John Piippo
Thoughts about God, culture, and the Real Jesus.
Saturday, May 30, 2026
Tolstoy on Victimization and Self-Pity
All of us have been victimized. Someone has done something hurtful to us that we did not bring about or deserve. We've all had that experience, probably more than once. And, surely, we have victimized others. We have punished someone wrongly, with our words and actions.
There are true victims.
There are also people who hold on to their victimization. It becomes a badge of their identity. They are a victim. Call this a spirit of victimization. They don't get over it, and they won't get over it. Victimization has become an illness.
A spirit of victimization exudes self-pity. Tolstoy, in The Death of Ivan Ilych, describes the sickness of self-pity in exquisite detail:
"What tormented Ivan Ilych most was the deception, the lie, which for some reason they all accepted, that he was not dying but was simply ill, and he only need keep quiet and undergo a treatment and then something very good would result… The awful, terrible act of his dying was, he could see, reduced by those about him to the level of a casual, unpleasant, and almost indecorous incident (as if someone entered a drawing room defusing an unpleasant odor) and this was done by that very decorum which he had served all his life long. He saw that no one felt for him, because no one even wished to grasp his position… [W]hat most tormented Ivan Ilych was that no one pitied him as he wished to be pitied. At certain moments after prolonged suffering he wished most of all (though he would have been ashamed to confess it) for someone to pity him as a sick child is pitied. He longed to be petted and comforted."” (Emphasis mine.)
In Luke 9:23 Jesus tells us, "If anyone would come after me, he must deny himself and take up his cross daily and follow me.” Self-denial is necessary to take up the cross and follow Jesus. It needs to be happening every day.
Self-denial addresses attitudes like self-love, self-hatred, and self-pity. All are forms of self-obsession. The more self-obsession, the less following of Jesus there will be. Following Jesus is in inverse proportion to self-obsession.
Self-pity is one of the more punishing forms of self-obsession. Self-pity cannot coexist with spiritual renewal and transformation.
In one of my seminary classes I was talking about holding “pity parties,” when a pastor named Samuel from Ghana asked, “What do you mean by “pity party?”” I said, “Samuel, the next time I host one for myself I’ll invite you.” Unfortunately, I could write an essay on How To Host Your Next Pity Party.
To be self-pitying is to live life as a victim. While it’s true that sometimes we are victims, there is a spirit of victimization (self-deprivation) that is to be distinguished from the real thing. It looks like this: "Poor me! They are not treating me right - and after all I've done for them!" Such is the self-pitying, angry person.
In this regard Henri Nouwen asks, "What else is anger but the response to the sense of being deprived? Much of my own anger comes from the fact that my self feels deprived."
When one chooses to express this anger by hosting a pity party, the self-obsession has begun.
Friday, May 29, 2026
A Disciple Grows in Compassion
(I'm re-posting this for a friend.)
Jesus looked on the crowds and,
seeing they were like sheep without a shepherd,
had compassion on them.
Matthew 9:36
The word compassion means to feel with others. Jesus told me, years ago, that my capacity for feeling with others must increase. Here is one way Jesus has mentored me in compassion.
I had just finished my seminary degree. My plans were to go immediately to a doctoral program. This did not happen. I applied to two universities. Both applications were too late. I would have to take a year off my studies.
I needed a job. My sister-in-law Lora was working as a teacher at United Cerebral Palsy Center of Will County, Illinois. She suggested I apply as a teacher's assistant.
I interviewed with the Director of the United Cerebral Palsy Center. Her name was Gretchen Lantz. For part of the interview she took me to the boys' bathroom. She said, "I don't want to mislead you. You will be spending a lot of time in this room toileting handicapped boys and young men."
I took the position. Over the next year I fell in love with students like James, Helen, David, Jimmy, Tony, James, and Gail. My heart aches a bit as I write these names. I grew to feel with them. That feeling is still part of me. Jesus, my Lord and Teacher, had a brilliant idea for me. He was mentoring me in having a heart of compassion.
When the year was over, I enrolled in a doctoral program at Northwestern University. I continued working as a teacher's assistant at the Cerebral Palsy Center for two additional summers. The disabled students had become my instructors.
I began to look at others in order to understand, not judge. The more understanding I gained, the more I felt with them. Just as Jesus is able to “sympathize with our weaknesses,” so am I.
This is how disciples of Christ feel. Apprentice yourself to Jesus, and you will experience the same.
I would not be Jesus's disciple if I looked down on the people Jesus came to rescue. In my weakness, Jesus came to me and loved me. In the same way, I am to love others.
Disciples of Christ go deeper. This is where the Pharisee missed it, as he said, “Thank God that I am not like these other horrible people.” He failed to understand that he was. The result was, no compassion.
The secret to a compassionate heart is understanding. The more I comprehend about a person, the more I feel as they feel. The more I feel as they feel, the more I love.
I want to be more like Jesus! He sympathizes with my weaknesses. His influence causes me to grow in compassionate understanding of others. Who am I to look down on others in their infirmities?
My dear brothers and sisters, I long for this to be your experience.
DECLARATIONS
I am increasing in compassion towards others.
I focus on understanding people, not judging them.
I know that understanding always precedes evaluation.
My heart goes out to people who are struggling.
I am a rescuer of people.
As a student in the School of Jesus, I am learning how to love as Jesus loves.
(From my book 31 Letters to the Church on Discipleship.)
Wednesday, May 27, 2026
Every Statement Marginalizes Someone

I believe the following propositions (i.e. 'statements') are true:
1 - God exists.
2 - Jesus is God incarnate.
3 - The only way to God is through Jesus (Jesus is, e.g., "the door").
My beliefs marginalize many people.
Such is the nature of truth. Truth-claims marginalize. "Truth," whatever it is (e.g., as a property of statements), is not all-inclusive. (I'm now reading philosopher Simon Blackburn's book Truth: A Guide.)
Here is something that shocks most of my logic students, because they are so postmodern-relativistic: If a proposition (statement) is true, it is true for everyone.
To illustrate: Consider the statement The lights in this room are on. If it is true, it's true for everyone, everywhere, cross-temporally. If someone thinks this statement is false (while it is true), then they are wrong.
All persons have a worldview, a belief system. One's beliefs can be articulated in a series of statements. The beliefs of other people sometimes marginalize me, when I think they are false.
4 - God does not exist.
5 - Jesus is not God incarnate.
6 - There are many ways to God.
P4 marginalizes all theists, such as myself.
To say that P4, P5, and P6 "marginalize" me is to say they do not include me. I am outside the margins of any worldview that believes P4, P5, and P6.
Every proposition has a certain level of arrogance attached to it. Consider, e.g., the following:
7 - I am now writing this sentence.
P7 is, I believe, true. Or, a moment ago, P7 was true, but now P7 is false. But still, P7's truth was only probable, and someone could reasonably believe it was false. Nonetheless, P7's arrogance-level seems to me to be low. Which means that most would accept P7 as having been true a moment ago.
Now try this:
8 - One should never try to convert others to one's own way of thinking.
P8 seems to have a high arrogance-level. Because P8 is itself a way of thinking that is being forced on someone like me who thinks P8 to be inherently false. P8 functions for me in the same way that P3 functions for others. P8-ers are trying to convert me.
Let me try one more.
9 - Christian theists like Piippo think they are right and that people who disagree with them are wrong.
Of course. But so what? That is the nature of propositional thinking.
A proposition is a sentence that is either true or false. In logic, there's no "true for me" stuff (i.e., don't commit the "subjectivist fallacy"). Every proposition contains a level of epistemic arrogance that necessarily marginalizes those who dissent.
This is unavoidable.
A Fool Scoffs and Mocks Others
(It's going to be 80 today. I thought I'd post a winter scene. Bolles Harbor.)
I'm using Tim Keller's devotional book on Proverbs. It's excellent. Like Proverbs, it's relevant and applicable.
Here is one of the entries, in its entirety.
If a wise person goes to court with a fool,
the fool rages and scoffs,
and there is no peace.
(29:9)
CHOOSE YOUR BATTLES. Fools rage or, we would say, “rant.” They scoff and mock their opponents, rather than making an argument or a case. Ranters and scoffers do not persuade or build bridges They merely “energize the base”—that is, they preach to those who already agree with them and confirm the views and biases people already have. Today this is the main form of public discourse.
The realism of this proverb shows that sometimes engaging a ranter is unavoidable. We are told to expect a long and painful process. But we must enter it maintaining other commitments, such as not despising the ranter (July 25) and always treating people respectfully (May 10). We are never to do to the ranter what the ranter is trying to do to us—to marginalize and demonize rather than convince. In the New Testament we are directed to, as much as it is within our control, live at peace with the people around us (Romans 12:18), even those who rage and scoff.
Do you rant? Do you enjoy reading or listening to ranters?
Prayer: Lord Jesus, you answered your opponents wisely and brilliantly but patiently and constantly. How I want to give back to my critics—with verve—the same disdain they show me. But I want to be like you, not them. Change my heart to make it so. Amen.
(Tim Keller, Kathy Keller. God's Wisdom for Navigating Life: A Year of Daily Devotions in the Book of Proverbs.)
Monday, May 25, 2026
The Differences Between American Christianity and Biblical Christianity
(I'm re-posting this, to keep it in play.)
***
From Joseph Mattera's "13 Contrasts Between American and Biblical Christianity." The differences are:
- American Christianity focuses on individual destiny. The Bible focuses on corporate vision and destiny. Correct. It's the tribe, the community, and less the individual. American churchianity is individuated. Note that the apostle Paul's use of the pronoun "you" is overwhelmingly plural.
- American Christianity focuses on individual prosperity. The Bible focuses on stewardship. "Much American preaching today focuses on "our rights in Christ" to be blessed. However, in Scripture the emphasis regarding finances has to do with being blessed by God in order to be a blessing by bringing God's covenant to the Earth (Read Deut. 8:18; 2 Cor. 9:10-11). Jesus promised material blessing only in the context of seeking first His Kingdom (Matt. 6:33)."
- American Christianity focuses on self-fulfillment and happiness. The Bible focuses on glorifying God and serving humanity. In contrast to the Bible "much of the focus from the American pulpit has to do with individual fulfillment and satisfaction."
- American Christianity appeals to using faith to attain stability and comfort. The Bible encourages believers to risk life and limb to advance the Kingdom. Read Hebrews 11, THE premier biblical text on the meaning of "faith," the kind of faith that, without which, it is impossible to please God.
- American Christianity usually focuses on individual salvation. The Bible deals with individual and systemic redemption.
- The American apologetic focuses on human reason. The Bible's apologetic focuses on the power of God and experience. "If the foundation of your faith is human reason, then the first person that has more knowledge than you in science could talk you out of being a Christ-follower. Truly, the fear of the Lord is the beginning of wisdom, not human reason (Prov. 9:10; 1 Cor. 1:17-23)." BTW - anyone who reads apologists like Bill Craig and J.P. Moreland (and even myself), and thinks our interest in rationally defending our faith is about the primacy of human reason over the God-encounter, has misunderstood us.
- American believers have a consumerist mentality regarding a home church. The biblical emphasis is being equipped for the ministry. See here, and here. Mattera notes: "Americans shop for a church today based on what meets their personal and family needs the best. It is almost like a supermarket mentality of one-stop shopping." The Consumer Church, as Eugene Peterson has said, is an Antichrist Church.
- American Christianity promotes a culture of entertainment. The Bible promotes the pursuit of God. See here.
- American Christianity depends upon services within a building. The biblical model promotes a lifestyle of worship, community and Christ following. Mattera writes: "Most of the miracles in the book of Acts and the gospels took place outside a building in the context of people's homes and in the marketplace. In Acts 2 and 4, the churches met house-to-house, not just in the temple. The man at the gate was healed before he went into the temple (Acts 3), which caused an even greater revival to take place."
- American Christianity is about efficiency. The biblical model is about effectiveness. "Often, the American church is modeled more after the secular corporate model rather than the biblical model. The church is not an organization, but an organism that should be organized!"
- In American Christianity the pastor is elected. In the biblical model God calls the pastor.
- In American Christianity the individual interprets the Bible. In the New Testament the hermeneutical community interprets the Bible.
- American Christianity trains its leaders in Bible colleges. Biblical Christianity nurtures leaders through personal mentoring. "Biblically, leaders were not sent outside of the context of a local church to be trained for the ministry. They were nurtured personally in the context of congregational life by church leaders acting as mentors (as the Apostle Paul did with Timothy; as Aquila and Priscilla did with Apollos in Acts 19; and as Barnabas did with John Mark in Acts 15)."
Saturday, May 23, 2026
Why Pray, If God Already Knows What I Am Going to Pray?
If God already knows what I am going to pray before I pray it, why do so?
Because: This is about a relationship, not a religious ritual.
Think of a loving parent who already knows what their child is going to say, and allows them to say it without interrupting. This is about us, being real and authentic, in that relationship.
Like a loving parent is proud of their child’s transparency before them.
“We must lay before Him what is in us, not what ought to be in us,” wrote C. S. Lewis.
To put it another way, we must trust God with what God already knows.
As you pray, you can trust God with what he already knows.
(From my book Praying: Reflections on 40 Years of Solitary Conversations with God, pp. 303-304.)
Friday, May 22, 2026
Teaching Spiritual Formation at Payne Theological Seminary for Nine Weeks
Beginning July 27 and ending October 2, on Zoom, I will again teach my Spiritual Formation class to Payne Theological Seminary (A.M.E.) M.Div. students. Here are some photos of Payne and my former students. I love these people!
The Presence of God Is Disconnected from Performance
(Cancun)
Do not mistake the presence of God for
performance.
It has nothing to do with
entertainment.
Instead of an audience
voting thumbs up or thumbs down on what they thought of the church “service,”
faces and thumbs are on the ground before our holy God.
Our people don’t need great sermons or great music; they need a great God.
Thinking and learning about God is vital,
but the idea all along has been “Emmanuel,” God with us.
A. W. Tozer expresses this when he asserts: “The presence of God is more important
than the program.” - A. W. Tozer
As Leonard Ravenhill said, “You
can have all of your doctrines right—yet still not have the presence of God.”
It’s true that God’s presence can be
mediated through preaching and worship. But, as people leave the sanctuary on a
Sunday morning, we know the real thing has happened if they say, not, “What
great preaching,” and not, “What an awesome worship band,” but rather, “What a
great God!”
James McDonald writes: “God’s
provision for all that we need is His manifest presence with us. God doesn’t
dispense strength, wisdom, or comfort like a druggist fills a prescription; He
promises us Himself— His manifest presence with us, as all that we will ever
need— as enough! We must be terrified at the thought of a single step without
it, without the Lord.”
Tuesday, May 19, 2026
15 MINUTES with Psalm 23 and God
15
MINUTES with Psalm 23 and God
- John Piippo, PhD
This exercise
is at the heart of what I teach pastors and leaders and seminary students. If
we have more time, I ask them to spend an hour with God and Ps. 23.
This shortened version could work as a small group exercise. Or, for a leader's meeting or committee meeting.
THE INSTRUCTIONS
Take a minute
to prepare to meet with God. Put your cell phone and any other distractions
away.
Use Psalm 23
for your meditation. Biblically, to meditate is to ponder something. Meditation
is repetitive. Meditate on Ps. 23 for 15 minutes.
During this
time, keep a spiritual journal. A spiritual journal is a record of God’s voice
and activity in your life. When God speaks to you about you, write it down.
(On the other side of this paper.)
If your mind wanders, it will wander towards something like
a burden. Write down where it wanders to. “Cast your burdens on Him, for He
cares for you.” (1 Peter 5:7)
When the 15
minutes are over, ask the group: Is there anyone who would share what God said
to you during this time?
PSALM
23
The Lord is my shepherd, I shall not want.
2 He makes me lie down in green pastures;
He leads me beside still waters.
3 He restores my soul;
He leads me in paths of righteousness
For His name’s sake.
4 Even though I walk through the valley of the shadow of
death, I will fear no evil;
For You are with me;
Your rod and Your staff, they comfort me.
5 You prepare a table before me in the
presence of my enemies;
You anoint my head with oil, My cup overflows.
6 Surely goodness and mercy shall follow me
All the days of my life;
And I will dwell in the house of the Lord
forever.
Anthropic Non-Progressivism
In technology, in medicine, in the sciences, humanity has progressed. For example, when I was in grad school at Northwestern University, I bought a refurbished IBM Selectric typewriter for $900. This thing was heavy enough to do serious medieval damage to anything it was launched at. My dissertation was 450 pages long. If I had to edit something on page 20, guess what I had to do. I typed and re-typed and re-typed my doctoral dissertation on this thing which, at the time, was state of the art. Thankfully, at this moment, I am writing this post on my Asus laptop computer.
That's technological progress. But humanity, as a whole, has not morally and spiritually progressed. I am calling this anthropic non-progressivism. Here's an example from Walter Rauschenbusch's Christianity and the Social Crisis. He writes,
"History is never antiquated, because humanity is always fundamentally the same. It is always hungry for bread, sweaty with labor, struggling to wrest from nature and hostile men enough to feed its children. The welfare of the mass is always at odds with the selfish force of the strong. The exodus of the Roman plebeians and the Pennsylvania coal strike, the agrarian agitation of the Gracchi and the rising of the Russian peasants—it is all the same tragic human life.
(Rauschenbusch, Christianity and the Social Crisis in the 21st Century: The Classic That Woke Up the Church, p. 1.)





















