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Speeches > Cheryl C. Lant > God’s Love

God’s Love

Cheryl c. lant.

General Primary President

February 14, 2006

What an amazing sight you are this morning! What a vibrant spirit you exude—so full of life and energy and hope for the future. I am so glad to be here with you today.

In case some of you may not have noticed, today is Valentine’s Day. And of course, that being the case, our thoughts turn to love.

Love is such a wonderful thing. And there are many types of love. Love, as it is defined by the world, can be misguided, frivolous, and selfish. For instance, we may love chocolate, love shoes, or love a good joke. While appropriately enjoying and benefiting from the things of the world is part of God’s plan for us, we must be sure that we keep our desire and “love” for these things in balance with life’s more important blessings. The love for material things can sidetrack us from seeking those things that bring eternal happiness.

Worldly “love” between people is ofttimes nothing more than lust. This kind of love brings dissatisfaction, misery, and sorrow.

On the other hand, God’s love is pure. True love as described by the prophets is deep devotion, affection, adoration, mercy, forgiveness, service, grace, gratitude, and kindness. Real love motivates us to be the best we can be. It is the most powerful force on the earth and can bring great joy and happiness. Pure love is a gift from God and is at the very foundation of His gospel. While God’s love for us is perfect, our love for Him is constantly being redefined as we learn, grow, and experience.

Today I would like to share a few thoughts about this kind of love—God’s love.

Two Great Commandments

The Savior has directed our understanding. In the book of Matthew, Jesus was asked:

Master, which is the great commandment in the law?

Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.

This is the first and great commandment.

And the second is like unto it, Thou shalt love thy neighbour as thyself. [Matthew 22:36–39]

In order to understand how to keep these two great commandments, we have to first understand our relationship with our Heavenly Father and we have to understand His love for us.

We are our Heavenly Father’s children. It is as we learn in the favorite Primary song: “ I am a child of God, And he has sent me here ” ( Songbook, 2). He loves us because we are. He loves us with a perfect love that we cannot earn or destroy. Now, to be sure, we can disappoint Him and we can cause Him great sorrow. We can forfeit many of His promised blessings if we fail to be obedient. But He will never stop loving us. He loves us with a love that we cannot fully comprehend. He loves us even when we don’t deserve it.

The greatest example of God’s love for His children is found in the infinite Atonement of Jesus Christ. In John 3:16 we read: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.”

This means that when we do disappoint Him and make mistakes, there is a way that He has provided whereby we can be forgiven and make our way back to Him.

I am sure that if I were to ask the question “Do you believe in Jesus Christ?” that probably all of you would say yes. But let me ask you this: Do you believe Him when He says He gave His life for you so that you might be forgiven of your sins and live with Him and Father in Heaven again? Do you really understand that the Atonement was made for you? Do you believe that you are worth it or worthy of it? Do you believe that anyone could possibly love you that much? I want to assure you today that you are worth it! You are loved more than you will ever know, and as we turn to our Heavenly Father in our times of need, we most assuredly can feel of His love.

Do you remember the story in John 8 of the woman who had been caught in adultery? Surely she must have felt very unworthy of Jesus’ forgiveness, and yet that is exactly what He gave her after all her accusers had departed. “And Jesus said unto her, Neither do I condemn thee: go, and sin no more” (John 8:11).

Not only did Christ not condemn her, but He gave her the opportunity to repent as He directed her to “go, and sin no more.” The love of Christ is a wonderful thing.

Again referring to the two great commandments found in Matthew, we are to love God, to love others, and to love ourselves. Let’s begin by looking at how we can love ourselves. It begins by opening our hearts and accepting God’s love, because then and only then can we know who we are and that we are of great worth. Only then will we be able to love ourselves.

What does it mean to love ourselves? Are we talking about being selfish or self-centered? Are we talking about being self-absorbed? No, we are talking about knowing who we are, where we came from, what we are to do, and where we are going. We are talking about appreciating who we are and the blessings and opportunities we have been given. We are talking about a love that gives us the confidence to serve God and our fellowmen.

Do you really understand the difference between loving yourself in a righteous manner and, on the other hand, being selfish and turned inward? Does your life reflect this understanding? If you do understand it, how well do you love yourself? How do you demonstrate that love? Let’s explore four ways we can show love for ourselves. As we do so, we will turn to the scriptures, for we are taught in 2 Nephi 32:3 that we are to “feast upon the words of Christ; for behold, the words of Christ will tell you all things what ye should do.”

Respect Our Bodies

One important way to show love for ourselves is to respect our bodies. What has the Lord said about this? In the Doctrine and Covenants, section 89, we find the Word of Wisdom. In verse 2 it is proclaimed to be “the order and will of God in the temporal salvation of all saints in the last days.” In this Word of Wisdom we are not only told what not to take into our bodies, we are taught what is good for our health and well-being. Now I am sure that none of you are drinking or smoking, but do you eat the right kinds of food at the right times in order to maintain good health? Are you avoiding fad diets and other foolish practices in order to become and stay thin? Our objective regarding these things should be optimum health rather than weight loss. We are given a great promise if we will keep this Word of Wisdom:

And all saints who remember to keep and do these sayings, walking in obedience to the commandments, shall receive health in their navel and marrow to their bones;

And shall find wisdom and great treasures of knowledge, even hidden treasures;

And shall run and not be weary, and shall walk and not faint.

And I, the Lord, give unto them a promise, that the destroying angel shall pass by them, as the children of Israel, and not slay them. [D&C 89:18–21]

If you really love yourself, you will want all of these promised blessings.

Another principle of good health is exercise. This not only adds to our health but also invigorates the mind. It is a great way to learn discipline.

About now you may be thinking, “Wow, she sounds just like my mom!” Well, I am just like your mom. And let me tell you something: When moms tell us what to do, it is never just because they can—it is because they care and they want the very best for you.

That being the case, I am going to tell you one more thing that is important to do to respect your body, to love yourself. Actually, I am not telling you, the Lord is telling you.

In the Doctrine and Covenants we are taught:

Cease to be idle; cease to be unclean; cease to find fault one with another; cease to sleep longer than is needful; retire to thy bed early, that ye may not be weary; arise early, that your bodies and your minds may be invigorated. [D&C 88:124]

Listen again to the blessings associated with this commandment: to not be weary but to have invigorated minds and bodies. These are blessings that I surely need. How about you?

Do you love yourself enough to claim the blessings that are promised if we use wisdom in eating, exercising, sleeping, and practicing general good health habits?

Keep Ourselves Pure and Clean

The second way to show love to ourselves is to keep ourselves pure and clean. In 1 Corinthians 3:16–17 we read:

Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?

If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.

If we really love and respect ourselves, we will do everything to protect ourselves from the influences of the world that would have us defile this temple called our body. Sister Susan Tanner, Young Women general president, taught the following in her October 2005 general conference talk:

Satan . . . tries to do everything he can to get us to abuse or misuse this precious gift [our body]. He has filled the world with lies and deceptions about the body. He tempts many to defile this great gift of the body through unchastity, immodesty, self-indulgence, and addictions. He seduces some to despise their bodies; others he tempts to worship their bodies. [Susan W. Tanner, “ The Sanctity of the Body ,” Ensign, November 2005, 13]

Knowing that we are children of God should enable us to make worthy choices when it comes to chastity, modesty, music, activities, and companions. Loving ourselves should enable us to stay clear of those things that, while acceptable and even desired by the world, would undermine our self-worth. All of us have been taught since our youth what it means to keep ourselves morally clean, and God’s rules have not changed. But do we ever find ourselves standing on the very edge of those rules?

Two of my children love to rock climb. They take pictures of their adventures and bring them home to scare me to death. Even though they are roped in and use all the safety measures prescribed, to me they still look like they are in terrible danger. They look like they are barely holding on.

I have thought as I have seen those pictures that I am so glad that they do not make eternal choices in the same manner that they climb rocks. When it comes to keeping the commandments, their choices keep them firmly planted on a solid foundation, well away from the edge of disaster. In John 14:15 we are told, “If ye love me, keep my commandments.”

Today we might add, “If you love yourself, keep His commandments.”

Appreciate Who We Are

The third thing we can do to develop love for ourselves is to appreciate who we are. Give yourself credit for all of the great things you do and have done. It’s an interesting exercise to write down on a piece of paper all of your good qualities and then just sit back and look at all you have done. Actually, what we are looking at is what the Lord has done. We owe all that we are to our Heavenly Father.

When we love ourselves, we recognize that our Heavenly Father has given us special gifts. We are each unique. In Doctrine and Covenants 6:10 it says, “Behold thou hast a gift, and blessed art thou because of thy gift. Remember it is sacred and cometh from above.”

It is so important that we do not compare ourselves to others but rather work to appreciate and develop who we are. It is never too late to be what you might have been (see Dinah Maria Mulock Craik, John Halifax, Gentleman [1857], chapter 36). Don’t ever become discouraged. Set goals, work hard, be patient, and believe that you can do it. My dad always taught me that I could do anything and be anything I wanted to be if I was just willing to work hard enough. We have to work with a purpose. And when you do, and when you understand your potential, you will have the confidence that this knowledge brings. You will be willing to try new things and discover new talents. You will then be free to become all that you can be.

Loving yourself is demonstrated through a life of discipline. You don’t have to become disciplined all at once. Remember the principle taught in 2 Nephi 28:30: “line upon line, precept upon precept.” Do your best one day at a time—sometimes just one hour at a time. It’s okay to start small—but start! You are in a wonderful place in your life. You have so many opportunities before you. Take advantage of your years here at school. “Seek ye out of the best books words of wisdom; seek learning, even by study and also by faith” (D&C 88:118).

Now, don’t misunderstand, you are young and you should enjoy your life and have fun—but never at the expense of your eternal welfare. Anything that is worth having is going to take some effort. Hard work is the only way to learn and grow, but it is important to balance that with good, wholesome fun.

Forgive Ourselves

The fourth way to love ourselves is to forgive ourselves. If we truly love ourselves, we will recognize that when we make mistakes, we can turn to our Father in Heaven and partake of the Atonement of Jesus Christ. He will help us to turn our lives around and have the strength to get back on the right path. He loves us and will forgive us if we sincerely repent and change our lives. He will help us forgive ourselves and regain our self-respect and self worth.

As we love ourselves the way the Lord would have us do, we are prepared to truly love others. Self-love and a love of God should become the foundation upon which a life of love and service to others is based. We have to learn to love ourselves, but then we have to forget ourselves. In Matthew 16:25 we learn, “For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.”

Loving oneself and yet forgetting oneself may seem contradictory, but it is not. It is a demonstration of the kind of love offered us by the Savior. It is also a demonstration of the kind of love the Savior expects from us to Him and the Father.

A Life of Love and Service

Now, in your busy daily lives, how can you really serve others? There are the obvious ways: accepting calls in your wards, helping someone who is in need, doing service projects, paying fast offerings. But what is it that the Lord really has in mind here?

It occurs to me that many times our service is just a matter of going through the motions. We may do it because we have a sense of duty. We may do it because there is no one else there to do it. We may do it so we can check it off our list. We may do it so we won’t feel guilty now. None of these motivations are bad, but is it true service? Is it the kind of service the Lord has in mind? Is it the service that is founded in the pure love of Christ?

This leads us to questions like these: Is my service really based on a love I feel deep in my heart for other people? Who is my neighbor? How can I really love him?

When we serve others just because we are supposed to, we are still serving, and it is true that we grow to love those whom we serve. But drawing close to our Father in Heaven and living worthy of the Holy Ghost in our lives can qualify us with a love that fills our heart and spills out to all those we meet.

Everyone in our lives is our neighbor. Our family is our neighbor. Our roommates are our neighbors. Our friends, our enemies, our acquaintances, and those we have never met—all of these are our neighbors. We demonstrate our love for them by nurturing feelings of tolerance, patience, kindness, helpfulness, and compassion in our hearts as well as in our actions. We overcome critical, angry feelings toward others. We look to understand rather than condemn. We accept differences as strengths and we learn from one another.

I experienced this kind of love when I traveled to Africa to do work for the Primary. I had been asked by President Hinckley, when he called me to serve as the Primary general president, to take care of the children of the world. As I prepared for this trip, I felt apprehensive about what I would see there. Would I be able to stand the conditions in which I would see the children? But what I experienced was something totally unexpected. I saw children living in terrible conditions, it is true. I realized that I could do nothing to change that. But, at the same time, I was filled with an overwhelming feeling of love for them and a realization of the love that our Heavenly Father feels for them. That love comforted my heart.

Our service may be doing things that really change others’ lives for the better, or our service can be as simple as a smile that lifts a heavy heart. It can be something that may involve some sacrifice. We may have to forgo something we want in order to serve, protect, or strengthen another. When we do this, our service is sanctified, and we begin to feel the pure love of Christ.

If our life is all about “me,” we are missing the point. We are here to love and to serve one another. The motto here at BYU reflects this: “Enter to learn; go forth to serve.”

We read in Matthew 25:40: “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.”

And the same principle is taught in Mosiah 2:17: “When ye are in the service of your fellow beings ye are only in the service of your God.”

As these scriptures tell us, when we love and serve our neighbor, we are showing our love for our Father in Heaven. Our love for Him will never be judged by our words alone. Our actions must follow, and those actions must come from the inside out. They must spring naturally from love. Love for our God, for ourselves, and for others must become the very center of our being. It must become our motivation and our foundation. We can pray for that love. We can work for that love.

Mormon said:

Wherefore, my beloved brethren, pray unto the Father with all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ; that ye may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is; that we may have this hope; that we may be purified even as he is pure. Amen. [Moroni 7:48]

We began today by reading in Matthew 22. In conclusion, let us turn there again. After the Lord gives us the first two commandments, which are both based on love, He says in verse 40, “On these two commandments hang all the law and the prophets.”

If we can understand the law of love—for God, for others, and for ourselves—we will be able to follow all of the rest of the commandments and teachings in the scriptures and from latter-day prophets. If we can understand pure love that is charity, we will be blessed indeed: “But charity is the pure love of Christ, and it endureth forever; and whoso is found possessed of it at the last day, it shall be well with him” (Moroni 7:47).

I bear my witness of the truths found in the scriptures. The scriptures are the word of the Lord. I am so grateful for our prophet, President Gordon B. Hinckley, who directs us to read them and to make them a part of our lives. I know that God lives and Jesus is the Christ. I know that They love us and that the gospel of Jesus Christ is true. I know that as we follow His words, there is a sweet promise, for He has said, “Be faithful and diligent in keeping the commandments of God, and I will encircle thee in the arms of my love” (D&C 6:20).

May we all feel His love and love Him, in the name of Jesus Christ, amen.

Cheryl C. Lant was the Primary general president of The Church of Jesus Christ of Latter-day Saints when this devotional address was given on 14 February 2006.

Heavenly Father

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Speaking About God

"I love you, O LORD, my strength. The LORD is my rock and my fortress and my deliverer, my God, my rock, in whom I take refuge, my shield, and the horn of my salvation, my stronghold" (vv. 1–2).

Human beings use language to communicate, and this is as true when they are doing theology as when they are speaking about other topics. For centuries, people took it for granted that human language was an adequate vehicle for speaking about God, but in the twentieth century, things began to change. Philosophers of religion and certain theologians began to question whether human speech could convey truth about our Creator. This led to a full-scale rejection of traditional ways of talking about God and His attributes at seminaries that had capitulated to theological modernism. Since human language was thought to be incapable of saying anything definitive about the Lord, thinkers began to view traditional theological categories with great skepticism. Moreover, theology became increasingly seen as a science in which we do our best to say something about God as we imagine Him, not as a discipline in which we do our best to understand God as He reveals Himself. Liberal theologians such as Paul Tillich eschewed the personal language about God found in Scripture in favor of impersonal designations such as God as the "ground of all being," and even then, these designations were virtually emptied of whatever biblical content that might have remained.

As finite creatures, we use language that has limits when it comes to portraying God's attributes. But these limits do not make human speech worthless as an instrument of speaking truth about God. Since God made us in His image (Gen. 1:26–27), He has made us able to communicate in true and meaningful ways when we talk about Him.

Traditionally, theologians have said that human language about God is analogical language. To speak analogically is to use the same word to describe two different things, and yet the word is not used in exactly the same way for each thing under discussion. For example, we can speak of "good students" and "good dogs," meaning that both students and dogs can be obedient. However, the obedience of students and the obedience of dogs, though similar, is of a different order. Both may obey commands, but we look for students to (eventually) obey as the result of sound moral reasoning and not merely out of a basic system of rewards and punishment.

When David refers to God as a "rock" in Psalm 18:2, he is speaking analogically. He is saying that like a rock, the Lord is firm and unshakable. God is like a rock in that way, but He is not literally a stone or a formation of minerals.

Analogical speech about God has its limits, but it is fully adequate to tell us truth about the Lord. As we hear God referred to as a rock, a light, a shepherd, and a host of other metaphors, we should think carefully on how the Lord is like such things. That will enrich our view of God and our prayers and worship.

For Further Study

Our incomprehensible god.

Psalm 145:3

The God Who Never Changes

Malachi 3:6

A CHRISTIAN'S SPEECH ABOUT GOD

by Jesse Hendley

Scripture: I PETER 1:3 , JOHN 1:12

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10 Great Examples of When God Spoke and Speaks

W hen you read the Bible you are sure to come across many, many great conversations. There are Bible characters, too many to count, that speak often and there are those that almost never speak. But how about when God speaks? We can see some examples of Him speaking in the Bible, but did you know He still speaks today? Here are 10 great example of when God spoke and speaks:

#1 Examples of What the Voice of the Lord is Like

2 Samuel 22:14 The LORD thundered from heaven, And the most High uttered his voice.

1 Kings 19:12 And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice.

Psalm 68:33 To Him who rides upon the highest heavens, which are from ancient times; Behold, He speaks forth with His voice, a mighty voice.

Psalm 29:3–9 The voice of the LORD is upon the waters: The God of glory thundereth: The LORD is upon many waters. The voice of the LORD is powerful; The voice of the LORD is full of majesty. The voice of the LORD breaketh the cedars; Yea, the LORD breaketh the cedars of Lebanon. He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn. The voice of the LORD divideth the flames of fire. The voice of the LORD shaketh the wilderness; The LORD shaketh the wilderness of Kadesh. The voice of the LORD maketh the hinds to calve, And discovereth the forests: And in his temple doth every one speak of his glory.

Jeremiah 10:13 When he uttereth his voice, there is a multitude of waters in the heavens, And he causeth the vapours to ascend from the ends of the earth; He maketh lightnings with rain, And bringeth forth the wind out of his treasures.

Ezekiel 43:2 And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory.

#2 Genesis – The Book of Beginnings, God said a lot

Most people know that The Creation account is recorded in the Book of Genesis. Here is a challenge: in that account in Chapters 1, 2 and 3, how many times does God speak?

#3 Exodus – God spoke to Moses to Give Instruction to the People

Exodus 20:1 And God spake all these words, saying.

You can read Exodus 20:2-17 to see what commandments God spoke through Moses.

#4 God Spoke to Ezekiel the Prophet

Ezekiel 1:3 The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him.

Ezekiel 12:25 For I am the LORD: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord GOD.

Ezekiel 22:1-3 Moreover the word of the Lord came unto me, saying, Now, thou son of man, wilt thou judge, wilt thou judge the bloody city? yea, thou shalt shew her all her abominations. Then say thou, Thus saith the Lord God, The city sheddeth blood in the midst of it, that her time may come, and maketh idols against herself to defile herself.

Ezekiel 30:1-3 he word of the Lord came again unto me, saying, Son of man, prophesy and say, Thus saith the Lord God; Howl ye, Woe worth the day! For the day is near, even the day of the Lord is near, a cloudy day; it shall be the time of the heathen.

Ezekiel 33:1-4 Again the word of the Lord came unto me, saying, Son of man, speak to the children of thy people, and say unto them, When I bring the sword upon a land, if the people of the land take a man of their coasts, and set him for their watchman: If when he seeth the sword come upon the land, he blow the trumpet, and warn the people; Then whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head.

#5 – God Spoke to Adam and Eve in the Garden

Genesis 2:16–17 And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.

Genesis 2:18 And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.

Genesis 3:8 And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.

And in Genesis 3:13-24 God speaks to Adam and Eve to let them know the consequences of their disobedience to the one thing He told them not to do.

#6 God Speaks Life Application through True Biblical Accounts & Counsel

The Story of Joseph in Genesis 37 reminds us that even through adversity we can have a Godly response to undesirable circumstances

The Story of Hannah in 1 Samuel 1 & 2 reminds us that God wants us to rely upon Him when we are dealing with things. In the case of Hannah she was one of many Biblical women to deal with infertility (before her was Sarah, Rebekah and Rachel).For many years Hannah sought the Lord and promised she would dedicate her child to the Lord, should He bless her with a pregnancy. Not only did Hannah bear Samuel, whom she dedicated to the Lord as promised but the Lord blessed Hannah with many more children as well (1 Samuel 2:21)

The Book of Philemon is a wonderful letter from Paul to a fellow laborer on behalf of Onesimus (Philemon’s former slave that ran off). He appeals to Philemon that he would receive Onesimus back into his home, not as a servant but as a brother. Onesimus was kind to Paul when he was in prison and he made such an impression that Paul wrote this letter and asked Philemon to receive Onesimus as though he were receiving Paul.

The Words of the Lord about how to raise children are recorded in Deuteronomy 6:4-9

Paul records the Words of the Lord regarding the proper roles and relationships in marriage in Ephesians 5:22-33

Paul also reminds us with God’s Word about what things to think on in Philippians 4:8

James shares God’s Words about the power of our tongue and our words in James 3:1-12

#7 Other Old Testament Examples of People God Spoke to

Here are some Bible characters and references for you to look up:

Noah and his sons (Gen 6:13-21, 7:1-4, 8:15-17, 9:1-17)

Job and his friends (Job 38:1-42:6)

Jacob (Gen 28:13-15, 35:1,9-12)

David (1 Sam 23:2, 23:4, 30:8, 2 Sam 2:1, 5:19, 5:23-24)

Solomon (1 Kings 3:5-15)

Elijah (1 Kings 19:9-18)

Isaiah (2 Kings 20:4, Isaiah 6:8-12, 8:1-11)

Jonah (Jonah 1:1-2, 3:1-2, 4:4, 4:9-11)

Hosea (Hosea 1:2-5)

Zechariah (Zec 1:1-17)

#8 God Spoke to the Writers of the Bible & Apostles

Acts 9:3–4 And as he [Saul/Paul] journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why ersecutes thou me?

Acts 18:9–10 Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.

Acts 10:13–15 And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean. And the voice spake unto him again the second time, What God hath cleansed, that call not thou common.

2 Peter 1:21 For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

2 Peter 1:16–18 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount.

#9 God Spoke to and About Jesus in the Bible

Luke 3:21–22 Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.

John 12:27–29 Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him.

#10 God Speaks to us Today

Though we do not audibly hear the voice of God today, we can still hear His voice in His Word that has been recorded for us. Here are some Bible references that you can look up that remind us that God still speaks today and that we are to share His words with others:

John 6:44 John 10:27–28 Romans 10:14–17 2 Corinthians 2:17 2 Timothy 4:2

Final Thoughts

God’s Words, even those He spoke as recorded in the Bible are just as important today as they have ever been. He speaks truth to us just as He did in Old Testament times in the words that have been preserved for us in the Bible. We can continually learn from these words when we are daily in the word and allow His Word to be a vital part of our everyday life.

Something more for you to read: How Do We Know the Bible is True?

Resource – Scripture quotations are from The Holy Bible, King James Version.

Tagged as: God speaks , God spoke , God's Word

Article by Pamela Rose Williams

Pamela Rose Williams is a wife, mother, and grandmother. She and her husband, Dr. Michael L. Williams, have served in Christian ministry since 2001. She has a Master of Ministry in Biblical Counseling degree and a Bachelor’s in Christian Education and spends most of her time as a professional editor and writer, working with many Christian authors and artists. Additionally, she works with her husband using their extensive experience in information technology to provide Christ-centered teaching and resources to people all over the world. To learn more about Pamela visit her About page.

Pamela Rose has written 407 articles on What Christians Want To Know! Read them in the archive below.

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Questions for Lesson

1. How does Honoring God with our speech reflect our heart and relationship with Him? 2. In what ways can our words either reflect or detract from the love and character of God? 3. How can we effectively guard our tongue and use our words to build up others and bring glory to God? 4. What does the Bible teach about the power of our words and the impact they have on ourselves and others? 5. How can we balance honesty and truthfulness with kindness and love when speaking to others? 6. What steps can we take to ensure that our words are pleasing to God and align with His will for our lives?

Worship Music for Lesson

1) “Speak Life” by TobyMac 2) “Words” by Hawk Nelson 3) “Let the Words of My Mouth” by Tim Hughes 4) “How Great a Flame” by Brian Doerksen

Object Lesson

Props needed: – A glass jar – A sheet of paper with negative words written on it – A sheet of paper with positive words written on it – A few rocks or pebbles – A pitcher of water

Presentation: 1. Hold up the glass jar and explain that our words have power. Every time we speak, we have the choice to use our words for good or to hurt others. 2. Show the paper with negative words written on it and explain that this paper represents the harmful words that we may have spoken in the past. 3. Take the rocks or pebbles and drop them one by one into the jar while saying aloud a negative word or phrase. As you do so, explain that our negative words can weigh us down and cause us to feel heavy and burdened. 4. Show the paper with positive words written on it and explain that this paper represents the uplifting words that we can choose to speak. 5. Pour water into the jar until it is nearly full. Then, drop the positive words into the jar one by one while saying aloud a positive word or phrase. As you do so, explain that positive words can help us to feel refreshed and light. 6. Hold the jar up to the audience and point out how the water level has risen, pushing the rocks or pebbles to the bottom. Explain that when we honor God with our speech by speaking positive and uplifting words, we can rise above negativity and bring light and goodness into the world.

Conclusion: Encourage the audience to choose their words carefully and to ask God for help in speaking positively and with kindness. Remind them that their words have power and can impact the lives of others for better or for worse. Encourage them to always strive to honor God with their speech.

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Posted on May 11, 2023
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Topics: Evangelical Christian , Honoring God
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Speech on God

God, a term that sparks curiosity and wonder. You might have heard about God in stories, prayers, or discussions.

Is God a person, a force, or just an idea? Let’s explore this intriguing topic together.

1-minute Speech on God

Ladies and Gentlemen,

Today, I want to talk about a word that means different things to different people. That word is ‘God’. Some people think of God as a person in the sky, others think of God as a force of nature, while some may not believe in God at all.

Let’s start with the idea of God as a person. This is a comforting thought for many people. They feel that there’s someone watching over them, guiding them, and loving them. This belief helps them make sense of the world, and gives them strength in tough times.

Then, there are those who see God as a force of nature. They believe in the power of the universe, the energy that flows through everything. They see God in the beauty of a sunset, the strength of a thunderstorm, or the mystery of the stars. For them, God is everywhere and in everything.

And yes, there are also people who do not believe in God. They believe in science, in facts, in what they can see and touch. They find their answers in the world around them. And that’s okay too.

So, what’s the point of all this? It’s simple. No matter what you believe, it’s important to respect what others believe. We may all have different ideas about God, but in the end, we’re all trying to make sense of this big, beautiful, mystery we call life.

Also check:

Essay on God
10-lines on God

2-minute Speech on God

Good day, everyone. Today, we will talk about a topic that is both simple and complex, ‘God’.

Let’s start by asking, “Who or what is God?” God is often seen as a powerful being who created the universe. Some believe God to be a kind, loving figure, always watching over us. Others see God as a guiding force, helping us make the right choices. God can be many things to many people, and that’s okay. The beauty of God is that it can be personal, unique to each one of us.

Next, let’s talk about faith. Faith is a deep trust or belief in something. Many people have faith in God. They believe that God is there with them, even in tough times. They find strength in their faith. They believe that God will help them through their problems. Faith can be a source of comfort and hope.

Now, let’s think about prayer. Prayer is a way to talk to God. Some people pray in a church, some at home, and some anywhere they feel peaceful. Prayer can be a thank you, a request for help, or just a chat with God. It’s a way to feel closer to God. It can make people feel better, stronger, and more at peace.

Let’s move to the idea of God in different cultures. Around the world, people have different names and ideas for God. Some cultures have many gods, each with a special job. Some have one God who does everything. Some people think of God as a man, some as a woman, and some as neither. All these ideas are part of the rich tapestry of human belief. They show us that God can be understood in many ways.

Finally, let’s think about respect. Even if we don’t all believe in God the same way, we can still respect each other’s beliefs. We can listen and learn from each other. We can find common ground. We can celebrate our differences. Respect helps us live together in peace.

In conclusion, God can be many things. A creator, a guide, a friend. God can be a source of faith, a listener to prayers, a figure of respect. God can be different in different cultures, but God is always a part of human life. Thank you for your time.

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Nice information for my electution competent

Our God is Marching On!

25 March 1965

Montgomery, Ala.

My dear and abiding friends, Ralph Abernathy, and to all of the distinguished Americans seated here on the rostrum, my friends and co-workers of the state of Alabama, and to all of the freedom-loving people who have assembled here this afternoon from all over our nation and from all over the world: Last Sunday, more than eight thousand of us started on a mighty walk from Selma, Alabama. We have walked through desolate valleys and across the trying hills. We have walked on meandering highways and rested our bodies on rocky byways. Some of our faces are burned from the outpourings of the sweltering sun. Some have literally slept in the mud. We have been drenched by the rains. [Audience:] (Speak) Our bodies are tired and our feet are somewhat sore.

But today as I stand before you and think back over that great march, I can say, as Sister Pollard said—a seventy-year-old Negro woman who lived in this community during the bus boycott—and one day, she was asked while walking if she didn’t want to ride. And when she answered, “No,” the person said, “Well, aren’t you tired?” And with her ungrammatical profundity, she said, “My feets is tired, but my soul is rested.” (Yes, sir. All right) And in a real sense this afternoon, we can say that our feet are tired, (Yes, sir) but our souls are rested.

They told us we wouldn’t get here. And there were those who said that we would get here only over their dead bodies, (Well. Yes, sir. Talk) but all the world today knows that we are here and we are standing before the forces of power in the state of Alabama saying, “We ain’t goin’ let nobody turn us around.” (Yes, sir. Speak) [Applause]

Now it is not an accident that one of the great marches of American history should terminate in Montgomery, Alabama. (Yes, sir) Just ten years ago, in this very city, a new philosophy was born of the Negro struggle. Montgomery was the first city in the South in which the entire Negro community united and squarely faced its age-old oppressors. (Yes, sir. Well) Out of this struggle, more than bus [de]segregation was won; a new idea, more powerful than guns or clubs was born. Negroes took it and carried it across the South in epic battles (Yes, sir. Speak) that electrified the nation (Well) and the world.

Yet, strangely, the climactic conflicts always were fought and won on Alabama soil. After Montgomery’s, heroic confrontations loomed up in Mississippi, Arkansas, Georgia, and elsewhere. But not until the colossus of segregation was challenged in Birmingham did the conscience of America begin to bleed. White America was profoundly aroused by Birmingham because it witnessed the whole community of Negroes facing terror and brutality with majestic scorn and heroic courage. And from the wells of this democratic spirit, the nation finally forced Congress (Well) to write legislation (Yes, sir) in the hope that it would eradicate the stain of Birmingham. The Civil Rights Act of 1964 gave Negroes some part of their rightful dignity, (Speak, sir) but without the vote it was dignity without strength. (Yes, sir)

Once more the method of nonviolent resistance (Yes) was unsheathed from its scabbard, and once again an entire community was mobilized to confront the adversary. (Yes, sir) And again the brutality of a dying order shrieks across the land. Yet, Selma, Alabama, became a shining moment in the conscience of man. If the worst in American life lurked in its dark streets, the best of American instincts arose passionately from across the nation to overcome it. (Yes, sir. Speak) There never was a moment in American history (Yes, sir) more honorable and more inspiring than the pilgrimage of clergymen and laymen of every race and faith pouring into Selma to face danger (Yes) at the side of its embattled Negroes.

The confrontation of good and evil compressed in the tiny community of Selma (Speak, speak) generated the massive power (Yes, sir. Yes, sir) to turn the whole nation to a new course. A president born in the South (Well) had the sensitivity to feel the will of the country, (Speak, sir) and in an address that will live in history as one of the most passionate pleas for human rights ever made by a president of our nation, he pledged the might of the federal government to cast off the centuries-old blight. President Johnson rightly praised the courage of the Negro for awakening the conscience of the nation. (Yes, sir)

On our part we must pay our profound respects to the white Americans who cherish their democratic traditions over the ugly customs and privileges of generations and come forth boldly to join hands with us. (Yes, sir) From Montgomery to Birmingham, (Yes, sir) from Birmingham to Selma, (Yes, sir) from Selma back to Montgomery, (Yes) a trail wound in a circle long and often bloody, yet it has become a highway up from darkness. (Yes, sir) Alabama has tried to nurture and defend evil, but evil is choking to death in the dusty roads and streets of this state. (Yes, sir. Speak, sir) So I stand before you this afternoon (Speak, sir. Well) with the conviction that segregation is on its deathbed in Alabama, and the only thing uncertain about it is how costly the segregationists and Wallace will make the funeral. (Go ahead. Yes, sir) [Applause]

Our whole campaign in Alabama has been centered around the right to vote. In focusing the attention of the nation and the world today on the flagrant denial of the right to vote, we are exposing the very origin, the root cause, of racial segregation in the Southland. Racial segregation as a way of life did not come about as a natural result of hatred between the races immediately after the Civil War. There were no laws segregating the races then. And as the noted historian, C. Vann Woodward, in his book, The Strange Career of Jim Crow, clearly points out, the segregation of the races was really a political stratagem employed by the emerging Bourbon interests in the South to keep the southern masses divided and southern labor the cheapest in the land. You see, it was a simple thing to keep the poor white masses working for near-starvation wages in the years that followed the Civil War. Why, if the poor white plantation or mill worker became dissatisfied with his low wages, the plantation or mill owner would merely threaten to fire him and hire former Negro slaves and pay him even less. Thus, the southern wage level was kept almost unbearably low.

Toward the end of the Reconstruction era, something very significant happened. (Listen to him) That is what was known as the Populist Movement. (Speak, sir) The leaders of this movement began awakening the poor white masses (Yes, sir) and the former Negro slaves to the fact that they were being fleeced by the emerging Bourbon interests. Not only that, but they began uniting the Negro and white masses (Yeah) into a voting bloc that threatened to drive the Bourbon interests from the command posts of political power in the South.

To meet this threat, the southern aristocracy began immediately to engineer this development of a segregated society. (Right) I want you to follow me through here because this is very important to see the roots of racism and the denial of the right to vote. Through their control of mass media, they revised the doctrine of white supremacy. They saturated the thinking of the poor white masses with it, (Yes) thus clouding their minds to the real issue involved in the Populist Movement. They then directed the placement on the books of the South of laws that made it a crime for Negroes and whites to come together as equals at any level. (Yes, sir) And that did it. That crippled and eventually destroyed the Populist Movement of the nineteenth century.

If it may be said of the slavery era that the white man took the world and gave the Negro Jesus, then it may be said of the Reconstruction era that the southern aristocracy took the world and gave the poor white man Jim Crow. (Yes, sir) He gave him Jim Crow. (Uh huh) And when his wrinkled stomach cried out for the food that his empty pockets could not provide, (Yes, sir) he ate Jim Crow, a psychological bird that told him that no matter how bad off he was, at least he was a white man, better than the black man. (Right sir) And he ate Jim Crow. (Uh huh) And when his undernourished children cried out for the necessities that his low wages could not provide, he showed them the Jim Crow signs on the buses and in the stores, on the streets and in the public buildings. (Yes, sir) And his children, too, learned to feed upon Jim Crow, (Speak) their last outpost of psychological oblivion. (Yes, sir)

Thus, the threat of the free exercise of the ballot by the Negro and the white masses alike (Uh huh) resulted in the establishment of a segregated society. They segregated southern money from the poor whites; they segregated southern mores from the rich whites; (Yes, sir) they segregated southern churches from Christianity (Yes, sir); they segregated southern minds from honest thinking; (Yes, sir) and they segregated the Negro from everything. (Yes, sir) That’s what happened when the Negro and white masses of the South threatened to unite and build a great society: a society of justice where none would pray upon the weakness of others; a society of plenty where greed and poverty would be done away; a society of brotherhood where every man would respect the dignity and worth of human personality. (Yes, sir)

We’ve come a long way since that travesty of justice was perpetrated upon the American mind. James Weldon Johnson put it eloquently. He said:

We have come over a way That with tears hath been watered. (Yes, sir) We have come treading our paths Through the blood of the slaughtered. (Yes, sir) Out of the gloomy past, (Yes, sir) Till now we stand at last Where the white gleam Of our bright star is cast. (Speak, sir)

Today I want to tell the city of Selma, (Tell them, Doctor) today I want to say to the state of Alabama, (Yes, sir) today I want to say to the people of America and the nations of the world, that we are not about to turn around. (Yes, sir) We are on the move now. (Yes, sir)

Yes, we are on the move and no wave of racism can stop us. (Yes, sir) We are on the move now. The burning of our churches will not deter us. (Yes, sir) The bombing of our homes will not dissuade us. (Yes, sir) We are on the move now. (Yes, sir) The beating and killing of our clergymen and young people will not divert us. We are on the move now. (Yes, sir) The wanton release of their known murderers would not discourage us. We are on the move now. (Yes, sir) Like an idea whose time has come, (Yes, sir) not even the marching of mighty armies can halt us. (Yes, sir) We are moving to the land of freedom. (Yes, sir)

Let us therefore continue our triumphant march (Uh huh) to the realization of the American dream. (Yes, sir) Let us march on segregated housing (Yes, sir) until every ghetto or social and economic depression dissolves, and Negroes and whites live side by side in decent, safe, and sanitary housing. (Yes, sir) Let us march on segregated schools (Let us march, Tell it) until every vestige of segregated and inferior education becomes a thing of the past, and Negroes and whites study side-by-side in the socially-healing context of the classroom.

Let us march on poverty (Let us march) until no American parent has to skip a meal so that their children may eat. (Yes, sir) March on poverty (Let us march) until no starved man walks the streets of our cities and towns (Yes, sir) in search of jobs that do not exist. (Yes, sir) Let us march on poverty (Let us march) until wrinkled stomachs in Mississippi are filled, (That’s right) and the idle industries of Appalachia are realized and revitalized, and broken lives in sweltering ghettos are mended and remolded.

Let us march on ballot boxes, (Let’s march) march on ballot boxes until race-baiters disappear from the political arena.

Let us march on ballot boxes until the salient misdeeds of bloodthirsty mobs (Yes, sir) will be transformed into the calculated good deeds of orderly citizens. (Speak, Doctor)

Let us march on ballot boxes (Let us march) until the Wallaces of our nation tremble away in silence.

Let us march on ballot boxes (Let us march) until we send to our city councils (Yes, sir), state legislatures, (Yes, sir) and the United States Congress, (Yes, sir) men who will not fear to do justly, love mercy, and walk humbly with thy God.

Let us march on ballot boxes (Let us march. March) until brotherhood becomes more than a meaningless word in an opening prayer, but the order of the day on every legislative agenda.

Let us march on ballot boxes (Yes) until all over Alabama God’s children will be able to walk the earth in decency and honor.

There is nothing wrong with marching in this sense. (Yes, sir) The Bible tells us that the mighty men of Joshua merely walked about the walled city of Jericho (Yes) and the barriers to freedom came tumbling down. (Yes, sir) I like that old Negro spiritual, (Yes, sir) “Joshua Fit the Battle of Jericho.” In its simple, yet colorful, depiction (Yes, sir) of that great moment in biblical history, it tells us that:

Joshua fit the battle of Jericho, (Tell it) Joshua fit the battle of Jericho, (Yes, sir) And the walls come tumbling down. (Yes, sir. Tell it) Up to the walls of Jericho they marched, spear in hand. (Yes, sir) “Go blow them ramhorns,” Joshua cried, “‘Cause the battle am in my hand.” (Yes, sir)

These words I have given you just as they were given us by the unknown, long-dead, dark-skinned originator. (Yes, sir) Some now long-gone black bard bequeathed to posterity these words in ungrammatical form, (Yes, sir) yet with emphatic pertinence for all of us today. (Uh huh)

The battle is in our hands. And we can answer with creative nonviolence the call to higher ground to which the new directions of our struggle summons us. (Yes, sir) The road ahead is not altogether a smooth one. (No) There are no broad highways that lead us easily and inevitably to quick solutions. But we must keep going.

In the glow of the lamplight on my desk a few nights ago, I gazed again upon the wondrous sign of our times, full of hope and promise of the future. (Uh huh) And I smiled to see in the newspaper photographs of many a decade ago, the faces so bright, so solemn, of our valiant heroes, the people of Montgomery. To this list may be added the names of all those (Yes) who have fought and, yes, died in the nonviolent army of our day: Medgar Evers, (Speak) three civil rights workers in Mississippi last summer, (Uh huh) William Moore, as has already been mentioned, (Yes, sir) the Reverend James Reeb, (Yes, sir) Jimmy Lee Jackson, (Yes, sir) and four little girls in the church of God in Birmingham on Sunday morning. (Yes, sir) But in spite of this, we must go on and be sure that they did not die in vain. (Yes, sir) The pattern of their feet as they walked through Jim Crow barriers in the great stride toward freedom is the thunder of the marching men of Joshua, (Yes, sir) and the world rocks beneath their tread. (Yes, sir)

My people, my people, listen. (Yes, sir) The battle is in our hands. (Yes, sir) The battle is in our hands in Mississippi and Alabama and all over the United States. (Yes, sir) I know there is a cry today in Alabama, (Uh huh) we see it in numerous editorials: “When will Martin Luther King, SCLC, SNCC, and all of these civil rights agitators and all of the white clergymen and labor leaders and students and others get out of our community and let Alabama return to normalcy?”

But I have a message that I would like to leave with Alabama this evening. (Tell it) That is exactly what we don’t want, and we will not allow it to happen, (Yes, sir) for we know that it was normalcy in Marion (Yes, sir) that led to the brutal murder of Jimmy Lee Jackson. (Speak) It was normalcy in Birmingham (Yes) that led to the murder on Sunday morning of four beautiful, unoffending, innocent girls. It was normalcy on Highway 80 (Yes, sir) that led state troopers to use tear gas and horses and billy clubs against unarmed human beings who were simply marching for justice. (Speak, sir) It was normalcy by a cafe in Selma, Alabama, that led to the brutal beating of Reverend James Reeb.

It is normalcy all over our country (Yes, sir) which leaves the Negro perishing on a lonely island of poverty in the midst of vast ocean of material prosperity. It is normalcy all over Alabama (Yeah) that prevents the Negro from becoming a registered voter. (Yes) No, we will not allow Alabama (Go ahead) to return to normalcy. [Applause]

The only normalcy that we will settle for (Yes, sir) is the normalcy that recognizes the dignity and worth of all of God’s children. The only normalcy that we will settle for is the normalcy that allows judgment to run down like waters, and righteousness like a mighty stream. (Yes, sir) The only normalcy that we will settle for is the normalcy of brotherhood, the normalcy of true peace, the normalcy of justice.

And so as we go away this afternoon, let us go away more than ever before committed to this struggle and committed to nonviolence. I must admit to you that there are still some difficult days ahead. We are still in for a season of suffering in many of the black belt counties of Alabama, many areas of Mississippi, many areas of Louisiana. I must admit to you that there are still jail cells waiting for us, and dark and difficult moments. But if we will go on with the faith that nonviolence and its power can transform dark yesterdays into bright tomorrows, we will be able to change all of these conditions.

And so I plead with you this afternoon as we go ahead: remain committed to nonviolence. Our aim must never be to defeat or humiliate the white man, but to win his friendship and understanding. We must come to see that the end we seek is a society at peace with itself, a society that can live with its conscience. And that will be a day not of the white man, not of the black man. That will be the day of man as man. (Yes)

I know you are asking today, “How long will it take?” (Speak, sir) Somebody’s asking, “How long will prejudice blind the visions of men, darken their understanding, and drive bright-eyed wisdom from her sacred throne?” Somebody’s asking, “When will wounded justice, lying prostrate on the streets of Selma and Birmingham and communities all over the South, be lifted from this dust of shame to reign supreme among the children of men?” Somebody’s asking, “When will the radiant star of hope be plunged against the nocturnal bosom of this lonely night, (Speak, speak, speak) plucked from weary souls with chains of fear and the manacles of death? How long will justice be crucified, (Speak) and truth bear it?” (Yes, sir)

I come to say to you this afternoon, however difficult the moment, (Yes, sir) however frustrating the hour, it will not be long, (No sir) because “truth crushed to earth will rise again.” (Yes, sir)

How long? Not long, (Yes, sir) because “no lie can live forever.” (Yes, sir)

How long? Not long, (All right. How long) because “you shall reap what you sow.” (Yes, sir)

How long? (How long?) Not long: (Not long)

Truth forever on the scaffold, (Speak) Wrong forever on the throne, (Yes, sir) Yet that scaffold sways the future, (Yes, sir) And, behind the dim unknown, Standeth God within the shadow, Keeping watch above his own.

How long? Not long, because the arc of the moral universe is long, but it bends toward justice. (Yes, sir)

How long? Not long, (Not long) because:

Mine eyes have seen the glory of the coming of the Lord; (Yes, sir) He is trampling out the vintage where the grapes of wrath are stored; (Yes) He has loosed the fateful lightning of his terrible swift sword; (Yes, sir) His truth is marching on. (Yes, sir) He has sounded forth the trumpet that shall never call retreat; (Speak, sir) He is sifting out the hearts of men before His judgment seat. (That’s right) O, be swift, my soul, to answer Him! Be jubilant my feet! Our God is marching on. (Yeah) Glory, hallelujah! (Yes, sir) Glory, hallelujah! (All right) Glory, hallelujah! Glory, hallelujah!

His truth is marching on. [Applause]

10 things the Bible says about our speech

We live in an age where “speaking your mind” is considered a virtue and a hailed as a sign of good leadership. But is this trait something the Bible comends? Should Christians be known for “speaking their mind?”

There are several truths about our speech we should consider from Scripture:

The Bible commends honest speech. Proverbs 6:17 names a “lying tongue” as one of the things God hates. The prophet Zechariah instructed God’s people: “These are the things that you shall do: Speak the truth to one another. Paul commands the new covenant people of Ephesus, “Let everyone of you speak truth to his neighbor.” (Ephesians 4:25). Lying is a sin, the product of a fallen nature. Lying is the work of the enemy (John 8:44). So truthful speech is the sign of a redeemed heart.
The Bible commends truthful speech for rebuke. Faithful, the Proverbs says, are the wounds of a friend (Proverbs 27:6). Flattery is the tool, not of someone looking to deepen a relationship but to leverage proximity for personal gain (Proverbs 29:5). God used the courage of the prophet Nathan to confront David over his sin with Bathsheba (2 Samuel 12:17). Jesus in Matthew 18 gives instructions on redemptive confrontation designed to restore a sinful brother into loving community (Matthew 18). Paul considers this a sign of love, from one brother or sister, to another (Galatians 6:1).
The Bible commends public arguments against sin and heresy. Jesus very publically, throughout the gospels, confronted errant religious leaders. When the heart of the gospel message was at stake, Paul was unafraid to confront Peter publically (Galatians 2:11-13). And much of the New Testament, the inspired canon of Scripture, consists of public letters that contain, at times, stinging rebuke of sin. Paul says that polemics are not only important within the church, at times, but also without, as we are tasked with engaging the reigning worldview arguments and presenting alternative, biblical worldview (2 Corinthians 10:5).
The Bible seems to commend the use of satire and other forms of creative engagement. Elijah playfully taunted the false prophets of Baal (1 Kings 18:27). Jesus employed the use of parables, metaphors, and similes in communicating truth. Paul was often acerbic in his rebuke of the Corinthians. Sharply worded polemics, uplifting satire, and, at times, sarcasm, can be employed in a way that reflects faithful Christian witness. However, this must be done within the boundaries of what is considered civil and wise speech (see below).
The Bible commends civility and respect in speech. In the Scriptures, kindness, respect, and good manners are not simply “nice” things for certain people, but are considered Christian virtues. Peter, in a letter written to address the persecution and marginalization of Christians, exhorts God’s people to be both courageous and civil (1 Peter 3:15). Later Peter reminds us to treat every single human being with dignity (1 Peter 2:17). In the Pastoral Epistles, you will notice that one of the cornerstone characteristics of qualified church leaders is gentleness (Titus 1; 1 Timothy 3).
The Bible commends wise and informed speech. The way we speak is a oft-repeated theme in Scripture. James devotes almost an entire chapter to the power of the tongue (James 3). Words have power. Words matter. Words can either be life-giving or life-crushing. King David’s prayer was for a mouth that offered words that were “acceptable” in the sight of God (Psalm 19:14). Proverbs affirms the value of applying just the right word in the right moment (Proverbs 25:11) and, like James (James 1:19), rebukes those who speak before thinking (Proverbs 17:28; 29:20).
The Bible says that the mouth is a good barometer of the heart. Luke records Jesus words: “The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks.” (Luke 6:45). Words are not neutral; they reflect either good or evil. Nobody can really say, “I didn’t mean that.” It’s better to say, when we misspeak, “Those words come from an unsanctified part of my heart.” What’s more, speaking my mind may not reflect speaking that is true or virtuous, because the Christian mind is in constant state of needing to be renewed by the gospel (Romans 12:2; 2 Corinthians 10:5).
The Bible commends the wisdom of not sharing everything with everyone all the time. Proverbs says trustworthy people keep confidential information confidential and it is a sign of low character to reveal secrets (Proverbs 11:3). Later, Proverbs extols the “prudent man” who knows to keep information to himself and rebukes the “heart of fools that speak folly” (Proverbs 12:23). Sharing everything all the time to anyone who listens is not a sign of “authenticity” but a sign of foolishness.
The Bible commends humility as a sign of grace. “God resists the proud, but gives grace to the humble.” – this maxim is mentioned three times in Scripture (Proverbs 3:34; James 4:6,1; 1 Peter 5:5). What does this have to do with our speech? I tells us, I believe that graceful, measured, civil speech is a sign of God’s grace and proud, boastful speech is a sign of God’s resistance. Humility means speaking with recognition of our own fallenness. It means resisting the urge to speak out of turn. It means we have the self-awareness to know if we are the right person to speak on a particular issue at a particular time.
The Bible commends speech that edifies. Paul, writing to the Ephesians, says that Christians can either speak words that destroy or words that build, words that are given with a desire to build up the body of Christ or words that are wielded as carnal weapons of destruction (Ephesians 4:29). There is a difference, even, between verbal and written engagement meant to crush and winsome polemics meant to inform or rebuke.

So, is “speaking your mind” a Christian virtue? Not if “speaking your mind” implies unfiltered, uninformed foolish talk that hurts and destroys. Let’s pray for Holy Spirit power to seek after God in the way we use the gift of language and pray for repentance when our mouths reveal as-yet unsanctified parts of the heart.

Daniel Darling

Daniel Darling is the Director of the Land Center for Cultural Engagement at Southwestern Baptist Theological Seminary. He is a columnist for World Magazine and a contributor to USA Today. Dan is a bestselling author of several books including, The Dignity Revolution, A Way With Words, and The Characters of … Read More

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Receive your practical guide to answering gender confusion today in your inbox, sign up for your free reminder for bringing hope to an election year, article 12: the future of ai.

We affirm that AI will continue to be developed in ways that we cannot currently imagine or understand, including AI that will far surpass many human abilities. God alone has the power to create life, and no future advancements in AI will usurp Him as the Creator of life. The church has a unique role in proclaiming human dignity for all and calling for the humane use of AI in all aspects of society.

We deny that AI will make us more or less human, or that AI will ever obtain a coequal level of worth, dignity, or value to image-bearers. Future advancements in AI will not ultimately fulfill our longings for a perfect world. While we are not able to comprehend or know the future, we do not fear what is to come because we know that God is omniscient and that nothing we create will be able to thwart His redemptive plan for creation or to supplant humanity as His image-bearers.

Genesis 1; Isaiah 42:8; Romans 1:20-21; 5:2; Ephesians 1:4-6; 2 Timothy 1:7-9; Revelation 5:9-10

Article 11: Public Policy

We affirm that the fundamental purposes of government are to protect human beings from harm, punish those who do evil, uphold civil liberties, and to commend those who do good. The public has a role in shaping and crafting policies concerning the use of AI in society, and these decisions should not be left to those who develop these technologies or to governments to set norms.

We deny that AI should be used by governments, corporations, or any entity to infringe upon God-given human rights. AI, even in a highly advanced state, should never be delegated the governing authority that has been granted by an all-sovereign God to human beings alone.

Romans 13:1-7; Acts 10:35; 1 Peter 2:13-14

Article 10: War

We affirm that the use of AI in warfare should be governed by love of neighbor and the principles of just war. The use of AI may mitigate the loss of human life, provide greater protection of non-combatants, and inform better policymaking. Any lethal action conducted or substantially enabled by AI must employ 5 human oversight or review. All defense-related AI applications, such as underlying data and decision-making processes, must be subject to continual review by legitimate authorities. When these systems are deployed, human agents bear full moral responsibility for any actions taken by the system.

We deny that human agency or moral culpability in war can be delegated to AI. No nation or group has the right to use AI to carry out genocide, terrorism, torture, or other war crimes.

Genesis 4:10; Isaiah 1:16-17; Psalm 37:28; Matthew 5:44; 22:37-39; Romans 13:4

Article 9: Security

We affirm that AI has legitimate applications in policing, intelligence, surveillance, investigation, and other uses supporting the government’s responsibility to respect human rights, to protect and preserve human life, and to pursue justice in a flourishing society.

We deny that AI should be employed for safety and security applications in ways that seek to dehumanize, depersonalize, or harm our fellow human beings. We condemn the use of AI to suppress free expression or other basic human rights granted by God to all human beings.

Romans 13:1-7; 1 Peter 2:13-14

Article 8: Data & Privacy

We affirm that privacy and personal property are intertwined individual rights and choices that should not be violated by governments, corporations, nation-states, and other groups, even in the pursuit of the common good. While God knows all things, it is neither wise nor obligatory to have every detail of one’s life open to society.

We deny the manipulative and coercive uses of data and AI in ways that are inconsistent with the love of God and love of neighbor. Data collection practices should conform to ethical guidelines that uphold the dignity of all people. We further deny that consent, even informed consent, although requisite, is the only necessary ethical standard for the collection, manipulation, or exploitation of personal data—individually or in the aggregate. AI should not be employed in ways that distort truth through the use of generative applications. Data should not be mishandled, misused, or abused for sinful purposes to reinforce bias, strengthen the powerful, or demean the weak.

Exodus 20:15, Psalm 147:5; Isaiah 40:13-14; Matthew 10:16 Galatians 6:2; Hebrews 4:12-13; 1 John 1:7

Article 7: Work

We affirm that work is part of God’s plan for human beings participating in the cultivation and stewardship of creation. The divine pattern is one of labor and rest in healthy proportion to each other. Our view of work should not be confined to commercial activity; it must also include the many ways that human beings serve each other through their efforts. AI can be used in ways that aid our work or allow us to make fuller use of our gifts. The church has a Spirit-empowered responsibility to help care for those who lose jobs and to encourage individuals, communities, employers, and governments to find ways to invest in the development of human beings and continue making vocational contributions to our lives together.

We deny that human worth and dignity is reducible to an individual’s economic contributions to society alone. Humanity should not use AI and other technological innovations as a reason to move toward lives of pure leisure even if greater social wealth creates such possibilities.

Genesis 1:27; 2:5; 2:15; Isaiah 65:21-24; Romans 12:6-8; Ephesians 4:11-16

Article 6: Sexuality

We affirm the goodness of God’s design for human sexuality which prescribes the sexual union to be an exclusive relationship between a man and a woman in the lifelong covenant of marriage.

We deny that the pursuit of sexual pleasure is a justification for the development or use of AI, and we condemn the objectification of humans that results from employing AI for sexual purposes. AI should not intrude upon or substitute for the biblical expression of sexuality between a husband and wife according to God’s design for human marriage.

Genesis 1:26-29; 2:18-25; Matthew 5:27-30; 1 Thess 4:3-4

Article 5: Bias

We affirm that, as a tool created by humans, AI will be inherently subject to bias and that these biases must be accounted for, minimized, or removed through continual human oversight and discretion. AI should be designed and used in such ways that treat all human beings as having equal worth and dignity. AI should be utilized as a tool to identify and eliminate bias inherent in human decision-making.

We deny that AI should be designed or used in ways that violate the fundamental principle of human dignity for all people. Neither should AI be used in ways that reinforce or further any ideology or agenda, seeking to subjugate human autonomy under the power of the state.

Micah 6:8; John 13:34; Galatians 3:28-29; 5:13-14; Philippians 2:3-4; Romans 12:10

Article 4: Medicine

We affirm that AI-related advances in medical technologies are expressions of God’s common grace through and for people created in His image and that these advances will increase our capacity to provide enhanced medical diagnostics and therapeutic interventions as we seek to care for all people. These advances should be guided by basic principles of medical ethics, including beneficence, non-maleficence, autonomy, and justice, which are all consistent with the biblical principle of loving our neighbor.

We deny that death and disease—effects of the Fall—can ultimately be eradicated apart from Jesus Christ. Utilitarian applications regarding healthcare distribution should not override the dignity of human life. Fur- 3 thermore, we reject the materialist and consequentialist worldview that understands medical applications of AI as a means of improving, changing, or completing human beings.

Matthew 5:45; John 11:25-26; 1 Corinthians 15:55-57; Galatians 6:2; Philippians 2:4

Article 3: Relationship of AI & Humanity

We affirm the use of AI to inform and aid human reasoning and moral decision-making because it is a tool that excels at processing data and making determinations, which often mimics or exceeds human ability. While AI excels in data-based computation, technology is incapable of possessing the capacity for moral agency or responsibility.

We deny that humans can or should cede our moral accountability or responsibilities to any form of AI that will ever be created. Only humanity will be judged by God on the basis of our actions and that of the tools we create. While technology can be created with a moral use in view, it is not a moral agent. Humans alone bear the responsibility for moral decision making.

Romans 2:6-8; Galatians 5:19-21; 2 Peter 1:5-8; 1 John 2:1

Article 2: AI as Technology

We affirm that the development of AI is a demonstration of the unique creative abilities of human beings. When AI is employed in accordance with God’s moral will, it is an example of man’s obedience to the divine command to steward creation and to honor Him. We believe in innovation for the glory of God, the sake of human flourishing, and the love of neighbor. While we acknowledge the reality of the Fall and its consequences on human nature and human innovation, technology can be used in society to uphold human dignity. As a part of our God-given creative nature, human beings should develop and harness technology in ways that lead to greater flourishing and the alleviation of human suffering.

We deny that the use of AI is morally neutral. It is not worthy of man’s hope, worship, or love. Since the Lord Jesus alone can atone for sin and reconcile humanity to its Creator, technology such as AI cannot fulfill humanity’s ultimate needs. We further deny the goodness and benefit of any application of AI that devalues or degrades the dignity and worth of another human being.

Genesis 2:25; Exodus 20:3; 31:1-11; Proverbs 16:4; Matthew 22:37-40; Romans 3:23

Article 1: Image of God

We affirm that God created each human being in His image with intrinsic and equal worth, dignity, and moral agency, distinct from all creation, and that humanity’s creativity is intended to reflect God’s creative pattern.

We deny that any part of creation, including any form of technology, should ever be used to usurp or subvert the dominion and stewardship which has been entrusted solely to humanity by God; nor should technology be assigned a level of human identity, worth, dignity, or moral agency.

Genesis 1:26-28; 5:1-2; Isaiah 43:6-7; Jeremiah 1:5; John 13:34; Colossians 1:16; 3:10; Ephesians 4:24

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‘We Have Forgotten God’: Abraham Lincoln’s 154-Year-Old Proclamation About Faith and Divisiveness Strikingly Relevant Today

As President Abraham Lincoln struggled to mend a torn and tattered nation amid the crushing pressure of the nation’s deadly Civil War, he issued a “Day of National Humiliation, Fasting, and Prayer” proclamation on March 30, 1863 — an effort to rally and recenter Americans around God and prayer.

And in light of this week’s National Day of Prayer , it’s important to look back at the text of Lincoln’s remarkable proclamation to discern the pertinent and pointed lessons it contains for the modern era, as American society is once again deeply divided.

READ: Applause Erupts During U.S. Senate Chaplain’s Powerful Message About Prayer — and Watch Trump’s Reaction

Lincoln’s proclamation repeatedly references the Almighty, calls on Americans to turn back to prayer and acknowledges the importance that God plays in human affairs. It opens, in part, with the following :

Whereas it is the duty of nations as well as of men to own their dependence upon the overruling power of God, to confess their sins and transgressions in humble sorrow, yet with assured hope that genuine repentance will lead to mercy and pardon, and to recognize the sublime truth, announced in the Holy Scriptures and proven by all history, that those nations only are blessed whose God is the Lord.

Remarkably, 154 years later, Lincoln’s cultural and theological assessments still ring true, particularly a section of his proclamation that references the Civil War, ponders whether the battle between the North and South was a form of punishment for Americans’ “presumptuous sins” and makes a stunning an admission about the nation’s spiritual state: “We have forgotten God.”

This latter sentiment is one that many Christians are once again expressing today, creating a fascinating historical parallel worth exploring. In fact, the contemporary debate over the tempering of God’s role in American society is almost a mirror image of Lincoln’s own assessment of American culture and society back in 1863.

“We have been the recipients of the choicest bounties of Heaven; we have been preserved these many years in peace and prosperity; we have grown in numbers, wealth, and power as no other nation has ever grown,” Lincoln wrote . “But we have forgotten God. We have forgotten the gracious hand which preserved us in peace and multiplied and enriched and strengthened us, and we have vainly imagined, in the deceitfulness of our hearts, that all these blessings were produced by some superior wisdom and virtue of our own.

The text continued , “Intoxicated with unbroken success, we have become too self-sufficient to feel the necessity of redeeming and preserving grace, too proud to pray to the God that made us. It behooves us, then, to humble ourselves before the offended Power, to confess our national sins, and to pray for clemency and forgiveness.”

With that in mind, Lincoln set aside April 30, 1863 as a day of fasting and prayer, and encouraged Americans to halt their “secular pursuits” to unite at churches, places of worship and inside their homes to observe the day of invocation — an effort he hoped would help bring unity back to the sharply divided United States. Read the proclamation in its entirety here .

It’s amazing that, 154 years later, Lincoln’s assessment, warning and remedy still ring true. But will we take his advice? Only time will tell.

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38 Bible Verses about God Speaking

Most Relevant Verses

Then God said, “Let there be light”; and there was light.

Then God said, “Let there be an expanse in the midst of the waters, and let it separate the waters from the waters.”

Then God said, “Let the waters below the heavens be gathered into one place, and let the dry land appear”; and it was so.

Then God said, “Let the earth sprout vegetation, plants yielding seed, and fruit trees on the earth bearing fruit after their kind with seed in them”; and it was so.

Then God said, “Let there be lights in the expanse of the heavens to separate the day from the night, and let them be for signs and for seasons and for days and years;

Then God said, “Let the waters teem with swarms of living creatures, and let birds fly above the earth in the open expanse of the heavens.”

Then God said, “Let the earth bring forth living creatures after their kind: cattle and creeping things and beasts of the earth after their kind”; and it was so.

Then God said, “Let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth.”

A Psalm of Asaph. The Mighty One, God, the Lord , has spoken, And summoned the earth from the rising of the sun to its setting.

For I the Lord will speak, and whatever word I speak will be performed. It will no longer be delayed, for in your days, O rebellious house, I will speak the word and perform it,” declares the Lord God .’”

Then the Lord said to Moses, “Thus you shall say to the sons of Israel, ‘You yourselves have seen that I have spoken to you from heaven.

Then God spoke to Noah, saying,

Then God spoke to Noah and to his sons with him, saying,

Whenever Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent; and the Lord would speak with Moses.

Thus the Lord used to speak to Moses face to face, just as a man speaks to his friend. When Moses returned to the camp, his servant Joshua, the son of Nun, a young man, would not depart from the tent.

We know that God has spoken to Moses, but as for this man, we do not know where He is from.”

It shall be a continual burnt offering throughout your generations at the doorway of the tent of meeting before the Lord , where I will meet with you, to speak to you there.

There I will meet with you; and from above the mercy seat, from between the two cherubim which are upon the ark of the testimony, I will speak to you about all that I will give you in commandment for the sons of Israel.

He spoke to them in the pillar of cloud; They kept His testimonies And the statute that He gave them.

For He spoke and raised up a stormy wind, Which lifted up the waves of the sea.

As He spoke to me the Spirit entered me and set me on my feet; and I heard Him speaking to me.

The hand of the Lord was on me there, and He said to me, “Get up, go out to the plain, and there I will speak to you.”

Then He said to me, “Son of man, stand on your feet that I may speak with you!”

“But it is still my consolation, And I rejoice in unsparing pain, That I have not denied the words of the Holy One.

“But would that God might speak, And open His lips against you,

Yes, he wrestled with the angel and prevailed; He wept and sought His favor. He found Him at Bethel And there He spoke with us,

The Lord utters His voice before His army; Surely His camp is very great, For strong is he who carries out His word. The day of the Lord is indeed great and very awesome, And who can endure it?

The Lord roars from Zion And utters His voice from Jerusalem, And the heavens and the earth tremble. But the Lord is a refuge for His people And a stronghold to the sons of Israel.

A lion has roared! Who will not fear? The Lord God has spoken! Who can but prophesy?

He said, “The Lord roars from Zion And from Jerusalem He utters His voice; And the shepherds’ pasture grounds mourn, And the summit of Carmel dries up.”

in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world.

And just as He called and they would not listen, so they called and I would not listen,” says the Lord of hosts;

“Indeed God speaks once, Or twice, yet no one notices it. “In a dream, a vision of the night, When sound sleep falls on men, While they slumber in their beds, Then He opens the ears of men, And seals their instruction,

Then they said to Moses, “Speak to us yourself and we will listen; but let not God speak to us, or we will die.”

Then God went up from him in the place where He had spoken with him.

and to the blast of a trumpet and the sound of words which sound was such that those who heard begged that no further word be spoken to them.

whom heaven must receive until the period of restoration of all things about which God spoke by the mouth of His holy prophets from ancient time.

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Scripture: The Speech of God

Pierce taylor hibbs.

July 26, 2017

The more I read orthodox theology, the more apparent it becomes that a fundamental tenet of Christian belief is either embraced or ignored (to various degrees) by any given author. For me, this choice or tendency on the part of the author has dramatic implications for the truth of what he or she says. That tenet is this: Scripture is the very speech of God .

Most conservative Christians are quick to grant the validity of this tenet and would even affirm its centrality to our thinking about God. But I find in some orthodox theology an inconsistent working out of this tenet in the areas of metaphysics, epistemology, and language. This is not the place to pose and proliferate on theoretical questions concerning how Scripture as the speech of God influences our understanding of the nature of reality, or human thought, or language—those are oceans that even the best theologians that I have read have trouble navigating. I myself have only just begun exploring these issues and hope, by God’s grace, to write about them in the future. But I would at least suggest that confessional, orthodox theologians ask themselves a simple question when they begin thinking about a particular doctrine or body of thought in the above areas: What does God himself say about X in Scripture? Put differently, what does God’s speech tell us about his own nature and the nature of reality (metaphysics), how we acquire knowledge of him and the world that he has made (epistemology), and how our communicative behavior (language) functions to reveal both our epistemology and metaphysic? I believe that meditating on Scripture as the speech of God is absolutely critical in answering these questions. In the paragraphs that follow, I hope to explain why.

To begin with, if the Bible is the speech of God, it is the highest, most trustworthy, and most illuminating authority we have—on everything . In my understanding, that is why the Reformers were so adamant about the maxim sola Scriptura . Scripture alone is sufficient for us because Scripture alone is the speech of God—the verbal revelation of the Father, Son, and Holy Spirit in the medium of human language. Given this fundamental belief of Reformed theology, I cannot help but be puzzled as to why some theologians would first turn to a “respectable” figure in the history of human thought when they begin thinking about metaphysics, epistemology, or language—especially a figure outside the Christian tradition. Plato is not God, and neither is Aristotle, or Locke, or Wittgenstein. And yet the inanity of the previous sentence does not keep some theologians from turning to such figures first (sometimes through an intermediary such as Aquinas) when questions of metaphysics arise, for instance.

Now, let me be careful. I do not want to downplay the value of these thinkers and others when it comes to “big questions” of philosophy and theology. I did my undergraduate work at a liberal arts institution. I have benefited greatly from reading as widely as I can. To reaffirm the words Carl Trueman once uttered, echoing many before him, we learn a great deal not from reading only those who agree with us, but from reading those who disagree with us, those who differ from us. So, this is not a question of whether great figures in the history of human thought should be mined for their insight. It is a question of where Christian theologians are to begin. What will be their foundation for inquiry? When the question is put that way, I cannot help wondering, why do we not always begin by asking what God himself has to say about metaphysics, about the nature of human knowledge, and about language? Why not always begin with the speech of God in Scripture?

The inspiring thing about these questions is that when we do begin with the speech of God, I find that the whole world—our perception of God and reality, as well as human knowledge—takes on a linguistic dimension. In other words, the very fact that the triune God speaks, as revealed in Scripture means that he has created, sustains, and governs everything by word . Should this not profoundly shape the areas of human thought mentioned above? Should we not have a metaphysic, epistemology, and view of language grounded in and shaped by God’s speech?

A Linguistic Metaphysic

Take metaphysics, for instance. Some might argue that Scripture does not have a metaphysic (at least, not a developed one as can be found in Aristotle’s Metaphysics ). But I would contest this. I believe that Scripture has a metaphysic yet to be fully developed in the church, though some have certainly begun to explore this. Perhaps what people mean when they say that Scripture does not have a metaphysic is, “Scripture does not have a metaphysic that looks like other metaphysical theories in human history.” But should it? Would we not expect the speech of God to be clearly distinct—even relatively radical—as compared to merely human speech? Or perhaps people mean, “The purpose of Scripture is not to give us a view of metaphysics, but a clear exposition of what God has done in history to redeem his people.” I understand the sentiment behind that statement, but what about the words of 2 Timothy 3:16–17? “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.” We would be hard pressed to teach anything—much less be “complete”—if God did not reveal the nature of reality to us. In other words, if the purpose of Scripture is to reveal what God has done in history for our salvation so that we may use this to teach others, how can we do so without having a basic view of reality that is itself dictated by God?

This has led me to believe that Scripture does (in fact, must ) have a metaphysic. In fact, Scripture begins to lay this out for us in the first chapter of Genesis. The very first page of Scripture tells us that all of reality came into existence by God’s speech (Gen 1), and Scripture elsewhere reminds us that all things are held together by the eternal Word of the Father (John 1:1; Col 1:17; Heb 1:3), who stood behind God’s speech at creation. Scripture’s metaphysic is thus linguistic. All things exist and draw their nature from the language, the speech, of the triune God, which governs the world and guides it to the ends that he has set for it. It is the divine voice—the Father uttering the person of his Son in the power of his Spirit—that has created, sustains, and governs all things. God’s voice has the power to bring the world into being, to sustain it, and to melt it away. As the psalmist wrote, “The nations rage, the kingdoms totter; he utters his voice, the earth melts” (Ps 46:6).

This linguistic metaphysic, I believe, should be where theologians begin when they ask what something is , when they ask about the nature of reality. To ask what something is , biblically speaking, is to ask what purpose that thing serves in the spoken plan of God, as revealed in Scripture (God’s written speech). It is to ask what God’s speech has done to create it, sustain it, and direct it to his revealed ends. An apple, for instance, is not merely a piece of produce from the malus pumila tree. That might be true in the context of botanical science, but in the context of redemptive history, an apple is a life-sustaining gift from a garden-speaking God (Gen 1:12). It exists as a revelation of God’s gracious providence, as a means of sustaining God’s image-bearers as they work to steward the world (Gen 1:29). That understanding might not appear in the Latin, and it certainly will not appear in Aristotle, but that does not make it any less true—at least, not for the biblically minded theologian. To discern what something truly is , to understand the nature of the world in which we live, we must turn first to God’s speech in Scripture, not to the thought of a philosopher or even to that of another godly theologian. When we turn to God’s speech, we find a metaphysics of word. That metaphysic certainly does not resemble the neat categories of form and matter, substance and accidents, or potentiality and actuality. But, again, I ask, should it?

An Epistemology of Word

Epistemology has a similar foundation when we examine the speech of God in Scripture. Scripture reveals two things very plainly: (1) God has spoken into existence a world that everywhere “speaks” about him, i.e., offers revelation of God (Ps 19:1–3); and (2) God speaks directly with his people to guide them in paths of wisdom. The bedrock question of epistemology— what is truth and how do we know that something is true—is again based on the speech of God. God tells us what is true in his revelation. This is what Reformed theologians have come to call a revelational epistemology . It is an epistemology that stands firmly on the grounds that God speaks to reveal himself and to reveal what we can faithfully know about his world. So, when we turn to God’s speech, we find an epistemology of word.

Again, let me re-emphasize my point here. I am not saying that examining the thought of philosophers is a fruitless endeavor. Despite our fundamental disagreements with them, we can learn much from reading Plato’s Gorgias , or considering satirists such as Voltaire, or rationalists such as Leibniz, or empiricists such as Locke and Hume. But biblical theologians should never begin there. That is not their foundation. Their foundation is God’s speech in Scripture.

A Christian Philosophy of Language

Lastly, language likewise must be understood according to God’s speech. This is perhaps the most profound truth I have ever encountered and something I plan on studying for the rest of my life, and well into eternity. Language—what I have in another article (“Words for Communion”) defined as communion behavior —is not a human faculty; it is a divine disposition that has been gifted, with creaturely restraints, to God’s image bearers. Language is a behavior that allows for interpersonal communion. It is a behavior that God sees fit to use in infallibly revealing himself to us throughout history. It is a behavior that God calls us to take up in prayer. It is a behavior that God calls us to take up in worship. It is, in essence, a behavior that is at the heart of God’s very being and at the heart of our being as image bearers. A Christian philosophy of language begins with the Trinity—the speaking God we encounter on every page of Scripture—and moves from there to humanity.

Once more, it is not that we cannot learn something from Aristotle’s view of language (though his etymological discussions are humorous at times), or Wittgenstein’s notion of “language games,” or Austin’s speech-act theory, or Saussure’s structuralism, or Chomsky’s generative grammar, or Derrida’s deconstructionism. We can learn something from all of them even when we have deep disagreements. (I would argue here that Kenneth L. Pike’s language theory is a far more biblical and Trinitarian approach to language than most others, and is often left unconsidered in many discussions of language.) But the point is that we should not begin there. We begin with the speech of God. When we do, we find a view of language that is deeply personal and purposive according to the ends that God has declared for his creation in Scripture.

Now, I’m sure that to some academics what I’ve just said is a blend of naivety and fideism. Some might read this article and conclude that I am merely a biblicist who attempts to elevate himself over all other “thoughtful” human beings. I cannot control what others might think of my motives. But I know my own history. I know what is on my bookshelf and how I have been blessed by great thinkers of the past and present.

I also know that my God is a God who speaks. And that truth—the tenet that Scripture is the very speech of God—takes precedence over any thought that mankind could develop. We can interact with the thoughts of men, but we should not begin there. Once we do, we are in danger of pandering to something less than divine revelation. What we end up saying will be attractive to the world, and even to much of Christian academia these days, but will it be pure? Will it be something that aligns with the speech of God? Titus 1:15 says, “Everything is pure to those whose hearts are pure.” Theological “purity,” if we might call it that, is found only in adherence to the speech of God, a speech that has made our hearts pure, and a speech that should purify our thinking as well.

What Is the Organic Unity of the Scriptures?

At Reformed Forum we often speak about the organic unity of the Scriptures. This is the basic idea that the Old Testament is naturally related

Bavinck on the “Implanted” Knowledge of God

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These [pagan] philosophers in their appearance of wisdom [schijnwijsheid] had only imagined things about God and about the way to the supreme good, which these teachers would mix with the Gospel, as do also the scholastic teachers in the Papacy, whereby the simplicity and straightforwardness of the saving doctrine of the Gospel is considerably darkened and distorted.

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Pope Francis: We Need to ‘Welcome God Into Our Daily Lives’ and Pray for ‘Real Peace’

Pope Francis urged his listeners to welcome God into their daily lives — freely and completely — in spite of life’s difficulties, uncertainties, and tribulations.

Pope Francis delivers a message during his general audience on Wednesday, May 1, 2024, in Paul VI Hall at the Vatican.

On Wednesday, May 1, Pope Francis addressed an international audience in the Paul VI Hall at the Vatican and reiterated the importance of faith in the Christian life as well as the need to continually pray for “real peace” for the whole world.

The Holy Father also deplored war profiteering, decrying the actions of those “making money off death” through huge investments in the production of weapons.

Speaking to thousands of people gathered inside Vatican City on an overcast morning on the feast day of St. Joseph the Worker, the Holy Father spoke about the three theological virtues, beginning with faith, as part of his ongoing catechesis series on vices and virtues.

Pope Francis greets pilgrims attending his weekly general audience in the Paul VI Audience Hall on May 1, 2024. Credit: Elizabeth Alva/CNA

“What is faith?” Pope Francis asked his listeners. “Faith is the act by which the human being freely commits himself to God.”

Speaking of men and women who are role models of faith, such as Abraham, Moses, and the Virgin Mary, the Pope urged his listeners to also welcome God into their daily lives — freely and completely — in spite of life’s difficulties, uncertainties, and tribulations.

Pope Francis smiles at pilgrims attending his weekly general audience in the Paul VI Audience Hall on May 1, 2024. Credit: Elizabeth Alva/CNA

“Faith is the first gift to welcome in Christian life: a gift that must be welcomed and asked for daily so that it may be renewed in us. It is seemingly a small gift, yet it is the essential one,” he said.

The Holy Father also added that “the great enemy of faith” is fear and not intelligence or reason as many people believe.

Following his catechesis, Pope Francis greeted parish and religious groups from around the world packed into the crowded hall, many of whom brought flags and banners, and asked them to join him in prayer for peace in the world, particularly for those suffering due to natural disasters and conflict.

Pope Francis greets pilgrims at his general audience on Wednesday, May 1, 2024, in Paul VI Hall at the Vatican. Credit: Vatican Media

“Severe flooding has tragically taken the lives of many of our brothers and sisters, injured others, and caused widespread destruction,” he said about the severe flooding affecting the people of Kenya. “Even amid adversity we remember the joy of the risen Christ, and I invoke upon you and your families the loving mercy of God our Father.”

The Holy Father also reminded his audience to pray for those who are “victims of wars” in Ukraine, Palestine, and Israel, and to not forget the sufferings of the Rohingya refugees and to pray for peace in Myanmar.

“We cannot forget to pray for peace. War is always a defeat. Always,” he said. “We ask for real peace for these peoples and for the whole world. Unfortunately, today, the investments that earn the most income are weapons factories. Terrible. Making money off death. We ask for peace.”

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Speech about god [1,2,3,5 minutes], 1 minute speech about god.

There is no universal definition of God. God is a concept that is constantly evolving and changing in many different cultures.

The concept of God has been around for millennia and has changed throughout the years. Some people believe that there is one true God, while others believe in many Gods.

Some people have even gone as far as to say that there are no Gods at all.God is eternal, omnipresent and omniscient. He is all-powerful, all-knowing and all-loving. He is also perfect in every single way imaginable.

God has always loved His creations so much, that He created them out of love for them. His love for His creations was so strong that it became unconditional love – an unending love that never changes nor fades away with time.

2 Minutes Speech about God

The concept of God has been around for thousands of years. Some people believe that God exists and is the creator of the universe; others believe that there is no God but rather a force or power that guides humanity.

God is one of the most important concepts in religion, philosophy, and theology. The term “God” has been used to refer to anything or anyone regarded as having supernatural powers or qualities.

God is the creator of everything, including the world and all living creatures. God loves all his creations, but he especially loves his creatures.

God is an infinite being that is perfect in every way. He has no beginning or end and is not limited by time or space.

He has three main roles: God as creator, God as ruler of the universe, and God as judge of humanity.

The concept of God is hard to define and difficult to understand. Many people believe that God is a person, but others believe that God is a force or power.

Some people believe in the traditional idea of God as the creator of the world and everything in it. They also believe that God loves all creatures and wants them to live on earth forever.

3 Minutes Speech about God

The word “God” is a term that has been used in many religions, cultures, and languages. Some see God as a creator of the universe and others see him/her as a being who watches over humanity. Some people believe that God is a part of themselves and others believe that he/she is separate from them.

There are different ways to define the term “God,” but it’s generally accepted that God is the highest power in existence.

The concept of a god is a very complex one. The word god has been used to describe many different things.

Many people believe in God, but do you know what they believe in?

Some people believe that God is the creator and ruler of the universe and everything in it. Others believe that God is an impersonal force or energy that created the universe and watches over us. Still others believe that there are many gods which can be worshipped or prayed to individually.

God is the creator of everything in the world, who makes people and all other living things. He is the one who provides us with food, water, and air. God also created the Earth and everything on it.

God is a very important part of our lives because without Him there would be no life. He provides us with everything we need to survive and we can rely on Him for all our needs.

The world is full of things that God has made. The list includes everything from the sky to the stars, to the trees and flowers, and even animals.

God makes everything in the world because He created it.

5 Minutes Speech about God

The concept of God is a complex one, and the idea of God is not always easy to define. One way to think about God is as a creator and source of all things. A god can be seen as an archetype, which means that it has qualities that are common across many different cultures.

God is seen in many different ways, with some people believing that they are one with the universe, while others believe that they are separate from the universe.

In the Bible, God is described as having the power to do anything and is all-knowing.

In the Quran, God is described as having a relationship with his creation. He has a plan for everything and is always working towards it.

In Hinduism, God is believed to be a part of everything that exists in this universe.

God is the director of everything in the universe. He is the creator of all things and everyone that exists. He has a lot of properties that make him unique and special among all other beings.

God is omnipotent, omniscient, omnipresent, and omni-benevolent.

God created everything in the universe including humans, animals, stars and galaxies. God also has a lot of other properties which makes him one of a kind among all other beings such as being eternal and having no beginning or end.

God is an abstract idea that, in the minds of many, has no form or substance. However, God is a creator and a lover of all creatures.

Many religious people believe in a single God who created everything and loves all creatures, but not every religion believes in one God. Some religions have multiple gods that love different things or different creatures. The properties of God are unchanging because they are defined by the belief system and the religion itself.

Some religions believe that there is only one god who created everything and loves all things equally while others believe in multiple gods who love different things or different creatures. The properties of God are unchanging because they are defined by the belief system and the religion itself

Examples of sentences that can be used in starting of this speech

Examples of sentences that can be used in closing of this speech, speeches in english.

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Speech about pen [1,2,3 Minutes short Speech]
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1 Corinthians 2:4-6 King James Version

4 And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power:

5 That your faith should not stand in the wisdom of men, but in the power of God.

6 Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought:

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Ukraine's Zelenskyy calls God an "ally" against Russia in Orthodox Easter message

The Associated Press

An Ukrainian serviceman of the 72nd Separate Mechanized Brigade, lights candles during a Christian Orthodox Easter religious service, in Donetsk region, Ukraine, Saturday, May 4, 2024. Francisco Seco/AP hide caption

An Ukrainian serviceman of the 72nd Separate Mechanized Brigade, lights candles during a Christian Orthodox Easter religious service, in Donetsk region, Ukraine, Saturday, May 4, 2024.

KYIV, Ukraine — As Ukraine marked its third Easter at war, Russia launched a barrage of drones concentrated in Ukraine's east and claimed its troops took control of a village they had been targeting.

Ukraine's air force said Sunday that Russia had launched 24 Shahed drones, of which 23 had been shot down by air defenses.

Six people, including a child, were wounded in a drone strike in the eastern Kharkiv region, regional Gov. Oleh Syniehubov said.

Fires broke out when debris from drones that were shot down fell on buildings in the neighboring Dnipropetrovsk region. No casualties were reported.

Ukraine invasion — explained

The Russian Ministry of Defense announced Sunday that its troops had taken control of the village of Ocheretyne, which has been in the crosshairs of Russian forces in the Donetsk region of eastern Ukraine. Drone footage obtained by The Associated press showed the village battered by fighting. Not a single person is seen in the footage obtained late Friday, and no building in Ocheretyne appears to have been left untouched by the fighting.

Officials in Kyiv urged residents to follow Orthodox Easter services online due to safety concerns. Serhiy Popko, head of the Kyiv city administration, warned that "even on such bright days of celebration, we can expect evil deeds from the aggressor."

In his Easter address, President Volodymyr Zelenskyy called on Ukrainians to be "united in one common prayer."

In a video filmed in front of Kyiv's Saint Sophia Cathedral, wearing a traditional Vyshyvanka embroidered shirt, Zelenskyy said that God "has a chevron with the Ukrainian flag on his shoulder." With "such an ally," Zelenskyy said, "life will definitely win over death."

A majority of Ukrainians identify as Orthodox Christians, though the church is divided. Many belong to the independent Orthodox Church of Ukraine. The rival Ukrainian Orthodox Church was loyal to the patriarch in Moscow until splitting from Russia after the 2022 invasion and is viewed with suspicion by many Ukrainians.

In Moscow, worshippers including President Vladimir Putin packed Moscow's landmark Christ the Savior Cathedral late Saturday for a nighttime Easter service led by Patriarch Kirill, head of the Russian Orthodox Church and an outspoken supporter of the Kremlin.

Eastern Orthodox Christians usually celebrate Easter later than Catholic and Protestant churches, because they use a different method of calculating the date for the holy day that marks Christ's resurrection

Orthodox church

The Christian Post

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North carolina pastor calls trump's 'god bless the usa' bible 'blasphemous' in viral sermon, loran livingston says voting isn't a 'spiritual responsibility'.

Pastor Loran Livingston delivers a homily at Central Church in Charlotte, North Carolina, on April 14, 2024.

A North Carolina pastor has gone viral after urging his congregants not to embrace the "God Bless the USA Bible" endorsed by former President Donald Trump, which includes documents central to the founding of the United States.

Pastor Loran Livingston of Central Church in Charlotte, North Carolina, condemned the " God Bless the USA Bible " in a sermon delivered on April 14. Clips of the sermon have been viewed millions of times after various users have shared them on social media in recent days.

During Holy Week, Trump endorsed the "God Bless the USA" Bible in a video posted to Truth Social last month. On sale for $59.99, the special edition Bible contains copies of the U.S. Constitution, the Declaration of Independence, the Bill of Rights, and the Pledge of Allegiance, along with the handwritten chorus to the Lee Greenwood song "God Bless the USA," which is frequently played at Trump's rallies.

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Livingston warned that "people that don't read [the Bible] and pray will get politics mixed up with church."

"Some of you bring politics into the Church," he lamented. "You think that politics is spiritual stuff."

Livingston pushed back on this notion, asserting that "politics is of this world." Directing a message to people who he said "bring politics into the Church," he told them, "You think it's your duty to be political about this, that and the other."

"No!" he exclaimed. "Your duty is to serve the Lord your God with all your heart, mind, soul, body and strength and love your neighbor as yourself."

Livingston urged the congregation not to tell him about his "spiritual responsibility to vote" because "I don't have a spiritual responsibility to vote." Instead, he characterized voting as a "civic privilege."

He maintained that the belief that voting is a "spiritual responsibility" stems from a failure to read the Bible.

"When you don't read and pray, you say, 'Wow, there's a Bible out now that includes the Constitution and the Bill of Rights, isn't that wonderful?'" Livingston said. "No! It's disgusting, it's blasphemous, it's a ploy. Are you kidding me? Some of you are so encouraged by that?"

Livingston said, "the Gospel is not an American Gospel; it is the Gospel of the Lord Jesus Christ." He argued that it's inappropriate to place historical, foundational documents of the U.S. besides the word of God as the "God Bless the USA" Bible does.

He compared the U.S. Constitution's use of the phrase "of the people, by the people and for the people" and the repeated use of the term "the people" with the Bible's message of "of Him, by Him, through Him, to Him, from Him, are all things," suggesting that the dueling ideas were incompatible.

"If you glory in that kind of thing, you don't have a prayer life. If you glory in that kind of mess, political mess, you do not know what the word of God says," Livingston stressed. "This is not my home. This world is not my home."

"My real citizenship is in Heaven, from which we look for the Lord Jesus Christ, who's going to change our vile body that it may be made ... onto His glorious body," he added.

Trump made headlines and sparked mixed reactions from Christians after he appeared in a video saying, "This Bible is a reminder that the biggest thing we have to bring back America and to make America great again is our religion."

The former president suggested that the presence of the founding documents alongside the Bible was a good way to draw attention to the influence of Judeo-Christian teachings on America's founding documents. He also encouraged his supporters to read the Bible, suggesting that many of the problems engulfing the U.S. stem from the fact that "we've lost religion in this country."

Livingston is not the first religious figure to express concern about the "God Bless the USA Bible."

Andrew Walker, an ethics and public policy professor at Southern Baptist Theological Seminary in Kentucky, wrote an op-ed insisting that "fusing America's founding documents with the Word of God is a syncretistic expression of civil religion that goes farther than what those who love their country — and, more importantly, for those who love their Bibles — should ever allow."

"To put matters bluntly, a Bible like this should never have been made," he added. "That is not because I'm anti-Bible or anti-Constitution. Actually, I am very much in favor of both. They fuel both my heavenly citizenship and my earthly citizenship. But fusing the two in the name of religious-civic identity can quickly become a form of identity politics for the political right."

Tony Perkins, president of the Washington-based Christian conservative advocacy organization Family Research Council, told The Christian Post in a statement that he's OK with Trump's promotion of the Bible if it encourages someone to read it.

"The truths of the Bible transform lives," Perkins said. "A daily dose of the Bible is the best anti-anxiety medicine you will find."

The Trump campaign is not making money from the Bible as it is "not owned, managed or controlled by Donald J. Trump, The Trump Organization, CIC Ventures LLC or any of their respective principals or affiliates," according to the Bible's website .

"GodBlessTheUSABible.com uses Donald J Trump's name, likeness and image under paid license from CIC Ventures LLC, which license may be terminated or revoked according to its terms," the site states.

Ryan Foley is a reporter for The Christian Post. He can be reached at: [email protected]

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Biden mocked Trump-endorsed version of Bible, not the book in general | Fact check

The claim: Biden mocked the Bible at a campaign event on April 23

An April 29 Facebook post ( direct link , archive link ) shows video of President Joe Biden at a campaign stop in Florida.

“He [Trump] described the Dobbs decision as a miracle," says Biden in the clip. "Maybe its coming from that Bible he’s trying to sell. I almost wanted to buy one to see what the hell is in it. Folks, it was no miracle.”

Part of the post's caption reads, "What do you think about the president of the United States mocking the Bible?"

The post was shared more than 70 times in five days. At least one other post shares footage of the same event and makes a similar claim .

Prep for the polls: See who is running for president and compare where they stand on key issues in our Voter Guide

More from the Fact-Check Team: How we pick and research claims | Email newsletter | Facebook page

Our rating: False

Biden was not mocking the Bible in general. His comments were about a version of the book being promoted by former President Donald Trump that retails for a significantly higher cost than most versions of the Bible.

Trump-endorsed Bible derided at event

The post focuses on remarks Biden made April 23 in Tampa, Florida. Biden was speaking of Trump’s reaction to the Dobbs decision by the Supreme Court, which overturned the Roe v. Wade decision that established a right to have an abortion. Trump called the Dobbs ruling "a miracle."

Biden lambasted Trump's use of the word “miracle,” but his reference to the Bible was specific to one version – the “God Bless the USA” Bible that Trump is promoting. NPR previously reported that a Trump-owned limited liability company is paid for his “name, image and likeness” under a licensing deal. The $60 book, which includes copies of foundational documents for the U.S., has drawn criticism for its cost compared to standard versions of the book and the appropriateness of promoting it during Holy Week .

Fact check : Biden's executive order doesn't give power to 'suspend presidential elections'

Biden's comment in the video, also seen in video Biden’s campaign shared online, is presented in its full context in the Facebook post. But the caption misleads by claiming the remark was broadly about the Bible and its teachings. Biden describes himself as an observant Catholic but has taken positions at odds with church teachings at times.

USA TODAY reached out to the social media user who shared the claim for context.

Snopes also debunked the claim.

Our fact-check sources:

The White House, April 23, Remarks by President Biden at a Campaign Event | Tampa, FL
Joe Biden (YouTube), April 23, President Biden Holds Reproductive Freedom Event in Tampa, Florida

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Arizona Lawmakers Repeal 1864 Abortion Ban, Creating Rift on the Right

Two Republican state senators broke with their party to ensure final passage of the repeal. Gov. Katie Hobbs, a Democrat, is expected to sign it on Thursday.

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A view from between rows of desks in a legislative chamber toward a raised visitors’ gallery, in which the seats are filled with people.

By Jack Healy and Elizabeth Dias

Jack Healy reported from inside the State Capitol in Phoenix, and Elizabeth Dias reported from Washington, D.C.

Arizona lawmakers voted on Wednesday to repeal an abortion ban that first became law when Abraham Lincoln was president and a half-century before women won the right to vote.

A bill to repeal the law passed, 16-14, in the Republican-controlled State Senate with the support of every Democratic senator and two Republicans who broke with anti-abortion conservatives who dominate their party. It now goes to Gov. Katie Hobbs, a Democrat, who is expected to sign it on Thursday.

The vote was the culmination of a fevered effort to repeal the law that has made abortion a central focus of Arizona’s politics.

“We are standing in a moment of Arizona history,” said State Senator Anna Hernandez, a Democrat who called the repeal measure up to a vote on Wednesday.

The issue has galvanized Democratic voters and energized a campaign to put an abortion-rights ballot measure before Arizona voters in November. On the right, it created a rift between anti-abortion activists who want to keep the law in place and Republican politicians who worry about the political backlash that could be prompted by support of a near-total abortion ban with no exceptions for rape or incest.

The 1864 law had gathered dust on the books for decades. But it exploded into an election-year flashpoint three weeks ago when a 4-2 decision by the State Supreme Court, whose justices are all Republican-appointed, said the ban could now be enforced because of the overturning of Roe v. Wade.

After the repeal is finalized, abortions in Arizona will be governed by a 2022 law that prohibits the procedure after 15 weeks of pregnancy, and makes no exception for rape or incest.

But the repeal will not take effect until 90 days after the Legislature adjourns for the summer, meaning that the 1864 ban could still end up temporarily derailing abortion access in Arizona if a court allows it to go into effect. Arizona’s Democratic attorney general and Planned Parenthood Arizona have gone to court to keep the law from being implemented.

Two Republican state senators, T.J. Shope and Shawnna Bolick, joined with Democrats on Wednesday to force that repeal bill to a vote over furious attempts by far-right Republicans to block it.

Before casting her pivotal vote, Ms. Bolick stood up and began a long, deeply personal speech describing her own three challenging pregnancies, including one that ended with an abortion procedure in her first trimester because the fetus was not viable.

“Would Arizona’s pre-Roe law have allowed me to have this medical procedure even though my life wasn’t in danger?” she asked.

But Ms. Bolick, whose husband is one of the Arizona Supreme Court justices who upheld the 1864 law, also railed against Planned Parenthood and Democratic support for abortion rights. She suggested that her vote to repeal the 1864 ban could be the best shot for conservatives to thwart the abortion ballot measure.

“We should be pushing for the maximum protection for unborn children that can be sustained,” she said. “I side with saving more babies’ lives.”

As she spoke, abortion opponents watching from the public gallery erupted with angry shouts: “Come on!” “This is a disgrace!” “One day you will face a just and holy God!”

The repeal was a significant loss for the anti-abortion movement, which had relied on its outsized strength in the Arizona Legislature , The vote came hours after conservatives celebrated a six-week abortion ban that went into effect in Florida on Wednesday morning. The repeal leaves Republican lawmakers divided about whether to place their own more restrictive abortion measure on the ballot in November to compete with the constitutional amendment supported by abortion-rights groups.

Conservative activists had worked for years to elect and support anti-abortion proponents to the Legislature, enabling them to stand firm against outside pressure. But the narrow loss showed that they are vulnerable even in the places where they have built some of their greatest power, as their national political influence weakens.

Several anti-abortion Republican lawmakers made fiery speeches that framed the vote in spiritual terms. They equated abortions to Naziism and compared the repeal with the Sept. 11 attacks. They read graphic descriptions of later-term abortions. They quoted the Bible and made direct appeals to God from the Senate floor.

Some saw the repeal not simply as a rejection of anti-abortion principles, but an explicit rejection of Christianity.

Two choked up. Senator J.D. Mesnard, who represents a suburban swing district, held up his phone and played a sonogram recording of his daughter’s heartbeat.

“If I vote yes, these will be fewer, these heart beatings,” he said.

State Senator Anthony Kern, a Republican who was also among Arizona’s fake electors indicted last week in an election-conspiracy case, said the Senate was betraying its opposition to abortion, and predicted that the vote would pave the way for acceptance of pedophilia.

“This is innocent blood,” he said. “Why can’t we show the nation we are pro-life? We will have the blessing of God over this state if we do that. Our only hope is Jesus Christ.”

Democrats, for their part, mostly stayed silent or made brief statements supporting repeal.

After the repeal passed, State Senator Eva Burch, a Democrat, called it “one step in the right direction” and quickly pivoted to focus on the coming fight over the abortion ballot measure.

Ms. Burch became a particularly visible face of the abortion-rights movement in Arizona this year after she made an emotional floor speech to announce she needed an abortion to end a nonviable pregnancy. She criticized the two Republican defectors for their past votes on abortion issues but said, “They stood with us,” to overturn the 1864 ban.

“I’m grateful for that,” she said.

Legislators had tried twice to force a repeal bill to a vote in the Republican-controlled state Legislature, only to be blocked by conservative lawmakers. In tense scenes inside the State Capitol, Democratic lawmakers shouted “Shame!” at Republicans, and anti-abortion activists filled the chambers with prayers to uphold the law.

Then last week, three Republican members of the House joined with every Democrat in the chamber and voted to repeal the 1864 ban, sending it to the Senate for final approval.

Before the vote on Wednesday, anti-abortion activists gathered outside the Capitol in a last-ditch effort to urge lawmakers to reconsider. They prayed under a tree, read scripture over a loudspeaker and argued with abortion rights supporters.

Amirrah Coronado, 17, took the morning off from her high school classes, put on a light pink T-shirt and drove to the Capitol with her mother and siblings to support the repeal effort. As she walked toward the sun-splashed plaza, a woman yelled at her, “Abortion is murder!”

“I know how to speak,” Ms. Coronado said as an anti-abortion activist made a case that Arizona needed stricter abortion laws. “This law — it’s from when slavery was here.”

In another corner of the plaza, Marisol Olivia Valenzuela faced off with a cluster of anti-abortion demonstrators from Apologia Church, a Phoenix congregation that supports so-called “abortion abolition” that would criminalize abortion from conception as homicide.

“It’s murder,” Charlie Casteel, 16, told Ms. Olivia Valenzuela. She was not having it.

“You’re standing here as a male, but you will never have to make that decision,” she said. “I am totally pro-life, but why can’t we meet in the middle? Government shouldn’t govern our bodies. Government has nothing to do with this.”

After the Senate vote, Representative Nancy Gutierrez, a Democrat and the House minority whip, said she was excited that they “finally” got the bill to the governor’s desk. “It will absolutely save lives,” she said. “However, we are not finished. We still have an initiative to get on the November ballot that will codify abortion access in our Arizona Constitution.”

Ada Martin, 55, who owns her own educational consulting company and is on the board of Planned Parenthood Advocates of Arizona, heard the news of the repeal as she was celebrating her birthday. It was a positive development, she said, but noted the three-month lag time in which the ban could be in effect.

Passing the ballot measure in November is still her primary goal, she said.

“People tend to have a perception about abortion, but as far as I am concerned abortion is health care, and the communities that are most adversely affected, regardless of religious influence, are communities of color,” she said. “I am just worried about the ability for those individuals to make choices about their bodies.”

Jack Healy is a Phoenix-based national correspondent who focuses on the fast-changing politics and climate of the Southwest. He has worked in Iraq and Afghanistan and is a graduate of the University of Missouri’s journalism school. More about Jack Healy

Elizabeth Dias is The Times’s national religion correspondent, covering faith, politics and values. More about Elizabeth Dias

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