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Ravi Zacharias

Ravi Zacharias


Frederick Antony Ravi Kumar Zacharias was born in India in 1946 and immigrated to Canada with his family twenty years later. While pursuing a career in business management, his interest in theology grew; subsequently, he pursued this study during his undergraduate education. He received his Masters of Divinity from Trinity International University in Deerfield, Illinois. Well-versed in the disciplines of comparative religions, cults, and philosophy, he held the chair of Evangelism and Contemporary Thought at Alliance Theological Seminary for three and a half years.

He has multiple other doctorates and degrees from a variety of colleges and seminaries.

For 35 years Ravi Zacharias has spoken all over the world and in numerous universities, notably Harvard, Princeton, and Oxford University. He has addressed writers of the peace accord in South Africa, the president's cabinet and parliament in Peru, and military officers at the Lenin Military Academy and the Center for Geopolitical Strategy in Moscow. At the invitation of the President of Nigeria, he addressed delegates at the First Annual Prayer Breakfast for African Leaders held in Mozambique.

Dr. Zacharias has direct contact with key leaders, senators, congressmen, and governors who consult him on an ongoing basis. He has addressed the Florida Legislature and the Governor’s Prayer Breakfast in Texas, and has twice spoken at the Annual Prayer Breakfast at the United Nations in New York, which marks the beginning of the UN General Assembly each year. As the 2008 Honorary Chairman of the National Day of Prayer, he gave addresses at the White House, the Pentagon, and The Cannon House.

Commentator Chuck Colson referred to Zacharias as "the great apologist of our time."
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wrongdoing has a way of robbing one even of common sense. Why
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In life’s most severe tests of motives, there is a politician in each and every one of us.
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Jesus Christ came to challenge every culture on the face of the earth so that we might gain a perspective from higher ground. But how does one reach that higher ground? We can see the hint of our predicament even from our lower vantage point. In spite of the limitations of our earthbound perspective, we still recognize wickedness. We still talk of witnessing evil. Maybe, there is a reason. C. S. Lewis helps us here: Heaven understands hell and hell does not understand heaven. . . . To project ourselves into a wicked character, we have only to stop doing something and something we are already tired of doing; to project ourselves into a good one we have to do what we cannot and become what we are not.1 “To
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A deadly mistake that I believe our cultures make in the pursuit of meaning is this illusion that love devoid of the sacred, a naked love, is all we need to carry us through life’s tests and passions. Such a love cannot sustain us. Millions of lives are hurt every day in the name of love. Millions of betrayals have been made every day because of love. Love may make the world go round, but it does not keep life straight. In fact, love by itself will make evil more painful. Love can only be what it was meant to be when it is wedded first to the sacred. Sacredness means separateness. Holiness beckons not just to love
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All walls are not barriers. They may be there for a purpose.
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May I suggest that the challenge of Jesus’ earthly ministry was to enable us to see the message so that the picture could be understood.
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It took years to find out that the cry for openness is never what it purports to be. What the person means by saying, “You must be open to everything” is really, “You must be open to everything that I am open to, and anything that I disagree with, you must disagree with too.
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Listen to this incredible explanation by one of atheism’s champions, Richard Dawkins, of Oxford: In a universe of blind physical forces and genetic replication, some people are going to get hurt, other people are going to get lucky, and you won’t find any rhyme or reason in it, nor any justice. The universe we observe has precisely the properties we should expect if there is, at the bottom, no design, no purpose, no evil and no other good. Nothing but blind, pitiless indifference. DNA neither knows nor cares. DNA just is. And we dance to its music.5
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How does a universe, which itself developed from nothing, impart into every human strand of DNA enough specific information to cover six hundred thousand pages of information from nothing? Intelligence is intrinsic to our makeup. Jesus warned against taking what is intrinsic and manipulating it into a scenario that excludes other equally intrinsic facets that drive us to God. In summary, therefore, faith in Jesus Christ is a cognitive, passionate, and moral commitment to that which stands up under the scrutiny of the mind, the heart, and the conscience.
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But here, Christianity provides a counterchallenge to remind them that they have not escaped the problem of contradiction. If evil exists, then one must assume that good exists in order to know the difference. If good exists, one must assume that a moral law exists by which to measure good and evil. But if a moral law exists, must not one posit an ultimate source of moral law, or at least an objective basis for a moral law? By an objective basis, I mean something that is transcendingly true at all times, regardless of whether I believe it or not. This argument is very compelling and must be given due consideration by anyone who denies the existence of God but accepts the presence of evil.
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The first escape route in the problem of evil is propounded by those who protest that God cannot exist because there is too much evil evident in life. They see no logical contradiction within their system since they do not have to prove that evil coexists with a good Creator. Evil exists; therefore, the Creator does not. That is categorically stated. But
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Hay una manera mejor de pensar acerca de nuestras mentes: la Biblia nos manda a renovar nuestras mentes para pensar como Él piensa, no quitarlas quirúrgicamente (Romanos 12.1-2). Anímese al pensar que la Biblia está llena de personas que pensaban fuertemente. Algunos hasta debatieron con Dios, pero no les cayó un rayo encima, ni fueron castigados de otra manera: • Moisés se preguntó si Dios había tomado la decisión correcta al enviarlo a liberar los israelitas esclavos en Egipto (Éxodo 3.11). • Habacuc miró al mal descontrolado y al sufrimiento del mundo y le gritó a Dios: «¿Hasta cuándo?» (Habacuc 1.2). • Natanael abiertamente expresó su cansada opinión de las raíces de Jesús (Juan 1.46). • A Tomás le permitieron ver y tocar las heridas de Cristo para creer que había resucitado de los muertos (Juan 20.24-29). • Los habitantes de Berea dedicaron tiempo para probar con las Escrituras hasta la enseñanza del apóstol Pablo (Hechos 17.11). • No somos suficientemente inteligentes. Eso es absolutamente falso. Me doy cuenta de que todos estamos creados con diferentes habilidades. Pero no tenga miedo del material que parece estar muy por encima de su entendimiento. ¡Usted sí tiene la habilidad de luchar en él! No diga: «Esto es demasiado duro para mí».
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Take a text out of context, and you make it a pretext.
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La fe que la Biblia enseña no se opone a la razón.
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All religions are not the same. All religions do not point to God. All religions do not say that all religions are the same. At the heart of every religion is an uncompromising commitment to a particular way of defining who God is or is not and accordingly, of defining life’s purpose.
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Dios entrenó a Moisés en un palacio para luego usarlo en el desierto. Entrenó a José en el desierto para luego usarlo en un palacio.
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Let us see how the threads of your hopes, your dreams, and your calling come into place spiritually, practically, and intellectually.
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Getting to Mars is a problem. Falling in love is a mystery.”2
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The reality is that if religion is to be treated with intellectual respect, then it must stand the test of truth,
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Christ in you,” said the apostle Paul, is “the hope of glory” (Col. 1:27).
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