Forgiven (Firstborn Series 02) Order Printed Copy
- Author: Karen Kingsbury
- Size: 1.41MB | 220 pages
- |
About the Book
"Forgiven" is the second book in the Firstborn series by Karen Kingsbury. The novel follows the Baxter family as they navigate through forgiveness, redemption, and the power of second chances. The story focuses on the characters of Dayne Matthews and Katy Hart as they must confront their pasts and find forgiveness in order to move forward in their relationship and personal lives. The novel explores themes of faith, love, and the importance of letting go of past mistakes in order to find true happiness.
Brother Yun
Brother Yun was born in February 1958 in the province of Henan. His original name was Liu Zhenying (ćæŻè„).
Brother Yun became a believer at the age of 16. Soon after he became a Christian, God called him to be His witness in the west and south. As he was obedient to the calling, he eventually became a witness of Christ not just in the western and southern parts of China, but throughout China and in the nations beyond China as well.
Brother Yun was born into a poor family. His familyâs financial situation took a turn for the worst when his father became ill with an asthmatic condition that led to lung cancer eventually. His life got worse when he became a Christian as he suffered severe trials and persecutions. In the midst of suffering for the Lord, however, he experienced miracle after miracle, which helped to strengthen his faith.
HOW BROTHER YUN BECAME A BELIEVER
In 1974, Brother Yunâs father became ill with lung cancer. His mother, who had been a Christian for many years but had become spiritually cold after the expulsion of Western missionaries during the Cultural Revolution, felt a deep sense of desperation because if her husband had died then, it would leave the family in dire straits. She thought of committing suicide. One evening, as she was lying in bed, she heard a voice saying to her that Jesus loved her. In tears and in repentance, she rededicated her life to God and gathered her family to pray for her husband. The next morning, her husband got better and as a result, everyone in the family, including Brother Yun, put their faith in God.
HIS HUNGER FOR THE WORD OF GOD
Brother Yun was 16 when he became a Christian. Soon after, he started hungering for the Word of God. However, his family did not have a Bible. He began asking his mother who Jesus was. In response, his mother would tell him that Jesus was the Son of God and that He had recorded all His teachings in the Bible.
Brother Yun wanted a Bible and his mother recalled that there was a man in another village who had one. So she brought him to see the man. The man was too afraid to show Brother Yun his Bible. So he suggested to the latter that he could pray and ask God for one.
Brother Yun decided to fast and pray for a Bible. For the next 100 days, he ate only one bowl of steamed rice everyday. One day at 4am, after fasting for 100 days, he saw a vision. In the vision, he was walking up a steep hill and trying to push a heavy cart at the same time. He was heading towards a village where he intended to beg for food for his family. He struggled greatly as he continued his climb uphill. The cart was about to roll back and fall on him when he saw three men walking down the hill in the opposite direction. One of them was a kind old man and he was pulling a large cart of fresh bread. When the old man saw Brother Yun, he asked him if he was hungry. He said âyesâ and started crying. The old man then took a red bag of bread from his cart and asked his two servants to give it to Brother Yun. As he put the bread into his mouth, it immediately turned into a Bible.
Upon waking up, Brother Yun began to search for the Bible. His search, however, was in vain. All of a sudden, he heard a faint knock on the door and someone was calling out his name. Immediately, he recognised the voice â it was the same voice he had heard in the vision. He quickly opened the door and standing before him were the two servants he had seen in the vision. One of them held a red bag in his hand. In this red bag was a Bible.
It was later that Brother Yun found out the names of the two men. One was Brother Wang while the other was Brother Sung. They were sent by an evangelist to give Brother Yun the Bible. The evangelist, who had suffered terribly during the Cultural Revolution and had nearly died while being tortured, had received a vision from God. In the vision, God showed him Brother Yunâs house and the location of his village. He was asked to give his Bible to Brother Yun. However, he did not obey God until three months later.
Brother Yun began to devour the Word of God. Even though he could hardly read, this did not deter him at all. When he had finished reading the entire Bible, he started to memorise one chapter per day. In 28 days, he had memorised the Gospel of Matthew. Then he went on to memorise the Book of Acts and so forth.
OBEDIENT TO THE CALL OF GOD
One morning at 4am, Brother Yun had a dream. In the dream, God asked him to be His witness in the west and south. In the same dream, he saw a young man from the south coming to his house. And so at daybreak, he told his mother to expect the young manâs visit and to ask him to wait for him. Then he sat off to a village he had never heard of in the west. The people in this village had been praying for him to visit as they had heard about how he had prayed for a Bible and got it.
When the meeting at the village concluded and Brother Yun got ready to leave, the villagers refused to let him go. So he stayed on and recited to them the first twelve chapters from the Book of Acts. After that, the villagers finally let him go. From the village to his house, it could take up to 2 hours to walk. Because he did not want to make the young man from the south wait too long, he decided to run home. All of a sudden, he found himself entering his village without any apparent time lapse. What should have taken him a few hours took him just a few moments. It was as if God had supernaturally transported him back to his village.
PERSECUTIONS AND MIRACLES IN HIS LIFE
Brother Yun was arrested by security police numerous times and was thrown into prison three times for sharing the gospel in communist China.
When Brother Yun was arrested the first time, he was only 17 years old. At that time, he was ministering at a meeting far away from home. After he was caught, he was thrown into a freezing cold prison cell. There was no heat in the cell and his winter coat had been thrown into the snow by the security police who had caught him. He began to sing Psalm 150 aloud. The more he sang, the more he was filled with joy. Gradually, his frozen hands and feet regained feeling and he no longer felt cold.
During his first imprisonment in Nanyang, Brother Yun felt that God wanted him to fast without food and water until he could see his family again. This fast lasted 74 days, which was humanly impossible but yet was made possible because he chose to obey God.
During those times when Brother Yun was in the hands of government officials, he was repeatedly beaten and tortured with electric batons. He was also kicked and trampled upon. Furthermore, he had needles being jabbed underneath his fingernails.
Once, Brother Yun was paraded through the streets with a red cross tied behind him for half a day. When night fell, he was locked and left alone inside a large interrogation room. The wooden cross was taken off his back but his hands were still tied up. All of a sudden, the rope that was used to tie his hands snapped by itself. He immediately walked out of the interrogation room and walked through the courtyard in the midst of onlookers. Nobody stopped him or said anything to him. It was as if God had blinded their eyes and they did not even recognise who he was.
Because the front gate was locked, the only way Brother Yun could get out was to climb over an eight-foot high cement wall. He climbed up as much as he could manage. Then he looked over the wall and saw that there was a ten-foot wide open tank directly below. Suddenly, he felt as if someone had lifted him up and thrown him over. He was thrown so far that he did not land in the tank.
Brother Yunâs 3rd imprisonment was a very dark period in his life as the prison guards in the maximum security prison were determined to prevent his escape. So they beat his legs to cripple him permanently. They had him beaten up everyday, even in his crippled state. One day, God instructed him to escape from the prison. This was confirmed by a brother-in-Christ. Thus, on May 5, 1997, he miraculously walked past dozens of prison guards and out of the maximum security prison. It was as if he had become invisible to the guards. He did not realise that his legs had been miraculously healed until later.
Throughout all the horrendous and painful experiences that Brother Yun went through, the word of the Lord kept coming to him, encouraging him and strengthening his faith.
BROTHER YUNâS MINISTRY
Brother Yun eventually escaped China and sought asylum in Germany in 2001. Since then, he has been continuing his ministry from there and has spoken to congregations internationally. He has founded âBack to Jerusalemâ Movement and has been sending missionaries out from China to share the gospel in the least-reached nations.
Brother Yunâs life and ministry have impacted many lives. Thousands of people have become Christians through his ministry. It is thus inevitable that fellow Christians have allowed themselves to be used as instruments of wickedness to attack his reputation. The co-author of The Heavenly Man, Paul Hattaway has aptly put it this way, âMany of the great Christian leaders throughout history have been the subject of brutal attacks from other Christians.â
AFTERTHOUGHT
Brother Yunâs childlike faith and his prompt obedience to Godâs call are exemplary. It is incredible that he has remained faithful to God despite the tremendous suffering and persecutions he has gone through.
We Need More Holy Fools
A man is trapped in a car, rushing down a hill toward a cliff. The doors are locked. The brakes are out. The steering barely works. Far ahead, he can see other cars hurtling into the abyss. How far they fall, he does not know. What they find at the bottom, he cannot imagine. But he does not seek to know; he does not try to imagine. Instead, he paints the windshield, climbs into the back seat, and puts in his headphones. This image, adapted from Peter Kreeft, captures my life in January 2008, as I walked down a college sidewalk in Colorado. The car was my body; the hill, time; the cliff, death. I was, as we all are, rushing toward the moment when my pulse would stop. And though unsure of what would come afterward, I found a thousand ways to look away. âThe Lord looks down from heaven on the children of man, to see if there are any who understand, who seek after Godâ (Psalm 14:2). Like so many other children of men, I neither understood nor sought, I neither asked nor knocked, but let myself tumble through time without a thought of eternity. I was a âfool,â to put it bluntly (Psalm 14:1). And I desperately needed another kind of fool to wake me up. Puncturing the Daydream Few people, perhaps, would look at a normal Western life like mine â busy, successful, spiritually indifferent â and say, âfolly.â But could it be because the folly is socially acceptable? Might we modern Western men and women have made a silent pact to ignore eternity? âMight we modern Western men and women have made a silent pact to ignore eternity?â Blaise Pascal, seventeenth-century Christian polymath, thought so. When Pascal looked round at his modern country, neighbors, and self, he saw a collective pathology, a shared insanity: âManâs sensitivity to little things and insensitivity to the greatest things are marks of a strange disorder,â he said ( Christianity for Modern Pagans , 203). We cultivate hobbies, and follow celebrities, and read the news without knowing why we exist. We stumble through an unthinkably vast cosmos, circled round by unthinkably intricate wonders, too distracted to ask, âWho made this?â We develop firm opinions about politics, and care not whether souls live forever, and where. We look often into our mirrors and seldom into our deep and fallen hearts. A strange disorder indeed. And so, Pascal walked around with needles in hand, seeking to puncture the daydream of secular or religiously nominal apathy to eternity. His unfinished book PensĂ©es  (abridged and explained in Kreeftâs masterful Christianity for Modern Pagans ) may have been his sharpest needle. What Is a Life âWell-Livedâ? Our lives here are hemmed in by mystery and uncertainty. We live on a small rock in an immense universe. We know little about where we came from or where weâre going. We struggle even to understand ourselves. But a few matters remain clear and unmistakable, including the great fact that, one day, we will die. Our car hurtles down the hill, lower today than yesterday. The abyss awaits. And what then? For secular or nominally religious countrymen like Pascalâs, and ours, the options are two: âthe inescapable and appalling alternative of being annihilated or wretched throughout eternityâ (191). Either Christianity is false, and our flickering candle goes out forever â or Christianity is true, and, awakening to lifeâs meaning too late, we fall âinto the hands of a wrathful Godâ (193). A society like ours would lead us to believe that eighty years âwell livedâ (whatever that means) filled with âpersonal meaningâ (whatever that means) makes for a good life; we need seek no more. To Pascal, those were the words of one who had painted the windshield black. Death, rightly reckoned with, functions like the final scene of a tragic play: it reaches its fingers back into all of life, disfiguring every moment, darkly witnessing that all is not well. âThe last act is bloody, however fine the rest of the play,â Pascal writes. âThey throw earth over your head and it is finished foreverâ (144). Stand above the hole in the ground, the dust from which we came and to which weâll return (Genesis 3:19), and consider: âThat is the end of the worldâs most illustrious lifeâ (191). âWe ourselves are an enigma, wrapped in a world of mystery, headed inevitably for the grave.â We ourselves are an enigma, wrapped in a world of mystery, headed inevitably for the grave. Such a dire plight might send us searching for wisdom, if it werenât for our insane âsolution.â Insanity of Our âSolutionsâ How do we â mortal men and women, nearing the cliffâs edge â typically respond to our plight? âWe run heedlessly into the abyss after putting something in front of us to stop us seeing itâ (145). We deny. We divert. We distract. Until one day we die. Of course, no one ever says, âI will distract myself because I donât want to consider my death and what may come afterward.â We suppress the truth more subconsciously than that (Romans 1:18). Instinctively, we avoid the âhouse of mourning,â or else dress it with euphemisms, for fear of facing, terribly and unmistakably, that âthis is the end of all mankindâ â that this is our  end (Ecclesiastes 7:2). Summarizing Pascal, Kreeft writes, If you are typically modern, your life is like a rich mansion with a terrifying hole right in the middle of the living-room floor. So you paper over the hole with a very busy wallpaper pattern to distract yourself. You find a rhinoceros in the middle of your house. The rhinoceros is wretchedness and death. How in the world can you hide a rhinoceros? Easy: cover it with a million mice. Multiply diversions. (169) Eighty years may seem like a long time to distract yourself from the most fundamental questions of life and death. But with hearts like ours, in a world like ours, it is not too long. Make a career. Raise a family. Build wealth. Plan vacations. Get promoted. Watch movies. Collect sports cards. Read the news. Play golf. Resist uncomfortable questions. We hang a curtain over the cliffâs edge that keeps us from seeing the abyss. But not from rushing into it. Sanest People in the World Our chosen âsolution,â then, only aggravates our dire plight. Our distractions sedate us on the way to death rather than sending us searching for some escape. Which means the world has a desperate need for people like Pascal, men and women whom we might call (to use a phrase from church history) holy fools . The term holy fools  drips with the same irony Paul used when he spoke of âthe foolishness of Godâ (1 Corinthians 1:25) and said, âWe are fools for Christâ (1 Corinthians 4:10). In truth, holy fools are the worldâs sanest people. They have felt the sting of sin and death. They have found deliverance in Jesus Christ. And now they are trying to tell the world. With Pascal, they see that âthere are only two classes of people who can be called reasonable: those who serve God with all their heart because they know him and those who seek him with all their heart because they do not know himâ (195). And so, holy fools call people into the âfollyâ that is our only sanity. They come to those caught in distraction, lost in diversion, and they serve, love, persuade, and prod. They risk reputation and comfort, willing to look foolish in the eyes of a wayward world. They bring eternity into everyday conversations with cashiers, neighbors, and other parents at the park. Boldly and patiently, courageously and graciously, they say, âSee your death. See your sin. And seek him with all your heart.â To those bent on diversion, holy fools may seem imbalanced, extreme, awkward, pushy. But not to everyone. Some, as they hear of the Christ these fools preach, will catch a glimmer of âthe power of God and the wisdom of Godâ (1 Corinthians 1:24). And they will become another fool for him. Give Us More Fools for Christ Pascal (and the apostle Paul) make me feel that I am not yet the fool I ought to be. Too often, I prefer social decorum to holy discomfort, this-worldly niceness to next-worldly boldness. But they also make me feel a keen gratitude for the holy fools among us, and a longing to be more like them. For I owe my life to one. In January 2008, as my little car rushed down the hill, and as I did what I could to cover my eyes, someone stopped me on the sidewalk. I would later learn that he belonged to a campus ministry widely known for sharing Jesus with students â widely known, but not widely loved. Their message was, to most, foolishness â and their way of stopping others on the sidewalk, a stumbling block. But to me that day, by grace, it looked like the wisdom of God. In time, I would realize that my various diversions could not deliver me from death. Nor could a life âwell livedâ forgive my sins or undig my grave. Only Jesus could. It took a holy fool to make me sane, and oh how the world needs more.