The word 'tolerance' once meant we all have the right to argue rationally for our deepest convictions in the public arena. Now it means those convictions are not even subject to rational debate.
The gospel is like a caged lion,' said the great baptist preacher Charles Spurgeon. 'It does not need to be defended, it simply needs to be let out of it's cage' Today, the cage is our accommodation to the secular/sacred split that reduces Christianity to a matter of personal belief. To unlock the cage, we need to become utterly convinced that, as Francis Schaeffer said, Christianity is not merely religious truth, it is total truth- truth about the whole of reality.
Interpretation
What this quote means
The quote emphasizes the need to freely express and share the truth of Christianity, rather than confining it to personal belief.
This quote highlights the notion that Christianity should not be treated as a segmented belief system but rather recognized as a comprehensive truth that encompasses all reality. The metaphor of the 'caged lion' suggests that the essence of the gospel holds great power, which becomes ineffective when confined within the constraints of secular perspectives. Instead of defending this truth, we should allow it to manifest openly in all aspects of life, countering the division between sacred and secular.
Themes
In practice
Example use cases
During a church service to inspire congregants to share their faith.
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Just imagine living in a world without mirrors. You'd dream about your face and imagine it as an outer reflection of what is inside you. And then, when you reached forty, someone put a mirror before you for the first time in your life. Imagine your fright! You'd see the face of a stranger. And you'd know quite clearly what you are unable to grasp: your face is not you.
It's foul what this money could do, cash corrupts the loyal.
The most sophisticated people I know - inside they are all children.
The world is all alike. Those that seem better than their neighbours are only more artful. They mean the same thing, though they take a different road.
And just as there are no crimes so detestable that they can prevent the gift of grace, so too there can be no works so eminent that they are owed in condign [deserved] judgment that which is given freely. Would it not be a debasement of redemption in Christ’s blood, and would not God’s mercy be made secondary to human works, if justification, which is through grace, were owed in view of preceding merits, so that it were not the gift of a Donor, but the wages of a laborer?