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Philip Yancey

Philip Yancey


Philip Yancey is an American Christian author. Fourteen million of his books have been sold worldwide, making him one of the best-selling evangelical Christian authors. Two of his books have won the ECPA's Christian Book of the Year Award: The Jesus I Never Knew in 1996, What's So Amazing About Grace in 1998. He is published by Zondervan Publishing.

Yancey was born in Atlanta, Georgia. When Yancey was one year old, his father, stricken with polio, died after his church elders suggested he go off life support in faith that God would heal him. This was one of the reasons he had lost his faith at one point of time. Yancey earned his MA with highest honors from the graduate school of Wheaton College. His two graduate degrees in Communications and English were earned from Wheaton College Graduate School and the University of Chicago.

Yancey moved to Chicago, Illinois, and in 1971 joined the staff of Campus Life magazine--a sister publication of Christianity Today directed towards high school and college students--where he served as editor for eight years. Yancey was for many years an editor for Christianity Today and wrote articles for Reader's Digest, The Saturday Evening Post, Publishers Weekly, Chicago Tribune Magazine, Eternity, Moody Monthly, and National Wildlife, among others. He now lives in Colorado, working as a columnist and editor-at-large for Christianity Today. He is a member of the editorial board of Books and Culture, another magazine affiliated with Christianity Today, and travels around the world for speaking engagements.
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Perhaps the reason politics has proved such a snare for the church is that power rarely coexists with love. People in power draw up lists of friends and enemies, then reward their friends and punish their enemies. Christians are commanded to love even their enemies.
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Jesus’ death, he said, broke down the temple barriers, dismantling the dividing walls of hostility that had separated categories of people. Grace found a way.
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Grace teaches us that God loves because of who God is, not because of who we are.
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Christians should not compromise in hating sin, says Lewis. Rather we should hate the sins in others in the same way we hate them in ourselves: being sorry the person has done such things and hoping that somehow, sometime, somewhere, that person will be cured.
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Jesus’ story makes no economic sense, and that was his intent. He was giving us a parable about grace, which cannot be calculated like a day’s wages. Grace is not about finishing last or first; it is about not counting.
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Like everyone else, evangelicals have a right to present arguments on all the issues, but the moment we present them as part of some “Christian” platform we abandon our moral high ground.
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Grace dispensers give out of their own bounty, in gratitude (a word with the same root as grace) for what we have received from God. We serve others not with some hidden scheme of making converts, rather to contribute to the common good, to help humans flourish as God intended.
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The church is, above all, a place to receive grace: it brings forgiven people together with the aim of equipping us to dispense grace to others.
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We, Jesus’ followers, are the agents assigned to carry out God’s will on earth. Too easily we expect God to do something for us when instead God wants to do it through us.
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Stanley Hauerwas, named “America’s best theologian” by Time magazine, summed up the problem: “I have come to think that the challenge confronting Christians is not that we do not believe what we say, though that can be a problem, but that what we say we believe does not seem to make any difference for either the church or the world.
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Again and again I tell God I need help, and God says, “Well isn’t that fabulous? Because I need help too. So you go get that old woman over there some water, and I’ll figure out what we’re going to do about your stuff.
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The essence of Christian faith has come to us in story form, the story of a God who will go to any lengths to get his family back. The Bible tells of flawed people -- people just like me -- who make shockingly bad choices and yet still find themselves pursued by God. As they receive grace and forgiveness, naturally they want to give it to others, and a thread of hope and transformation weaves its way throughout the Bible's accounts.
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From Jesus I learn that God is on the side of the sufferer.
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The only effective antidote to the wickedness around us is to live differently from this moment forward.
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Never do I see Jesus lecturing people on the need to accept blindness or lameness as an expression of God’s secret will; rather, he healed them.
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Do you know the difference between an optimist and a pessimist? A pessimist says, ‘Oh dear, things can’t possibly get any worse.’ An optimist says, ‘Don’t be so sad. Things can always get worse.
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Faith, I’ve concluded, means believing in advance what will only make sense in reverse.
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Homeless people bear God's image too.
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Indeed,”wrote C. S. Lewis142, “if we consider the unblushing promises of reward and the staggering nature of the rewards promised in the Gospels, it would seem that Our Lord finds our desires, not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea.
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A counselor, David Seamands, summed up his career this way:       Many years ago I was driven to the conclusion that the two major causes of most emotional problems among evangelical Christians are these: the failure to understand, receive, and live out God’s unconditional grace and forgiveness; and the failure to give out that unconditional love, forgiveness, and grace to other people. . . . We read, we hear, we believe a good theology of grace. But that’s not the way we live. The good news of the Gospel of grace has not penetrated the level of our emotions.
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