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Philip Yancey

Philip Yancey


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

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

Yancey moved to Chicago, Illinois, and in 1971 joined the staff of Campus Life magazine--a sister publication of Christianity Today directed towards high school and college students--where he served as editor for eight years. Yancey was for many years an editor for Christianity Today and wrote articles for Reader's Digest, The Saturday Evening Post, Publishers Weekly, Chicago Tribune Magazine, Eternity, Moody Monthly, and National Wildlife, among others. He now lives in Colorado, working as a columnist and editor-at-large for Christianity Today. He is a member of the editorial board of Books and Culture, another magazine affiliated with Christianity Today, and travels around the world for speaking engagements.
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It was not pastoral teaching, or small group fellowship, or worship services, or books of theology — rather, they mentioned suffering. “People said they grew more during seasons of loss, pain, and crisis than they did at any other time.” We discover the hidden value of suffering only by suffering — not as part of God’s original or ultimate plan for us, but as a redemptive transformation that takes place in the midst of trial.
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the promise of pleasures so alluring that we may devote our lives to their pursuit, and then the haunting realization that these pleasures ultimately do not satisfy.
topics: pleasure  
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The main purpose of prayer is not to make life easier, nor to gain magical powers, but to know God.
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True faith does not so much attempt to manipulate God to do our will as it does to position us to do his will.
topics: true-faith  
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I have mentioned that no one offers the name of a philosopher when I ask the question, “Who helped you most?” Most often they answer by describing a quiet, unassuming person. Someone who was there whenever needed, who listened more than talked, who didn’t keep glancing down at a watch, who hugged and touched, and cried. In short, someone who was available, and came on the sufferer’s terms and not their own.
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By striving to prove how much they deserve God’s love, legalists miss the whole point of the gospel, that it is a gift from God to people who don’t deserve it. The solution to sin is not to impose an ever-stricter code of behavior. It is to know God.
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No one who meets Jesus ever stays the same.
topics: jesus  
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But the strength and beauty of age is spiritual. We gradually lose the strength and beauty that is temporary so we’ll be sure to concentrate on the strength and beauty which is forever.
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grace means there is nothing I can do to make God love me more, and nothing I can do to make God love me less. It means that I, even I who deserve the opposite, am invited to take my place at the table in God’s family.
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Whatever else we may say about it, the atonement fulfills the Jewish principle that only one who has been hurt can forgive. At Calvary, God chose to be hurt.
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Grace is shockingly personal. As Henri Nouwen points out, 'God rejoices. Not because the problems of the world have been solved, not because all human pain and suffering have come to an end, nor because thousands of people have been converted and are now praising him for his goodness. No, God rejoices because one of his children who was lost has been found.
topics: grace  
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Jesus declared that we should have one distinguishing mark: not political correctness or moral superiority, but love.
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Herein lies the most solemn challenge facing Christians who want to communicate their faith: if we do not live in a way that draws others to the faith rather than repels them, none of our words will matter.
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Shouldn’t we be presenting an alternative to the prevailing culture rather than simply mimicking it? What would a church look like that created space for quietness, that bucked the celebrity trend and unplugged from noisy media, that actively resisted our consumer culture? What would worship look like if we directed it more toward God than toward our own amusement?
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Will Christians turn once again toward an approach that imposes its will on the rest of society? By doing so we would betray our founder, who resisted a temptation to authority over “all the kingdoms of the world,” and who died a martyr at the hands of a powerful state. In the words of Miroslav Volf, “Imposition stands starkly at odds with the basic character of the Christian faith, which is at its heart about self-giving—God’s self-giving and human self-giving—and not about self-imposing.” Even
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Christian faith, which is at its heart about self-giving—God’s self-giving and human self-giving—and not about self-imposing.
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The gospel presents both high ideals and all-encompassing grace. Very often, however, the church tilts one direction or the other. Either it lowers the ideals, adjusting moral standards downward, softening Jesus’ strong commands, rationalizing behavior; or else it pulls in the boundaries of grace, declaring some sins worse than others, some sinners beyond the pale. Few churches stay faithful both to the high ideals of gospel and its bottomless grace.
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Frankly, I have seen even more graceless, not to say scurrilous, responses to Barack Obama from Christians. The church has allowed itself to get so swept up in political issues that it plays by the rules of adversarial power. In no other arena is the church at greater risk of losing its calling than in the public square. Somehow the paramount command to love—even to love our enemies—gets lost. Seeing this, the watching world often finds itself repelled by outspoken followers of Jesus rather than attracted to them.
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Whenever faith seems an entitlement, or a measuring rod, we cast our lots with the Pharisees and grace softly slips away.
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Most of my struggles in the Christian life circle around the same two themes: why God doesn’t act the way we want God to, and why I don’t act the way God wants me to. Prayer is the precise point where those themes converge.
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