Stephen W. Hiemstra's Blog

A Mentor’s Prayer

By Stephen W. Hiemstra

Heavenly Father,

All praise and honor, power and dominion, truth and justice are yours because you care for us and sent your Holy Spirit to provision, sustain, and guide us.

Forgive us for our weak hearts and clouded minds that do not harken to your advice and counsel. Be ever near.

Thank you for your patient concern for us and for our families.

In the power of your Holy Spirit, walk with us in all that we say and do.

In Jesus’ precious name, Amen.

A Mentor’s Prayer
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com


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Oración de Mentoria

Por Stephen W. Hiemstra

Padre Celestial,

Toda alabanza y honor, poder y dominio, verdad y justicia son tuyos porque te preocupas por nosotros y enviaste a tu Espíritu Santo para proveernos, sostenernos y guiarnos.

Perdónanos por nuestros corazones débiles y mentes nubladas que no escuchan tus consejos y recomendaciones. Estar siempre cerca.

Gracias por su paciente preocupación por nosotros y nuestras familias.

En el poder de tu Espíritu Santo, camina con nosotros en todo lo que decimos y hacemos.

En el precioso nombre de Jesús, Amén.

Oración de Mentoria
Vea También:
Una Guía Cristiana a la Espiritualidad
Vida en Tensión
Otras Formas de Interactuar en Línea:



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Sitio Web del Editor:  http://www.T2Pneuma.com




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Spiritual Mentoring

What are you doing here, Elijah?

(1 Kgs 19:13)

By Stephen W. Hiemstra

Barnabas mentored Paul. Barnabas’ influence is obvious in Paul’s effort to continue the mentoring many churches through his letters and many individuals, including Silvanus, Sosthenes, Timothy, and likely Titus who are mentioned. Timothy is mentioned four times as a co-author of a Pauline letter; Silvanus is mentioned twice. Paul likely mentored each of these colleagues and mentioned them in letter introductions because they served as messengers carrying the letters to the churches addressed. Titus, like Timothy, is addressed in a separate letter and mentioned many times but he is more a colleague of Paul than a mentee.

Even today, co-authorship often suggests a mentoring relationship. A professor, such as my father during his time at Purdue University, might co-author papers with his graduate students and lesser-known colleagues to lend them credibility and visibility in professional circles. Oftentimes, the students wrote the papers which the professor edited. In Paul’s case, his colleagues may have also served him as an amanuensis (or scribe), whose particular talent would be to legibly write in Greek using the least amount of parchment, which was expensive.

Mentoring in the Old Testament

Old Testament mentoring relationships resembled today’s apprenticeships. Two stand out. After Samuel anointed David to be King over Israel and the Holy Spirit came upon him, King Saul unknowingly called him to play the lyre and serve as his armor-bearer (1 Sam 16:13, 18, 21). We are not told much about David’s early relationship with Saul, but we know that Saul loved David (1 Sam 16:21-22) and can intuit from their close relationship that David learned from Saul what kings do and how they do it.

The second mentoring relationship is that between the Prophet Elijah and his replacement, Elisha (1 Kgs 19:17). Again, we are not given a lot of details about the mentoring that took place, but we know several things: 

1. God asked for Elijah to call Elisha by name (1 Kgs 16:19), 

2. Elisha “assisted” Elijah (1. Kgs 19:21) and traveled with him until Elijah was taken up in the fiery chariot. 

3. Elisha asked for and was granted a “double portion of” Elijah’s spirit, and 

4. Elisha referred to Elijah in his last moments as father (2 Kgs 2:12).

The context of Elisha’s call is interesting because after putting all the prophets of Baal to the sword on Mount Carmel (1 Kgs 18:20), Queen Jezebel swore that she would kill Elijah and he ran away in fear. After appearing to Elijah in a “low whisper,” God instructs him to anoint Elisha as his replacement (1Kgs 19:12-16).

What can we conclude from these two mentoring narratives? In both cases, the mentor was past his prime—but having trouble coping with it—and the mentee was called by God.

In other narratives with a mentoring theme, such as the stories of Jacob and Joseph, God himself appears to have mentored the person using affliction to help them overcome key personal flaws—Jacob his devious nature (Gen 25:27-34) and Joseph his pride (Gen 37:5-7). Once Jacob overcomes his flaw, he is given a new name: Israel (Gen 32:20). In Joseph’s case, overcoming his pride (and anger with his brothers for selling him into slavery), he is reunited with his family (Gen 50:20).

Paul and Timothy

Timothy came to Paul recommended “by the brothers at Lystra and Iconium,” a son with a believing Jewish mother and a Greek father (Acts 16:1-2). His personal history is recounted by Paul:

“I am reminded of your sincere faith, a faith that dwelt first in your grandmother Lois and your mother Eunice and now, I am sure, dwells in you as well. For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands, for God gave us a spirit not of fear but of power and love and self-control.” (2 Tim 1:5-7)

Here we learn that Timothy received the Holy Spirit through the laying on of hands—perhaps suggesting a parallel to elders in the church today. Lukes describes Timothy as Paul’s “helper,” (Acts 19:22) who Paul later calls his “fellow worker” (Rom 16:21). 

Timothy frequently traveled with Paul and Paul trusted enough to employ him as his personal emissary to the churches. From the variety of tasks to which Timothy is assigned, Timothy may have started as an assistant, but he soon graduated to being a fellow worker and possibly Paul’s later replacement, who may have also been imprisoned with Paul (Heb 13:23).

Other Co-Authors

By contrast to Timothy, Sosthenes is mentioned only once outside of a letter introduction, where he is described as synagogue ruler (Acts 18:17). Silvanus is mentioned twice in letter introductions, was likely a fellow preacher (2 Cor 1:19), and is described as a faithful brother by the Apostle Peter (1 Pet 5:12). We can only intuit from these brief mentions that Timothy’s relationship with Paul was special being lengthier and more intimate.

The Role of Mentoring

While mentoring is part of everyone’s faith journey, it is particularly important in the formation of church leaders as we see in the example of Paul’s relationship with Timothy. Think of the great lengths Jesus went through to mentor the Apostle Peter as a shepherd (John 21:15-18). The young people who are personally encouraged to take a leadership role in the church growing up are often the ones remaining in the faith in their later years.

Spiritual Mentoring

Also see:

The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com


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Mentoría Espiritual

¿Qué haces aquí, Elías? 

(1 Kgs 19:13)

Bernabé fue el mentor de Pablo. La influencia de Bernabé es obvia en el esfuerzo de Pablo por continuar la mentoría de muchas iglesias a través de sus cartas y de muchos individuos, entre ellos Silas, Sóstenes, Timoteo y probablemente Tito, quienes son mencionados. Timoteo es mencionado cuatro veces como coautor de una carta paulina; Silas es mencionado dos veces. Es probable que Pablo fuera mentor de cada uno de estos colegas y los mencionara en las presentaciones de sus cartas porque ellos servían como mensajeros para llevar las cartas a las iglesias a las que iban dirigidas. A Tito, al igual que a Timoteo, se le dirige una carta aparte y se le menciona muchas veces, pero es más un colega de Pablo que un aprendiz.

Incluso hoy en día, la coautoría a menudo sugiere una relación de mentoría. Un profesor, como mi padre durante su época en la Universidad de Purdue, podría coescribir artículos con sus estudiantes de posgrado y colegas menos conocidos para darles credibilidad y visibilidad en los círculos profesionales. A menudo, los estudiantes escribían los trabajos y el profesor editaba. En el caso de Pablo, sus colegas también pueden haberle servido como amanuenses (o escribas), cuyo talento particular sería escribir legiblemente en griego utilizando la menor cantidad de pergamino posible, que era caro.

La Mentoria en el Antiguo Testamento

Las relaciones de mentoría del Antiguo Testamento se parecían a los aprendizajes de hoy. Destacan dos. Después de que Samuel ungió a David para ser rey sobre Israel y el Espíritu Santo vino sobre él, el rey Saúl, sin saberlo, lo llamó para tocar la lira y servir como su escudero (1 Sam 16:13, 18, 21). No se nos dice mucho sobre la relación temprana de David con Saúl, pero sabemos que Saúl amaba a David (1 Sam 16:21-22), quien más tarde se convirtió en su yerno. Podemos intuir por su estrecha relación que David aprendió de Saúl lo que hacen los reyes y cómo lo hacen.

La segunda relación de mentoría es la que existe entre el profeta Elías y su reemplazo, Eliseo (1 Reyes 19:17). Nuevamente, no se nos dan muchos detalles sobre la mentoría que se llevó a cabo, pero sabemos varias cosas:

1. Dios le pidió a Elías que llamara a Eliseo por su nombre (1 Kgs 16:19).

2. Eliseo “le servía” a Elías (1 Kgs 19:21) y viajó con él hasta que Elías fue llevado en el carro de fuego (2 Kgs 2:11).

3. Eliseo pidió y se le concedió una “doble porción” del espíritu de Elías (2 Kgs 2:9), y

4. Eliseo se refirió a Elías en sus últimos momentos como “padre” (2 Kgs 2:12).

El contexto del llamado de Eliseo es interesante porque después de pasar a espada a todos los profetas de Baal en el monte Carmelo (1 Kgs 18:20), la reina Jezabel juró que mataría a Elías, y él huyó despavorido. Después de aparecerse a Elías en una “brisa apacible,” Dios le ordena ungir a Eliseo como su reemplazo (1 Kgs 19:12-16).

¿Qué podemos concluir de estas dos narrativas de mentoría? En ambos casos, el mentor ya había pasado su mejor momento—y tenía dificultades para afrontarlo—y el aprendiz fue llamado por Dios.

En otras narraciones con un tema de mentoría, como las historias de Jacob y José, Dios mismo parece haber guiado a la persona usando la aflicción para ayudarla a superar defectos personales clave—Jacob, su naturaleza tortuosa (Gén 25:27-34) y José, su orgullo (Gén 37:5-7). Una vez que Jacob supera su defecto, recibe un nuevo nombre: Israel (Gén 32:20). En el caso de José, superando su orgullo (y su enojo con sus hermanos por haberlo vendido como esclavo), se reúne con su familia (Gén 50:20).

Pablo y Timoteo

Timoteo vino a Pablo recomendado “por los hermanos de Listra y de Iconio,” hijo de madre judía creyente y padre griego (Hechos 16:1-2). Su historia personal es relatada por Pablo:

¨Porque tengo presente la fe sincera (no fingida) que hay en ti, la cual habitó primero en tu abuela Loida y en tu madre Eunice, y estoy seguro que en ti también. Por lo cual te recuerdo que avives el fuego del don de Dios que hay en ti por la imposición de mis manos. Porque no nos ha dado Dios espíritu de cobardía, sino de poder, de amor y de dominio propio (de disciplina).¨ (2 Tim. 1:5-7)

Aquí aprendemos que Timoteo recibió el Espíritu Santo a través de la imposición de manos, un paralelo a la práctica de ordenación de ancianos y diáconos en la iglesia hoy. Lucas describe a Timoteo como el “ayudante” de Pablo (Hechos 19:22), a quien Pablo más tarde llama su “colaborador” (Rom 16:21).

Timoteo viajaba frecuentemente con Pablo, y Pablo confiaba en Timoteo lo suficiente como para emplearlo como su emisario personal a las iglesias. De la variedad de tareas que se le asignan a Timoteo, es posible que haya comenzado como asistente, pero pronto pasó a ser un compañero de trabajo y posiblemente el reemplazo posterior de Pablo. Es posible que Timoteo también haya estado encarcelado con Pablo (Heb 13:23).

Otros Coautores

A diferencia de Timoteo, Sóstenes es mencionado sólo una vez fuera de la introducción de una carta, donde se lo describe como principal de la sinagoga (Hechos 18:17). Silas, mencionado dos veces en las introducciones de las cartas, era probablemente un compañero predicador (2 Cor 1:19), y es descrito como un hermano fiel por el apóstol Pedro (1 Peter 5:12). Sólo podemos intuir de estas breves menciones que la relación de Timoteo con Pablo era especial, más larga e íntima.

El Papel de la Mentoría

Si bien la mentoría es parte del camino de fe de todos, es particularmente importante en la formación de los líderes de la iglesia, como vemos en el ejemplo de la relación de Pablo con Timoteo. Pensemos en los grandes esfuerzos que hizo Jesús para ser mentor del apóstol Pedro como pastor (Juan 21:15-18). Los jóvenes a quienes se les anima personalmente a asumir un papel de liderazgo en la iglesia a medida que crecen son a menudo los que permanecen en la fe en sus últimos años.

Mentoría Espiritual
Vea También:
Una Guía Cristiana a la Espiritualidad
Vida en Tensión
Otras Formas de Interactuar en Línea:



Sitio Web del Autor:  http://www.StephenWHiemstra.net
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Round up Prayer

By Stephen W. Hiemstra

Spirit of Truth,

All praise and honor, power and dominion, truth and justice are yours because you have made your home with us. You have guided us, provisioned us, and have endowed us with spiritual gifts.

Forgive us when we take your presence for granted, have neglected you guidance and misused your gifts.

Thank you for the many blessings, for never leaving us alone, and reminding us of Jesus’ words.

Draw us to the Father. Open our hearts, illumine our thoughts, and strengthen our hands in your service. 

In Jesus’ precious name, Amen.

Round up Prayer
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com


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Dreher Sees Flood, Offers Ark, Part 3

Rod Dreher. 2017. The Benedict Option: A Strategy for Christians in a Post-Christian Nation. New York: Sentinel.

Review by Stephen W. Hiemstra

One of the signs of brokenness in the church today is the near total absence of application in pastoral sermons. In seminary, no sermon is complete without a sermon application. Today’s sermons are delivered more with an attitude of nice-to-know, not critical for salvation or the practice of our faith. In our buddy culture, the idea of a pastor actually offering advice is not-politically correct. The same holds for books about faith.

The Monastic Connection

Rod Dreher’s The Benedict Option: A Strategy for Christians in a Post-Christian Nation starts with the application up front: Benedict is short for Benedict’s rule which is a structured approach to daily life. He writes:

‘A Rule works that way, to channel your spiritual energy, your work, your activity, so that you’re able to accomplish something,’ Father Cassian said.

‘Monastic life is very plain,’ he continued. ‘People from the outside perhaps have a romantic vision, perhaps what they see on television, of monks sort of floating around the cloister. There is that, and that’s attractive, but basically, monks get up in the morning, they pray, they do their work, they pray some more. They eat, they pray, they do some more work, they pray some more, and then they go to bed. It’s rather plain, just like most people. The genius of Saint Benedict is to find the presence of God in everyday life.’ (52)

Making Room for God

What Dreher is proposing for postmodern Christians is to focus on “finding the presence of God in everyday life.” While this objective is simple enough, it is hard to apply. Consider his advice:

Here’s how to get started with the antipolitical politics of the Benedict Option. Secede culturally from the mainstream. Turn off the television. Put the smartphones away. Read books. Play games. Make music. Feast with your neighbors. It is not enough to avoid what is bad; you must also embrace what is good. (98)

If you think these prescriptions are easy, try turning off the television set. I attended a funeral about two years ago where the man was buried with a television remote in his hand. Or how about the smartphone suggestion? My wife, who teaches in the public schools, cannot get through to her students because they are distracted by cellphones constantly and refuse to study. These seemingly simple suggestions represent radical departures from American culture today.

Order in Disorder

Dreher writes: “If a defining characteristic of the modern world is disorder, then the most fundamental act of resistance is to establish order.” (54) Monks establish order, in part, by praying liturgy of the hours, which is seven times daily (58-59). By regularly returning to prayer, they are better able to reflect on God presence at each point in the daily routine. Dreher notes that “ascetical practices train body and soul to put God above self” (63) and provide an antidote to the spiritual sloth of our time (64). He notes:

A church that looks and talks and sounds just like the world has no reason to exist. A church that does not emphasize asceticism and discipleship is as pointless as a football coaching staff that doesn’t care if its players show up for practice. (121)

One of the things that I enjoyed most about interning as a chaplain in Providence Hospital’s Alzheimer’s unit was that I got to take the Catholic residents to mass every morning.

Monastery as School

Dreher places a special emphasis in his writing on education as a spiritual practice and cites Benedict’s rule which refers to the monastery as “school for the service of the Lord.” (148). He notes that “The classical Christian does not ask, ‘What can I do with this learning?’ but ‘What will this learning do to me?’” (160) Christian formation is the objective, not learning facts and figures that can easily be forgotten. He is particularly a fan of a classical Christian education which he prefers, because students learn to appreciate the history of the faith.

Reiteration of Argument

Dreher reminds the reader that:

If we don’t take on everyday practices that keep sacred order present to ourselves, our families, and our communities, we are going to lose it. And if we lose it, we are at great risk of losing sight of the One to whom everything in that sacred order, like a divine treasure map, points. (236)

While I know people who have ordered their lives by Dreher’s objectives, I know precious few and most have paid a hefty cost.

Summary

Rod Dreher’s The Benedict Option: A Strategy for Christians in a Post-Christian Nation ties together numerous concerns about the church and culture. He then offers the development of new schools and community as necessary components to maintaining a vibrant faith community in the face of the coming secular deluge.

In part one of this review, I outlined Dreher’s book. In part two, I looked at his definition of the problems facing the church and, in part three, I looked at his recommendation for dealing with those problems.

Footnotes

@RodDreher, TheAmericanConservative.com/Dreher

Dreher Sees Flood, Offers Ark, Part 3Also see:Books, Films, and MinistryOther ways to engage online:Author site: http://www.StephenWHiemstra.net Publisher site: http://www.T2Pneuma.com Newsletter at: https://bit.ly/busy_25,  Signup

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Caution: Monday Monologues (podcast), September 29, 2025

 By Stephen W. Hiemstra

This morning I will share a prayer and reflect on A Cautionary Tale. After listening, please click here to take a brief listener survey (10 questions).

To listen, click on this link.

Hear the words; Walk the steps; Experience the joy!

Caution: Monday Monologues (podcast), October 30, 2023
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com





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Cautionary Prayer

By Stephen W. Hiemstra

Blessed Lord Jesus,

All praise and honor, power and dominion, truth and justice are yours because you have given us your Holy Spirit and the scriptures for our guidance.

Forgive us when we seek the enhance our own social position in the church, find excuses to divide into factions, and lean on our own understanding.

Thank you for sound teaching, ears that hear and eyes that see. May we never wander from the faith.

In the power of your Holy Spirit, draw us together in unity and revive the faith of our friends and family who have wandered off.

In Jesus’ precious name, Amen.

Cautionary Prayer
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com


Newsletter at: https://bit.ly/busy_25,  Signup

 
 

 

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Oración de Precaución

Por Stephen W. Hiemstra

Bendito Señor Jesús,

Toda la alabanza y el honor, el poder y el dominio, la verdad y la justicia son tuyos porque nos has dado tu Espíritu Santo y las Escrituras para nuestra guía.

Perdónanos cuando buscamos mejorar nuestra propia posición social en la iglesia, encontramos excusas para dividirnos en facciones y nos apoyamos en nuestro propio entendimiento.

Gracias por la sana enseñanza, oídos que oyen y ojos que ven. Que nunca nos desviemos de la fe.

Con el poder de tu Espíritu Santo, reúnenos en unidad y reaviva la fe de nuestros amigos y familiares que se han alejado.

En el precioso nombre de Jesús, Amén.

Oración de Precaución
Vea También:
Una Guía Cristiana a la Espiritualidad
Vida en Tensión
Otras Formas de Interactuar en Línea:



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Cautionary Tale

Our fathers were all under the cloud, 

and all passed through the sea, 

and all were baptized into Moses in the cloud and in the sea, 

and all ate the same spiritual food, 

and all drank the same spiritual drink. 

(1 Cor 10:1-4)

By Stephen W. Hiemstra

In the context of discussing the eating of food offered to idols, his rights as a worker in the church, and personal discipline, the Apostle Paul tells a most curious tale about the people of Israel during their time in the wilderness. During this time, they followed the Shekineh cloud, they were collectively baptized in crossing the Red Sea, and they ate spiritual food (manna) and drank spiritual water (from the rock). Yet, still they sinned and came under God’s judgment (1 Cor 10:6-14).

The immediate lesson that Paul offered this passage was about food sacrificed to idols, but the implications extend further. In spite of the advantages of good genes and a spiritual life, the people of Israel sinned and came under judgment. The obvious parallel is with the church in baptism and communion and other blessings. In the case of food offered to idols, Paul concludes: “All things are lawful, but not all things are helpful. All things are lawful, but not all things build up.” (1 Cor 10:23)

Paul mentions law twice in his conclusion. Righteousness under law is a matter of not breaking the law—a measure of holiness—but Paul measures conduct in this statement with the words “helpful” and “build up.” These are measures not of holiness (being set apart by law), but of godliness (being set apart by grace). Sacrificing food to idols is meaningless for a Christian, but it is not helpful—others might see you and be led astray—and it does not build up the church—what are you doing in a pagan temple? Paul again concludes: “So, whether you eat or drink, or whatever you do, do all to the glory of God.” (1 Cor 10:31)

Communion

This discussion of food sacrificed to idols and the caveats implicit in the tale of the people of Israel functions as a lengthy prologue to Paul’s discuss of communion:

“For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, this is my body, which is for you. Do this in remembrance of me. In the same way also he took the cup, after supper, saying, This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me. For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.” (1 Cor 11:23-26)

The key phrase that introduces the Lord’s Super is: “Do all to the glory of God.” (1 Cor 10:31) Just like the Israelite people were not saved by their genealogy and spirituality, neither are Christians. In taking communion, we remember Christ Jesus and glorify God according to Paul. Salvation is through faith in Christ by grace. Again Paul offers this advice subtly through analogy to the experience of the people of Israel in the wilderness and a discussion of food offered to idols.

Baptism

Paul’s reference to baptism cited above is fascinating. He writes: “And all were baptized into Moses in the cloud and in the sea.” (1 Cor 10:2) The people of Israel were baptized both by the (Shekineh) cloud and the sea. This ties baptism to the Holy Spirit much like the Apostle Peter did on the day of Pentecost: 

“Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.” (Acts 2:38)

This same link between baptism and the Holy Spirit appears elsewhere in Paul’s writing: 

“There is one body and one Spirit—just as you were called to the one hope that belongs to your call—one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all.” (Eph 4:4-6)

I used to think that the Holy Spirit came into our lives like a direct telephone connection to God—God’s omnipresence became more real—but I gave up that idea because the first instance of prayer in Genesis was with a gentile king, Abimelech (Gen 20), who obviously had no previous connection.

For the early church, baptism apparently posed some problems both because of interpretation and association. Paul writes:

“Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.” (Rom 6:3-4)

Here Paul sees Jesus’ baptism as part of a template that we, as Christians, must follow (e.g. Phil 3:10). Elsewhere, Paul finds some thinking that baptism implied following the baptizer:

“Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? I thank God that I baptized none of you except Crispus and Gaius.” (1 Cor 1:13-14)

Unity of the church required careful instruction, as in the cite from Ephesians above.

Between the quote from Peter in Acts 2 and that of Paul in Romans 6, we see the two primary interpretations of baptism: Baptism as the symbolic washing away of sin and as participating in the death and resurrection of Christ. Both are widely held views today.

Cautionary Tale

Also see:

The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com


Newsletter at: https://bit.ly/busy_25,  Signup

 

 

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