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Monday, April 13, 2026

MY STORY....and maybe yours also.


I grew up in a turbulent home marked by my father’s alcoholism and constant conflict. My earliest memories are of my parents screaming at each other in the hallway while my brother, sister, and I sat on the couch in fear. I remember clinging to my sister, terrified and unsure of what was going to happen next. That sense of instability shaped much of my early life.

One of the most painful experiences of my childhood came when my father abruptly left my sister in Missouri with our grandfather. There was no warning—he simply showed up after a summer visit and told us she would be staying there while my brother and I went home with him. I remember sitting in the backseat, screaming and crying as we drove away, looking out the rear window and seeing my sister running after the car, falling to her knees. I begged my father to turn around, but instead, I was met with anger and punishment. In that moment, something began to shut down inside of me. I learned not to express my emotions, especially anger, because it only made things worse.

Throughout my childhood, I experienced frequent physical and verbal abuse. I was often told I was “no good” and “worth nothing,” and over time, those words became part of how I saw myself. At the same time, I was never allowed to process or express what I felt. That combination—deep emotional pain with no healthy outlet—followed me into later life in ways I didn’t fully understand at the time. Nights were especially difficult; I would lie in bed crying for my sister, feeling alone and helpless.

Our lives were unstable, moving back and forth between places like Chicago, Tennessee, Arkansas, and Missouri. Looking back, I believe my father was trying to reconnect with different parts of his past while also chasing steady work. He was a skilled machinist and could make good money in Chicago, but he seemed restless, always searching for something. Eventually, during my teenage years, we settled in Chicago under difficult circumstances after he became disabled from a back injury.

By that time, my life had begun to spiral. I got involved in drugs and alcohol at a young age, and by 17, I was living recklessly. That path nearly cost me my life when I was shot and seriously wounded. Even then, I didn’t fully grasp how broken I was internally or how much my past had shaped my choices.

In my early twenties, everything began to change. Through a series of miraculous encounters with Jesus Christ through the Holy Spirit—including powerful dreams and moments of deep conviction—I gave my life to Christ. One of those moments came through a vivid dream in which I stood before the Lord and was asked a simple but penetrating question: who do you love? I could not answer. That question stayed with me for days and deeply troubled me, forcing me to confront the condition of my heart.

Soon after, through the message of grace and the ongoing work of the Holy Spirit, I surrendered my life to Jesus Christ. It was a genuine and life-altering turning point. I came to know the reality of Jesus Christ, His presence, and the power of the Holy Spirit in my life. At the same time, I soon realized that while my spirit had changed, my emotional and psychological wounds were still very much there.

My first marriage suffered under the weight of that unresolved trauma. I brought anger, instability, and pain into the relationship, and although there were moments of genuine care and effort, the damage was too great. The marriage ended in divorce, and looking back, I can see that both of us were carrying deep wounds we didn’t yet understand.

About a year and a half after that season, during a time when I felt like a complete failure and was seriously considering returning to my old life, I experienced another defining moment. While at a church service, a pastor called me out and delivered a prophetic word directly to me. Through the power of the Holy Spirit, he spoke things about my life and calling that he could not have known. That moment stopped me in my tracks. It redirected my path and became a turning point that kept me from walking away. It marked the beginning of a deeper process of restoration and commitment to Jesus Christ.

Over time, I began a slow and often difficult journey of healing. Through counseling, faith, and reflection, I started to recognize the impact of my childhood—what I now understand as trauma—and how it had affected my identity, my relationships, and even my understanding of Jesus Christ. I also came to see how unresolved anger and a deeply rooted sense of worthlessness had influenced my behavior for years.

Later in life, my father and I were able to reconcile to some degree. He was never a man of many words, and we never developed a close relationship, but there was a moment when he openly admitted his failures and expressed remorse. It was the first time I had ever seen him cry. That moment didn’t erase the past, but it brought a measure of closure and allowed me to begin letting go of long-held resentment.

Because of everything I had experienced, I felt drawn to help others who were struggling in similar ways. I pursued a path in counseling and began working with individuals dealing with trauma, addiction, and spiritual wounds. Along the way, I faced my own challenges—setbacks in my career, difficult work environments, personal losses, and seasons of deep discouragement. There were times I felt like I had failed, both professionally and spiritually.

Yet through all of it, my understanding of faith began to change. It became less about outward performance and more about an internal relationship with Jesus Christ—learning to trust Him, rely on His presence, and depend on the power of the Holy Spirit to do the work in me that I could never do on my own. I began to see that healing and growth were processes, not instant transformations.

Today, I am still on that journey. I continue to grow, to heal, and to learn what it truly means to love Jesus Christ—not just through actions, but through trust, surrender, and dependence on His presence and the power of the Holy Spirit. I am working toward full licensure as a counselor and hope to build a practice that helps others, especially those who have experienced childhood trauma or spiritual abuse.

My story is still being written, but one thing I know for certain: even through pain, failure, and confusion, Jesus Christ has remained faithful. His presence has sustained me, and the power of the Holy Spirit continues to transform me. It is that faithfulness that gives me both purpose and hope as I continue forward.


Prayer for You:

Father bless your people with wisdom with patience fill them with your spirit Lord let your spirit so influence them that your son gets all the glory and all the praise and that they live a life of Peace in their heart and peace in their mind knowing that you are with them and that you abide in them and they abide in you. Amen



Sunday, April 12, 2026

Knowing the Lord: A Biblical Exploration of Intellectual and Experiential Knowledge

            Continuing our exploration of ginōskō (experiential, relational knowing of the Lord) and Spirit-empowered obedience, we ask these question: How does the fruit of the Spirit fulfill the law? In particular, what do qualities like patience and kindness have to do with specific commandments such as “You shall have no other gods before Me,” “You shall keep the Sabbath holy,” or “You shall not bear false witness”?

The answer lies at the heart of New Covenant theology. The fruit of the Spirit does not replace or abolish the law (Matthew 5:17-18); rather, it internally fulfills the righteous requirement of the law by producing the very heart attitude and character that the law was always meant to reflect. This fulfillment flows from love, which Paul declares is “the fulfillment of the law” (Romans 13:10; Galatians 5:14).858b26


The Core Principle: Love Fulfills the Law, and the Fruit Flows from Love


Paul states it clearly in two key passages:

Galatians 5:14: “For the whole law is fulfilled in one word: ‘You shall love your neighbor as yourself.’”


Romans 13:8-10: “Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. … Love does no wrong to a neighbor; therefore love is the fulfillment of the law.”


The fruit of the Spirit (Galatians 5:22-23) — love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control — is the visible, supernatural evidence of a life controlled by the Holy Spirit. These are not nine separate virtues we try to manufacture; they are one fruit (singular in Greek) with multiple expressions, all rooted in agapē love. 

When the Spirit produces this fruit in us through relational knowing (ginōskō) of Christ, we naturally do what the law requires — not out of external compulsion or fear of condemnation, but from a transformed heart.


Paul adds the crucial line: “Against such things there is no law” (Galatians 5:23). The law has nothing to condemn in a person characterized by the fruit of the Spirit, because that person is already living out the law’s righteous intent.

Jesus summarized the entire law in two commands that encompass both vertical (toward God) and horizontal (toward others) dimensions:


Love the Lord your God with all your heart, soul, and mind (First Table of the Law — Commandments 1-4).


Love your neighbor as yourself (Second Table — Commandments 5-10).

The fruit of the Spirit embodies this double love in practical, lived reality.


How Specific Fruits Fulfill Specific Commandments

The fruit does not “do away with” the commandments; it embodies and surpasses their outward letter by producing the inward spirit that makes obedience joyful and relational. Here is how the fruit connects to the law.



Love (the root of all fruit): 

This is the direct fulfillment. Loving God supremely keeps us from having other gods (Exodus 20:3). Loving our neighbor prevents murder, adultery, stealing, false witness, and coveting (Romans 13:9). Love does no harm — it actively seeks the good of God and others.


Joy and Peace: These Godward fruits strengthen our relationship with the Lord. Joy in God keeps us from seeking false gods or idols for satisfaction. Peace with God and others reduces conflict, envy, and strife that violate commands against murder or false witness. A heart at peace with God makes Sabbath rest a delight rather than a burdensome duty.


Patience (longsuffering): This fruit directly counters the impatience, anger, and retaliation that lead to breaking the law.

It helps fulfill “You shall not murder” (or even hate in the heart — Matthew 5:21-22) by enduring wrongs without exploding in rage.

In the context of the Sabbath, patience manifests as a calm trust in God’s provision during rest — refusing to anxiously work seven days a week out of fear or greed. It allows us to wait on God’s timing instead of forcing outcomes that dishonor Him or harm others.

Patience also supports honoring parents or authorities when they frustrate us, and it prevents hasty false witness born of irritation.


Kindness (and Gentleness): These are practical expressions of love in action.

Kindness actively does good to others, fulfilling commands like “You shall not steal” (by generous sharing) or “Honor your father and mother” (by tender respect).

It counters harshness that could lead to false witness or adultery (by treating people with dignity rather than using them).

In relation to no other gods, kindness flows from a heart that has found its satisfaction in the true God and therefore treats people (made in His image) with the same mercy God shows us.


Goodness: This reflects God’s own moral excellence. It motivates us to do what is inherently right — keeping the Sabbath as a day set apart for worship and renewal, or refusing to covet because we are content in God’s goodness.

 This ensures reliability and loyalty. It keeps the marriage covenant (no adultery), honors promises to parents or authorities, and maintains truthfulness (no false witness). Faithfulness to God prevents idolatry.


Self-control: This governs desires and prevents coveting, stealing, or any outburst that violates the law. It empowers us to say “no” to the flesh so we can say “yes” to God’s commands.

In every case, the fruit does not merely restrain evil (what the law does from the outside); it produces positive righteousness from within. A person filled with the Spirit’s patience and kindness will instinctively avoid bearing false witness because kindness refuses to harm a neighbor’s reputation, and patience refuses to speak rashly. The same person will delight in Sabbath-keeping because joy and peace make rest in God’s presence attractive rather than legalistic.



Connection to the First Table (Commands Toward God)

The fruit has a strong Godward dimension (love, joy, peace especially).

No other gods / No idols: These are fulfilled when our supreme love, joy, and peace are found in God alone. Idolatry arises from discontent or misplaced trust; the fruit satisfies the soul in Christ, making other “gods” unnecessary.

Sabbath: The command calls for holy rest and worship. The fruit produces a heart that delights in this rhythm — joy in God’s presence, peace from trusting His provision, and self-control to cease striving. It turns “Thou shalt keep the Sabbath” from external rule into a relational invitation to rest in the One we know intimately (ginōskō).


How This Avoids Both Legalism and License

This is the beauty of the New Covenant: We are not “under the law” as a system of condemnation or self-justification (Galatians 5:18; Romans 8:1-4). Instead, the Spirit writes the law on our hearts (Jeremiah 31:33; Ezekiel 36:26-27) and produces fruit that naturally fulfills its intent. We obey because we love — not to earn favor, but because we already have it in Christ.


Avoiding legalism: We do not grit our teeth and try harder to keep the commandments in our own strength (that leads back to the Romans 7 struggle). We walk by the Spirit (Galatians 5:16, 25), yielding daily so the fruit grows organically. When we fail, we run to grace, not self-condemnation.


Avoiding license: The fruit never leads to lawlessness. A truly Spirit-filled life will not practice sin that the law forbids, because love “does no wrong to a neighbor.”

In practice, as you cultivate ginōskō through prayer, worship, and surrender to the Spirit (as we discussed earlier), the fruit increases. You will find yourself more patient in traffic (avoiding anger that could lead to harm), kinder in speech (avoiding false witness), and more faithful in setting aside time for God (honoring the spirit of the Sabbath and the first commandment).


The ultimate model is Jesus Himself — the perfect embodiment of both the law and the fruit of the Spirit. He loved God supremely and His neighbor perfectly, fulfilling every command from the heart. As we abide in Him (John 15), the same Spirit produces His character in us.


This is the freedom of the gospel: The law is no longer a heavy yoke but a description of the life the Spirit is forming in us through relational knowing of the Lord. May the Holy Spirit cause His fruit to abound in you, fulfilling the law in love and deepening your intimacy with Christ.


Social Issues Today Ⓒ 2026


Thursday, April 2, 2026

Modern Jewish Voters Adjust Their Faith To Support LGBTQ

In the field of cultural sociology, the American Jewish community serves as a compelling case study of "liberal religionism." Data from 2024 through early 2026 indicates that for the vast majority of American Jews, support for LGBTQ rights is not viewed as a departure from their faith, but rather as an expression of Jewish ethical values such as Tikkun Olam (repairing the world) and B’tselem Elohim (the belief that all are created in the divine image).

The following data synthesizes recent longitudinal studies from the Pew Research Center and the Public Religion Research Institute (PRRI).

1. Comparative Support: Jewish vs. Christian Frameworks

When measuring support for LGBTQ rights, Jewish voters consistently demonstrate the highest levels of approval among all major religious groups in the U.S., often aligning more closely with religiously unaffiliated Americans ("Nones") than with other people of faith.

Support for LGBTQ Rights by Religious Affiliation (2025-2026)

Issue

Jewish Americans

U.S. Christians (Avg)

Religiously Unaffiliated

Legal Same-Sex Marriage

~82%

~55%

~88%

LGBTQ Nondiscrimination Laws

~85%

~66%

~82%

Transgender Acceptance (as a "Benefit to Society")

~59%

~32%

~58%

Researcher’s Note: While Christian support for same-sex marriage has risen significantly over the last decade (from 44% in 2014 to 55% in 2025), a substantial "values gap" remains between Jewish and Christian cohorts, particularly regarding transgender rights and religious-based service refusals.

2. The Internal Divergence: Denominational Tensions

While the aggregate data shows overwhelming support, a "Sociological Fault Line" exists within the Jewish community itself. The support for LGBTQ rights is heavily weighted by the Reform and Conservative movements.

  • Reform and Reconstructionist (Largest Groups): These branches have largely institutionalized LGBTQ inclusion. In these circles, support for gay rights is nearly synonymous with their religious identity.

  • Conservative Movement: As of 2026, this group remains in a state of "active transition." While 75-80% of laypeople support LGBTQ rights, the Rabbinical Assembly continues to debate the nuances of traditional law (Halakha) regarding the officiation of certain ceremonies.

  • Orthodox Jews (The Exception): This demographic represents roughly 9% of the American Jewish population. Data suggests they lean significantly more conservative, with views more closely mirroring Evangelical Christians than their non-Orthodox Jewish counterparts.

3. Faith vs. Social Values: A False Dichotomy?

To answer whether they support these rights "versus" their faith, we must look at the Psychology of Identity. For most Jewish voters, "Jewishness" is a hybrid of ethnicity, culture, and religion.

  • Political Prioritization: In 2024-2025 exit polling, Jewish voters ranked "The Future of Democracy" and "Civil Rights" (including LGBTQ and reproductive rights) higher than specifically "religious" concerns.

  • Secular Integration: Roughly 27% of American Jews identify as "Jews of no religion." For this group, social justice values effectively are the primary content of their Jewish identity, making a conflict with "faith" a moot point.

Summary of Values Alignment

From a researcher's perspective, Jewish voters do not see themselves as choosing LGBTQ rights over their faith. Instead, they have reinterpreted their faith through a progressive lens. This contrasts with many Christian traditions where the "Traditionalist" wing still views LGBTQ rights as being in direct tension with scripture.