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Jesus: the Ultimate Alternative

8 Dec 2011 | Added by Geoff Hopson

Jesus: the Ultimate Alternative

People today are struggling; Sheep without a shepherd; pilgrims on a journey. Yet the world of marketing, micro-management, self-help, get-rich quickly, psychic and spiritualistic ideologies with waving banners and clicking cash registers, continue to spew forth its merchandise that only creates an enlarging vacuum of nothingness. Such is the life on centre-stage in western culture.

God’s plan is that Jesus Christ be the Ultimate Alternative to this world - that in Him, all men would find fulfillment and purpose. Yet, sadly, many believers have little concept of that incredible truth. We spend so much effort on centre stage competing with the world in trying to win the world for Christ? Maybe we have never considered what it is to abide in Him! Maybe our God is too small!

Louie Gigleo on his DVD “Indescribable”, uses the heavens to describe the greatness of God. In 1977 the Voyager satellite was launched. 13 years later, 6 billion kms from earth, and traveling away from the sun at 63,372 kms per hour, Voyager turned its cameras towards earth and took 60 images of the planets.  These 60 images, each of 640,000 pixels, were transmitted back to earth 6,000,000,000 kms away - at the rate of one pixel every five-and-a-half hours! In that final photo, Planet Earth is seen as just a tiny blue dot, described by a scientist as “a mote of dust suspended in a sunbeam.” Louie Gigleo said,  “When I saw that tiny blue dot . . . I felt very, very small . . . but I also knew I have a God who was very, very big!”

In comparison, imagine the size of man: just an impossible-to-see-minuteness on a speck of dust (our planet) in our solar system - the size of a 10-cent coin, in our sub-division galaxy - the size of the whole North American continent . . . and our galaxy is just one of hundreds of billions of other subdivision galaxies in the known universe. And God created all that by the word of His power!

Today on Planet Earth there are millions of such “impossible-to-see-minute specks”- people searching on centre stage for life and purpose. God has ordained that we live in this time and place, that through us, Jesus may be seen as the Ultimate Alternative. Impossible? Absolutely!

We are not called to stand in the world and be a witness for Christ; we are called to stand in Christ and be a witness to the world. When I “stand in Christ” I am EXHIBIT A of Jesus. We spend much time “talking” and “doing.” Maybe we need to concentrate on “being.”

Louie Gigleo’s comparison of God is mind-blowing.  “Lord Jesus, as I stand in You today, by faith I choose You, that through me, You will present Yourself  to those I meet as the Ultimate Alternative. Amen!”

Geoff Hopson

Comments

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# At 11:47pm, November 25, 2015, Samiullah said:
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usage. But there, the sense in which particular thgnis, like a flower, come to be beautiful, remains, despite the fantastic notion of "participation," a mystery. That mystery is taken up in the Parmenides; and in fact, the first part of the dialogue can be seen as a series of trenchant criticisms of Plato's earlier account of such thgnis as "the beautiful itself." Plato kept the account in the Republic, but did not mention it at all in the Theaetetus, an absence which, given the dialogue's aim of investigating what knowledge is, seems to lend strong support to the view that Plato indeed abandoned the "theory of form" in his late years. One difficulty with the "theory of form," which is prominently dealt with in the Parmenides, pertains, not surprisingly, to the ontological status of forms. It is not clear what Plato remained committed to after hearing, and failing to answer, the series of criticisms; tellingly, Plato conceded that a form might, after all, but be a pattern of thought. Your description that Plato "相信idea不但實際 客觀地存在 且比感官世界更真實和恆常" is to a certain degree correct; after all, the search for invariance is rightly to be seen to be the first motivation for singling out "the beautiful itself." But if this is the impression one gets from the Phaedo and the Republic, that impression must be qualified by what is to be found in the Parmenides (and relevant absences in the Theatetus). If one accepts the criticisms put forth in the Parmenides--and the view that Plato really did not succeed to answer them there nor in subsequent writings--then one is forced to tell a slightly different story about the so-called Platonic Theory of Fomr. It would be a story less of bold contrivance than of miserable retreat--if not indeed of ultimate surrender. But, of course, the Parmenides was also written by Plato himself. Shall we not say, then, that Plato was after all not only a proposer of form, as he was in his early years, but also a critic of that notion, as he having given much thought to it clearly was? What Plato thought and wrote is, admittedly, not the same as what others take him to have thought and wrote. Yet is it no trivial question to ask, in what way the account of forms is, or is not, central to various branches of Plato's philosophy. In the Theaetetus Plato tried to show the danger of conceiving the world as but a Heraclitean flux; for discourse to be possible, we need something like general terms. Or in other words, there must be something more than the mere perception of each individual in each (and mutually disconnected) moment. This "must" is not the Kantian "must"--in the sense of a transcendental precondition for cognition--but a "must" that is thoroughly practical: without general terms, we cannot even talk to each other. I think this central lesson in the Theaetetus echoes deeply, and in fact in some sense answers, the Socratic search for that which justifies the use of general terms. Perhaps it is unnecessary to believe in a thoroughly objective and unchanging reality (even if one would love to, Plato did not tell us what it really was); but it remains imperative to presume that we are able to make use of something more enduring than a fleeing moment. The need, the desire, and the urge to reach this thing, to grasp it, to ensure ourselves that dialogic interaction between human beings is possible, already points to something like the forms. It is my conviction that this mirrors in a profound way the human search for "the ultimate," or what your call "太初"

 
 
 
 
 
 
 
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