The secret things of god movie review,the secret of success wiki,name match generator - New On 2016

13.02.2015
After a number of decades as a Christian pastor, I am convinced that most of what God does in our lives and in our world remains hidden.
I can never begin to describe the difficult situations in which I have pondered and even doubted the goodness of God. The witness of Scripture draws a witness to the work of God: with a secret hand the Lord wars with Amalek. The relationship between ourselves and the world around us, when we live in a mode of unbelief (opacity), is a mode of alienation. Two premises upon which our culture operates are that everything can be understood and that the explanations will resolve another mystery. If the only answer is to be a recipient of a “gift” are we not selling ourselves short?
Just as Science is now discovering awe- is it time for the church to embrace science as they sure seem to be heading to a convergence.
Michael- Is it possible that one of the antinomies in the secret hand of God is the existence of secularism? Your question is important because it reflects a mindset with which we all struggle and some common but ultimately false assumptions.
It is not so much that it is part of the hiddeness of God as it blinds us to His presence, grace and person much like a drug addict or alcoholic is blinded. I completely agree with your response to Lyndal – that it is essential to understand that God is good.
To use your example- like the addict is blind to truth- the addict who hits rock bottom may find Truth in a much more profound and permanent way compared to one who leads a mundane life. What I find from modern psychology is that the method by which we experience trauma and recovery as an individual is the same experience -the same process- of trauma and recovery as a whole. In transparency then, my feeling or perhaps blind secular hope is that the progress of secular science has gone so far that it too, like the addict, is hitting rock bottom. IF this happened, it seems to me that would radically bring the mainstream back to the authentic church and as stated many times – we are so utterly secular. Part of the recovery process I wonder since we all come from trauma – to me- is awakening or recognizing science and religion as a continuum- not opposing forces or incompatible views.
The one element that is strikingly secular in your thought (unintentionally I would think) is the desire to see the big picture and to perhaps see how everything could be reconciled and work out. The present Western secular project is about two decades or less from possible financial and cultural collapse. One does not arrive at the truth by making ice box stew bringing one’s soul to the truth is a refining process. I love what I learned from my Orthodox friend who proclaims humbleness as at the heart of his Tradition. One does not arrive at the truth by making ice box stew bringing one’s soul to the truth is a refining process.
A positive Christian alternative to the bestselling "The Secret," this book reveals the "secret things of God" -- secrets about God, about happiness, about relationships, and about your purpose. What God is doing in our lives and in our world frequently remains opaque – we cannot see it clearly. It is the reason that religious conversations are so filled with argument and disagreement. A good confession (for me) is one in which I bring the darkness of my own heart into the light of God. This maddening search for information brings a measure of temporary satisfaction but not a deep peace of heart and mind.
Curious as there seems to be an elusive bridge between doubt and skepticism and the ability to participate in authentic confession. The end game seems to be both a rational framework for the secret hand, but also a admission that we cannot know anything with certainty. That God is God (yes), but if God is not good, all bets are off and we’re possibly in big trouble.


My friend is a passionate Orthodox and is very emotional against secular beliefs and movements. To visualize this, I step outside my own box of space and time and see the world as a single flower attempting to bloom whereby minutes are millennia.. God’s grace and mercy can transform anything we offer to Him, but it is a fundamental denial of the secular to make such an offering. Although it is natural that we see things this way, we inevitably run into trouble when we try to conceive of God’s goodness in this light. But this experience helps me to see that I really do not know what good is – nor can I see the potential good inherent in any experience at any given moment in time. No I am definitely not egalitarian by any whole definition but I do admittedly look at syncretism as a higher form of truth. So I actively look for compatibility- perhaps naively and with a small slice of egalitarianistism.
Once Jesus led me to the Church, it took about 15 years to be healed from the lies, half-truths and scars. The church teachings would be filtered such that the most distant learners would declare that if one was not Catholic that one would go to hell. I will try to do a better Job in the future in communicating my thoughts so as not to create a digression of communication. There are things in my life, which at the time they took place, seemed confusing and contradictory – but after careful, slow, reflection, seem to have been the hand of God.
I have seen the death of young children, the accidental deaths of children and spouses, suicides, and many forms of disease and suffering. And yet, despite everything, I remain convinced of His goodness and kindness towards us in all things.
We would prefer that His work be open, undeniable and the content of our proclamation to the world.
I believe that this opacity has a double aspect – things are unclear because of the hardness of our hearts. We see, we measure, we compare, we judge, and everything remains distinct and removed from our inner life. How does one cross that bridge without having faith in the very secret which we are skeptical or doubtful of? I find in the name of faith alone we alienate the rational mind which otherwise may find a deeper faith through their rational themes.
If God is not good, then whatever the meaning of the universe is, I’m not sure it matters to anyone other than the not good God.
I listen to him and follow your blog because Orthodoxy rings of Truth that most religions have lost in my opinion.
Of course, I am not attached to this concept or outcome but by my own admission as a seeker, it sure feels right versus the alternative belief that a dismal future is at hand if we believe the secular weight of the world is NOT part of the plan. At base, the secular is destructive of the Holy because it is a creature of the denial of God, hatred of God and an unhealthy fear of Him. The suffering itself was not good – but later I could see that what came out of it was a much, much greater good than would have been possible if the suffering had just been taken away (poof! But like the addict that transcends, if the metaphor holds true, it could also be the champion of tradition as well once we wake up collectively. It a position often assumed in modernity – particularly in historical writing and analysis. I believe Orthodox Christianity to be authentic existence, regardless of where it is lived out. With millions of copies of "The Secret" in print, countless readers are left wondering how its teachings fi t with the truths found in Scripture.
Henry Cloud shows readers how to unlock the treasure of these truths and ignite their power in their lives. There are things that I have suffered through the years, that I now see as beneficial and even salvific, that I would never have considered to be so at the time.


But believers often find themselves in the position of apologists, defending God, making effort in the face of human events to assure others that He loves us and cares for us. The inner life is a mass of emotions, thoughts and desires, driven by the objects around us and our own inner fantasies.
The point where the agony of life in this world, the evil of death, the viciousness of fallen man is seen in utter clarity (He saved others, let him save himself) is also the point in the midst of which God is glorified; forgiveness proclaimed yet His victory most hidden in the darkness of the tomb yet it is accomplished.
But I do see where doubt, faith, apologistic attitudes and mystical dogma reflect complexity whereby an opportunity for simplicity exists by integrating, not resisting the secular mind in a way that maintains the Church and even enhances it.
However there is an assumption that the secular is equivalent to Tradition and the person of Christ. What we know in psych is the addict is trying to suppress trauma and through recovery- they find a higher power. I am also a Baptized member of the Orthodox Christian Tradition, who now struggles to live more deeply into that life even in the context of a surrounding secularism. But to live it authentically means to live in communion with God – always, everywhere, at every moment.
Though many teachings in "The Secret" may have shocked those of the Christian faith, believers have also been reminded of the deep spiritual hunger that exists in all of us -- the desire for a power beyond the human to work change in our individual lives. There is, indeed, a powerful attraction at work in the universe, but rather than being between an impersonal universe and our own thoughts, this attraction is between the personal Creator of the universe and the creation he loves. As a pastor, I am always hesitant (with others people’s lives) to offer that insight. Your explication also reminds me of my personal need to be quiet and listen even if I do not know for what I am listening. And you’re right, responding to that with an apologia on the goodness of God can only lead into darkness, because it drives us to idolatry. Why should I care, for that matter, about a not good God, other than to fear Him, do everything I can to avoid His notice, or cooperate politely? While this may sound like heresy to some, I have found comparisons of Orthodoxy to New Age movements and modern Psychology that are close, but fall short of describing the potential of this integration. What if these or any other tragedies are the only possibilities to get people on the track to salvation?
The mode of life in which God’s hand appears hidden and opaque, is itself part of the problem.
I agree that Orthodoxy must protect the essence within Traditions (and Thank God it does!) but it also must challenge itself to ensure that protection isn’t itself short sited. So many people would be mad at such a God, even as it is certain He is doing everything for our own good!
But secularism, as I describe it, is the existence lived as though we lived apart from God.
Were God’s hand seen as one thing among the many, an object among objects, an action among actions, we would remain unchanged.
The doubts and scepticism of the secular world of objects rail against the suggestions of faith. I think it is full of wisdom and forces one to first deal with one’s own wickedness and blind heart before we go about throwing stones. We fantasize and say that were we to see indisputable miracles that our lives would be different, we would believe. My skepticism protects me from the dangers of delusion and fraud, even though the skepticism may be the author of the greater fraud.




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