital avenues for it have simply made distraction even easier. We typically want to avoid what we know we really should be doing because the hills that matter most are the hardest ones to climb. “The hills that matter most are the hardest ones to climb.” Here’s where “bodily training” and exercise helps not only the body but the will. Physical exertion can help us develop the mentality to lean into tasks we resist instead of avoiding them and procrastinating — to “take resistance as a spur to action instead of avoidance” (Mark Forster,  Get Everything Done , 152). Instead of automatically slowing down, or turning around, when we come to a hill, we can  learn to lean in . Learn to see the right hills as opportunities for fruitfulness, for what really matters — for genuine “productivity” on God’s terms. Today we are surrounded by a wealth of technologies that condition our souls and bodies to expect comfort, and encourage our minds to go to work calculating  easiest means  rather than  best outcomes . Without intentionality, we will be shaped by our flesh’s path of least resistance rather than the Spirit’s call to bear fruit. If we don’t take deliberate steps to rise above the increasingly low bars of discomfort in our society, we will be pulled down into the pit of lethargy around us. We will become (or remain) modern, soft, increasingly lazy, sedentary, and unproductive. But in Christ, we have cause to move in another direction — to “not be conformed to this world, but be transformed by the renewal of [our minds]” (Romans 12:2), and bodies. To present them as living sacrifices (Romans 12:1). When in doubt, we don’t want to default to what’s easiest. We want to pursue what’s most important, knowing that such things are typically the most mentally, emotionally, and physically demanding. Look Through the Hill One way to learn to “lean into the hill” is to learn to look to the reward. For the runner, it is “the eyes of faith” that fuel us to press harder, when part of us would rather slow down, because we’re looking beyond the hill in front of us. Just a few more minutes, and the hill will be behind me, and I will be happier for having leaned in rather than having given in. The more we learn to look to the reward on the other side of the hill, the more — strange as it may seem at first — we learn to taste joy even on the upside. Even now. The eyes of faith begin to  realize , or  taste , in seed form, in the moment of hardship, the joy that is to come. Faith is a tasting now, in the present and its discomforts, of the full reward to come. Whether Paul made a habit of running or not, he had learned how to lean in. When he met conflict in Philippi, he leaned in, and bade the church do so with him. “It has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake,  engaged in the same conflict  that you saw I had and now hear that I still have” (Philippians 1:29–30). Resistance to the gospel challenged the apostle. But he didn’t back down. He engaged. He leaned in. He continued to run, and invited others to join him. So too in Thessalonica. Conflict came, and Paul leaned in. “Though we had already suffered and been shamefully treated at Philippi, as you know, we had boldness in our God to declare to you the gospel of God in the midst of much conflict” (1 Thessalonians 2:2). And yet, example though he is, Paul is not the supreme leaner, but his Lord. Jesus Leaned In Jesus “set his face to go to Jerusalem” (Luke 9:51). Why? “For it cannot be that a prophet should perish away from Jerusalem” (Luke 13:33). This was emphatically not the easiest path but the hardest. The greatest of hills. He would  perish , he said, and in the worst possible way: on a cross. “Even as shame was set immediately before Jesus’s face, he looked to the joy on the far side, and leaned into the Hill.” When Hebrews exhorts us to “run with endurance the race that is set before us” (Hebrews 12:1), he also shows us how: “ looking to Jesus , the founder and perfecter of our faith,” who leaned in, himself looking to the reward — “who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God” (Hebrews 12:2). The resistance mentioned is not the one we might expect: shame. We cringe at even the thought of the physical anguish of the cross. And we should; it was literally excruciating. And yet what Hebrews highlights here is not the physical pain, horrible as it was, but the shame. It was a public, prolonged, naked execution at a crossroads. The unspeakable bodily pain of the cross would have been equaled, if not surpassed, by the shame. Yet such pain  and shame  didn’t send Jesus retreating. Rather, he saw the reward on the other side of the shame. Even as such barriers were set immediately before his face, he looked to the joy on the far side, and leaned into the Hill.

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