Sinner: A Dragon Legacy: Book One

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Recomendar Twitter. Playlists relacionadas. Mais acessados. Aplicativos e plugins. Mobile Android iPhone Windows Phone. Desktop Google Chrome Windows 8. Plugin W. Media Player Winamp. Meu perfil Enviar letra Mensagens Editar Sair. Editar playlist. Army medic Ben Rockwell is in Ellery to work with the Veterans Center creating a new specialist unit for post trauma care.

Desperate to make amends for battlefield decisions he regrets, he is focused on the unit and nothing else. Until some stranger moves in next door and throws him a curveball. The choices he made in his life were to keep his best friend safe, but as a result everyone sees him as the bad guy. When these two meet, the attraction is instant. Can they ever be their true selves, and find love as a result? Loud banging, with added yelling, pulled Nick out of a nightmare.

Was this part of his dream? For the longest time he lay flat on his back, unwilling to move. The sheets were wrapped around him like a mummy, the quilt on the floor, and he was still in that half world between nightmare and reality. Naked as the day he was born, hanging loose and free, and no one saying a thing. Apart from the laughing that was. Like it was okay that one of the Oscar nominees was walking up the steps free of any and all clothing.

There would never be a chance of an Oscar for. Not for the guy whose acting career had happened by accident and formed only because of a personal rebellion against his straight laced family. Said film had been praised for its ingenious twist on a dark horror romance. No, he was the handy British villain in the next two, the studio cashing in on any money that was left out there in a saturated market by ticking all the boxes. I learned from Graham to build your ministry on a team. Graham knew this, and he built a core team that was with him 50 years.

Everybody on the team brought strengths to the table. When you build an effective team, you hire people who compensate for your weaknesses and who mobilize or reinforce your strengths, because nobody can be good at everything. Part of the brilliance of Graham was that he understood how to draw the net. A lot of great preachers don't. They preach really good sermons, but they don't know how to call for commitment.

It takes courage to stand up there and say, "Will you do this? I watched Graham do this for years. The greatest influence the man had on me came not from what he taught, but simply from who he was. Whenever anybody says, "Who's going to replace Graham? There will never be another Billy Graham. Acts , my life verse, is an appropriate passage to describe him. It says, "Now when David had served God's purpose in his own generation, he fell asleep. That says you did the timeless in a timely way. You contended for that which never changes in a society, in a world, in a culture that's constantly changing.

Graham served God's purpose in his generation, and now that he has fulfilled that purpose, he is gone. This man's integrity and lifestyle were so right and his heart was so God-directed that it came through in his words and presence. With God, the direction of your heart is even more important than your sins.

With David, God overlooked all the stupid things David did because he had a heart after God. He wanted to do the right thing. Graham wanted to do the right thing. I want to do the right thing; I don't always do it but I want to do the right thing. That direction of your heart is more important than being perfect. Billy Graham debuted on a national stage during his Los Angeles Crusade in fall Just 30 years old, Graham met his audience with a fiery call for repentance from sin, boldly announcing on the opening night that "this city of wickedness and sin" had a choice between revival and renewal—or judgment.

At first, Los Angeles responded rather coolly to Graham's ire. Graham was no false advertiser. According to The Los Angeles Times , when the sawdust settled, some 6, souls had either "re-consecrated their lives" or converted to a life in Christ, "weeping forgiveness for their sins. Along with the thousands who turned to Christ, Graham's life and evangelism were never the same after Los Angeles. Virtually overnight he went from a well-known minister within the evangelical subculture to a nationally recognized preacher. Amidst a deluge of media coverage, an editor at Life captured the transformation simply but presciently: "A New Evangelist Arises.

If the campaign marked the beginning of a shift in his preaching tone, the end came a decade later. Graham announced in a Christian Century article, "What Ten Years Have Taught Me," that he centered his message on the Cross and its dual revelation of the "sins of men" but also the "unwearying love of God. What about the intervening years caused this shift in emphasis?

In the space of a decade, Graham had become the most renowned evangelist in the world, magnifying a hundredfold the burden he felt after Los Angeles. With an audience numbering in the millions, Graham understood that his words had the potential to alienate as much as invite untold numbers around the globe.

Accordingly, while the theme of repentance was as strong as ever, he curbed excessive references to the flames of hell. More importantly, Graham, as the title of his Century article suggested, adopted the posture of a student.

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Lacking a formal theological education, he hungrily studied the Bible and theology and realized more fully that the gospel really was good news to those "lost and confused and frustrated about purpose and meaning in life. His wide travels schooled him in the vast diversity of "the family of God" and further convinced him of the need for Christians of all stripes to "love one another.

Graham's greater assurances about the love of God transformed his evangelism in his attitude toward sin, social crises, and ecumenism. With the love of God at the center of his message, Graham spoke more often of sin as the condition of all humanity, as opposed to sin as particular transgressions of one kind or another.

This distinction crystallized for him as he recognized that God's loving sacrifice of Jesus at the Cross was meant to "deal with sin and not just individual sins. Make no mistake, Graham never wavered in his primary mission to bring individuals to Christ. But he worried less about—as he preached in —"the sins of the Sunset Strip," and more about social problems, including racism, AIDS, and poverty.

Finally, Graham's ecumenical spirit deepened and broadened. He refused to speculate about the fate of non-Christians, and offered that "the love of God is absolute The legacies of Graham's ministry are many, but perhaps none is greater than its demonstration that it is not the flames of hell but the triumphant love of God that defines and emboldens a Christian life.

This article originally appeared in the February 2, , issue of Christianity Today. Billy Graham's ministry to the big cities, widened in its outreach by radio and television, is one of the outstanding contributions to the resurgence of evangelical Christianity in our generation.

We have applied it too often where it does not belong. Tolerance, in one sense, implies the compromise of one's convictions, a yielding of ground upon important issues. Hence, over-tolerance in moral issues has made us soft, flabby and devoid of conviction. We have become tolerant about divorce; we have become tolerant about the use of alcohol; we have become tolerant about delinquency; we have become tolerant about wickedness in high places; we have become tolerant about immorality; we have become tolerant about crime and we have become tolerant about godlessness.

We have become tolerant of unbelief. In a book recently published on what prominent people believe, 60 out of did not even mention God, and only 11 out of mentioned Jesus. There was a manifest tolerance toward soft character and a broadmindedness about morals, characteristic of our day. We have been sapped of conviction, drained of our beliefs and bereft of our faith. The sciences, however, call for narrow-mindedness. There is no room for broad-mindedness in the laboratory. Water boils at degrees Fahrenheit at sea level.

It is never degrees nor degrees—but always Water freezes at 32 degrees—not at 23 or Objects heavier than air are always attracted to the center of the earth. They always go down—never up. I know this is very narrow, but the law of gravity decrees it so, and science is narrow.

Take mathematics. The sum of two plus two is four—not three-and-a-half. That seems very narrow, but arithmetic is not broad. Neither is geometry. It says that a straight line is the shortest distance between two points. That seems very dogmatic and narrow, but geometry is intolerant. A compass will always point to the magnetic north.

He plainly pointed out that there are two roads in life. One is broad—lacking in faith, convictions, and morals. It is the easy, popular, careless way. It is the way of the crowd, the way of the majority, the way of the world.

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His was the intolerance of a pilot who maneuvers his plane through the storm, realizing that a single error, just one flash of broad-mindedness, might bring disaster to all those passengers on the plane. Once while flying from Korea to Japan, we ran through a rough snowstorm; and when we arrived over the airport in Tokyo, the ceiling and visibility were almost zero.

The pilot had to make an instrument landing. I sat up in the cockpit with the pilot and watched him sweat it out as he was brought in by ground control approach. A man in the tower at the airport talked us in. I did not want these men to be broad-minded, but narrow-minded. I knew that our lives depended on it.

Just so, when we come in for the landing in the great airport in heaven, I don't want any broad-mindedness. I want to come in on the beam, and even though I may be considered narrow here, I want to be sure of a safe landing there. Christ was so intolerant of man's lost estate that he left his lofty throne in the heavenlies, took on himself the form of man, suffered at the hands of evil men and died on a cross to purchase our redemption.

So serious was man's plight that he could not look upon it lightly. With the love that was his, he could not be broadminded about a world held captive by its lusts, its appetites and its sins. Having paid such a price, he could not be tolerant about man's indifference toward him and the redemption he had wrought. He spoke of two roads, two kingdoms, two masters, two rewards, and two eternities. We have the power to choose whom we will serve, but the alternative to choosing Christ brings certain destruction.

Christ said that! The broad, wide, easy, popular way leads to death and destruction. Only the way of the Cross leads home. The popular, tolerant attitude toward the gospel of Christ is like a man going to watch the Braves and the Dodgers play a baseball game and rooting for both sides. It would be impossible for a man who has no loyalty to a particular team to really get into the game. Baseball fans are very intolerant in both Milwaukee and Los Angeles. One of the sins of this age is the sin of broad-mindedness. The church is a stage where all the performers are professors, but where too few of the professors are performers.

A counterfeit Christian, singlehandedly, can do more to retard the progress of the church than a dozen saints can do to forward it. That is why Jesus was so intolerant with sham! Sham's only reward is everlasting destruction. It is the only sin which has no reward in this life.

Robbers have their loot; murderers their revenge; drunkards their stimulation; but the hypocrite has nothing but the contempt of his neighbors and the judgment of God hereafter. Self-centeredness is the basic cause of much of our distress in life. Hypochondria, a mental disorder which is accompanied by melancholy and depression, is often caused by self-pity and self-centeredness.

Most of us suffer from spiritual near-sightedness. Our interests, our loves, and our energies are too often focused upon ourselves. Jesus was intolerant of selfishness. He underscored the fact that his disciples were to live outflowingly rather than selfishly. It wasn't the giving of his goods that Jesus demanded, particularly-but his release from selfishness and its devastating effect on his personality and life.

Peter, James and John left their nets, but Jesus did not object to nets as such—it was the selfish living they symbolized that he wanted them to forsake. But Jesus did not object to a political career as such—it was the selfish quality of living which it represented that he wanted Matthew to forsake. He was intolerant of any other way, for he knew that selfishness and the Spirit of God cannot exist together.

He was tolerant toward the sinner but intolerant toward the evil which enslaved him.

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He forgave her because he loved her; but he condemned sin because he loathed it with a holy hatred. God has always been intolerant of sin! Sin lies at the root of society's difficulties today. Whatever separates man from God disunites man from man. The world problem will never be solved until the question of sin is settled. But the Cross is God's answer to sin. To all who will receive the blessed news of salvation through Christ, it forever crosses out and cancels sin's power. Forest rangers know well the value of the "burn-back" in fighting forest fires.

To save an area from being burned, they simply burn away all of the trees and shrubs to a safe distance; and when the fire reaches that burned-out spot, those standing there are safe from the flames. Fire is thus fought by fire. Calvary was a colossal fighting of fire by fire. Christ, taking on himself all of our sins, allowed the fire of sin's judgment to fall upon him. The area around the Cross has become a place of refuge for all who would escape the judgment of sin. Take your place with him at the Cross; stand by the Cross; yield your life to him who redeemed you on the Cross, and the fire of sin's judgment can never touch you.

God is intolerant of sin. That intolerance sent his Son to die for us. Come to him today, while his Spirit deals with your heart! T o be honest, Graham's sermon content does not set him apart from other preachers, if you judge a sermon by one-of-a-kind outlines, profound biblical exposition, or unforgettable illustrations. Slip a transcript into a homiletics professor's grading pile and it's unlikely to end up with very high marks.

Make no mistake, though, Graham wrote messages ideal for the masses and for calling people to decision. In other words, to understate the obvious, he really knew how to preach an evangelistic sermon. Graham spoke of life and death, heaven and hell, repentance, society in decay, souls in misery, the love of God, the Cross of Christ. He majored in the gospel in a way simple and clear, relied on Scripture alone for his authority—repeating "the Bible says" without apology—and pursued the listener's heart and will from beginning to end.

The title of his ministry's monthly magazine— Decision —testifies to this single-minded aim. His preaching displayed a galvanizing urgency because he asked the listener what they would do with Christ today. Watching Graham stand and deliver, it's hard not to notice externals. Though not alone among preachers, he certainly enjoyed a commanding appearance. Tall and straight as a ship's mast, he had long arms that sliced the air constantly, eyes as arresting as any general at the head of a charge or any prophet come down from the mountain, thick hair, a high forehead, and a super-hero jaw. If we tried to explain Graham's preaching results empirically, we likely would land here, on his visage and voice.

Oh, what a voice. Other preachers may sound as wonderful as Graham, but few have surpassed him. You should listen to his sermons preached in the s and '60s—for example, "The Great Judgment" in , "The Moral Problem" in , and "The Second Coming" in His voice draws you in with its Carolina elegance, masculine strength, Beethoven-like melodic authority, kitchen-fire urgency—and passion, passion, passion.

His voice was a Steinway piano, and the strings were lightning and thunder. Yes, on the natural level, external factors played a part in Graham's impact, and it is theologically correct to acknowledge that.

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Scripture says all our natural abilities come from God, and that God works through what he has created. Thus our natural abilities align with God's providence in how he guides and uses us. Although 2 Corinthians 12 teaches that God's power was made perfect in the apostle Paul's weaknesses, God also used Paul's towering intelligence and zealous personality.

Even so, observable factors played only a supporting role in Graham's fruitful preaching. No one hearing a preacher sincerely responds to Christ apart from the work of the Holy Spirit, no matter how impressive the preacher. If God had not been moving in Graham, his sermons, and his hearers, not one person would have truly embraced Christ—not one! Billy Graham would have been Billy Who? Therefore, though it's a truism, we must ultimately credit Graham's success in preaching to God's choice.

To him be the glory forever! No doubt, other preachers prayed and read their Bibles as much or more than Graham, lived as holy as he did, and set their hands to the plow with equal commitment and diligence, but God in his wisdom decided Graham would be the one to reap the gigantic harvest. There is one more thing, though, about Graham that ties together the human and divine, the natural and supernatural. What animated his voice, frame, and sermons was his heart. When I watch Graham's messages, I sense a heart of goodness, honesty, faith, sincerity, and humility.

I listen, I weigh his heart, and I trust that man. Partly because I believe him, I believe that the resurrected Jesus he proclaims is God's unique Son and man's only Savior. Graham's heart and life have stood the test of time, stamping the final seal of moral authority on a once-in-a-century preacher.

John R. Their shared concern for evangelism led to a close association during Graham's Harringay crusade, which captivated London nightly for nearly three months. Over the next 50 years, the two men's lives would frequently intertwine, through shared leadership in significant ventures like the Lausanne International Congress on World Evangelization and in personal friendship. In , Stott offered these unpublished reminiscences:.

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If I had to choose one word with which to characterize Billy Graham, it would be integrity. He was all of a piece. There was no dichotomy between what he said and what he was. He practiced what he preached. When Graham first came to London, a considerable group of church leaders was wondering whether to invite him to preach there. They were critical, but he had anticipated their questions. He was able to say that he received a fixed salary, less than most salaries paid to the senior pastors of large churches, and he received no "love offerings" unaccounted extras.

As for crusade finances, they were published in the press during each crusade. Graham was exemplary in his private life. Sometimes he said publicly that he had slept with one woman only, his wife, Ruth. He had no skeletons in any closet. After postponing the close of the Harringay crusade, it went on to last 12 weeks, becoming a remarkable phenomenon. Twelve thousand people assembled, night after night, and listened attentively to the message. Each night, I asked myself what brought the crowds, since many of our churches were half-empty.

The answer, I thought, was that Graham was the first transparently sincere preacher they had ever heard. There was something authentic about that man. As many media people confessed, "We don't agree with him, but we know he is sincere.

Few Christian leaders have been granted an audience with successive American presidents, with Queen Elizabeth II, and with many other national leaders. Lesser mortals might well have used such opportunities to boost their own ego, but Graham used them as opportunities for the gospel. He was not afraid of human beings, however exalted in popular opinion. Graham was always conscious of lacking a formal theological education. But he had a substantial personal library and kept up some regular reading. Speaking to about clergy in London in , Graham startled his audience with two suggestions for how he would change his ministry if he were to start over.

First, he would study three times as often and take on fewer engagements. Second, he would give more time to prayer. In making these statements, he must have had in mind the two apostolic priorities of Acts "attention to prayer and the ministry of the word". In November , I had the privilege of serving as Graham's "chief assistant missioner" during his Cambridge University mission.

During those ten days our friendship strengthened, and I was touched to be invited to spend Christmas with the family at Montreat. I cherish two vivid memories of that visit. The first was family prayers each day. I saw the world-famous evangelist reading the Scriptures and praying with Ruth and their children. Secondly, we all carried Christmas parcels to a settlement of poor "hillbilly" families on the mountain nearby.

In both cases, Graham the mass evangelist was sharing the gospel with small groups. One important aspect of Graham's preaching was his continuous return to the good news of Christ crucified. Though this habit garnered constant criticism, he refused to be dislodged from gospel essentials. For preparation, he also read several newspapers and had aides scouring them, so he could comment on current events. Social conscience. Graham accepted the statements of the Lausanne Covenant, which commended both social action and evangelism.

Although he knew that his personal vocation was to evangelize, he had the courage to refuse involvement in a South African crusade governed by apartheid strictures. He also had a personally tender social conscience and supported many good social causes. He did much especially through the Amsterdam conference to encourage younger evangelists. He put evangelism on the ecclesiastical map, making it respectable in a new way. But his influence is perhaps best seen in a new worldwide evangelical unity, manifest in such initiatives as the launching of Christianity Today and the gathering of several global evangelical congresses.

A notable feature of the Billy Graham Evangelistic Association is that it has never been a one-man show. True, Graham was always the main preacher. No traces of jealousy spoiled this cooperation. To unlock this article for your friends, use any of the social share buttons on our site, or simply copy the link below. To share this article with your friends, use any of the social share buttons on our site, or simply copy the link below. Billy Graham founder, Christianity Today. Churches were divided. Believers eschewed cultural influence. Liberal modernism was on the move. Then God made Billy Graham.

It's what he said, how he said it, how he looked saying it—and how he believed it. Another evangelical hero and architect of the movement reflects on Graham's life and legacy. Journalist Nancy Gibbs recalls Graham's relationship with six decades of American presidents. Chuck Colson tells the inside story of the most controversial relationship in Graham's life. The Nixon tapes revealed a shocking quote, but there was much more to his relationship with Judaism. Billy Graham drew people together his whole life. In a segregated South, he wrestled with what that should mean.

While some other evangelicals stumbled in national news, Graham's Modesto Manifesto kept him from falling. Billy Graham's children are thankful for their father; they just wish he'd been around more. To glimpse Graham's dynamic leadership style, look no further than his founding of Christianity Today magazine. How Billy Graham got the mainstream media to broadcast God's message to the world. Evangelist Billy Graham Has Died. My Mountaintop Moment.