Does your faith need strengthening? Are you confused and wondering if Jesus Christ is really "The Way, the Truth, and the Life?" "Fight for Your Faith" is a blog filled with interesting and thought provoking articles to help you find the answers you are seeking. Jesus said, "Seek and ye shall find." In Jeremiah we read, "Ye shall seek Me, and find Me, when ye shall seek for Me with all your heart." These articles and videos will help you in your search for the Truth.

Wednesday, April 15, 2015

Mais uma Alma a Ser Salva



Compilação

E disse-lhes [Jesus]: “Ide por todo o mundo e pregai o evangelho a toda criatura”.—Marcos 16:15[1]

*

Não importa o que façamos, jamais devemos tratar a Grande Comissão como a Grande Sugestão.—Charles R. Swindoll


Meu pai foi ministro do Evangelho por mais de cinquenta anos, principalmente em igrejas pequenas nas áreas rurais. Ele era um pregador modesto com uma missão. Sua atividade preferida era levar grupos de voluntários ao exterior para a construção de igrejas para pequenas congregações. Ele construiu mais de 150 igrejas ao redor do mundo.

Em 1999, meu pai morreu de câncer. Na última semana de vida ele permaneceu inconsciente praticamente a maior parte do tempo. Ele falava enquanto sonhava, relatando o sonho em voz alta... E assim foi relembrando um projeto de construção atrás do outro.

Uma noite, já pouco antes de partir... subitamente meu pai ficou muito ativo e tentou sair da cama. É claro que não tinha forças, e minha esposa insistiu que ele permanecesse deitado. Mas ele não desistia. Queria se levantar. Por fim minha esposa lhe perguntou: “Jimmy, o que você está tentando fazer?” Ele ficou repetindo: “Preciso salvar mais uma alma para Jesus. Preciso salvar mais uma pessoa! Preciso salvar mais uma pessoa!”

Ele deve ter dito isso umas cem vezes durante a hora seguinte. “Preciso salvar mais uma alma para Jesus!”. Sentado ao lado da sua cama, com lágrimas escorrendo pelo meu rosto, curvei a cabeça e agradeci a Deus pela fé do meu pai. Naquele momento, ele estendeu sua frágil mão, tocou minha cabeça e disse, como que me passando uma incumbência: “Salve mais uma alma para Jesus! Salve mais uma para Jesus!”

Pretendo ter isso como meta para o resto da vida. E quero convidar você a pensar em fazer o mesmo, porque nada fará mais diferença para a eternidade. ... [Deus] quer que Seus filhos perdidos sejam encontrados! Nada Lhe importa mais do que isso, e a Cruz comprova. Oro para que esteja sempre atento para “salvar mais uma alma para Jesus”, de forma que, ao se ver diante de Deus, possa dizer: “Missão cumprida!”—Rick Warren[2]

*

O requisito principal para qualquer missionário deve ser a mesma paixão ardente que motivou o apóstolo Paulo e todos os apóstolos e mártires, bem como todo grande homem ou mulher de Deus. Na verdade, a irresistível compaixão que deveria motivar todos os filhos de Deus em tudo que fazem e dizem, onde quer que vão, e com todas as pessoas. — E que o célebre e entusiasmado apóstolo resumiu nas famosas palavras que ressoam até hoje no coração de todo verdadeiro cristão em toda boa obra já realizada, e pela qual ele está disposto a dar a vida: “O amor de Cristo me constrange!”[3]

“Porque Deus amou o mundo de tal maneira, que deu o seu filho unigênito”[4], e “Deus nos mostra o seu amor em que, sendo nós ainda pecadores, Cristo morreu por nós.”[5] “Nisto conhecemos o amor de Deus, em que Cristo deu sua vida por nós, e devemos dar a vida pelos irmãos.”[6] “Ninguém tem maior amor do que este, dar alguém a sua vida pelos amigos.”[7]

Se agir inspirado pelo amor de Deus, vai conquistar as pessoas, como muitos de vocês já fizeram. Já constataram que o amor de Deus é a resposta para tudo. Salva almas, perdoa pecados, satisfaz o coração, limpa a mente, redime o corpo, ganha amigos, e faz a vida valer a pena. É a única verdade, o único caminho, e a única paz.

A única maneira de ganhar o mundo é com o amor de Jesus. Vamos continuar ganhando e amando as pessoas com o amor de Deus. O amor nunca falha! Vamos conquistar o mundo com o Seu amor! Viva o amor!—David Brandt Berg

*

Mas receberão poder quando o Espírito Santo descer sobre vocês, e serão minhas testemunhas em Jerusalém, em toda a Judeia e Samaria, e até os confins da terra".—Atos 1:8[8]

*

O plano [de Jesus] pedia ação, e a maneira como o expressou previa o sucesso. Ele não disse “para que possam ser testemunhas”, ou, “para que pudessem ser testemunhas”, ou sequer, “deveriam ser testemunhas”. Ele disse “serão testemunhas”.―Charles R. Swindoll

*

Jesus Cristo disse aos Seus seguidores que deviam ser testemunhas “até os confins da terra”[9] e “ir por todo o mundo fazer discípulos de todas as nações,”[10] que é a essência o trabalho de ganhar almas. Assim como nosso Pai no céu não quer que ninguém pereça,[11] todos os cristãos deveriam estar ansiosos por atender ao Seu chamado e ter paixão por ganhar almas...

Como ter paixão por divulgar as boas novas e ganhar outros para Cristo nos dias atribulados de hoje? … O primeiro passo é ter Jesus em primeiro plano em nossas vidas. Certamente, a nossa paixão por ganhar almas aumentará conforme a nossa paixão por Cristo e relacionamento com Ele se fortalecerem. Duas das melhores maneiras para fortalecer nossa relação com Jesus é ler a Palavra diariamente e orar sem cessar. Quando enchemos o coração e mente com Jesus, é inevitável termos paixão por compartilhá-lO com outros.

Os obreiros mais entusiasmados são os que têm o coração em fogo por Cristo, o que deveria ser fácil se pensarmos na magnitude do que o nosso Salvador imaculado fez por nós no Calvário. … Deveria nos motivar a ganhar o máximo de pessoas possível para Jesus, principalmente se pensarmos na brevidade da vida à qual o apóstolo se refere como “uma neblina que aprece por um pouco e logo se dissipa”.[12] Após ingressarmos na eternidade não haverá caminho de volta. O tempo para ganhar almas terá findado. Portanto, não só o campo de colheita é grande e poucos os obreiros, mas também o nosso tempo é muito limitado.

Nestes dias de tantos desafios, certamente não é preciso olhar longe para ver muitas pessoas desesperadas. No entanto, até no meio desse caos, os cristãos podem encontrar consolo na Palavra de Deus. Se um cristão estiver passando por provações, sabe que o Senhor é soberano, e ou o colocou naquela situação ou permitiu que ela acontecesse. Seja como for, o cristão pode entender essa dificuldade se interiorizar que Deus tem uma razão para nossas provas, já que “todas as coisas contribuem juntamente para o bem daqueles que amam a Deus.”[13] Além do mais, se a vida às vezes não parece fazer sentido, não tem problema, pois sabemos que devemos confiar no Senhor de todo o coração, e não nos apoiarmos no nosso entendimento.[14] Suportar as dificuldades da vida que inevitavelmente surgem é muito mais fácil quando sabemos que Deus está no controle.

Nossos irmãos e irmãs perdidos podem encontrar o mesmo consolo quando depositam sua fé em Cristo. Contudo, como Paulo explicou aos romanos, “Como, pois, invocarão aquele em quem não creram? E como crerão naquele de quem não ouviram falar? E como ouvirão, se não houver quem pregue? E como pregarão, se não forem enviados? Como está escrito: "Como são belos os pés dos que anunciam boas novas".[15] “E a paz de Deus, que excede todo o entendimento, guardará os seus corações e as suas mentes em Cristo Jesus”[16], e pode fazer o mesmo pelas outras pessoas se Lhe permitirem.

Não existe melhor vocação do que trabalhar por Aquele que morreu para que nós possamos viver. Jesus disse, “vocês serão meus amigos, se fizerem o que eu lhes ordeno”[17]. E o Seu mandamento é que obedeçamos a Ele e amemos os outros como Ele nos amou. Sem dúvida, o melhor exemplo do nosso amor por Ele é quando trabalhamos com paixão e incansavelmente para dividir esse amor com outros.—Gotquestions.org[18]

Publicado no Âncora em abril de 2015.


[1] RC.

[2] The Purpose Driven Life (Grand Rapids, Michigan: Zondervan, 2002).

[3] 2 Coríntios 5:14.

[4] João 3:16.

[5] Romanos 5:8.

[6] 1 João 3:16.

[7] João 15:13.

[8] NVI.

[9] Atos 1:8.

[10] Mateus 28:19.

[11] 2 Pedro 3:9.

[12] Tiago 4:14.

[13] Romanos 8:28.

[14] Provérbios 3:5–6.

[15] Romanos 10:14–15.

[16] Filipenses 4:7.

[17] João 15:14.

[18] www.gotquestions.org/winning-souls.html.

Jesus—His Life and Message: First Contact


After His temptation in the wilderness, Jesus returned to Galilee and began His ministry of preaching, teaching, and doing miracles. Matthew and Mark both place the beginning of Jesus’ ministry after John the Baptist had been arrested, possibly indicating that Jesus remained in the area where He had been baptized for some time before returning to Galilee.1 At some point prior to the beginning of His ministry, He moved from His hometown of Nazareth to the town of Capernaum.2

Now when he heard that John had been arrested, he withdrew into Galilee. And leaving Nazareth he went and lived in Capernaum by the sea … From that time Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand.”3

Prior to His departure back to Galilee, we are told in the Gospel of John about Jesus’ contact with some of the men who would become His first disciples. In the synoptic Gospels, we read of Jesus’ call to these same men occurring at a later time. It’s possible that John is telling of Jesus’ first contact with some of these men, and that some time later He called them to follow Him as disciples. It’s also possible that John incorporated the call of these disciples earlier than the synoptic Gospels did, for literary purposes.

Here’s how John tells the story:

The next day again John [the Baptist] was standing with two of his disciples, and he looked at Jesus as he walked by and said, “Behold, the Lamb of God!” The two disciples heard him say this, and they followed Jesus.

Jesus turned and saw them following and said to them, “What are you seeking?” And they said to him, “Rabbi” (which means Teacher), “where are you staying?” He said to them, “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day, for it was about the tenth hour.

One of the two who heard John speak and followed Jesus was Andrew, Simon Peter’s brother. He first found his own brother Simon and said to him, “We have found the Messiah” (which means Christ). He brought him to Jesus. Jesus looked at him and said, “So you are Simon the son of John? You shall be called Cephas” (which means Peter).4

Upon hearing John the Baptist identify Jesus as “the Lamb of God” as He was walking by, Andrew and an unnamed disciple of the Baptist decided to follow after Jesus. As disciples of John who had heard John preach about the one who would come after him and who would be greater than he was, it seems natural that they would have wanted to find out more about this man that John called the Lamb of God. To John’s credit, he informed his disciples of who Jesus was, and made no objection to their now following Him.

Jesus asked them why they were following Him, and in line with the status-conscious culture of the day, they respectfully called Him “Rabbi.” Asking where He was staying opened the door for Jesus to extend hospitality by inviting them to His lodgings or home. Because it was later in the day—the tenth hour, or about four o’clock in the afternoon—it would have been too late for the two men to travel farther before nightfall, so ancient custom would have called for them to be invited to spend the night.

The walk to Jesus’ lodgings and the time spent with Him that evening was most likely spent in conversation that deeply touched these two disciples of John the Baptist. They came away from those conversations convinced that Jesus was the Messiah, as shown by Andrew finding his brother Simon, telling him that theyhave found the Messiah, and bringing him to Jesus.

Jesus then found Philip, who was from the same original hometown as Andrew and Peter. By this time Peter and his brother no longer lived in Bethsaida, but lived and worked in Capernaum. Philip is a Greek name, which wouldn’t have been out of the ordinary for Jews in Galilee, as the area was quite Hellenized.

Philip in turn found Nathanael, telling him: “We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph.”5 Nazareth, a small insignificant town in Galilee, lay outside the mainstream of Jewish life, which is perhaps what prompted Nathanael’s comment, “Can anything good come out of Nazareth?” It could be that since Nazareth was close to Cana, which was Nathanael’s hometown,6 there was civic rivalry between the villages, as was common in antiquity.7 Nathanael’s question is similar to that of some who opposed Jesus later on and who asked: “Is the Christ to come from Galilee?” and said, “Search and see that no prophet arises from Galilee.”8 However, as we’ll see, Nathanael quickly realized that Jesus’ hometown didn’t disqualify Him from being the Messiah.

Heeding Philip’s invitation to “come and see,” Nathanael followed Phillip to see Jesus.

Jesus saw Nathanael coming toward him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!” Nathanael said to him, “How do you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.” Nathanael answered him, “Rabbi, you are the Son of God! You are the King of Israel!”

Jesus answered him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” And he said to him, “Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man.” 9

Jesus had insight into Nathanael’s character, seeing him as an honest man. Nathanael’s response was an affirmation that Jesus accurately understood his character without having ever met him.10 There were also other instances where Jesus showed His ability to supernaturally know things about others:

The woman answered him, “I have no husband.” Jesus said to her, “You are right in saying, ‘I have no husband’; for you have had five husbands, and the one you now have is not your husband. What you have said is true.” The woman said to him, “Sir, I perceive that you are a prophet.”11

Jesus answered them, “Did I not choose you, the Twelve? And yet one of you is a devil.” He spoke of Judas the son of Simon Iscariot, for he, one of the Twelve, was going to betray him.12

Besides speaking of Nathanael’s character, Jesus also said that He saw Nathanael sitting under a fig tree before Philip called him. While there’s no explanation of what he was doing under the tree, considering Nathanael’s response, “Rabbi, you are the Son of God! You are the King of Israel,” it was apparently of great significance to him that Jesus had seen and was aware of whatever Nathanael was doing before Philip called him.

Nathanael’s spontaneous confession of faith, calling Jesus the Son of God and King of Israel, echoes what God called Jesus at His baptism in the synoptic Gospels: “This is my beloved Son, with whom I am well pleased,”13 and what John the Baptist said in the Gospel of John: “I have seen and have borne witness that this is the Son of God.”14 It also proclaims what the people of Israel expected of the Messiah, that He would be king of Israel. This same expectation will be seen again later, when just days before Jesus’ crucifixion the people cried out: “Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!”15

Jesus said that while Nathanael believed because of what was revealed to him, in the future the disciples “will see greater things than these.”16 He went on to say: “Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man.”17

Jesus was quoting Genesis 28:12, the story of Jacob’s dream:

And he [Jacob] dreamed, and behold, there was a ladder set up on the earth, and the top of it reached to heaven. And behold, the angels of God were ascending and descending on it!

Jesus was making the point that He is Jacob’s ladder, the connection between heaven and “Israel,” for those who come to believe as Nathanael, the “true Israelite,” did. Jesus is the mediator between God in heaven and people on earth; He is the way between God and the world.18

This gospel tells of these four men’s first encounter with Jesus. Within them we see examples of different ways people come to know the Lord. Andrew came because his interest was piqued by someone else (John the Baptist) stating a truth about Jesus. Peter was brought by a relative, Andrew. Philip was found directly by Jesus, and Nathanael through Philip’s telling him that Jesus was the one foretold in Scripture.

In these men we also see different kinds of people respond to the invitation to know Christ. As the brother of Simon Peter, who was volatile and impetuous, Andrew may have lived his life in Peter’s shadow. Many people’s lives are overshadowed by their parents, family members, or friends. Nevertheless, Andrew made a point of bringing his brother to Jesus, and in doing so did a great service to his brother and to the church.

Simon was a person with an explosive, strong character, a potential leader. Upon meeting him, Jesus renamed him Cephas (Aramaic) or Peter (Greek), meaningrock. Jesus looked past his personality and recognized the potential he had and what he could become.

Philip isn’t seen as being as prominent as some of the other disciples, at least prior to Jesus’ death and resurrection. In the three instances we’re told something about him in the Gospel of John, he is seen as being shy or timid and a bit out of his element: when Jesus asked him how to feed the 5000;19 when some Greeks approached him about seeing Jesus, and he went to Andrew as he didn’t seem to know what to do;20 and when he asked Jesus to show him the Father.21 Yet Jesus sees his value and personally enlists him. Some of us might be timid and remain in the background, but we can bring people to the Lord, as Philip did with Nathanael and others.

Nathanael, the one who is “without guile,” can be seen as one who responds to signs or something dramatic in making a step toward belief.

This introduction to some of the disciples shows how different people with differing personalities are called to follow Jesus, and how they respond. Personality and temperament, along with race, color, and creed, do not matter, for God’s call to salvation and service is for all.
Note

Unless otherwise indicated, all scriptures are from the Holy Bible, English Standard Version, copyright © 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved.

General Bibliography

Bailey, Kenneth E. Jesus Through Middle Eastern Eyes. Downers Grove: InterVarsity Press, 2008.

Biven, David. New Light on the Difficult Words of Jesus. Holland: En-Gedi Resource Center, 2007.

Bock, Darrell L. Jesus According to Scripture. Grand Rapids: Baker Academic, 2002.

Bock, Darrell L. Luke Volume 1: 1:1–9:50. Grand Rapids: Baker Academic, 1994.

Bock, Darrell L. Luke Volume 2: 9:51–24:53. Grand Rapids: Baker Academic, 1996.

Brown, Raymond E. The Birth of the Messiah. New York: Doubleday, 1993.

Brown, Raymond E. The Death of the Messiah. 2 vols. New York: Doubleday, 1994.

Carson, D. A. Jesus’ Sermon on the Mount and His Confrontation with the Word.Grand Rapids: Baker Books, 1987.

Charlesworth, James H., ed. Jesus’ Jewishness, Exploring the Place of Jesus Within Early Judaism. New York: The Crossroad Publishing Company, 1997.

Chilton, Bruce, and Craig A. Evans, eds. Authenticating the Activities of Jesus.Boston: Koninklijke Brill, 1999.

Edersheim, Alfred. The Life and Times of Jesus the Messiah. Updated Edition. Hendrickson Publishers, 1993.

Elwell, Walter A., and Robert W. Yarbrough. Encountering the New Testament.Grand Rapids: Baker Academic, 2005.

Evans, Craig A. World Biblical Commentary: Mark 8:27–16:20. Nashville: Thomas Nelson, 2000.

Evans, Craig A., and N. T. Wright. Jesus, the Final Days: What Really Happened.Westminster John Knox Press, 2009.

Flusser, David. Jesus. Jerusalem: The Magnes Press, 1998.

Flusser, David, and R. Steven Notely. The Sage from Galilee: Rediscovering Jesus’ Genius. Grand Rapids: William B. Eerdmans Publishing Company, 2007.

France R. T. The Gospel of Matthew. Grand Rapids: William B. Eerdmans Publishing Company, 2007.

Gnilka, Joachim. Jesus of Nazareth: Message and History. Peabody: Hendrickson Publishers, 1997.

Green, Joel B. The Gospel of Luke. Grand Rapids: William B. Eerdmans Publishing Company, 1997.

Green, Joel B., and Scot McKnight, eds. Dictionary of Jesus and the Gospels.Downers Grove: InterVarsity Press, 1992.

Grudem, Wayne. Systematic Theology, An Introduction to Biblical Doctrine. Grand Rapids: InterVarsity Press, 2000.

Guelich, Robert A. World Biblical Commentary: Mark 1–8:26. Nashville: Thomas Nelson, 1989.

Jeremias, Joachim. The Eucharistic Words of Jesus. Philadelphia: Trinity Press International, 1990.

Jeremias, Joachim. Jerusalem in the Time of Jesus. Philadelphia: Fortress Press, 1996.

Jeremias, Joachim. Jesus and the Message of the New Testament. Minneapolis: Fortress Press, 2002.

Jeremias, Joachim. New Testament Theology. New York: Charles Scribner’s Sons, 1971.

Keener, Craig S. The Gospel of John: A Commentary, Volume 1. Grand Rapids: Baker Academic, 2003.

Keener, Craig S. The Gospel of John: A Commentary, Volume 2. Grand Rapids: Baker Academic, 2003.

Keener, Craig S. The Gospel of Matthew: A Socio-Rhetorical Commentary. Grand Rapids: William B. Eerdmans Publishing Company, 2009.

Lewis, Gordon R., and Bruce A. Demarest. Integrative Theology. Grand Rapids: Zondervan, 1996.

Lloyd-Jones, D. Martyn. Studies in the Sermon on the Mount. Grand Rapids: William B. Eerdmans Publishing Company, 1976.

Manson, T. W. The Sayings of Jesus. Grand Rapids: William B. Eerdmans Publishing Company, 1957.

Manson, T. W. The Teaching of Jesus. Cambridge: University Press, 1967.

Michaels, J. Ramsey. The Gospel of John. Grand Rapids: William B. Eerdmans Publishing Company, 2010.

Morris, Leon. The Gospel According to Matthew. Grand Rapids: William B. Eerdmans Publishing Company, 1992.

Ott, Ludwig. Fundamentals of Catholic Dogma. Rockford: Tan Books and Publishers, Inc., 1960.

Pentecost, J. Dwight. The Words & Works of Jesus Christ. Grand Rapids: Zondervan, 1981.

Sanders, E. P. Jesus and Judaism. Philadelphia: Fortress Press, 1985.

Sheen, Fulton J. Life of Christ. New York: Doubleday, 1958.

Spangler, Ann, and Lois Tverberg. Sitting at the Feet of Rabbi Jesus. Grand Rapids: Zondervan, 2009.

Stein, Robert H. Jesus the Messiah, Downers Grove: InterVarsity Press, 1996.

Stein, Robert H. Mark. Grand Rapids: Baker Academic, 2008.

Stein, Robert H. The Method and Message of Jesus’ Teachings, Revised Edition.Louisville: Westminster John Knox Press, 1994.

Stott, John R. W. The Message of the Sermon on the Mount. Downers Grove: InterVarsity Press, 1978.

Witherington III, Ben. The Christology of Jesus. Minneapolis: Fortress Press, 1990.

Witherington III, Ben. The Gospel of Mark: A Socio-Rhetorical Commentary. Grand Rapids: William B. Eerdmans Publishing Company, 2001.

Wood, D. R. W., I. H. Marshall, A. R. Millard, J. I. Packer, and D. J. Wiseman, eds.New Bible Dictionary. Downers Grove: InterVarsity Press, 1996.

Wright, N. T. Jesus and the Victory of God. Minneapolis: Fortress Press, 1996.

Wright, N. T. Matthew for Everyone, Part 1. Louisville: Westminster John Knox Press, 2004.

Wright, N. T. The Resurrection of the Son of God. Minneapolis: Fortress Press, 2003.

Yancey, Philip. The Jesus I Never Knew. Grand Rapids: Zondervan, 1995.

Young, Brad H. Jesus the Jewish Theologian. Grand Rapids: Baker Academic, 199

Footnotes:
1 Now after John was arrested, Jesus came into Galilee, proclaiming the gospel of God (Mark 1:14).
See also Matthew 4:12.
2 And leaving Nazareth he went and lived in Capernaum by the sea, in the territory of Zebulun and Naphtali (Matthew 4:13).
And when he returned to Capernaum after some days, it was reported that he was at home (Mark 2:1).
3 Matthew 4:12–13, 17. See also Mark 1:14–15.
4 John 1:35–42.
5 John 1:45.
6 John 21:2. Simon Peter, Thomas (called the Twin), Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples were together.
7 Keener, The Gospel of John, 484.
8 John 7:41, 52.
9 John 1:47–51.
10 Morris, The Gospel According to Matthew, 145. Michaels, The Gospel of John,130.
11 John 4:17–19.
12 John 6:70–71.
13 Matthew 3:17. See also Mark 1:11, Luke 3:22.
14 John 1:34.
15 John 12:13.
16 The “you” in “you will see greater things than these" is plural, meaning that at this point Jesus is speaking to more than just Nathanael.
17 John 1:51.

18 Keener, The Gospel of John, 490.
19 John 6:5–7.
20 John 12:20–22.
21 John 14:8–9.

Tuesday, April 14, 2015

Simon Black - Notes from the Field! US government was more forgiving of the Nazis than its own citizens

April 14, 2015
Santiago, Chile

70 years ago, the United States of America had just emerged from World War II as the most dominant superpower in the world.

At that point America’s economy was the only one left standing.

And the US government had essentially dictated terms in establishing a new global financial system (known as the Bretton Woods agreement).

Doing so thrust the dollar at the center of world trade and banking.

Suddenly every government, central bank, and major corporation needed to hold and transact in US dollars... and to establish a banking relationship in the United States.

This gave the United States a tremendous amount of power—power they respected and never abused.

At the same same time, high ranking members of the Nazi party had fled to the four corners of the world, often with a vast treasure trove stashed away at Swiss banks.

Most of this wealth was acquired through mass genocide. And yet Switzerland’s secrecy laws protected Nazi clients from having their information turned over to authorities.

No one pressed the issue further.

Think about it—the US government could have done something.

They had the power back then. They could have punished Switzerland with all sorts of banking and financial penalties. They could have threatened to kick them out of the financial system.

But they didn’t.

Instead, in 1945, the US government gave the Nazis a pass.

This is extraordinary when you think about it. Because if you fast forward several decades, we see now that the US government is chasing people to the ends of the earth.

Even more, they’ve brought the full extent of their financial resources to bear against entire banking systems (including Switzerland’s).

They’ve successfully shuttered some of the oldest banks in the world, imprisoned foreign bank executives, and even gotten foreign governments to change their laws.

So who exactly are the nefarious criminal terrorists that Uncle Sam is spending so much effort to chase down?

Americans. Specifically, Americans who have failed to file administrative paperwork with the IRS to declare overseas financial accounts.

There are countless stories out there of people having their life savings confiscated by the government because they didn’t file a disclosure form (even if there are no back taxes due).

Certainly there is some meaningful percentage of these people who have been hiding undeclared income overseas hoping to never pay tax on it. And it’s important to acknowledge that.

But while this sort of behavior had been going on for decades, it took until 2010 for the US government to pass the Foreign Account Tax Compliance Act (FATCA), establishing the power to bully global financial institutions into compliance.

The reason is obvious: the United States government is broke.

Decades ago the future was bright. And they could afford to give the Nazis a pass. They didn’t really need the money, and it wasn’t worth abusing the tremendous financial power that they had been entrusted with.

But today, every penny matters.

The US government is in a position where they have to borrow money just to pay interest on the money they’ve already borrowed.

Their own internal numbers estimate their ‘net worth’ at MINUS $60 trillion, which includes their own estimates of long-term social security liabilities.

So they have no qualms about abusing the trust that the rest of the world has given them... or even creating new powers out of thin air through the most destructive legislation imaginable.

It’s often said that there are only a few times in a person’s life when you can really see what someone’s character is made of—typically times of extreme adversity such as being near death or flat broke.

That’s where the US government is right now. Enabling us to now see its true character.

This is not a government of the people, for the people, by the people. It is a government that takes from the people. By any means necessary. And they grow bolder with each passing day.

Until tomorrow,

Simon Black
Founder, SovereignMan.com

Powerful Communication Begins Here

http://anchor.tfionline.com/post/powerful-communication-begins-here/

A compilation

Audio length: 10:34
Download Audio (9.6MB)

Modern psychology tells us that in order to mature to psychological manhood we need the understanding of someone important to us, who loves us. So, in one way, God's loving us means that He has taken the trouble to understand us by carefully listening to our human experience through a man like us—our Lord Jesus.

Those who practice listening find it to be one of the most powerful and influential factors in human relations. It is a magnetic and creative force. In fact, those who listen to us are the very ones toward whom we move. Listening to us creates us, unfolds and expands us. Ideas begin to grow and come to life within us. The same happens when we listen to others with an attentive, uncritical ear. Listening recharges us so that we never get tired of each other. We are re-created.

Listening is one way to better fulfill the whole law toward others as summed by Paul using the command, “Thou shalt love thy neighbor as thyself.”1 We may love our neighbor better by listening affectionately and attentively with those who talk with us. That is, with the attitude “tell me more.” By listening to others in order to understand them, we are doing God's work with a form of God's love. So, to identify ourselves with others is to listen, and to listen lovingly is to understand. To understand is to forgive, making us less ashamed to call others our brothers. And, according to our Lord, to forgive is to be forgiven.

Thus, let us be creative and listen as Jesus did; listen to God, to others, to ourselves.—Kelly Bennett2

*

Research shows that people speak to the person's needs in a conversation only three percent of the time. That means 97 percent of the time we're more occupied with our own feelings than the feelings of the person we're talking to.

[Communication] is not always easy. In fact, for some of us, listening is a matter of difficult discipline. I'm like that. I'm a natural talker. But I learned long ago to hold back and give the other person a chance to talk.

He or she is going to listen to me a lot better if I listen first. There's a saying I like: “People don't care how much you know until they know how much you care.” That's a fact. And nothing expresses genuine caring as much as looking into a person's eyes and listening to his or her heart.—Dexter Yager3

*

Encouraging people in order to draw them out requires that a leader be in touch with people where they are.

But real communication is more than verbalization. The best definition I have read is offered by a friend of mine: “Real communication is feeling what the other person is feeling at the moment and accepting him for it.” Having a deep feeling for subordinates is a true key to building bridges in human relations. Without it, detachment sets in, affecting work and attitudes.

Here are some suggestions to help you in communication:

1. Stop talking! (You cannot listen if you are talking. Polonius [Hamlet]: “Give every man thine ear, but few thy voice.”)

2. Put the talker at ease. (Help him feel that he is free to talk.)

3. Show him that you want to listen. (Look and act interested. Do not read your mail while he talks. Listen to understand rather than to reply.)

4. Remove distractions. (Don't doodle, tap, or shuffle papers. Will it be quieter if you shut the door?)

5. Empathize with him. (Try to put yourself in his place so that you can see his point of view.)

6. Be patient. (Allow plenty of time. Do not interrupt.)

7. Hold your temper. (An angry man gets the wrong meaning from words.)

8. Go easy on argument and criticism. (This puts him on the defensive. He may clam up or get angry. Don't argue. Even if you win, you lose.)

9. Ask questions. (This encourages him and shows him that you are listening.)

10. Stop talking! (This is first and last, because all other commandments depend on it. You just can't do a good job of listening while you are talking.)

Nature gave man two ears but only one tongue, which is a gentle hint that he should listen more than he talks. The major benefits of good listening are (1) A good listener can make better decisions because he has better information; (2) a good listener saves time because he learns more within a given period of time; (3) listening helps the communicator determine how well his message is being received; (4) a good listener stimulates others to better speaking; (5) good listening decreases misunderstanding.—Ted W. Engstrom4

*

Half of being a good witness is being a good listener. In fact, that’s often what people want most: someone to listen to them and sympathize, someone to talk to and tell their troubles to. If they feel you understand them, it helps them to communicate better and more freely.

You need it too. To be an effective witness, you need to get on people’s level, to put yourself in their shoes, to empathize—and the only way you can do that is by listening carefully to their answers. As the conversation gets deeper and your questions weightier, it’s helpful to send up a silent prayer for the Lord to help you understand their hearts as well as their words. You can ask Him to help you see them as He does, and to show you how you can best reach them with His love.

You can encourage them by nodding in agreement, or guide the conversation by saying a few appropriate words from time to time, but it’s important to resist the urge to expound on what they’re saying or using it as an opportunity to make a point of your own. Be careful to not cut them off; let them get everything out. Listening is not only one of the most important parts of being a good witness, but it’s also one of the most difficult. It’s only natural to be eager to supply answers to people’s problems and questions when those answers are clear to you, but don’t do so prematurely. You may end up getting someone’s whole life story, but keep listening. This is another important part of showing them love.

Listening also has this important side effect: Once you’ve shown yourself to be a good listener, others are more likely to be more interested in and receptive to what you have to say when it’s your turn to talk. They’ll be less defensive and more open to new ideas and views, and they will be more understanding themselves.—Shannon Shayler and Keith Phillips5

*

Take a lesson from Jesus. When you take your problems to Him in prayer, does He just listen for a moment and then interrupt? Rarely. He’s always there, always available, and always ready to hear from you. He’s always willing to hear you out—to listen to your side of the story. He gets down on your level. He listens carefully to your words, but He also hears the muffled cries of your heart. You know He understands.

Jesus looks at your motives, not at whatever mistakes or messes you may have made. He’s never harsh or condemning. He always holds out mercy and hope and forgiveness. No matter how far you’ve strayed, He never stops loving you.

Listening—really listening—conveys love. It conveys not only your love, but also the Lord’s love for the person, which is unconditional, forever, and perfect in every way. Let others see Jesus in you by trying to be as loving a listener as He is, and you won’t have a hard time winning their hearts to Him.

Listening is a talent that can be cultivated. It begins with a sincere desire to understand others in order to better love and help them. Ask Jesus for the gift of empathy, and then ask Him to help you learn to put it to good use helping others and loving them into His heavenly kingdom.—Keith Phillips6

Published on Anchor April 2015. Read by Irene Quiti Vera.



1 Galatians 5:14.


2 Streams in the Desert, Volume 2 (Zondervan, 1977).


3 Dynamic People Skills (Internet Services Corporation, 1997).


4 The Making of a Christian Leader (Grand Rapids, Michigan: Zondervan, 1978).


5 One Heart at a Time (Aurora Production, 2010).


6 Ibid.

After 39 years in prison, an epic tale of innocence found and bitterness lost!



Cover Story
http://www.csmonitor.com/USA/Justice/2015/0412/After-39-years-in-prison-an-epic-tale-of-innocence-found-and-bitterness-lost?utm_source=Sailthru&utm_medium
Ricky Jackson was the longest-serving innocent man in US history. Now, he's free of prison – and resentment.
By Jacob Baynham, Contributor APRIL 12, 2015


Ann Hermes/The Christian Science Monitor
View Caption

Ann Hermes/The Christian Science Monitor
View Caption
1 of 2

CLEVELAND - Three months and six days after he walked out of prison, Ricky Jackson has a decision to make.

The past few months have been full of decisions. Where to live? What kind of car to buy? When to get up? Who to see? How to dress? Every time he turns around another set of choices is staring back at him. Mr. Jackson is 58 years old – almost retirement age – but these decisions are as new to him as they would be to a teenager. For the past 39 years, the particulars of his life have been dictated by the Ohio Department of Rehabilitation and Correction. Now, on the other side of the fence, the possibilities in a free life are overwhelming.

Not that every decision is major. Now, for instance, he’s sitting with friends in a Hungarian restaurant near his new apartment in a squat row of brick buildings in East Cleveland. He holds a menu that he’s been studying for a while. He’s leaning toward the pan-seared chicken until his friend urges him to try something unfamiliar – the chicken paprikash.

A waitress walks over.

If Jackson is preoccupied, he can be forgiven. He’s had a lot on his mind since he left prison. He’s been thinking about what to do with the remainder of his life. About what to make of the lie that landed him on death row at age 18, making him the longest-serving wrongfully convicted person in American history. It’s a lie that has tested the limits of human forgiveness and resilience. A lie that forced him to not let his circumstances, however tragic, define who he is.

It’s a lot for one man to process, but Jackson is trying to stay patient, making each decision on his own terms.

“Do you know what you want?” the waitress asks him.

He looks up and his weathered smile and arched eyebrows etch his face with the confidence of a man who has endured more than most.

“No,” he says. “I’m going to need more time.”

•••

Time has been a capricious currency for Jackson. From where he sits now, it’s just a 12-minute drive to the street corner that marked an abrupt ricochet in the trajectory of his life. It’s not much to look at today – just a bus stop, a parking lot, and a crumbling Roman Catholic church at the corner of Petrarca Road and Stokes Blvd.

But 40 years ago it was home to the Fairmount Cut-Rate, a cramped corner store that sold milk, beer, chips, and cigarettes to the residents of a small neighborhood abutting the train tracks on Cleveland’s tattered eastern edge. The store belonged to Robert and Anna Robinson, a friendly couple who let their neighbors buy on credit when they didn’t have money.

The store also sold money orders, and every week a money order agent would come to collect the payments and settle the accounts. In 1975, that agent was Harry Franks, a big man with a kind face and a long chin. Franks traveled the same circuit every Monday, collecting receipts from 11 different shops. Fairmount Cut-Rate was his final stop.

On May 19, 1975, he arrived at the store after 3 p.m. with a leather valise containing blank money order notebooks and $429 in cash from his previous stop. It was a stuffy afternoon in East Cleveland. He walked in and greeted Mrs. Robinson – she remembered him as a quiet, courteous man – and positioned himself at a counter to complete his paperwork. A small air conditioner above the door rumbled some relief from the heat.

Franks finished his business and left the store. After he stepped outside, Robinson thought she heard a groan. A liquid splashed against the window. She walked to the door and saw Franks on the ground. A man was hitting him on the head with a pipe, trying to tear the bag from his hands. He wouldn’t let go. Another man pressed a .38-caliber revolver into Franks’s torso. The two shots sounded like fireworks.

Instinctively, Robinson rapped on the window.

“What’s going on?” she shouted.

The gunman fired through the door, shooting her in the neck.

By 8 the next morning, Franks would be on the Cuyahoga County coroner’s table. A pathologist would determine that he had been splashed with battery acid, burning his face and blinding his left eye. He’d been shot through the heart and liver. His grieving widow would wonder why he didn’t let go of his bag. He’d been mugged before and had always said it was foolish to resist.

But for now Franks was sprawled on the pavement, dying. Inside the store, Robinson was also on the floor. A dark pool of blood spilled around her head and under a milk crate.

People gathered outside. Someone dialed 911. The police arrived and rushed Robinson to the hospital, where an emergency surgery saved her life. Before someone could find a sheet, an officer took off his coat and put it over Franks’s face.

The cops cordoned off the scene and canvassed the crowd. Someone had seen the getaway car, a green Buick. Patrolman Robert Hassel approached a group of rowdy boys and asked if they had seen anything. They were joking and irreverent, and he almost passed them by. But then one of them spoke.

“Yes,” said a boy in glasses.

He said he’d seen it on his way home from school. He was a witness.

Mr. Hassel took his name, address, and phone number. And that quickly, a lie was set in motion that would take most of a lifetime to undo.

•••

It’s impossible to say for certain what pushed Eddie Vernon to step forward that day. He was 12 years old, a well-mannered seventh-grader at Audubon Middle School. He was an average student – he did better in math than in English – and when he wasn’t delivering newspapers, he was playing football or baseball in the streets behind the Fairmount Cut-Rate.

Maybe he was seeking attention from an authority figure who would otherwise dismiss a poor black kid from a forgotten neighborhood. Maybe it was the impulse of an overactive imagination. Or just a loose word that snowballed out of control.

Whatever the reason, when detectives returned the next day, they came looking for Vernon. They met him at the Robinsons’ house, so the neighborhood wouldn’t know he was cooperating with the police. Mr. Robinson was also eager to find out who had killed Franks and shot his wife. He offered Vernon $50 to tell the police what he knew. It was a lot of money for Vernon – more than $200 today.

Detective Eugene Terpay, the lead investigator in the case, knew the neighborhood frowned on snitching. So he cultivated a relationship with the boy. He picked him up in an unmarked car, bought him burgers, and sped down the freeway with the sirens wailing. For a young kid like Vernon, it was thrilling.

We now know that Vernon did not witness the murder. That Detective Terpay, consciously or not, fed him details from the investigation until Vernon could describe to three separate juries in technicolored detail how he had watched two men murder Franks before his eyes, and then jump into a car and speed away.

But even that wasn’t enough. Terpay needed names. And within a few days Vernon gave him some – those of three young men from the neighborhood, close friends of each other. There was Wiley Bridgeman. Vernon said he drove the getaway car. His younger brother Ronnie was the man who hit Franks on the head. But the first name he said was the name of the shooter. That was Ricky. Ricky Jackson.

•••

Jackson was a slender, athletic teen, the eldest of five kids. His mother was 14 when she had him in Mississippi. She brought him up to Cleveland, where she hoped people would be more accepting of a young mother. In 1975, the family lived in a ramshackle two-bedroom house with no telephone. Jackson slept on the couch.

Jackson remembers his childhood as normal, happy even. Sure, his stepfather hit him, but that wasn’t uncommon. Sure, they were poor, but his mother kept their clothes clean. Jackson was a bright student, but lost interest in school and dropped out in 10th grade. He washed dishes in a coffee shop for $1.90 an hour. When he wasn’t working, he walked the city. He liked to visit the art museum.

He dreamed of seeing the world, and the military seemed the surest way to do it. At age 17 he met a recruiter downtown and enlisted in the Marines. His mother was furious – the Vietnam War was still going on. He shipped out to basic training at Parris Island, S.C., but was honorably discharged after two months because of severe migraines. He returned to his mother’s house in Cleveland. He played basketball on city courts, dribbling between broken bottles and bricks. And for hours at a time he played chess with his friends Wiley and Ronnie, two brothers who lived down the road.

On May 19, 1975, Jackson woke up late and helped his mother clean the house. He watched his toddler nephew play on his tricycle in the street. Eventually, he wandered over to Ronnie’s house. They were walking to see another friend when someone told them a man had been shot at the Robinsons’ store. They went to the store, but there wasn’t much to see. A white sheet covered Franks’s body. They lingered awhile and then left.

Jackson and Ronnie didn’t give the murder much more thought until almost a week later, when weapon-wielding police burst into their homes before dawn on May 25. They searched both houses without warrants, but found no physical evidence connecting the young men to the crime. Nevertheless, they cuffed Jackson, Wiley, and Ronnie and took them to the city jail. That night would be the first of more than 14,000 that Jackson would spend behind bars.

Ronnie, Jackson, and Wiley were 17, 18, and 20, respectively. They made a pact. “We knew we were innocent,” Jackson says. “We were going to fight this.”

•••

The police tried to crack them. They interrogated them separately, telling each one that the others had confessed. Jackson testified that when he refused to sign a confession, Terpay choked and kicked him, calling him a “stupid n–.” (Terpay denied this in court.) None of the boys accepted plea deals that could have reduced their sentences to a maximum of 15 years in prison. Instead, they prepared for trial.

Jackson’s trial took the better part of August. Dominic Del Balso, the prosecutor, built his case entirely on the testimony of Vernon, who was now 13. For his protection, the police put Vernon up at the Holiday Inn. He entered and left the courtroom through the judge’s chambers.

On the stand, Vernon’s testimony was riddled with inconsistencies. In police reports, Vernon said he saw the men attack Franks when he was walking into the store. At trial, he said it was after Franks left the Cut-Rate. Vernon said he saw Wiley driving the green car before the shooting and Wiley waved to him. Then he said he hadn’t seen the car before the crime. He said he was 50 feet away when the shooting happened. Then he was eight feet away. Jackson’s attorney grew exasperated.

“Do you tell lies very often, Edward?” he asked.

“Not often,” Vernon said.

“Sometimes?”

“Yes.”

Seven youths from the neighborhood testified that they’d heard Vernon say Jackson hadn’t done it. Jackson’s mother accounted for his whereabouts on the day of the crime. The defense pointed out that Ronnie and Jackson would be absurd to return to the scene if they had just killed Franks.

Jackson took the stand, subjecting himself to attacks on his intelligence, work ethic, and family. In addition to cold-blooded murder, Mr. Del Balso falsely accused him of being kicked out of the military, stealing to support his family, and mooching off of relatives. Throughout the trial, Jackson’s head throbbed with migraines. Sometimes he couldn’t hear anything above the ringing in his ears.

Before a frantic closing argument, in which he struggled to recite all the case’s flaws in his allotted time, Jackson’s attorney, Robert Loeb, asked the judge to dismiss the case for failing to meet the burden of proof.

“The only witness linking Ricky Jackson to this terrible crime is a 13-year-old boy,” he said, “whose testimony was just absolutely rampant with minor contradictions.”

The judge overruled Mr. Loeb’s request, and the decision went to the jury. By now Wiley had already been convicted on the same evidence. Later Ronnie was found guilty, too. Jackson knew his trial hadn’t gone well. “It was all but a done deal,” he says. When the jury read its verdict, he felt numb.

“I didn’t shed a tear or anything,” he says. “The judge asked if I had anything to say, and I said, ‘No.’ All I was trying to do was concentrate on what lay ahead. What I was about to confront.”

When Jackson returned to court for sentencing, he sat through a lecture from Judge J. Gareth Hitchcock Jr. about counting his blessings rather than magnifying his grievances. The judge said the case’s evidence was “of a remarkably high quality,” and “the likelihood of the jury making any mistake in its verdict is virtually nil.”

At the end of the hearing, the judge ordered that Jackson be taken to prison and put to death by electric chair on May 29, 1976. Jackson remembers the drowning, sinking feeling. “I’m 18,” he says. “How do you process that? As far as you know, this is the final word on your life. This is the final chapter, before your book even gets started. This is it.”

•••

Two months later, Jackson boarded a bus bound for the penitentiary in Lucasville, Ohio. Handcuffed and chained, he stared out the window as the miles rolled by, each one bringing him closer to his execution.

“It was like this was the last of everything for me,” he says.

Death row at Lucasville was a prison within a prison. The inmates weren’t allowed outside, nor could they have contact with other prisoners. But Jackson and the Bridgeman brothers were held in the same cell row. They talked to each other when they could, mostly during the one-hour periods twice weekly when they were let out to shower and exercise.

“We were trying to devise a strategy,” Jackson says. “Trying to figure a way out of there.”

The biggest challenge was mental. “You had to devise ways of keeping yourself sane,” he says. He read a lot – science fiction, mostly – and prayed. He used his imagination to create a world inside his head, a place he could retreat to that he understood. Jackson knew the three had the truth on their side, but sometimes it felt like the prison walls were made of sturdier stuff.

Appeals pushed back Jackson’s execution date. Wiley won himself a retrial in 1977, but a second guilty verdict broke him. “Send me to the chair,” he told the judge. “I don’t want to be reminded each day of my innocence.”

In 1978, the US Supreme Court deemed Ohio’s death penalty unconstitutional, and the sentences of everyone on death row were commuted to life in prison. Jackson and the Bridgemans were released into Lucasville’s general population, which brought its own horrors. The prison was notoriously violent. Attacks usually happened in the chow hall, so they learned to avoid it. They often saw blood on the floors and walls. Ronnie once watched a man be stabbed to death after he bumped into an inmate coming out of the dining room.

In 1984, Wiley and Ronnie were sent to different prisons. Ronnie still recalls the sting of their separation. “I was one of the loneliest people on earth,” he says. They’d been in prison for nine years and wouldn’t be together again for another 30.

Wiley was released on parole in 2002, and then sent back to prison before his exoneration in 2014. Ronnie was paroled in 2003 after serving 27 years. He changed his name to Kwame Ajamu. “They sent Ronnie Bridgeman to die,” he says. “And that’s what I did. I let him die.”

•••

After 13 years, Jackson was sent to Lebanon Correctional Institution, where his security level was reduced. He was establishing in prison the reputation that he’d lost in the free world. He refereed basketball games because everyone trusted him to be fair. He earned a degree in horticulture and worked in a greenhouse. He taught difficult dogs to become suitable pets.

Most of all, he sought to maintain a sense of humanity in a place where it was hard to find. “I tried to be the kind of person my mother wanted me to be,” he says. “I was a guy in prison. But they were never going to make me a prisoner.”

From Lebanon he went to Ross Correctional Institution. Then he crossed the street to Chillicothe, the nicest of them all, where he could be outdoors. Then he went to Grafton Correctional, and finally to Grafton Reintegration Center. Each prison is a pin in the map of his history.

That history was punctuated with parole hearings, too – five in all. The parole board looked for remorse and change – hard qualities for an innocent man to illustrate. Jackson expressed his sadness for Franks and his family, while maintaining that he had no role in his murder. They extended his sentence every time, each year another brick in his fate.

Jackson’s darkest moment came in 2008. He knew his mother’s health was failing – he had spoken to her on the phone after she left the hospital. His brother said he’d bring her to visit, but never did.

“And then I got that dreaded phone call,” Jackson remembers. The thought of it brings fresh tears. Of all the indignities he’d endured, of all the humiliations, deprivations, and traumas, losing his mother while he was locked away was almost too cruel to bear.

“That was my most hopeless moment,” he says. “I just wanted to explode.”

But he remembered what his mother told him on the phone the last time he heard her voice. “You’re going to get out of this,” she said. “But you’ve got to stay focused.”

•••

One way Jackson focused was by pursuing any avenue that might lead to his release. Another inmate told him about the Ohio Innocence Project (OIP), a group that represents prisoners who claim they were wrongfully convicted. In 2006, Jackson wrote them a letter. They agreed to take his case, but it didn’t look hopeful.

“It’s pretty amazing it stayed open as long as it did,” says Brian Howe, the OIP staff attorney who represented Jackson. “There was no DNA. There was no physical evidence.” The state had lost the cup that contained the battery acid. And as unreliable as Vernon’s testimony appeared, he refused to talk.

OIP operates out of a cluttered corner of the University of Cincinnati College of Law. Like many innocence projects, it relies on law students to investigate cases and explore legal avenues to exonerate wrongfully convicted prisoners. The students assigned to Jackson’s case – more than a dozen over eight years – wouldn’t let the case be closed. “It stayed open because students had talked to Ricky,” Mr. Howe says. “He’s so compelling and sincere that they really believed in him.”

But to Howe, a former OIP student himself, the case still lived or died on one man – Eddie Vernon. If he was lying, what could bring him forward, decades later, to recant his testimony?

“After as long as it’s been,” Howe says, “99 times out of 100, a person in that situation is going to take it to their grave. The damage was pretty well done.” Even if he did come forward, a judge might be suspicious. “Either he was lying then, or he’s lying now,” Howe says.

In 2011, OIP got some help from Kyle Swenson, a Cleveland journalist who had written an article for Cleveland Scene magazine about the inconsistencies in Vernon’s testimony and the likelihood that Jackson and the Bridgeman brothers were innocent. Vernon refused to talk to Mr. Swenson. But two years later, when his pastor asked him about the story, Vernon burst into tears. He was ready, he said. It was time to step forward again, this time to tell the truth.

So last November, 39 years after the original trial, Jackson and Vernon were in a Cleveland courtroom together again. Vernon was terrified of being sent to prison for perjury. But the need to come clean now outweighed his fear.

Vernon testified that he hadn’t seen Franks die. He said the police fed him information – the battery acid, the caliber of the gun – and coerced him into testifying. He said they got mad whenever he got cold feet. They threatened to send his parents to jail. They controlled him with fear. And once told, Vernon’s story became a monster of its own volition.

“They were lies,” he testified.

“It was all lies?” the prosecutor asked.

“They were lies,” he said.

After Vernon’s recantation, Jackson took the stand. “Regardless of what happens here today,” he said, “somebody heard the truth for once. I spent 39 years of my life paying for something I didn’t do.”

In light of Vernon’s recantation, the state withdrew their case. The hearing ended on a Tuesday. That Friday, 39 years, 5 months, and 27 days after his arrest, Ricky Jackson walked out of the courtroom unshackled. He joined Ronnie and Wiley for a tearful, celebratory meal at Red Lobster.

•••

It’s been a bitter winter in Cleveland, but Jackson likes to keep the windows open in his second-floor apartment. It’s a modest place with dark wood floors, new furniture, a few houseplants, and a fish tank awaiting fish. The walls are empty but for a small constellation of family photos that orbit a picture of his mother.

On a recent Friday morning, Jackson is wearing bluejeans with a set of keys jangling from his belt loop. His burly arms strain the sleeves of his gray T-shirt. The wattage of his smile makes him look younger than his years. He feels younger, too, like he just walked out of a time capsule. “I don’t feel those years like I actually lived them,” he says.

Simple things still thrill him the most. Getting food from the freezer whenever he wants. Turning on the TV. Having his apartment smell like he wants it to. Cleaning up. Or not. Going on a walk at night. “I live a normal, boring life,” he says. “And that’s how I want it. I’m never going to be sad or in fear again.”

Jackson’s schedule is busy with speaking engagements at universities and nonprofits. He meets with friends like Raymond Towler, a fellow exoneree he knew in prison who served 29 years before OIP helped free him in 2010. But otherwise Jackson keeps a simple routine. He gets up early, works out, takes his vitamins, drinks a protein shake. He showers and checks his calendar, which he keeps on his new smart phone. He eats breakfast with his girlfriend. When she goes to work, he cleans the house. “It’s my way of meditating,” he says. He folds his socks like a military man. “I like order,” he admits. “I’m into order.”

Jackson’s release was met with some ambivalence by Dominic Del Balso, the man who prosecuted him in 1975. Now 70 years old and retired, Del Balso says the case doesn’t trouble him. “I did my job,” he says. “I thought he was guilty. I thought Vernon testified correctly. Why should it bother me? It’s proof beyond a reasonable doubt. It’s not proof beyond all doubt.”

Jackson and the Bridgeman brothers count among a record 125 people who were exonerated in 2014, according to the National Registry of Exonerations. The trio will be compensated for the years they spent in prison. A court recently ordered that Jackson be paid a little more than $1 million – half of the total tax-free sum Ohio will eventually give him. Jackson can also sue for lost wages and punitive damages. But for now, he lives on money OIP helped raise. He knows he can’t buy back his youth, the career he could have had, or the kids he might have fathered. But the money is an important reparation.

“For the first time in any of our lives, we have the opportunity to do things we wanted to do,” he says. For Jackson, that means seeing some of the world, and buying a place with enough land for a garden and some dogs.

Jackson is trying to put his experience behind him. Prison left its scars and Jackson says he and the Bridgeman brothers all have struggled with some form of post-traumatic stress disorder. But the experience also shaped him. “Prison didn’t make me who I am, but the ordeal did,” he says. “I like the person that I turned out to be.”

People are confounded by Jackson’s equanimity. But when the conversation turns to Eddie Vernon, Jackson says perhaps the most confounding thing of all.

“Even when I was in prison I feel like I had a better life,” he says. “He couldn’t have a life. He had three ghosts following him around. Despite what people say, without him, we’d still be in prison. He’s the one who put us there, and he was the one who eventually got us out. All is forgiven in my book.”

•••

On a cold, clear morning in February, Eddie Vernon sits in a pew at his church, the Emmanuel Christian Center, as a Narcotics Anonymous group meets downstairs. He wears black sneakers and a collared shirt beneath his jacket. He’s 52 years old now, a short man, with gray in his goatee and a job at a 7-Eleven. He doesn’t have a car, so he takes two buses to work, leaving his house before 4 a.m. By the time he’s home, all he can do is eat and pray before he goes to sleep.

“I don’t even follow the Cavs,” he says, referring to Cleveland’s beloved basketball team.

Vernon still wears glasses – thick ones, with black frames – and when he starts talking about what happened 40 years ago, it’s not long before he removes them to wipe his eyes.

“I feel so bad about how I did those guys,” he says. “They said they forgave me, but how can they forgive me for taking away all those years?”

The past few months have been a season of redemption for Vernon, a spring of forgiveness, but he’s still conflicted about his role in jailing three innocent men for the majority of their lives. The way he sees it, he told a lie, but the police and justice system are guilty, too.

He recalls that warm May afternoon 40 years ago, when he was on the school bus with his classmates. The windows were open and kids were laughing. Then, as the bus crested a hill – POW! POW! – two shots cracked through the air, and then another. The kids saw a white man gasping and gurgling on the sidewalk. Vernon says a friend told him he thought Jackson did it. Vernon thought he should tell that to the police. But when his story swelled into an eyewitness account, he thinks the police willingly overlooked its holes.

“They wanted a conviction,” he says. “They went through any means necessary to get one – and that was me.”

Vernon testified in all three trials. Afterward, the detectives advised him to leave town. He went to live with an aunt and uncle in Princeton, N.J. He was bitterly lonely. Terpay told him to never talk about the murder, and if anybody started asking questions, Vernon should let him know. “They put a lot of fear in me,” he says.

When he returned to Cleveland, Vernon floundered. “The more I tried to get ahead, the more I fell back down,” he says. He started drinking and developed a crack addiction that he battled for 17 years. He had a stroke. His kidneys were failing, and his blood pressure spiked. He spent time in prison.

When he got out, Christianity saved him. He found peace in the church, although he was terrified by the Ninth Commandment – Thou shalt not bear false witness against thy neighbor. It seemed written for him. But Vernon found a God who offered forgiveness. And two months ago, in this very church, he met and hugged Jackson, who forgave him, too. Now Vernon is trying to forgive himself.

“I can’t take all of it back. I know I can’t,” he says, hitting his knee in a moment of anguish. “I keep living with it. It’s like I can’t let it go. I know that they’re free and everything, but why didn’t this happen years ago? Why?”

Vernon recently moved back to the old neighborhood. It’s even more run-down than before. The Bridgemans’ house is gone. The site of Jackson’s old home is now an empty lot surrounded by a rickety fence. Drafty houses with icicles on the gutters line the narrow, potholed streets. “It looks like a bomb dropped in there,” Vernon says.

But in some ways it’s fitting that he’s back where it all began. Vernon plans to meet Jackson for dinner soon – a simple meal of chicken and greens at his pastor’s house. It will be the third time he’s seen Jackson since his release. Unlikely companions though they may be, the two men share an uncommon history. In 40 years of hardship, they’ve both had to come to terms with the lie that bound them.

And now, 40 years later, they’re both finally free.

A passover sign from God? -- Could this be the beginning of the "Last Days"?



Simcha Jacobovici, Times of Israel, April 2, 2015

A fully red cow on a small farm outside Lakewood, New Jersey is attracting worldwide attention in orthodox Jewish circles and various movements with a Messianic or “End of Days” bent. Let me explain why.
In the Biblical Book of Numbers (19:2-13) it stipulates that the only way to purify oneself after contact with the dead is to be sprinkled with water that is a mixture of hyssop, cedar-wood, scarlet and the ashes of a red heifer or cow–in Hebrew, “Parah Adumah”–sacrificed on the altar of the Holy Tabernacle. Put differently, according to Biblical law, to overcome the impurity of death, one needs a kosher red heifer for a sacrifice in the Temple. For a red cow to be “kosher” it must be totally red. A mere two black or white hairs, in close proximity to each other, disqualifies it. After the Biblical Exodus, the Tabernacle that Moses built served the Israelites for 40 years in the Sinai desert. Then there were two Temples that stood in Jerusalem for about a thousand years, from the 10th century BCE until the destruction of the Second Temple in 70 CE. Since then, there has been no Temple and, as far as we know, no kosher red cow–until now.
Many believe that kosher red cows will once again appear when the Temple in Jerusalem–the House of God–is about to be rebuilt. The ingathering of the Jewish people and the creation of the State of Israel in 1948 has been seen by believers as signs of the impending arrival of the Messiah, the rebuilding of the Temple and the inauguration of the “Kingdom of God”–a qualitatively new phase in human history. For believers, the sudden appearance of a red heifer could be interpreted as a sign of the impending Messianic age.
And now it seems that such a red heifer–two years old and unblemished–has appeared in Howell, New Jersey. The red cow was born to two black bovines on the farm of Herb Celler, the son of Auschwitz survivors. Rabbis are presently arriving from various locations around the world and, so far, the cow has passed the kosher test with flying colors–so to speak. Mr. Celler said he was offered one million dollars for the cow. He turned down the offer, however, and plans to send the red heifer as a gift to Israel.

Monday, April 13, 2015

Como o Cristianismo Interpreta o Sentido da Vida

http://anchor.tfionline.com/pt/post/como-o-cristianismo-interpreta-o-sentido-da-vida/
Compilação

O cristianismo não é apenas uma tentativa de interpretação de uma pequena parte da realidade. O cristianismo é uma visão de mundo que interpreta o verdadeiro sentido da vida. Além de explicar as questões mais profundas da humanidade, o cristianismo lida com as mais exploradas da nossa existência: a vida após a morte, a origem do universo, a existência e o caráter de Deus, o conflito universal entre o bem e o mal. Tudo isso — e mais — é abordado na mensagem que denominamos o Evangelho. — Stuart McAllister

*

De acordo com a visão cristã do mundo, Deus não permanece distante e afastado do mal. Na realidade, Deus, na pessoa de Jesus Cristo, participa da nossa vida neste mundo permeado pelo mal, pelo sofrimento e pela injustiça. Jesus substituiu Deus na convivência conosco, tornando-Se amigo do marginalizado, curando doentes e oferecendo esperança para aqueles que abandonarem o beco sem saída no qual se encontram e O seguirem. Jesus morreu nu na cruz, ressuscitou para provar a veracidade de Suas afirmações e prometeu retornar para corrigir os erros e trazer um novo mundo, sem injustiças ou maldade. — Paul Copan

*

A visão de mundo da pessoa influencia a sua ótica da realidade. É isso o que me agrada na fé cristã. Corresponde à realidade. É coerente em relação à visão de mundo. Faz sentido. É consistente. Se colocada à prova, dá relevância às buscas mais vitais nas quais nos engajamos. Não tenha medo das ciências ou da filosofia. Não tenha medo de estudar as religiões do mundo. Todas devem ser bem compreendidas para responder-se a elas de forma significativa. — Ravi Zacharias

*

Uma educação revolucionária hoje seria a que promovesse o retorno aos preceitos divinos. Isso seria realmente revolucionário no mundo moderno. Voltar a Deus na Criação. Voltar à verdadeira fé na religião, devolver a Criação ao estudo das ciências, voltar a um plano dentro da história, à beleza na arte, à harmonia na música, às regras de linguagem, ao senso de certo e errado no comportamento, à ordem no governo e Deus — o criador de todas as coisas, o projetista e planejador maior — em tudo, para a vida voltar a ter sentido.

Deus é o único que pode dar sentido à vida. Vamos realinhar a educação a Ele em todas as disciplinas de todas as áreas. Lecionei por anos e sempre inclui Deus em tudo, mostrando que havia perfeição, e que Aquele que é perfeito participou da criação, e que havia uma razão para tudo.

Voltemos ao bom raciocínio, a um padrão para a existência, a obra do Criador que traça os planos com base em regras e dá sentido ao Universo e propósito aos planetas. Ele traz amor aos nossos corações, dá-nos paz de espírito, saúde física, tranquilidade, felicidade e alegria à nossa alma. E Ele nos ensina que “o temor do Senhor é o princípio da sabedoria”[1] e que não basta ter conhecimento. O mais importante é saber usá-lo para a glória de Deus.

É preciso ver Deus em tudo para podermos perceber o sentido, a razão, o propósito, o plano e a meta de todas as coisas, paz e a ordem e o propósito para a vida que nos foram dados pelo grande arquiteto por meio de Suas regras e leis, Seus conceitos de certo e errado, e Seus valores absolutos, sem os quais não pode haver paz, ordem nem verdadeira felicidade.

Graças a Deus pelos absolutos e pelas regras do Governante, pelas quais podemos estabelecer a diferença entre o certo e o errado e encontrar a felicidade pelo Seu amor e Suas leis amorosas e sensatas. Que Deus o ajude a conhecer Aquele em quem está a vida eterna[2] — e que é absoluto! — D. Brandt Berg

*

Uma visão de mundo adequada deve oferecer respostas que vão além de como potencializar seus ganhos ou prazeres. Deve oferecer respostas às questões mais difíceis que nos perseguem na calada da noite, como, por exemplo: “Por que estamos aqui?” “O que vem a seguir?” “Como devemos viver?” e “O que é preciso para ser salvo?” Hoje em dia, para muitos, a vida não é marcada pela reflexão, mas de hiper-estimulação. No frenesi de atividades, possivelmente nunca param para examinar a sua visão de mundo, esquivando-se da sensação de que falta algo. Por isso talvez vivam por muito tempo sem perceber que possuem uma visão limitada do mundo, que salienta o prazer e o poder, mas ignora as coisas que perduram...

A melhor visão de mundo a se adotar é a única verdadeira, que se conforma totalmente à realidade. O cristianismo não promete que esta vida será perfeita. Seguir é garantia de provações e dificuldades... mas se deseja uma vida que compense agora, uma vida bem vivida, e a certeza de ser aperfeiçoado por Aquele que define a perfeição, então a visão de mundo cristã deverá ser a sua meta final. — Al Serrato

*

Observar atletas extremamente dedicados à competição sempre me lembra das palavras do apóstolo Paulo em 1 Coríntios 9:24–27:

“Vocês não sabem que dentre todos os que correm no estádio, apenas um ganha o prêmio? Corram de tal modo que alcancem o prêmio. Todos os que competem nos jogos se submetem a um treinamento rigoroso, para obter uma coroa que logo perece; mas nós o fazemos para ganhar uma coroa que dura para sempre. Sendo assim, não corro como quem corre sem alvo, e não luto como quem esmurra o ar. Mas esmurro o meu corpo e faço dele meu escravo, para que, depois de ter pregado aos outros, eu mesmo não venha a ser reprovado.”

As tarefas designadas ao cristão são de nível olímpico. Para construir o reino de Deus hoje, não podemos ter pessoas que seguem “só pra curtir”. Cada cristão tem que estar totalmente equipado com uma visão bíblica de mundo, conhecimento da aplicação das Escrituras a todos os aspectos da vida, coragem, determinação, talento e sabedoria. Suspeito que a maioria dos cristãos não está recebendo esse tipo de treinamento. Será possível que nós, competidores cristãos, estejamos ficando para trás na pista na corrida da vida? — Dr. Jeff Myers

Publicado no Âncora em março 2015.


[1] Provérbios 9:10.

[2] João 17:3.

Saving Grace

http://anchor.tfionline.com/post/saving-grace/

By Maria Fontaine

Audio length: 7:07
Download Audio (6.5MB)

At some time or other, everybody feels dirty and spiritually icky. None of us feel like we deserve the Lord’s love. And if we’re walking by sight and not by faith, going by how we’re feeling instead of trusting God’s Word, of course we’re going to wonder how the Lord could possibly love us or want us.

It’s just a fact that we’re all dirty and sinful. But when God looks at us, He doesn’t see our sin. He’s perfect, and He can’t accept sin, but when He looks at us He sees Jesus. “Our lives are hid with Christ in God. We’re crucified with Christ, nevertheless we live; yet not us, but Christ liveth within us.”1 Jesus is our mediator. Jesus is the one who gets us through to God. We’re too imperfect, too bad, too sinful—that’s for sure—but we’re not too sinful for Jesus!

Jesus paid the price and took all our dirtiness and our imperfections and our sins on Himself. We are all too dirty for God. It doesn’t make any difference to our salvation whether we’re more or less sinful than someone else. As long as we have been saved by Jesus’ blood, He’s forgiven us—for past, present, and future sins—and He sees only Jesus’ righteousness.

The degree of our sinfulness doesn’t really matter to the Lord; all have sinned and come short of the glory of God, and if salvation and God’s blessings were dependent on our own righteousness, we’d all fall short.2 But thanks to Jesus, we don’t have to worry about it or feel that it keeps us from God. It doesn’t, because Jesus has paid the price for our sins, and we are no longer separated from the Lord because of them. He says that even our righteousness is as “filthy rags.”3 Jesus is the only one who is good and clean and perfect, and we’re bound together with Him and we’re one with Him, so God only sees Jesus, and it doesn’t matter how sinful we are as compared to others. We’re all His children and He loves us all.

Once the Lord has made our hearts clean and Jesus lives within us, it doesn’t matter how awful we have been or how dark our sins are. The Lord accepts us the way we are. Sometimes we’re tempted to feel that we have to try to be good enough for Him or earn His love or try to be a martyr to prove how much we love Him, which only leads to condemnation, because our works are inadequate.

If you’re worried about being close to Jesus, do you know what kind of person He says He’s really close to? God’s Word says, “The Lord is nigh unto them that are of a broken heart.”4 So the more desperate you get, the more broken you get, the closer He becomes to you.

Often when we’re in the most broken condition and in our most desperate situation, we feel His presence more too. We feel the Lord then because we’re hanging on to Him for dear life.

When we’re only looking to Him, we can then see Him a little better and even feel Him a little better. When you’re in that state and you know you’ve made a mess of things and you’re sorry, that’s when the Lord is nearest to you. In other words, when you are bad and filthy and feel as if you’re covered with mud, that’s when He’s closest to you—not farthest away. Even if you don’t feel it, you know it by faith because He said it, and if you know by faith that He’s close to you when you’re bad and broken and sorry, then you know that it doesn’t come as a result of your somehow earning it.

You know He loves you in spite of how sinful you are. He has compassion and mercy on you. He loved us so much and died for us because we are sinners,5 and the weaker we are and the more we need Him, the closer He comes to us and tries to help us. “Like as a father pitieth his children, so the Lord pitieth them that fear Him. For He knoweth our frame; He remembereth that we are dust.”6

You might wonder, “Why would He ever want to be close to me?” I don’t know why He’d want to be close to any of us. But He does, and He’s said so over and over in His Word. You just have to believe His Word. “Faith comes by hearing, and hearing by the Word of God.”7

Why would the Lord want any of us? We’re all in the same sinful category. We’re all in the same boat as far as the Lord is concerned. But the Lord knows that and He still loves us and wants to be close to us because Jesus came to save us, and that’s God’s plan. He loves us. We don’t have to know exactly why. I admit it’s difficult to understand why He would want any of us. But He does, and that’s what He says in His Word and that’s what we have to believe. We don’t have to find out all the reasons behind things and analyze why things are the way they are.

You don’t have to worry about why you haven’t had faith in the past; the past is over and done with. The important thing is to start doing what you’re supposed to be doing right now. Why worry about the past? It’s over and done with. There’s no reason to cry over spilled milk and there’s no reason to condemn yourself. The Lord doesn’t condemn you. He just wants you to turn around and do better now.

He just wants you to believe that He loves you, and He wants you to read His Word and believe it and receive it and let it transform you. It’s the simple truth, but I’m sure you can make it pretty complicated if you try to figure it all out. I think that’s often why the Lord gives us personal prophecies and messages. It’s wonderful, and is such a tremendous thing just to think that the Lord gave you that prophecy, direct for little ol’ you, despite all your failures and weaknesses. That in itself shows how much He cares about you and loves you. That shows how special you are to the Lord.

Originally published August 1990. Adapted and republished April 2015.
Read by Debra Lee.



1 Colossians 3:3; Galatians 2:20.


2 Romans 3:23.


3 Isaiah 64:6.


4 Psalm 34:18.


5 Romans 5:8.


6 Psalm 103:13–14.


7 Romans 10:17.

Spanish Judge Accuses Moroccan Former Officials of Genocide in Western Sahara

By Carlotta Gall, NY Times, April 10, 2015

TUNIS–A Spanish judge has ruled that 11 Moroccan former officials should stand trial on charges of genocide in connection with killings and torture in the former Spanish protectorate of Western Sahara from 1976 to 1991.

Judge Pablo Ruz ruled Thursday that there was evidence of crimes that amounted to genocide against the Sahrawi people during the period when the territory was annexed and controlled by Morocco. He specifically called for seven of the former Moroccan military and political officials to be arrested and extradited to Spain.

The decision, in the tradition of previous rulings that cross international boundaries, is rooted in Spain’s universal justice law, which has allowed Spain’s high court to hear cases of human rights violations committed anywhere in the world. Legal reforms introduced in 2013 after protests from China reduced the scope of the law, but Judge Ruz ruled that charges of genocide could still be brought in this case because many of the victims were considered Spanish citizens from the period when Western Sahara was a Spanish protectorate.

Morocco invaded and forcibly annexed Western Sahara in 1976 and fought a long war against a pro-independence movement, the Polisario Front, forcing several hundred thousand Sahrawis to flee into exile.

Since 1991 the United Nations has tried repeatedly to resolve the conflict through a referendum on the territory’s status and through bilateral talks, but the efforts have been unsuccessful. Sahrawi activists have organized a campaign for self-determination around human rights, while Morocco has insisted on its sovereignty over the land.

The Spanish ruling cited evidence of a campaign of bombings, killings, disappearances and torture from the period of the war, saying it amounted to “a generalized and systematic assault against the Sahrawi civil population by the Moroccan military and police.”

Judge Ruz, who is scheduled to step down from his post soon, was ruling on an investigation initiated by a noted judge, Baltasar Garzón, after human rights groups claimed that 500 Sahrawis had disappeared since 1975.

The ruling is likely to upset Morocco, which has tried in recent years to improve its image on human rights. It has been accused of torturing detainees in its prisons in the past, and running a black site used by the C.I.A. for terrorism suspects after the attacks of Sept. 11, 2001.

Copyright © Fight for Your Faith