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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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the gospel of Jesus was not primarily a political platform. In all the talk of voting blocs and culture wars, the message of grace—the main distinctive Christians have to offer—tends to fall aside. It is difficult, if not impossible, to communicate the message of grace from the corridors of power.
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Los seres humanos crecemos al luchar, trabajar y extendernos; en cierto sentido, la naturaleza humana tiene más necesidad de problemas que de soluciones.
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Pain may have been intended as an efficiently protective warning system, but something about this planet has gone haywire and pain now rages out of control. We need another word for the problem: perhaps pain to signify the body’s protective network and suffering to signify the human misery. After all, a leprosy patient feels no pain, but much suffering.
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In the Beatitudes, Jesus honored people who may not enjoy many privileges in this life. To the poor, the mourners, the meek, the hungry, the persecuted, the poor in heart, he offered assurance that their service would not go unrecognized. They would receive ample reward. Wrote C. S. Lewis, “We are halfhearted 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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What seems like sacrifice becomes instead a kind of nourishment because dispensing grace enriches the giver as well as the receiver.
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people who have been broken by suffering and sickness ask for only one thing: a heart that loves and commits itself to them, a heart full of hope for them.”2
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«He aprendido a ver la realidad espiritual por encima de la realidad física de este mundo. Tenemos tendencia a pensar que la vida debería ser justa, puesto que Dios es justo. No obstante, Dios no es la vida.
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As the priest in Harold Frederic’s novel The Damnation of Theron Ware cynically concludes, There must always be a church. If one did not exist, it would be necessary to invent it. It is needed, first and foremost, as a police force. It is needed, secondly, so to speak, as a fire insurance. . . . . It furnishes the best obtainable social machinery for marrying off one’s daughters, getting to know the right people, patching up quarrels, and so on. The priesthood earn their salaries as the agents for these valuable social arrangements. Sometimes
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Let me see them as thirsty people, I pray, and teach me how best to present the Living Water.
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On the other hand, if the subject had nothing to do but think about his pain (as is true in many hospitals and nursing homes), he showed much greater sensitivity.
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Jesús de los Evangelios, un puente entre los seres humanos comunes y corrientes y el Dios perfecto.
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From such experiments Christians have learned that the gospel grows best from the bottom up rather than being imposed from the top down.
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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.
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Y el mundo que nos observa, juzga a Dios por aquellos que llevan su nombre. En gran medida, la desilusión con Dios brota de la desilusión con los demás cristianos.
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I asked whether the pain had turned those people toward God or away from God. He thought at length, and concluded that there was no common response. Some grew closer to God, some drifted bitterly away. The main difference seemed to lie in their focus of attention. Those obsessed with questions about cause (“What did I do to deserve this? What is God trying to tell me? Am I being punished?”) often turned against God. In contrast, the triumphant sufferers took individual responsibility for their own responses and trusted God despite the discomfort.
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Our faith rests not just on Jesus’ example but on his resurrection.
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A lo largo de toda la Biblia, en especial en los libros de los profetas, vemos a Dios debatirse en un conflicto interno. Por una parte, amaba apasionadamente a las personas que había creado; por otra, sentía el terrible impulso de destruir al Mal que la esclavizaba. En la cruz, Dios resolvió ese conflicto interno, porque en ella su Hijo absorbió la fuerza destructiva para transformarla en amor. Citas
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The resurrection and its victory over death brought a decisive new word to the vocabulary of pain and suffering: temporary. Jesus Christ holds out the startling promise of an afterlife without pain. Whatever anguish we feel now will not last.
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Miracles may occur now and then, but for the most part ordinary pilgrims do God’s work by preaching, caring for widows and orphans, challenging society’s wrongs, and marshaling the faithful to show the world a better way to live.
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La presencia visible de Dios no mejoró en nada su fe ni la hizo duradera.
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