Training Of The Twelve (Principles For Christian Leadership) Order Printed Copy
- Author: A.B. Bruce
- Size: 2.54MB | 902 pages
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About the Book
"The Training of the Twelve" by A.B. Bruce is a classic work on Christian leadership that explores the principles and methods used by Jesus to train his disciples. Through examining Jesus' interactions and teachings with his disciples, Bruce offers valuable insights and lessons on how to develop effective Christian leaders. The book emphasizes the importance of character, humility, and servant leadership in fulfilling the mission of the church.
C.S. Lewis
C.S. Lewis was a prolific Irish writer and scholar best known for his 'Chronicles of Narnia' fantasy series and his pro-Christian texts.
Who Was C.S. Lewis?
Writer and scholar C.S. Lewis taught at Oxford University and became a renowned Christian apologist writer, using logic and philosophy to support the tenets of his faith. He is also known throughout the world as the author of The Chronicles of Narnia fantasy series, which have been adapted into various films for the big and small screens.
Early Life
Clive Staples Lewis was born in Belfast, Ireland, on November 29, 1898, to Flora August Hamilton Lewis and Albert J. Lewis. As a toddler, Clive declared that his name was Jack, which is what he was called by family and friends. He was close to his older brother Warren and the two spent much time together as children.
Lewis was enraptured by fantastic animals and tales of gallantry, and hence the brothers created the imaginary land of Boxen, complete with an intricate history that served them for years. Lewis' mother died when he was 10, and he went on to receive his pre-college education at boarding schools and from a tutor. During WWI, he served with the British army and was sent home after being wounded by shrapnel. He then chose to live as a surrogate son with Janie Moore, the mother of a friend of Lewis' who was killed in the war.
Teaching Career at Oxford and Wartime Broadcasts
Lewis graduated from Oxford University with a focus on literature and classic philosophy, and in 1925 he was awarded a fellowship teaching position at Magdalen College, which was part of the university. There, he also joined the group known as The Inklings, an informal collective of writers and intellectuals who counted among their members Lewis' brother Warren and J.R.R. Tolkien. It was through conversations with group members that Lewis found himself re-embracing Christianity after having become disillusioned with the faith as a youth. He would go on to become renowned for his rich apologist texts, in which he explained his spiritual beliefs via platforms of logic and philosophy.
Lewis began publishing work including Spirits in Bondage in 1919 and the satirical Dymer in 1926. After penning other titles — including The Allegory of Love (1936), for which he won the Hawthornden Prize — he released in 1938 his first sci-fi work, Out of the Silent Planet, the first of a space trilogy which dealt sub-textually with concepts of sin and desire. Later, during WWII, Lewis gave highly popular radio broadcasts on Christianity which won many converts; his speeches were collected in the work Mere Christianity.
Books and Film Legacy
Lewis was a prolific author of fiction and nonfiction who wrote dozens of books over the course of his career. His faith-based arguments as seen in texts like The Great Divorce (1946) and Miracles (1947) are held in high regard by many theologians, scholars and general readers. His satirical fiction novel The Screwtape Letters (1942) is also a beloved classic. Lewis also continued his love affair with classic mythology and narratives during his later years: His book Till We Have Faces: A Myth Retold (1956) featured the story of Psyche and Cupid. He also penned an autobiography, Surprised by Joy: The Shape of My Early Life (1955).
Lewis' landmark series, The Chronicles of Narnia, has seen a number of on-screen iterations, including a cartoon version of The Lion, The Witch and the Wardrobe that was released in 1979 and a 1989 film series. Additionally, in 2005, a big-screen adaptation of The Lion, The Witch and the Wardrobe hit movie theaters, starring Tilda Swinton as the witch Jadis and Liam Neeson as the voice of Aslan. Two more Narnia films were brought to theaters as well: Prince Caspian (2008) and The Voyage of the Dawn Treader (2010). A movie version of The Silver Chair was slated to hit theaters in the near future, with filming starting in the winter of 2018.
Lewis' relationship with his wife, Joy, has also been depicted in Shadowlands, presented as a play and two films; one of the film versions was directed by Richard Attenborough and starred Anthony Hopkins as Lewis.
'The Chronicles of Narnia'
During the 1940s, Lewis began writing the seven books that would comprise The Chronicles of Narnia children's series, with The Lion, The Witch and the Wardrobe (1950) being the first release. The story focused on four siblings who, during wartime, walk through an armoire to enter the magical world of Narnia, a land resplendent with mythical creatures and talking animals. Throughout the series, a variety of Biblical themes are presented; one prominent character is Aslan, a lion and the ruler of Narnia, who has been interpreted as a Jesus Christ figure. (Lewis would assert that his Narnia stories weren't a direct allegory to the real world.)
Though the book received some negative reviews, it was generally well-received by readers, and the series retained its international popularity over the following decades.
Marriage
In 1954, Lewis joined the faculty of Cambridge University as a literature professor, and in 1956 he married an American English teacher, Joy Gresham, with whom he had been in correspondence. Lewis was full of happiness during the years of their marriage, though Gresham died of cancer in 1960. Lewis grieved deeply for his wife and shared his thoughts in the book A Grief Observed, using a pen name.
Death
In 1963, Lewis resigned from his Cambridge position after experiencing heart trouble. He died on November 22, 1963, in Headington, Oxford.
God Knows
At the end of Exodus 2, Moses is a fugitive in Midian, hiding from Pharaoh and the people of Israel are groaning in Egypt, crying out for deliverance from the oppressive, abusive death grip of slavery. And the chapter ends with these words: “God saw the people of Israel — and God knew” (Exodus 2:25). Those words, “God knew,” are pregnant with hope. God Knew God knew. God was aware of each person’s suffering. He understood what was happening to them and how it was affecting them. God knew the dehumanizing degradation and routine rapine that is part and parcel of a slave’s experience. He knew the premature breakdown of bodies ruthlessly subjected daily to exhausting manual labor (Exodus 1:11). He knew the bitter erosion of hope that occurs when all labor only benefits ungrateful abusers (Exodus 1:14). God knew the horror and trauma of legalized, enforced infanticide (Exodus 1:16). And he knew the resentment and anger that is on constant simmer in a culture of hopelessness, sometimes boiling over into vengeful violence against oppressors (Exodus 2:11–12), and other times into tragic violence within the oppressed community (Exodus 2:13). God knew and he was preparing to take action in a way that would leave a permanent, indelible imprint upon the collective memory of the human race. God Foreknew But God didn’t only know this when it all happened. He knew it was going to happen long before it even looked remotely possible that it could happen. Centuries earlier God had told Abram (later Abraham), the founder of the Israelite nation, Know for certain that your offspring will be sojourners in a land that is not theirs and will be servants there, and they will be afflicted for four hundred years. But I will bring judgment on the nation that they serve, and afterward they shall come out with great possessions. (Genesis 15:13–14, italics mine) The nature and implications of God’s foreknowledge — what he foreknows and how certain this foreknowledge is — have been debated for millennia. Admittedly, this is deep water for human intellects to swim in. But in this text we have a direct quote from God himself on the subject. And he says it so plainly a child could not mistake it: “Know for certain that your offspring will be [enslaved] and will be afflicted for four hundred years.” This was not a qualified expert making an educated guess about the future decisions of free moral agents on the basis of probabilities. This was clear, specific, certain foresight. God certainly foreknew that the Israelites would experience desperate suffering. And his revealed foresight also clearly revealed a divine purpose in this horrible experience, a purpose whose scope extended way beyond just Israel. God Knew What He Was Doing Two verses later in Genesis 15, God tells Abram, “And [your descendants] shall come back here [to Canaan] in the fourth generation, for the iniquity of the Amorites is not yet complete” (Genesis 15:16, italics mine). This statement about the Amorites is a multi-layered gift for the saints of God. To unpack its implications would require a book. In it is a world of God’s precise patience, justice, judgment, and more. But with regard to Israel’s suffering, we see in the Amorite allusion a rare jewel of God’s rationale for his timeline. The enslaved Israelite’s prayers must have sounded much like their future royal kinsman’s: “How long, O LORD? Will you forget me forever? . . . How long shall my enemy be exalted over me?” (Psalm 13:1–2). God rarely provides an answer to such a question. But here he provides an answer before the question was ever raised. How long, O LORD? Four hundred years. Why so long? Because my purposes involve far more than just Israel and Egypt. They also involve the sin of and my righteous judgment on the peoples of Canaan. When the time is ripe for me to fulfill my covenant to Abraham, it will also be ripe for me to judge the wickedness of the Amorites. In the bloody, sweaty, tearful, agonizing experience of slavery, it would have looked like God had forgotten. He had not. He knew. He had foreknown. And he knew just what he was doing. God Knows The reality expressed in the words “God knows” is a well of profound comfort and peace for us in our afflictions. Yes, there remain unanswered questions. No, they do not themselves remove our pain. But in Exodus 2:25 and Genesis 15:13–14 we see why these words are pregnant with hope. Your affliction has a purpose. You likely don’t know what it is yet, but someday you will. And your affliction has a timeline. You likely don’t know what it is yet, and likely it already seems too long. But someday you will understand. And you will understand that the purposes for both your affliction and how long you were required to endure it extended far beyond the range of your perception. And then it will make sense. Jesus Christ has guaranteed your exodus. And it is a far greater exodus than the mere escape from your affliction. There is coming an end to your sojourning in this foreign land (Hebrews 11:13). There is a Promised Land far greater than Canaan. And when you reach it, no matter what you suffered in this veil of tears, you will have no regrets. God will have worked it all for such good that you will wonder that you ever questioned his judgment or goodness (Romans 8:28). In your affliction, cry out to God for help (Exodus 2:23). He hears. And when the time is right, God will answer you. For God sees you — and he knows. Article by Jon Bloom