In our imagination, we can see you in any number of contexts where you will surely go. We see so many of you in the pulpit, teaching and preaching the Word of God. We see many of you on the mission fields of the world, taking the Gospel where it has never been heard. We see you making disciples. Some will lead in worship and song, others in leadership and service. We can see you in so many places.

One of the most ridiculous books given to some high school graduates is Oh, The Places You’ll Go! by Dr. Seuss. It is filled with the kind of logic that fuels the self-esteem movement and the culture of self-expression. It’s message is encapsulated in passages like this: “You have brains in your head. You have feet in your shoes. You can steer yourself any direction you choose. You’re on your own. And you know what you know. And YOU are the one who’ll decide where to go.”

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The prosecution of Kermit Gosnell put the entire nation on trial. The doctor was indicted on hundreds of criminal counts, and in addition to the murder and manslaughter convictions he received yesterday, he was also convicted on more than two hundred counts including racketeering, infanticide, and performing abortions that violated Pennsylvania law. Most of those were illegal late-term abortions.

The evidence presented in the trial was gruesome. Investigators told of finding jars filled with parts of dismembered babies. Some of Dr. Gosnell’s co-workers told of seeing the doctor deliver babies alive, then murdering them by snipping their spinal cords with scissors. They told of babies moving their arms and legs and gasping for breath, even making noises as Dr. Gosnell murdered them.

The arrest of Dr. Gosnell in 2011 brought a wave of news coverage. That was not the case with his trial — at least not until public outrage demanded that the press pay more attention. The mainstream media largely ignored the trial, and national attention came only after a concerted effort in social media and on the Internet made inattention to the story nearly impossible.

As Kirsten Powers, writing in USA Today, wrote: “Since the murder trial of Pennsylvania abortion doctor Kermit Gosnell began on March 18, there has been precious little coverage of the case that should be on every news show and front page. The revolting revelations of Gosnell’s former staff, who have been testifying to what they witnessed and did during late-term abortions, should shock anyone with a heart.” She concluded, “The deafening silence of too much of the media, once a force for justice in America, is a disgrace.”

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Last month, Judge Edward Korman of the United States District Court for the Eastern District of New York handed down an order forcing the Food and Drug Administration to make emergency contraceptives, sometimes called the “morning-after pill,” available without a doctor’s prescription or parental permission to girls without any restriction on age.

Judge Korman’s order would open the door for girls as young as 10 or 11 to obtain the morning-after pill without any involvement by either a doctor or a parent. That same girl, of course, could not be given an aspirin in a school clinic without parental permission, much less a simple antibiotic like penicillin. Nevertheless, this federal judge ruled that girls and women of any age must be allowed over-the-counter access to emergency contraceptives.

The Obama Administration had previously set the age for access to the morning-after pill, or Plan B, at age 17. That was not good enough for Judge Korman, nor for the abortion rights and feminist groups clamoring for any age restriction to be removed. On April 30, the Food and Drug Administration announced that the age for unrestricted access to Plan B would be lowered to 15. This move, shocking enough to most parents, was not acceptable to the groups demanding an end to all age restrictions.

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Believers are then assigned the task of telling others about the salvation that Christ has brought, and this requires the use of words. We tell the story of Jesus by deploying words, and we cannot tell the story without them. Our testimony, our teaching, and our theology all require the use of words. Words are essential to our worship, our preaching, our singing, and our spiritual conversation. In other words, words are essential to the Christian faith and central in the lives of believers.

As Martin Luther rightly observed, the church house is to be a “mouth house” where words, not images or dramatic acts, stand at the center of the church’s attention and concern. We live by words and we die by words.

Truth, life, and health are found in the right words. Lies, disaster, and death are found in the wrong words. The Apostle Paul warned Timothy, “If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain.” [1 Timothy 6:3-5]

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Kirk and Madsen argued that homosexual activists and their allies should avoid talking about sex and sexuality. Instead, “the imagery of sex per se should be downplayed, and the issue of gay rights reduced, as far as possible, to an abstract social question.”

Beyond Kirk and Madsen and their public relations strategy, an even more effective legal strategy was developed along the same lines. Legal theorists and litigators began to argue that homosexuals were a class of citizens denied basic civil liberties, and that the courts should declare them to be a protected class, using civil rights precedents to force a moral and legal revolution.

That revolution has happened, and it has been stunningly successful. The advocates for the normalization of homosexuality and the legalization of same-sex marriage have used legal arguments developed from the civil rights era to their advantage. Arguments used to end the scourge of racial segregation were deployed to normalize homosexuality and homosexual relationships. Over the years, these arguments have led to such major developments as the decriminalization of homosexual behaviors, the inclusion of homosexuals within the United States military, and the legalization of same-sex marriage in some states.

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When the rich man returned, he demanded an accounting. The servant who had received five units but turned in ten was richly praised and rewarded. “Well done, good and faithful servant,” said the master. “You have been faithful over a little, I will set you over much.” The servant who had doubled two units to four received the same commendation.

The last servant, who hid his master’s wealth in the ground, returned what he had been given; nothing lost, but nothing gained. The master rebuked him harshly, calling him wicked and taking his stewardship away. Then Jesus set down this principle: “For to everyone who has more will be given, and he will have an abundance. But from the one who has not, even what he has will be taken away.” [Matthew 25: 14-30]

Stewards are entrusted with great responsibility. Those who lead are entrusted with a stewardship that comes ultimately from God and will be judged by him alone in the end. We are given a job to do and significant authority as a trust. We will shipwreck our leadership for certain if we do not remember that we are stewards, not lords, of all that we hold by trust.

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Born October 13, 1925 in the village of Grantham, Margaret Roberts was soon recognized as an unusually bright and forceful child. Her father, Alfred, was a grocer who had high hopes for his children. The Roberts household was a place of firm discipline, Christian nurture, and intellectual activity. After graduating from Kesteven and Grantham Girls’ School, Margaret Roberts entered Oxford University, where she earned a degree in chemistry and became the first woman to serve as President of the Oxford University Conservative Association. Shortly thereafter, she married Denis Thatcher, an executive in the chemical industry. Together, they were to have two children, Mark and Carol. After over a half century of marriage, Denis Thatcher died in 2003.

Margaret Thatcher’s role as President of the Oxford University Conservative Association indicated two factors that would play a large part in the future of Great Britain. First, her political philosophy and worldview were solidly grounded in the conservative tradition. Her leadership in Britain would be considered revolutionary only because that nation had strayed so far from any conservative philosophy of government and economics. Second, Margaret Thatcher’s leadership at Oxford was indicative of her leadership ability as it would be later recognized by her political peers.

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Christian leaders are called to convictional leadership, and that means leadership that is defined by beliefs that are transformed into corporate action. The central role of belief is what must define any truly Christian understanding of leadership. This means that leadership is always a theological enterprise, in the sense that our most important beliefs and convictions are about God. Our most fundamental beliefs about God determine everything else of importance about us. If our beliefs about God are not true, everything we know and everything we are will be warped and contorted by that false knowledge – and this fact points to a huge problem.

The culture around us has its own concept of God, and it has little to do with the God of the Bible. Out in the fog of modern culture, God has been transformed into a concept, a therapist, a benign and indulgent patriarch, and a user-friendly deity. As theologian David F. Wells states so powerfully, “We have turned to a God that we can use rather than a God we must obey; we have turned to a God who will fulfill our needs rather than to a God before whom we must surrender our rights to ourselves. He is a God for us, for our satisfaction, and we have come to assume that it must be so in the church as well. And so we transform the God of mercy into a God who is at our mercy. We imagine that he is benign, that he will acquiesce as we toy with his reality and co-opt him in the promotion of our ventures and careers.”

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The Apostle Paul affirms this priority when he writes to the Christians in Corinth. In the opening verses of1 Corinthians 15, Paul sets out his case:

Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me. For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me. Whether then it was I or they, so we preach and so you believed.

Paul points directly to the events of the cross and resurrection of Christ. He is not concerned with just any gospel, but with the only gospel that saves. This is “the gospel I preached to you,” Paul reminds the Corinthians. The same Paul who so forcefully warned the Galatians against accepting any false gospel reminds the church at Corinth that the very “gospel I preached to you” is the gospel “by which you are being saved.” Their stewardship of the gospel is underlined in Paul’s words, “if you hold fast to the word I preached to you.”

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The first time the issue of same-sex marriage came before the Court, back in 1972, the Court dismissed the question succinctly: “The appeal is dismissed for want of a substantial federal question.”

But now the Supreme Court is faced with two cases that demand a more substantial response. One case deals with a challenge to the constitutionality of the federal Defense of Marriage Act, and the other addresses Proposition 8, the amendment to the California constitution defining marriage as the union of a man and a woman.

Both cases are significant. Together they represent a monumental set of issues for the justices. The Defense of Marriage Act (DOMA) was passed by huge majorities in both the House of Representatives and the Senate back in 1996. It was then signed into law by President Bill Clinton. DOMA requires the federal government to define marriage exclusively as the union of a man and a woman, and it makes clear that no state is obligated to recognize a same-sex union conducted in any other state. President Obama, whose constitutional responsibility requires him to defend the laws of the United States, has ordered his Attorney General not to defend DOMA in court. It will be defended by attorneys representing the House of Representatives.

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