tag:blogger.com,1999:blog-48616714854485065842024-02-25T13:12:55.573-08:00EvangelizologyTom Johnston's blog on evangelizing and the Christian life.Dr. Tom Johnstonhttp://www.blogger.com/profile/12865928606734416365noreply@blogger.comBlogger124125tag:blogger.com,1999:blog-4861671485448506584.post-47473207373999659112024-01-31T07:47:00.000-08:002024-01-31T07:48:24.027-08:00Is Jesus in the Heavenlies?<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEheiZ_zZZZQxQsA6knThnyzH0scbiQTWj3OTY9TBhtM54k58424yEp6Vps3q61N79371XRqrIaDXrKQ25ULYOv_5qZ4nL4wQDu7qVMsDRMg5Kru-v2kr-t8ue32FP9zKqfmO8bouSPjjQl31DudScu_N8Y44FK_3zrYEOe342qXsxSZW2SYBQA8PXkhovE5/s1819/IMG_1132.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1819" data-original-width="1819" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEheiZ_zZZZQxQsA6knThnyzH0scbiQTWj3OTY9TBhtM54k58424yEp6Vps3q61N79371XRqrIaDXrKQ25ULYOv_5qZ4nL4wQDu7qVMsDRMg5Kru-v2kr-t8ue32FP9zKqfmO8bouSPjjQl31DudScu_N8Y44FK_3zrYEOe342qXsxSZW2SYBQA8PXkhovE5/s320/IMG_1132.jpeg" width="320" /></a></div><div class="separator" style="clear: both; text-align: left;"><span style="font-family: arial;"><br /></span></div><blockquote><div><span style="font-family: arial;">“For Jesus Christ after the resurrection rose up to heaven, and is seated at the [right] of God the almighty Father and from there will come to judge the living and the dead… By which it follows well, that if his body is in heaven, at this same time, then it is not on earth…” (Placard Against the Sacrifice of the Mass, 18 October 1534; translation mine).</span></div></blockquote><div><span style="font-family: arial;">The truth that Jesus is objectively in heaven—at this time—is an unavoidable fact in the Scriptures. Or is it? Does the New Testament clearly state that Jesus is in heaven at the right hand of God interceding for His people?</span></div><div><span style="font-family: arial;"><br /></span></div><div><span style="font-family: arial;">Here are some prominent verses on this topic:</span></div><blockquote><div><span style="font-family: arial;">“Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.” Hebrews 7:25.</span></div></blockquote><blockquote><div><span style="font-family: arial;">“My little children, these things I write to you, so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous.” 1 John 2:1.</span></div></blockquote><div><span style="font-family: arial;">Do these verses unequivocally teach the current location of Jesus? Or is this truth to be ascertained from other Scriptures?</span></div><div><span style="font-family: arial;"><br /></span></div><div><span style="font-family: arial;">Another verse on this topic is John 3:13:</span></div><blockquote><div><span style="font-family: arial;">“No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven.” John 3:13 (NKJ).</span></div></blockquote><div><span style="font-family: arial;">However, in the 19th Century A.D. the last line, “who is in heaven,” was determined to be a scribal error and has since been removed.</span></div><blockquote><div><span style="font-family: arial;">“No one has ascended into heaven except he who descended from heaven, the Son of Man.” John 3:13 (ESV).</span></div></blockquote><div><span style="font-family: arial;">Again, another verse on this topic is Romans 14:9:</span></div><blockquote><div><span style="font-family: arial;">“For to this end Christ died and rose and lived again, that He might be Lord of both the dead and the living.” Romans 14:9 (NKJ)</span></div></blockquote><div><span style="font-family: arial;">Textual critics removed the verb “rose” from this text. The verse now reads:</span></div><blockquote><div><span style="font-family: arial;">“For to this end Christ died and lived again, that he might be Lord both of the dead and of the living.” Romans 14:9 (ESV).</span></div></blockquote><div><span style="font-family: arial;">When the second verb, “rose,” was removed, the third verb “lived again” became a synonym for the resurrection. The heavenly work of Christ, penned by Paul in a most unique way, appears to have been cleverly extinguished from this verse by the science of textual criticism.</span></div><div><span style="font-family: arial;"><br /></span></div><div><span style="font-family: arial;">Yet, how can we know the truth? All that we can ascertained is that the Greek Orthodox Greek New Testament contains both readings that the editors of the German Bible Society Greek New Testament now consider glosses. Here they are:</span></div><blockquote><div><span style="font-family: arial;">“καὶ οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου ὁ ὢν ἐν τῷ οὐρανῷ.” John 3:13 (GOT).</span></div></blockquote><blockquote><div><span style="font-family: arial;">“εἰς τοῦτο γὰρ Χριστὸς καὶ ἀπέθανε καὶ ἀνέστη καὶ ἔζησεν, ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ.” Romans 14:9 (GOT).</span></div></blockquote><div><span style="font-family: arial;">It turns out that these same readings are also found in the Majority Text and Textus Receptus. Might it be that textual critics knowingly or unknowingly altered several verses supporting the early Protestant belief that Jesus is currently interceding for His people in the heavenlies at the right hand of his Father? We cannot know.</span></div><div><span style="font-family: arial;"><br /></span></div><div><span style="font-family: arial;">However, for us today, from whence is Jesus Christ ministering right now? Is He in heaven with the Father, interceding on behalf of His people? Or is he to be worshipped in the element of the Host through the sacrifice of the Mass? A good many people lost their lives in France after the 1534 Placard Incident because they believed and professed the former.</span></div><div><br /></div><p></p>Dr. Tom Johnstonhttp://www.blogger.com/profile/12865928606734416365noreply@blogger.com0tag:blogger.com,1999:blog-4861671485448506584.post-18839775996091488002024-01-10T11:35:00.000-08:002024-01-11T05:14:05.447-08:00Charting Mission Drift in the Local Church<p><span face="Calibri, sans-serif" style="font-size: 12pt;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEi34ArIyS0MMm6EHRT9eKmp66VNJF47-2KXkyopu1ASvYvJYbwBCYBc8T1TeYW2sAVfr_S-YWito7YT5BRlJc5Q4_vQ6-OJy3mLuQg4mALkKGNhFjyNeDCNKLV0PsiTbMF_blNO1kTc2wMdMxnXdQflmI-6K_xgIBv57QDtJmF93IVuyV_IAueGMHEcK7CQ" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: arial;"><img alt="" data-original-height="613" data-original-width="956" height="205" src="https://blogger.googleusercontent.com/img/a/AVvXsEi34ArIyS0MMm6EHRT9eKmp66VNJF47-2KXkyopu1ASvYvJYbwBCYBc8T1TeYW2sAVfr_S-YWito7YT5BRlJc5Q4_vQ6-OJy3mLuQg4mALkKGNhFjyNeDCNKLV0PsiTbMF_blNO1kTc2wMdMxnXdQflmI-6K_xgIBv57QDtJmF93IVuyV_IAueGMHEcK7CQ" width="320" /></span></a></div><span style="font-family: arial;"><br /><span face="Calibri, sans-serif"><span style="font-size: small;">Even while there are starbursts of hope on the horizon, mission drift should never be taken lightly. Shifting away from the biblical teaching and practicing biblical evangelism are symptomatic of and precedent to identifiable doctrinal drift. When a pastor or church no longer esteems direct evangelism appropriate, it is usually disguised by emphasizing relationship evangelism or servant evangelism. Non-participation in direct evangelism easily morphs into antagonism to direct evangelism. While there is a warning here, at the end of this blog I highlight four encouraging trends </span>displaying<span style="font-size: small;"> that God is truly at work in His church.</span></span></span><p></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;">This topic is like trying to make sense of bowl of Jambalaya. There are so many interacting and moving parts that it becomes difficult to comprehend the blending and rehashing. The goal of this short blogpost is to introduce four overlaid charts that seek to develop a framework for identifying the problem of evangelistic drift. Each of the four charts introduces another layer of consideration into this topic. <o:p></o:p></span></p><p><span face="Calibri, sans-serif" style="font-family: arial; font-size: 12pt;">Chart One introduces the lifecycle of an organization. Chart Two applies the lifecycle terminology to the development of a denomination, from evangelism and church planting all the way to disintegration. Chart Three inserts red boxes to show how views of evangelism overlay over the lifecycle of an Evangelical church movement. Chart Four shows how institutional churches try to tap the zeal and power of an evangelistic fervor of the “incipient stage” with “church planting,” or the growth of the “formalizing state” with “church growth.” Other layers could also be added to this framework. It is the view of this author that what is needed is a return to New Testament evangelism in theory and practice at every stage of church life. It is only by following the teachings and examples of the Bible that God’s love is shed abroad in believing hearts. </span></p><p></p><blockquote><span face="Calibri, sans-serif" style="font-family: arial; font-size: 12pt;">“And not only<i> that,</i> but we also glory in tribulations, knowing that tribulation produces perseverance; and perseverance, character; and character, hope. Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us.” Romans 5:3-5.</span></blockquote><p></p><p><span face="Calibri, sans-serif" style="font-family: arial; font-size: 12pt;">This tribulation produced love from God then flows through the entire church when they are zealously obedient to Christ’s Great Commission.</span></p><p style="text-align: center;"><b><span face="Calibri, sans-serif" style="font-family: arial; font-size: 12pt;">Chart 1: Five Stages in Organizational Lifecycle</span></b></p><p><span face="Calibri, sans-serif" style="font-family: arial; font-size: 12pt;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjUUuSdAmoMCMl_TlMzmO3aKniA51oEAbSrcZQX5ayEaAjA4nmL6y5xo1BbOZvWTwIQmZVzmuBnlWJf5ap1VSyViWUuXsginridI0IccMNL1088SkivfCg8iKJOYb7Sl2ta9Aq3lQ6W4i1gJbQsQaeE9UwrfGb5_xkQL_w_Q1JvJUNTpVPXX67vAUP9Mp0j" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: arial;"><img alt="" data-original-height="1148" data-original-width="1336" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEjUUuSdAmoMCMl_TlMzmO3aKniA51oEAbSrcZQX5ayEaAjA4nmL6y5xo1BbOZvWTwIQmZVzmuBnlWJf5ap1VSyViWUuXsginridI0IccMNL1088SkivfCg8iKJOYb7Sl2ta9Aq3lQ6W4i1gJbQsQaeE9UwrfGb5_xkQL_w_Q1JvJUNTpVPXX67vAUP9Mp0j" width="279" /></span></a></div><span style="font-family: arial;"><br /><span face="Calibri, sans-serif">The chart above displays the five stages of a social institution, as described by David Moberg in his book, </span><i>The Church as a Social Institution</i><span face="Calibri, sans-serif">. These five stages are descriptive of organizational reality. They will provide the basis for understanding the rise and fall of the local church. Let it be clear that if a local church lasts 100 years in the United States, it is an unusual church. This is especially so if it maintains its original purposes and goals after 100 years. Most churches close long before they achieve their 100-year mark.</span></span><p></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;"><o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;">This fact begs the question: have there not been Baptist churches in the United States since the State of Providence was founded in 1638, how can it be that churches do not survive, and new ones must be planted? The reason is mission drift and doctrinal drift. After these two forms of mildew eat away the heart of the churches where they thrive, the leave a hollow shell that eventually closes.<o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;">The five stages in the lifecycle of an organization are:<o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"></p><ul style="text-align: left;"><li><span style="font-family: arial;"><b>Incipient Stage</b>: Typified by zeal and fervor, founding members will cross rivers and plains to preach the gospel to one and all. Revival fires glow. The Holy Spirit is breathing out a new work of God.</span></li><li><span style="font-family: arial;"><b>Formalizing Stage</b>: Typified by hard working pastors who gather congregations together, continuing in the footsteps of their founders. They boldly evangelize and gather members into churches.</span></li><li><span style="font-family: arial;"><b>Administrative Efficiency</b>: Sometimes one or two generations removed from the founders, the new pastors apply new methods and principles of administration to best shepherd the flock of God in their care. There is no need for outsiders to be brought in since the churches are healthy and prosperous from the efforts of the founding generations.</span></li><li><span style="font-family: arial;"><b>Institutionalization</b>: As evangelism wains, so love diminishes, and zeal for spiritual things becomes rare. Soon the church becomes introverted and works-oriented as it focuses on its own health and survival. Love grows cold. Church leaders run the church like businessmen do a business. The Spirit slowly says, “Ichabod.”</span></li><li><span style="font-family: arial;"><b>Disintegration</b>: The church knows that it is dying. They may have money in the bank. They may control sizable real estate. But soon the numbers diminish, and they are no longer able to pay the light bills. Desperation mounts to maintain the institution that they once were. This is a sad time for any church.</span></li><li><span style="font-family: arial;"><b>Political Assimilation</b>: To Moberg’s five stages I have added 5-B. There are some churches that defy the funeral home envisaged in this last stage. When a church receives support from taxes, they can continue indefinitely no matter how many people do or do not attend that church. The giving to the church is less important. Practicality speaking, evangelism is less important. This is where State-Churches do not follow the five-stage paradigm of Moberg.</span></li></ul><span style="font-family: arial;"><o:p></o:p></span><p></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;"><o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;"><o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;"><o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;"><o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;"><o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;"><span style="font-size: 12pt;">Every local church fits somewhere on this paradigm. It is helpful to begin to evaluate where we are so that we can best return to the biblical teachings and methods.</span><span face="-webkit-standard"></span></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt; text-align: center;"><span style="font-family: arial;"><b><span style="font-size: 12pt;">Chart 2: Stages of Denominational Power</span></b><span face="-webkit-standard"></span></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial; font-size: 12pt;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEi7huDdpwePiPXQ572YyDoJ8Nk7OGqeV-Td7fy5Nju3RFR4xtc-M1-zTZGrhYY3J9s_-id32nAsXk49_QU5Qi45z49fbhSJjcY53biJ9SghNagov5ph4Ll_XaiJ9Yo5Eoc3lgHP85UO2eo1yUhXhFrjdLCSD5XL54mkv-7U9Jflz9GG8ab9DfGoq-Qob1pe" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: arial;"><img alt="" data-original-height="1242" data-original-width="1940" height="205" src="https://blogger.googleusercontent.com/img/a/AVvXsEi7huDdpwePiPXQ572YyDoJ8Nk7OGqeV-Td7fy5Nju3RFR4xtc-M1-zTZGrhYY3J9s_-id32nAsXk49_QU5Qi45z49fbhSJjcY53biJ9SghNagov5ph4Ll_XaiJ9Yo5Eoc3lgHP85UO2eo1yUhXhFrjdLCSD5XL54mkv-7U9Jflz9GG8ab9DfGoq-Qob1pe" width="320" /></span></a></div><span style="font-family: arial;"><br />As churches walk their way through their own history, each stage marks difficulties and opportunities for them. Early church planters are unknown in their towns and cities. They are like outcasts seeking to start another church in a town that may be filled with other churches (in the U.S. for example). But once a new church begins to grow, the church planter gain recognition and respectability. If God continues to bless their work with faithful members his spiritual “power base” increases.</span><p></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;"><o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;">Soon the church planters may find themselves in conflict with the pastors of institutionalized churches that are waning. If church planters are more spiritually oriented (as the paradigm suggests), they may lock horns with pastors that have slipped down the slippery slope of compromise. It may appear to be generational conflict, but on a deeper level, it may be a Great Commission conflict, and even a doctrinal conflict.<o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;">Meanwhile, the institutional churches generally hold the levers of power. They control the finances and board rooms of the institutions created by prior generations of churches, such as conventions, schools, and even publishing houses. The older pastors understand church politics, and they do not intend to give up that control.<o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;">Are these battles only generational or institutional? It seems like there is an underlying evangelistic or spiritual component that may ignite or fuel these battles to epic proportions.<o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt; text-align: center;"><span style="font-family: arial;"><b><span style="font-size: 12pt;">Chart 3: Stages of Evangelistic Philosophy</span></b><span face="-webkit-standard"></span></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEiRho_pkXLjwZrx_hZXqN0MH4vrHO9xnSyHvtFgcRUwWBE8vi9lfaUuTWc0EAjbSS-7qK3RtuFteEjTEAYlBJV93_WZb5tEmXZxw0zolBtzZSTHxMLzaH0KEceHLWmXJiLygBqzXijioKzf6gWmGYkVUbFXkJOAx-huNUKJqX_JkOBC0US4xoePIhPU7DrV" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: arial;"><img alt="" data-original-height="1218" data-original-width="1922" height="203" src="https://blogger.googleusercontent.com/img/a/AVvXsEiRho_pkXLjwZrx_hZXqN0MH4vrHO9xnSyHvtFgcRUwWBE8vi9lfaUuTWc0EAjbSS-7qK3RtuFteEjTEAYlBJV93_WZb5tEmXZxw0zolBtzZSTHxMLzaH0KEceHLWmXJiLygBqzXijioKzf6gWmGYkVUbFXkJOAx-huNUKJqX_JkOBC0US4xoePIhPU7DrV" width="320" /></span></a></div><span style="font-family: arial;"><br />Before a church becomes a dying church, biblical evangelism has long been abandoned. Evangelism may be discussed in the hymns and Sunday School curriculum, but it is no longer practiced. There is a key point in a local church’s lifecycle when aggressive evangelism is considered counter-productive and unnecessary.</span><p></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;"><o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;">The church did not start out that way. Most Evangelical churches are founded by Evangelists through Revival Movements. Souls were aggressively sought. Direct evangelism was encouraged from the pulpits and practiced in the pews. But as the church budget grows and church staff swells, there is often a moving away from the urgencies of evangelism.<o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;">Culture begins to encroach into church evangelism methods. Mass marketing and client-management tools replace personal evangelism. Sermons no longer plead for souls to be saved. The need for a healthy weekly offering weighs heavy on the heart of the pastor as he prepares his sermons. Prominent people from town may now attend his church. The pressures of success are real. It takes an unusual pastor to keep the bow of the ship of the church clearly pointed toward Christ’s Great Commission. Praise God for men such as these!<o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;">On the other hand, ungrounded leaders listen to the sirens of culture calling out to ship’s captains, causing them to veer towards spiritual reefs. <o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt; text-align: center;"><span style="font-family: arial;"><b><span style="font-size: 12pt;">Chart 4: Attempts to Regain Patterns of Growth</span></b><span face="-webkit-standard"></span></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEiDqlzlPKBwn7v3BhoOOXPoA0Glpx042aY0EVPBDBknvS7zAYiS_QYxozJ-HBqP8g8CXV5ZJJ1YByJmZKPDiKMFuaCOT1MNEilYw0fThuacFTG4L_wXurXYEn47eUNKwrp-fzM06Y3Tev_vmba-6syQDdZ_QFZffChlQNoyW59stICfq-Ebtyoheh5L9pZy" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: arial;"><img alt="" data-original-height="613" data-original-width="956" height="205" src="https://blogger.googleusercontent.com/img/a/AVvXsEiDqlzlPKBwn7v3BhoOOXPoA0Glpx042aY0EVPBDBknvS7zAYiS_QYxozJ-HBqP8g8CXV5ZJJ1YByJmZKPDiKMFuaCOT1MNEilYw0fThuacFTG4L_wXurXYEn47eUNKwrp-fzM06Y3Tev_vmba-6syQDdZ_QFZffChlQNoyW59stICfq-Ebtyoheh5L9pZy" width="320" /></span></a></div><span style="font-family: arial;"><br />Some local church sociologists may market a “form of godliness” (2 Tim 3:5) of techniques of church planting or church growth to institutional churches. These techniques fit with the evangelistic philosophy of institutional churches. However, these culturally relevant methodologies often lack the two essential components for power in witness:</span><p></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;"><o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"></p><ol style="text-align: left;"><li><span style="font-family: arial;"><b>The power of the word of God</b>, Hebrews 4:12-13: “For the word of God<i> is</i> living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. And there is no creature hidden from His sight, but all things <i>are</i> naked and open to the eyes of Him to whom we<i> must give</i> account.”</span></li><li><span style="font-family: arial;"><b>The power of the gospel of Christ</b>, Romans 1:16: “For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek.”</span></li></ol><p></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;">The culturally relevant methods have all the trappings of earthly success, but they lack Holy Spirit power. They also lack the love of God, which God sheds on His people as they evangelize through persecution for the gospel.<o:p></o:p></span></p><div><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;">Natural means yields natural success. Spiritual means produces spiritual success. Earthly means yields temporal success. Divine means produce eternal success. Regenerate Christians have been gifted the “power of God unto salvation to the Jew first and also to the Greek.” Why would we trade in this most powerful weapon for the broken cisterns of human methods.<o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;">God blesses His Word. He blesses His Gospel. He blesses biblical evangelism.<o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt; text-align: center;"><span style="font-family: arial;"><b><span style="font-size: 12pt;">Several Amazingly Encouraging Trends</span></b><span face="-webkit-standard"></span></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;">As Moberg’s five stages of organizational life are studied, there are trends that show that Southern Baptists are breaking the mold of mainline U.S. churches. The first major miracle was the Conservative Resurgence that took place especially from 1980 to 1990. As the recipient of a Doctor of Philosophy from the Southern Baptist Theological Seminary, graduating in 2001, I became a student after Dr. Albert Mohler led significant changes at the school. I am deeply grateful. In the majority of U.S. seminaries, I would have had to fight for inerrancy, the virgin birth, and the substitutionary atonement in most doctoral seminars or colloquia. My degree would have had little to do with biblical evangelism and a lot to do with sociology of religion. Southern Seminary was both rigorous and a breath of fresh air in my academic preparation. The six SBC seminaries remain an encouraging modern trend.<o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;">The six seminaries takes biblical inerrancy seriously and are firmly planted on the Baptist Faith and Message 2000. There is brilliant hope for the future.<o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;">The second positive trend that I have experienced for over 25 years is that SBC leaders are constantly seeking out young talent. When Dr. Jason Allen was hired as President of Midwestern Baptist Theological Seminary, where I taught on campus for 19 years, I was truly impressed. The SBC machinery of churches, associations, entities, committees, boards, conferences, conventions, and fellowships allows young talent to be noted, trained, and deployed, some into prominent leadership roles. The highly qualified Dr. Allen came to Midwestern as President at the age of 35.<o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;">A third trend regards the North American Mission Board’s (NAMB) Church Replanting ministry. Their Replanting webpage (<a href="https://www.namb.net/church-replanting" style="color: #954f72;">https://www.namb.net/church-replanting</a>) is devoted to replanting and revitalizing struggling churches. Included on this page is Mark Clifton’s weekly podcast, “Mondays with Mark.” This emphasis shows that NAMB takes the reality of organizational lifecycles seriously, to the point where they have implemented a strategy to address this threat.<o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;">Fourthly, NAMB's new "Evangelism Kit" (<a href="https://www.namb.net/evangelism/kit/">https://www.namb.net/evangelism/kit/</a>) is an amazing breakthrough in mobilizing Southern Baptists all across the U.S. to be involved in New Testament evangelism. This kit marks a full return to incipient stage evangelism by affirming and encouraging New Testament principles of evangelism.</span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;">Additionally, there are some amazingly positive trends on the mission fields of the world where Evangelical missionaries are drawing from the raw material of the New Testament to develop powerful movements of evangelism and discipleship. While a study of these trends is beyond the scope of this paper, they only add to the encouragement of God’s hand at work.<o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;">And yet drift happens and is happening. Like Jambalaya, these charts exemplify many moving parts in organizational stages and mission drift in the life of the local church. What might be some takeaways? Here are four recommendations:<o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"></p><ol style="text-align: left;"><li><span style="font-family: arial;">Identify the organizational stage of your local church.</span></li><li><span style="font-family: arial;">Consider your philosophy of evangelism.</span></li><li><span style="font-family: arial;">Acknowledge compromise if it has taken place.</span></li><li><span style="font-family: arial;">Repent of compromise and ask God to restore you to your first love and the sound pattern of His Holy Word.</span></li></ol><span style="font-family: arial;"><o:p></o:p></span><p></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;"><o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;"><o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial;"><o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 12pt;"><span style="font-family: arial; font-size: 12pt;">Although mission drift will always be a part of a fallen world, it need not snatch us into its net.</span></p></div><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 12pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 12pt;"><o:p></o:p></p>Dr. Tom Johnstonhttp://www.blogger.com/profile/12865928606734416365noreply@blogger.com0tag:blogger.com,1999:blog-4861671485448506584.post-39323778229495981812023-10-07T06:40:00.001-07:002024-01-10T11:36:47.585-08:00Confused Catholicity<p style="text-align: center;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjJhJFxMfVfjsb9T_sJteHs9RDBPCVxWSsRqerO0MvmIP7dw1_arsgRF9rpxy273JduTSIOPF9NYdPjlP54-svXpC6bfz3FYwJeHxNo20yZKrt2kWGsHrDJ9KcOpW5cOYVxX13_4ClG0ssb3WSOmKvX2wsCreA5mnunbGY6pn5xKILW5mwZ9ap-li1ybv96/s1208/catholicity3.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1074" data-original-width="1208" height="285" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjJhJFxMfVfjsb9T_sJteHs9RDBPCVxWSsRqerO0MvmIP7dw1_arsgRF9rpxy273JduTSIOPF9NYdPjlP54-svXpC6bfz3FYwJeHxNo20yZKrt2kWGsHrDJ9KcOpW5cOYVxX13_4ClG0ssb3WSOmKvX2wsCreA5mnunbGY6pn5xKILW5mwZ9ap-li1ybv96/s320/catholicity3.png" width="320" /></a></div> <span face="Calibri, sans-serif">“All things are lawful to me, but not all things are helpful.” 1 Cor 10:23.</span><p></p><p align="center" class="MsoNormal" style="-webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; margin: 0in 0in 6pt; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><o:p></o:p></p><p class="MsoNormal" style="-webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; margin: 0in 0in 6pt; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;">It appears that “catholicity” is replacing the term “ecumenism”—and that for good reason as we shall see below. Meanwhile, the use of “catholicity” represents an interesting <i>non sequetor</i>. That inconsistency pertains to use of the word “catholic” with a small “c” and “Catholic” with a capital “c”. The first use with a small “c” is to be understood to mean “universal.” The use with a capital “c” is understood to refer to the Roman Catholic Church.<o:p></o:p></p><p class="MsoNormal" style="-webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; margin: 0in 0in 6pt; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;">The ambiguity and confusion are quite alarming. I recall attending a church that placed the Apostles’ Creed in its bulletin with an asterisk by the word “catholic” to explain that it meant “universal.” It is interesting that a 20<sup>th</sup>Century Evangelical church using a Second or Third Century creed, eventually translated from the Latin, keeps one ambiguous transliterated term in its liturgy. Granted, it was probably borrowed from the Anglican Book of Common Prayer, only removing the “k” from the end of the word, <span>“The Holy Catholick Church.”<a href="applewebdata://7A0DB2FD-3E8D-4B23-8619-912589E326FC#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span face="Calibri, sans-serif" style="font-size: 12pt;">[1]</span></span></span></span></a> </span>Meanwhile, modern Evangelicals are taught to remove “borrowed terms” from modern Bible translations.<o:p></o:p></p><p class="MsoNormal" style="-webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; margin: 0in 0in 6pt; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span>The policy-making agreement for worldwide Bible translation work, “Guiding Principles for Interconfessional Cooperation in Translating the Bible” (1968), included an important a statement regarding the use of loan words from other languages:<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; margin: 0in 0in 6pt 0.25in; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span>“<span style="color: black;">For major languages borrowing should be kept at a strict minimum, for all such languages have a sufficiently large vocabulary or phrasal equivalence to make borrowing relatively unnecessary</span>”<a href="applewebdata://7A0DB2FD-3E8D-4B23-8619-912589E326FC#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span face="Calibri, sans-serif" style="font-size: 12pt;">[2]</span></span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; margin: 0in 0in 6pt; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span>“Guiding Principles” were originally drafted by the hand of Eugene Nida in 1964.<a href="applewebdata://7A0DB2FD-3E8D-4B23-8619-912589E326FC#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span face="Calibri, sans-serif" style="font-size: 12pt;">[3]</span></span></span></span></a> Whatever malaise was applied to loan words in Bible translation, it curiously does not seem to apply to Creeds. For this reason, the word “catholic” continues to be used in the Apostles Creed to this day, even though it is confusing to those who read it.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; margin: 0in 0in 6pt; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span>For the Roman Catholic Church, the Apostles’ Creed belongs to them, therefore it is uniquely in their purview to interpret it and its terminology. For example, it was his treason against the word “Catholic” in the Apostles Creed that John Huss was sent to the stake in Constance on July 6, 1415. In the meantime, according to the 1208 “Profession of Faith Prescribed to the Waldenses,” the word “Roman” was added to the list of adjectives describing the Catholic Church:<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; margin: 0in 0in 6pt 0.25in; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span>“We believe with our heart and confess with our mouth only one Church, not that of the heretics, but the Holy Roman Church, Catholic, Apostolic, outside of which we believe that no person is saved.”<a href="applewebdata://7A0DB2FD-3E8D-4B23-8619-912589E326FC#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span face="Calibri, sans-serif" style="font-size: 12pt;">[4]</span></span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; margin: 0in 0in 6pt; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span>Notice that the word “Roman” was added to the list of descriptors of the “catholic” church in 1208, Rome thereby clarifying their self-understanding.<a href="applewebdata://7A0DB2FD-3E8D-4B23-8619-912589E326FC#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span face="Calibri, sans-serif" style="font-size: 12pt;">[5]</span></span></span></span></a> From these two examples, it is clear that this loan word from Latin, “catholic,” comes a thorny and polemic historical context.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; margin: 0in 0in 6pt; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span>Modern scholars seem to be using the noun “catholicity” as a synonym for “ecumenism” or “cooperation.” The concept of catholicity may be founded on the false notion that there was a consensus of faith in the Early Church. Prior to Constantine there were a multiplicity of approaches to the church and the gospel, which is confirmed by the existence of the seven major autocephalous (having their own head) Orthodox Churches in the modern times. In addition to these verifiable autocephalous churches, numerous other churches can be discerned in histories by their inclusion among the listings as either rival churches or heretical churches.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; margin: 0in 0in 6pt; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span>If there was a consensus of faith within the State-Church movement initiated by Constantine, after he saw a cross in the heavens and heard a voice saying, “Conquer with this,” that consensus came with significant compromises to the gospel. Some of these compromises include:<o:p></o:p></span></p><p class="MsoListParagraphCxSpFirst" style="margin-bottom: 6pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-family: "Times New Roman"; font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant-alternates: normal; font-variant-caps: normal; font-variant-east-asian: normal; font-variant-ligatures: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; font-weight: normal; font: 7.0pt "Times New Roman"; line-height: normal;"> </span></span></span><!--[endif]--><span>General Atonement and universal salvation—to accommodate every person living within any given state.<o:p></o:p></span></p><p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 6pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-family: "Times New Roman"; font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant-alternates: normal; font-variant-caps: normal; font-variant-east-asian: normal; font-variant-ligatures: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; font-weight: normal; font: 7.0pt "Times New Roman"; line-height: normal;"> </span></span></span><!--[endif]--><span>Sacramentalism politically silencing its rival Evangelical soteriology—Sacramentalism became the approved means of grace, largely due to the ecclesio-doctrinal and political efforts of Cyprian, Ambrose, and Augustine.<o:p></o:p></span></p><p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 6pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-family: "Times New Roman"; font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant-alternates: normal; font-variant-caps: normal; font-variant-east-asian: normal; font-variant-ligatures: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; font-weight: normal; font: 7.0pt "Times New Roman"; line-height: normal;"> </span></span></span><!--[endif]--><span>Although against the teaching of the Pastoral Epistles, church leaders were called priests.<o:p></o:p></span></p><p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 6pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-family: "Times New Roman"; font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant-alternates: normal; font-variant-caps: normal; font-variant-east-asian: normal; font-variant-ligatures: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; font-weight: normal; font: 7.0pt "Times New Roman"; line-height: normal;"> </span></span></span><!--[endif]--><span>Although idolatrous from a biblical point-of-view, state churches did not forbid the veneration of Mary, angels, and saints, and prayer to the same.<o:p></o:p></span></p><p class="MsoListParagraphCxSpLast" style="margin-bottom: 6pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-family: "Times New Roman"; font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant-alternates: normal; font-variant-caps: normal; font-variant-east-asian: normal; font-variant-ligatures: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; font-weight: normal; font: 7.0pt "Times New Roman"; line-height: normal;"> </span></span></span><!--[endif]--><span>The Great Commission was revised to champion the use of the sword to conquer lands and people for the benefit of church and empire.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; margin: 0in 0in 6pt; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span>Many more compromises and heresies can be added to this list.<a href="applewebdata://7A0DB2FD-3E8D-4B23-8619-912589E326FC#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span face="Calibri, sans-serif" style="font-size: 12pt;">[6]</span></span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; margin: 0in 0in 6pt; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span>In the mid-19<sup>th</sup> Century the use of the word “ecumenical” was originally used for interconfessional cooperation among Evangelicals in their missiological endeavors. This was the case as noted in the “New York 1900 Ecumenical Missionary Conference.” The term “ecumenical” transitioned to mainline Protestant use after the 1910 Edinburgh World Missionary Conference. The Ecumenical Movement transitioned again on August 23, 1948, with the founding of the World Council of Churches. Then on November 21, 1964, 2,156 Roman Catholic bishops assembled at the Second Vatican Council approved the decree “Lumen Gentium” (2,151 for and 5 against). In this most recent emendation, the word “ecumenical” moved from pan-Christian to pan-religious:<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; margin: 0in 0in 6pt 0.25in; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span>“Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience—those too many achieve eternal salvation. Nor shall divine providence deny the assistance necessary for salvation to those who, without any fault of theirs, have not yet arrived at an explicit knowledge of God, and who, not without grace, strive to lead a good life.”<a href="applewebdata://7A0DB2FD-3E8D-4B23-8619-912589E326FC#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span face="Calibri, sans-serif" style="font-size: 12pt;">[7]</span></span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; margin: 0in 0in 6pt; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span>The term ecumenical in missionary conference circles went from describing Evangelical missions. It morphed into a mainstream Protestant use. Then once the Roman Catholic Church entered into the Ecumenical waters, it quickly took on a pluralistic religious overtone. This same pan-religious emphasis was confirmed in the 1994 <i>Catechism of the Catholic Church</i>:<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; margin: 0in 0in 6pt 0.25in; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span>“The Catholic Church recognizes in other religions [other than Judaism and Islam] that search, among shadows and images, for the God who is unknown yet near since he gives life and breath and all things and wants all men to be saved. Thus, the Church considers all goodness and truth found in these religions as ‘a preparation for the Gospel and given by him who enlightens all men that they may at length have life.’”<a href="applewebdata://7A0DB2FD-3E8D-4B23-8619-912589E326FC#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span><span class="MsoFootnoteReference" style="vertical-align: super;"><span face="Calibri, sans-serif" style="font-size: 12pt;">[8]</span></span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; margin: 0in 0in 6pt; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span>In a way it is easy to understand why the term “ecumenism” has gone into disuse among 21<sup>st</sup> Century American Evangelicals. Perhaps that is why some Evangelicals are now looking to use the term “catholicity.”<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; margin: 0in 0in 6pt; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span>It may also be helpful to consider noted Evangelicals who “returned” to Catholicism in the last 100 years as a point of caution:<o:p></o:p></span></p><p class="MsoListParagraphCxSpFirst" style="margin-bottom: 6pt; mso-add-space: auto; mso-list: l1 level1 lfo2; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-family: "Times New Roman"; font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant-alternates: normal; font-variant-caps: normal; font-variant-east-asian: normal; font-variant-ligatures: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; font-weight: normal; font: 7.0pt "Times New Roman"; line-height: normal;"> </span></span></span><!--[endif]--><span>In 1922: G.K. Chesterton, Author, Evangelist, and Apologist.<o:p></o:p></span></p><p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 6pt; mso-add-space: auto; mso-list: l1 level1 lfo2; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-family: "Times New Roman"; font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant-alternates: normal; font-variant-caps: normal; font-variant-east-asian: normal; font-variant-ligatures: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; font-weight: normal; font: 7.0pt "Times New Roman"; line-height: normal;"> </span></span></span><!--[endif]--><span>In 1985: Tom Howard, brother of David Howard and Elisabeth Elliot.<o:p></o:p></span></p><p class="MsoListParagraphCxSpLast" style="margin-bottom: 6pt; mso-add-space: auto; mso-list: l1 level1 lfo2; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-family: "Times New Roman"; font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant-alternates: normal; font-variant-caps: normal; font-variant-east-asian: normal; font-variant-ligatures: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; font-weight: normal; font: 7.0pt "Times New Roman"; line-height: normal;"> </span></span></span><!--[endif]--><span>In 2007: Francis Beckwith, president of the Evangelical Theological Society.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; margin: 0in 0in 6pt; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span>The path they trod is well worn. Waldensian Pastor and Evangelist, Durand of Osca took this path from 1204 to 1206. His reconversion into Catholicism led to the writing cited above, the 1208 “Profession of Faith Prescribed to the Waldenses.”<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; margin: 0in 0in 6pt; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span>Confusing discipleship is not helpful for the next generation of Christians. Hence another term is needed to reflect the spirit of “catholicity” experienced by some young Evangelicals today. A term should be chosen that does not carry significant ecclesiastical polemic. “Great Commission Partners” is used by some missionaries to delineate other Evangelical mission organizations with similar views of the gospel and whom they can partner. More seem to be using the term “Reformed” to delineate an affirmation with the Five Solas of the Protestant Reformation. Whatever the case, "catholicity" does not appear to be a helpful term.<o:p></o:p></span></p><p><style class="WebKit-mso-list-quirks-style">
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</style></p><div><br clear="all" /><hr align="left" size="1" width="33%" /><div id="ftn1"><p class="MsoFootnoteText"><a href="applewebdata://7A0DB2FD-3E8D-4B23-8619-912589E326FC#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[1]</span></span></span></a><i>The Book of Common Prayer and the Administration of the Sacraments… </i>(London: Society for Promoting Christian Knowledge, n.d.), 23.<o:p></o:p></p></div><div id="ftn2"><p class="MsoFootnoteText"><a href="applewebdata://7A0DB2FD-3E8D-4B23-8619-912589E326FC#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[2]</span></span></span></a>“Guiding Principles for Interconfessional Cooperation in Translating the Bible”; from Thomas F. Stransky, C.S.P., and John B. Sheerin, C.S.B., eds. <i>Doing the Truth in Charity: Statements of Pope Paul VI, Popes John Paul I, John Paul II, and the Secretariat for Promoting Christian Unity 1964-1980.</i> (New York: Paulist, 1982), 164.<o:p></o:p></p></div><div id="ftn3"><p class="MsoFootnoteText"><a href="applewebdata://7A0DB2FD-3E8D-4B23-8619-912589E326FC#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[3]</span></span></span></a>Nida was the Executive Secretary of Translations of the American Bible Society from 1946 until 1980. A position from which he was able to make personnel and funding decisions for worldwide Bible translation for 35 years. These 35 years were marked by important transitions in original language textual work and worldwide Bible translation—a transition that Nida superintended from his position. “Guiding Principles” were eventually reworked and jointly published by the Roman Catholic Secretariat for Promoting Christian Unity and the United Bible Society Executive Committee on Pentecost, June 2, 1968. A revised edition of this strategic plan was renamed to “Guidelines,” approved by the President of the Society for Promoting Christian Unity and the Honorary President of the United Bible Societies in 1987. It is currently housed on the Vatican website.<o:p></o:p></p></div><div id="ftn4"><p class="MsoFootnoteText"><a href="applewebdata://7A0DB2FD-3E8D-4B23-8619-912589E326FC#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[4]</span></span></span></a>Heinrich Denzinger, Peter Hünermann (ed., original edition), and Joseph Hoffmann (ed., French edition), <i>Symboles et définitions de la foi catholique: Enchiridion Symbolorum</i> (aka. <i>Denzinger</i>, or DS), 38<sup>th</sup> ed. (37<sup>th</sup> ed., Freiburg: Herder, 1997; Paris: Cerf, 2005), §792; translation mine.<o:p></o:p></p></div><div id="ftn5"><p class="MsoFootnoteText"><a href="applewebdata://7A0DB2FD-3E8D-4B23-8619-912589E326FC#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[5]</span></span></span></a>Jean Gonnet and Amedeo Molnar, <i>Les Vaudois au Moyen Age</i> (Torino, Italy: Claudiana, 1974), 5.<o:p></o:p></p></div><div id="ftn6"><p class="MsoFootnoteText"><a href="applewebdata://7A0DB2FD-3E8D-4B23-8619-912589E326FC#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[6]</span></span></span></a>“A Century by Century Quickview of Developments in Western Christianity,” Chart 6 in “Timelines for Western Christianity: Chronological Theology”; available following a link at: https://www.evangelismunlimited.org/c/evangelism-in-church-history (Online); accessed 6 Oct 2023; Internet.<o:p></o:p></p></div><div id="ftn7"><p class="MsoFootnoteText"><a href="applewebdata://7A0DB2FD-3E8D-4B23-8619-912589E326FC#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[7]</span></span></span></a>“Dogmatic Constitution on the Church: Lumen Gentium” (21 Nov 1964) §16; available at: http://listserv.american.edu/catholic/church/vaticanii/lumen-gentium.html; accessed 19 April 2007.<o:p></o:p></p></div><div id="ftn8"><p class="MsoFootnoteText"><a href="applewebdata://7A0DB2FD-3E8D-4B23-8619-912589E326FC#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[8]</span></span></span></a><i>Catechism of the Catholic Church </i>[London: Geoffrey Chapman, 1994], §843.<o:p></o:p></p></div></div>Dr. Tom Johnstonhttp://www.blogger.com/profile/12865928606734416365noreply@blogger.com0tag:blogger.com,1999:blog-4861671485448506584.post-10542937490294290102023-10-06T15:17:00.002-07:002023-10-06T15:46:35.455-07:00Addressing the Designation Manichean<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEikG4HXcp1l3s8V0VO2-wtUJuxJCPouY_2G2hyNilZpX3ClDIKJ1zUwvQ0rThUIYJwuUs6csb6_WmmGJ0ncsnFyS2oA-GVf72iTdQMeOhXpxx_ccqPKP04U_Pr_ru6WZe4fTWVHqZRRnmN4pVrYCZ9kqBJYmlDh7uqEHyaaIHkpLDV7tAQc5XdoecUep_fY/s2048/F7C8ABF2-64C3-4563-9DF6-D883631B803C.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2048" data-original-width="2048" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEikG4HXcp1l3s8V0VO2-wtUJuxJCPouY_2G2hyNilZpX3ClDIKJ1zUwvQ0rThUIYJwuUs6csb6_WmmGJ0ncsnFyS2oA-GVf72iTdQMeOhXpxx_ccqPKP04U_Pr_ru6WZe4fTWVHqZRRnmN4pVrYCZ9kqBJYmlDh7uqEHyaaIHkpLDV7tAQc5XdoecUep_fY/s320/F7C8ABF2-64C3-4563-9DF6-D883631B803C.jpeg" width="320" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><span style="font-family: Calibri, sans-serif;">“What am I saying then? That an idol is anything, or what is offered to idols is anything? </span></div><p align="center" class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt; text-align: center;"><span face=""Calibri Light", sans-serif">Rather, that the things which the Gentiles sacrifice they sacrifice to demons and not to God, <br />and I do not want you to have fellowship with demons.” 1 Cor 10:19-20.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><span face=""Calibri Light", sans-serif">Mark Noll made an interesting parenthetical comment in his <i>Scandal of the Evangelical Mind</i>. His comment described the Manichean tendencies of contemporary Evangelicals.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt 0.25in;"><span face=""Calibri Light", sans-serif">To make room for Christian thought, evangelicals must also abandon the false disjunctions that their distinctives have historically encouraged. The cultivation of the mind for Christian reasons does not deny the appropriateness of activism, for example, but it does require activism to make room for study. Similarly, it is conversionism along with a consideration of lifelong spiritual development and trust in the Bible along with a critical use of wisdom from other sources (especially from the world that God made) that will lead to a better day. Modifying the evangelical tendency to Manichaeism may cost some of the single-minded enthusiasm of activism, but it will be worth it in order to be able to worship God with the mind.<a href="applewebdata://1764761E-2DBB-48AE-973B-16EE411AEF54#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[1]</span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><span face=""Calibri Light", sans-serif">This admission from a lifelong historian is monumental. Noll here admits that a focus on the Great Commission and evangelism (“conversionism”) betrays a dualistic view of the world. In other words, conversionists do not believe that the “matter” or “substance” of this present world is eternal. On the other hand, these same Evangelicals do believe that the soul is eternal. When an Evangelical is saved, it is not his body that is saved, but rather his soul. Hence the term “soul winning.” The material world is fleeting, the spiritual world is eternal. In their most basic belief in being “born again,” Evangelicals betray their Manichean tendencies.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><span face=""Calibri Light", sans-serif">Others, such as Roman Catholics on the other hand, are monistic not dualistic. They adhere to the Creed of Chalcedon wherein spirituality is based in the person of Christ. Christ’s essence was not merely Docetic (appearing as human), but he was truly human. The consecrated bread of the Eucharist is true matter and true Spirit. Christ is truly present in the person of the Bishop of Rome, the true Vicar of Christ. The world is something to be cared for, and not merely a temporary place soon to be destroyed by fire.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><span face=""Calibri Light", sans-serif">What a massive difference!<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><span face=""Calibri Light", sans-serif">Back to Manicheanism. Augustine of Hippo exaggerated the Manicheanism of the Donatists. In his unrelenting polemic mind, Manicheanism was a <i>reductio ad absurdum</i> of salvation by faith alone and through grace alone. Salvation to Augustine was much more than a mere spiritual phenomenon where a person is “born again” just by hearing the words of the gospel. No, the material world also has its place. The water on the head of the baptismal font representing the new birth. The bread on the tongue of the Host in the Eucharist representing true spiritual nourishment. True grace is only communicated when a physical species is accompanied with the spiritual presence. Separating the use of matter from their corresponding spiritual benefits was to Augustine denying that Christ came in the flesh. It was dualism. It was Manicheanism. It was heresy plain and simple.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><span face=""Calibri Light", sans-serif">Christ was true God and true man. He came in the flesh. And, according to the learned Augustine, no one comes to the Father but through the Christological means provided by Christ to His Church: the Sacraments, which all share Christologically true matter and true Spirit.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><span face=""Calibri Light", sans-serif">Evangelicals on the other hand, not only deny the need for material things in the salvation process, they also turn their backs on the One True Church instituted by Christ. All in the name of their Manichean tendencies. Evangelicals believe that matter is temporal and that the spirit is eternal. They agree with Paul that there is a dualism involved in both the worship of demons, as well as in the worship of God.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><span face=""Calibri Light", sans-serif">In 1 Corinthians 1:19, Paul responded to meat sacrificed to idols with clear materialism. “An idol is nothing” and the meat sacrificed to idols is also “nothing”—they are “nothing” spiritually. Rather, it is the dualistically differentiated demons behind the idols that are the problem. In 1 Corinthians 1:20, the items sacrificed to these material shapes of wood, stone, metal, or bone, are not actually being sacrificed to those material shapes. Rather the worship bestowed on these material shapes of stone, metal, wood, or bone are being given to the demons masquerading behind the material representations.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><span face=""Calibri Light", sans-serif">Idolatry happens in a dualistic world. Yes, there is an outward form, but it is truly nothing. Why? “The earth is the Lord’s and all it contains” (Psalm 24:1). On the other hand, there are demonic forces at work stealing the fear of God and the glory due to God alone. The worship of the idol forms plays into the hands of demons that are behind them.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><span face=""Calibri Light", sans-serif">Paul teaches a dualism in 1 Corinthians 10, while at the same time condemning idolatry. He teaches that there exists a separate spiritual realm, freeing Christians to eat meat sacrificed to idols. If they want to eat meat sacrificed to idols they are free to do so, notwithstanding the conscience of another. They are free to eat what is available to them if that is what they want to eat—not for the demon’s sake, but for their enjoyment of all things created by God, for which they give thanks to God (1 Timothy 4:1-5).<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><span face=""Calibri Light", sans-serif">Freed from a slavery to a monistic view of matter and spirit, the Christian is a steward of this material world.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><span face=""Calibri Light", sans-serif">Meanwhile, Christ left a mission for His followers to fulfill. It is the Great Commission. This mission keeps His followers focusing not on the things of this life, but on those of the life to come. We are to go into all the world to preach the gospel to all creation. We are to snatch lost souls from the clutches of sin in this world, so that they can be born from above.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><span face=""Calibri Light", sans-serif">When they are saved their body may remain the same in its outward form, but their inner man is transformed into the likeness of Christ. And it all happens solely through the preaching of the gospel message. “Faith comes by hearing, and hearing by the word of God.” Romans 10:17.<o:p></o:p></span></p><p align="center" class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt; text-align: center;"><span face=""Calibri Light", sans-serif">“<span>For we know that if our earthly house, <i>this</i> tent, is destroyed, <br />we have a building from God, a house not made with hands, <br />eternal in the heavens.” 2 Corinthians 5:1.</span><o:p></o:p></span></p><div><br clear="all" /><hr align="left" size="1" width="33%" /><div id="ftn1"><p class="MsoFootnoteText" style="font-family: Calibri, sans-serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://1764761E-2DBB-48AE-973B-16EE411AEF54#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[1]</span></span></span></a><span face=""Calibri Light", sans-serif">Mark Noll, <i>The Scandal of the Evangelical Mind</i> (Grand Rapids: Eerdmans, 1994), 245.</span><o:p></o:p></p></div></div>Dr. Tom Johnstonhttp://www.blogger.com/profile/12865928606734416365noreply@blogger.com0tag:blogger.com,1999:blog-4861671485448506584.post-31172825200149685822023-06-28T08:56:00.005-07:002023-06-29T03:53:25.546-07:00Double Assurance of Salvation in 1 John 5:13<p style="text-align: center;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgW5RMWR8dpo6hiojJynid1aMt0vbCB0TL5mEE0JWHryFdyDvQrHEEsOkjzpFFna_V12eBzLUp0nNWQ0s65o8wSbaxeiG00uaijcxEdO-KPvgSQdJnZZTzdjP9wf_t3MRTQUIfEpQo6rAwcshvgJ2GUTT1cPyNWjDpJ7LYES42Ccf5w0nMyK9tc93u03Vb0/s1296/1john0513.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="791" data-original-width="1296" height="195" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgW5RMWR8dpo6hiojJynid1aMt0vbCB0TL5mEE0JWHryFdyDvQrHEEsOkjzpFFna_V12eBzLUp0nNWQ0s65o8wSbaxeiG00uaijcxEdO-KPvgSQdJnZZTzdjP9wf_t3MRTQUIfEpQo6rAwcshvgJ2GUTT1cPyNWjDpJ7LYES42Ccf5w0nMyK9tc93u03Vb0/s320/1john0513.png" width="320" /></a></div><br /><p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"></p><blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"></p><blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"></p></blockquote></blockquote><blockquote style="border: medium; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><span face="Calibri, sans-serif">“He will give him grace for his sin, & will restore his conscience, instead of his being as in danger of losing the gift of faith.”</span><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt; text-align: left;">Original: <span lang="FR">« Il lui fera grâce de son péché, & le restaurera en sa conscience, au lieu qu’il soit comme en danger de perdre le don de la foi. »</span></p></blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt; text-align: left;"><o:p></o:p></p><blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><span lang="FR"></span></p></blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><span lang="FR"></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><span lang="FR"><o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Such was John Calvin’s marginal notation on the last phrase of 1 John 5:13 in the 1588 French Geneva Bible that bears his name. So potent was the last phrase of verse 13 in Calvin’s mind, that it led him to teach assurance of salvation. In the case of the believer who sins, said Calvin, based on 1 John 5:13, he will receive grace to cover his sin, as well as a restoration a clean conscience between him and God.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">I personally had never seen the last phrase in 1 John 5:13 until several years ago, perhaps in 2014. I was sharing the gospel door-to-door using a New King James Bible and incidentally read 1 John 5:13 to the evangelism contact. The end of the verse sounded incorrect. I had memorized it differently from my youth—using the New American Standard Bible.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Here are the two versions compared:<o:p></o:p></p><blockquote style="border: medium; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt; text-align: left;">NASB: “These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life.”</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt; text-align: left;">NKJV: “These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may <i>continue to</i> believe in the name of the Son of God.”</p></blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt; text-align: left;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt; text-align: left;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">The phrase in question is this, “and that you may <i>continue to</i> believe in the name of the Son of God.” So assured were the translators of the NASB that the last phrase was not in the original manuscript that they did not even include it in the footnote. On the other hand, the translators of the NKJV were so convinced of its authenticity, that they did include this in the text of 1 John 5:13.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Let’s briefly consider the textual history of this phrase.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">It continues to exist in the Greek Orthodox 1904 “Patriarchal Text” as follows:<o:p></o:p></p><blockquote style="border: medium; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt; text-align: left;">Ταῦτα ἔγραψα ὑμῖν τοῖς πιστεύουσιν εἰς τὸ ὄνομα τοῦ υἱοῦ τοῦ Θεοῦ, ἵνα εἰδῆτε ὅτι ζωὴν αἰώνιον ἔχετε, καὶ ἵνα πιστεύητε εἰς τὸ ὄνομα τοῦ υἱοῦ τοῦ Θεοῦ.</p></blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">The reader may consider the 10 words following the last comma in this verse. They are equivalent to the missing or omitted phrase in 1 John 5:13. In addition, this phrase is also found in the the following Greek New Testaments: Erasmus (1516), Codex Bezae (1562), Elzevir Brothers (1624, 1633, 1641), Hodges-Farstad (1982), Robinson-Pierpoint <i>Byzantine Textform</i> (2005), the Pickering’s <i>New Testament according to Family 35 </i>(2014), which history is often titled, “Majority Text”—in other words, the majority of the New Testament manuscripts in existence. In addition, the Greek Orthodox reading of the “Patriarchal Text” is followed by the Russian Orthodox, etc.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">How is it that we English-speaking Evangelicals in the 21<sup>st</sup> Century currently follow the “Minority Texts,” “Critical Edition Text,” or “Eclectic Text”? That is a discussion for another article. In short, in this author’s estimation, it involves subscribing to false premises combined with unequally applied principles.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">There were two textual traditions in the 16<sup>th</sup> Century—that is, in the century of the Protestant Reformation. There was the Protestant tradition and the Catholic tradition on this verse.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">An authoritative example of the Catholic tradition, is the 1592 Clementine Vulgate. It reads as follows:<o:p></o:p></p><blockquote style="border: medium; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt; text-align: left;"><span lang="FR">« </span><span lang="LA" style="background: repeat white;">Hæc scribo vobis ut sciatis quoniam vitam habetis æternam, qui creditis in nomine Filii Dei.</span><span lang="FR"> »</span></p></blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">As the reader might ascertain, the last phrase is not found in this verse. Hence, during the 16th Century, a standard Catholic Latin Vulgate did not include the last phrase, "and that you may <i>continue to</i> believe in the name of the Son of God."</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">By clear contradistinction, all the Protestant Bibles of that era, being translated from the Majority Greek text, did include that phrase. For example, here are five French Swiss Protestant versions that span the 16<sup>th</sup>Century (close to original French spelling).<o:p></o:p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh2rt6bXj0iPqbp4L4SmB_GrS9O-HHuMC_bHJsIyr7yGBkdcGiFXOske1syBgTH9NYP_oFO4BQD3qNJBLfJ1FrsXkAPx4MZOWi5bubKvFunXjJYFuqnqITNC7G9Lu6sRogoJBcpYaLQWketf9U6Iu07uhN2aNUhlO1aFurPdGOk8H5k3tH_rN14FLzoQFps/s1219/5%20french%20versions.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="569" data-original-width="1219" height="149" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh2rt6bXj0iPqbp4L4SmB_GrS9O-HHuMC_bHJsIyr7yGBkdcGiFXOske1syBgTH9NYP_oFO4BQD3qNJBLfJ1FrsXkAPx4MZOWi5bubKvFunXjJYFuqnqITNC7G9Lu6sRogoJBcpYaLQWketf9U6Iu07uhN2aNUhlO1aFurPdGOk8H5k3tH_rN14FLzoQFps/s320/5%20french%20versions.png" width="320" /></a></div><div class="separator" style="clear: both; text-align: left;"><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 6pt 0in;">The last phrase of 1 John 5:13 is found translated in all five of these versions. Three important 16<sup>th</sup> Century Protestant versions also include the last phrase of 1 John 5:13.</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 6pt 0in;"><o:p></o:p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEis3cVUMvmPgqz2j_UO3I-VEWXqE-cYXCwYU0Xo2X571FvZ5qIerHTDzL8oVDk1LsDzHo7tLFD3ji3vo63Vg8EfskwtYJOk3j_IrH9dLUjAATtu4tfvOfh5Mf6wXIovHHEe_RORvlvGr7xAH8Y5zAFkDcnNpa6-H7jpo58lCf6-7p-Mc139c2xNbttRecFV/s1233/3%20english%20versions.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="407" data-original-width="1233" height="106" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEis3cVUMvmPgqz2j_UO3I-VEWXqE-cYXCwYU0Xo2X571FvZ5qIerHTDzL8oVDk1LsDzHo7tLFD3ji3vo63Vg8EfskwtYJOk3j_IrH9dLUjAATtu4tfvOfh5Mf6wXIovHHEe_RORvlvGr7xAH8Y5zAFkDcnNpa6-H7jpo58lCf6-7p-Mc139c2xNbttRecFV/s320/3%20english%20versions.png" width="320" /></a></div><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 6pt 0in;">It is very interesting to note what has taken place in the 500 years since the Protestant Reformers gave us the New Testament translated from the Greek. A great reversal has taken place. Some of the Greek readings in the New Testament, that were not found in the Latin Vulgate versions of the 16<sup>th</sup> Century, have now disappeared from the “Critical Edition Text” of the Greek New Testament, as curated by the German Bible Society.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 6pt 0in;">The last phrase in 1 John 5:13 is an example. While it was found in all the 16<sup>th</sup> Century Protestant Bibles. It is no longer found in most of the Bibles of their contemporary doctrinal descendants.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 6pt 0in;">The science of textual criticism developed alongside of the sciences of higher criticism in the 19<sup>th</sup> Century secularizing German universities. While more subtle, textual criticism undermined the verbal inerrancy of Scripture since the exact words of Scripture were in question. Only with an infinite progression of study of every possible manuscript of the Greek New Testament (along with other ancient languages), could one determine with a certain level of certainty which words were actually in the original manuscripts.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 6pt 0in;">An unending quest for manuscripts was triggered. The constantly elusive “original reading” ever more in question. A shift took place from understanding the text to determining what is a part of the true text. And even with this enormous textual wound, Evangelicalism is prospering in the United States. While Evangelicalism may have a more difficult times in other parts of the world, it does not seem to have adversely impacted United States Evangelicalism.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Back to 1 John 5:13: Is our faith in Jesus Christ indeed certified by God Himself? Yes it is. Philippians 1:6 (NKJV) reads, </p></div><blockquote style="border: medium; margin: 0px 0px 0px 40px; padding: 0px;"><div class="separator" style="clear: both; text-align: left;"><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt; text-align: left;">“Being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ.” </p></div></blockquote><div class="separator" style="clear: both; text-align: left;"><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">The certificate of our assurance then moves to the question, did God begin a good work in me? There are some “who believe for a while and in time of temptation fall away” (Luke 8:13). First John 5:13 helps us differentiate momentary self-gratifying faith of the shallow soil from the true faith of the good soil, who “keep it and bear fruit with patience” (Luke 8:15).</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">If we truly believe in the name of the Son of God, says the elder Apostle John, we can be assured of two things: (1) that we now have eternal life, and (2) that we will continue to believe in the name of the Son of God. Therefore, God gives both (1) assurance of initial salvation and (2) assurance of a sustaining salvation. God is the source of saving faith in the first place, and He is also the source of sustaining faith.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">As Calvin taught in his marginal notation on 1 John 5:13 of the 1588 French Geneva Bible: while sin may assail the true believer, God will give him forgiveness and grace in sin, restoring to him a clear conscience. The believer’s faith is secure in God. He is not in danger of losing his faith.</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 6pt 0in;"><br /></p></div><br /><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><br /></p>Dr. Tom Johnstonhttp://www.blogger.com/profile/12865928606734416365noreply@blogger.com1tag:blogger.com,1999:blog-4861671485448506584.post-51220103709002049072021-05-27T12:58:00.002-07:002021-05-28T05:54:02.706-07:00Friendship Evangelism Reconsidered<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiUtIlNtwzKlUtAxwNjWVAl0shGR6tFwLYZJowi71c7Q562VgoLXoPtkNZfLCIfQzhe4s5IwH3ymuuUjb9imaCawqKaoY0E-KamQA7KcvMUkfZdWOhHfB53ouUufiPqCtmf8x7hhJ97xL4D/s2048/tom+sharing2.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1536" data-original-width="2048" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiUtIlNtwzKlUtAxwNjWVAl0shGR6tFwLYZJowi71c7Q562VgoLXoPtkNZfLCIfQzhe4s5IwH3ymuuUjb9imaCawqKaoY0E-KamQA7KcvMUkfZdWOhHfB53ouUufiPqCtmf8x7hhJ97xL4D/s320/tom+sharing2.JPG" width="320" /></a></div><br /><span face="Calibri, sans-serif"><br /></span><p></p><p><span face="Calibri, sans-serif">Every semester, I ask my students to look over and analyze elements of a worksheet that discusses the <a href="https://evangelismunlimited.org/documents/Personal-Evangelism-Conversations-in-Gospels-and-Acts.pdf" target="_blank">55 Personal Evangelism Conversations</a> in the New Testament. </span><span face="Calibri, sans-serif">Students are asked to </span></p><p></p><blockquote><span face="Calibri, sans-serif">“Draw out conclusions from the level of preexisting relationship in these personal evangelism conversations?”</span></blockquote><p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">The following numbers provide the totals regarding the previous relationship prior to these spiritual conversations:<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"></p><ul style="text-align: left;"><li>In 39 conversations there was no previous acquaintance</li><li>In 5 conversation there was a clear previous acquaintance</li><li>In 9 conversations a previous acquaintance is unclear.</li></ul><o:p></o:p><p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">As my students evaluated these numbers and looked at particular conversations listed on the seven pages of notes, here are twenty amazing quotes taken from their analyses:<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"></p><ol style="text-align: left;"><li>It is God who does the work of saving people, since He is the One to Whom salvation belongs (Psalm 3:8).</li><li>God desires to use people in evangelism in situations that are ostensibly unlikely to produce fruit. He uses what seems impossible to accomplish His purposes so that He may receive the glory.</li><li>The Holy Spirit can use anyone at any time to reach a lost soul.</li><li>The success rate in conversations showed that those with existing relationships led to a less successful result, and they occurred much less often.</li><li>The boldness of those sharing in the NT is encouraging as they truly had good news to impart to all who would listen and did not need a reason for sharing the gospel with others. The gospel is the reason for starting conversations or sharing the message.</li><li>This ultimately means that Christians must be ready to share the good news of Christ wherever they are and whomever they are around.</li><li>The gospel can be shared in situations where there are no preexisting relationships.</li><li>A pre-existing relationship can be helpful in personal evangelistic conversations, but it is by no means necessary.</li><li>While evangelism can and does take place inside of existing relationships, that should not be considered to be the only way, or even the normative way that evangelism takes place.</li><li>In other words, the evangelist was engage in cold call evangelism. This means that as one enters cold contact evangelism situations, one need not fear because this is actually the norm in the Gospels and the Acts.</li><li>With the clear, pre-existing relationship encounters being such a small percentage at less than 10, this may warrant considering how one can prioritize cold-contact evangelism as much or even more than deep, relational evangelism. Pre-existing relationships are certainly useful, but not necessary in evangelism.</li><li>We are called to go into new areas with the gospel message. We must take the initiative to go into places that are new and therefore have no relationships.</li><li>It would be a grievous sin of omission for believers to only share the Gospel with those with whom that have a personal relationship.</li><li>Christians should be ready to share the gospel at all times.</li><li>Based on this observation, a conversation can be started at any moment, from any conversation.</li><li>With a stranger, people have the blessing of a clean slate as it pertains to their relationship. So, Christians ought to seize every opportunity that they have in order to share the love of God made manifest in Christ.</li><li>Sometimes, a contact feels for comfortable opening-up to someone they don’t have a prior relationship within personal evangelism.</li><li>It is also much easier for an evangelist to share with someone they have no relationship with.</li><li>Preexisting relationships have little importance to the effectiveness of evangelism.</li><li>I need to be more open to having random conversations. And when I have those conversations, I should go into it with a positive attitude as I understand that God can save in the craziest, most random, and unlikely conversations.</li></ol><o:p></o:p><p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Thank you, students. Because in the mystery of God’s sovereign will, through evangelizing, He calls out His elect and not necessarily just our friends.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">The Bible is supra-cultural. It always trumps culture and informs culture. Culture must bend the knee to God’s Written Constitution for all of humanity. Biblical teaching and practice rules in every area, including also in personal evangelism.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p> </o:p></p>Dr. Tom Johnstonhttp://www.blogger.com/profile/12865928606734416365noreply@blogger.com0tag:blogger.com,1999:blog-4861671485448506584.post-27915481365774673732021-05-17T13:11:00.005-07:002021-05-17T15:49:13.110-07:00Doctrinal Downgrade of the Social Justice Movement<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg475ZlLQOYGzNTPqai3rJvu9HixRH1B7Gb-KJIsZc8eI3zI85B4XNdOwmzAn2A9ljnxYHDYgASN8QoZSuFz4Q2hcBcNYLWiQB3vCjJ083Xw0zdLcIfyq-rAh5bOWzOSN-K-6DMxojhGfd9/s1230/see-saw1.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="794" data-original-width="1230" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg475ZlLQOYGzNTPqai3rJvu9HixRH1B7Gb-KJIsZc8eI3zI85B4XNdOwmzAn2A9ljnxYHDYgASN8QoZSuFz4Q2hcBcNYLWiQB3vCjJ083Xw0zdLcIfyq-rAh5bOWzOSN-K-6DMxojhGfd9/s320/see-saw1.png" width="320" /></a></div><p></p><p><span face="Calibri, sans-serif">Two images are important to keep in mind: a seesaw and a fully raised loaf of bread. A teeter-totter illustrates that when a child one side of the fulcrum rises, then necessarily the child on the other side drops. In the case of doctrine, additions made to one doctrinal element, occasion coequal excision in another area. Scripture involves a closed system. It strictly warns against adding or subtracting (Revelation 22:18-19).</span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">The second image is that of the loaf of bread. When yeast is added to dough and fully kneaded into the lump, the resulting bread rises with consistent uniformity. Even so, “A little leaven leavens the whole lump” (Galatians 5:9). Doctrinal aberrations do not lay dormant or self-contained. They bourgeon to displace all areas of doctrine. Such is also the case with the Social Justice Movement (SJM), as shall be considered in this brief article.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Solomon reminded his readers “There is nothing new under the sun” (Ecclesiastes 1:9). The spirit of Social Justice has been around a very long time. We begin with key doctrinal commitments central to the current debate, then we will move to congruent voices from the past.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">On May 30, 2020, three authors published an article on The Gospel Coalition website to help pastors navigate issues in social justice. They are Jamaal Williams, Timothy Paul Jones, and Jarvis Williams. Their article was titled, “The Gospel and the Pursuit of Justice in Your City” (TGC). In its use of SJM specific terminology, this article identifies key doctrinal elements of the SJM.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Four of the SJM key concerns reveal the doctrinal downgrade demonstrated in this movement, the redefinition of (1) Sin, (2) the Atonement, (3) the Church, and (4) finally Mission.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt; text-align: center;"><b>Present Issues</b><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">First, SJM focuses on man-to-man, horizontal, or racial sin. Williams, Jones, and Williams addressed “societal injustice” as a heart issue to be addressed and alleviated in the SJM.<o:p></o:p></p><blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">“With the gospel and God’s Word as our foundation, in the power of the Spirit, we can give our brothers and sisters in Christ the necessary spiritual resources and skills to advance God’s kingdom in a society marred by sin and to push back the darkness of the societal injustices all around us.” (TGC).</p></blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">In the Bible, however, sin’s overwhelming concern lies with its primary victim, God. Sin is not primarily horizontal (man versus man), but it is overwhelmingly vertical (man versus God). So much so that King David wrote, “Against You, You only, have I sinned, And done this evil in Your sight” (Psalm 51:4).<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Astonishingly, King David wrote these lines after he committed adultery with Bathsheba and killed her husband Uriah. Uriah carried the battle plans by which David conspired to kill Uriah. David colluded with his general Joab for Uriah to be struck down by the sword of the Ammonites. David carried this guilt until after Bathsheba bore him their conceived son. It took Nathan the prophet to confront David on his sin. As to the horizontal results of sin against God, Nathan foretold of King David’s household that “the sword shall never depart from your house” (2 Samuel 12:10).<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">How could David have prayed and written—under Holy Spirit inspiration—“Against You, You only. have I sinned, and done this evil in Your sight”?<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">The vertical dimension of sin is so great, as noted in this Psalm, that it eclipses all horizontal dimensions to sin. Sin as open rebellion against God and His Law is so great, that the man-to-man dimensions of sin—overt and real as they are—have no stake in the matter.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Second, SJM redefines sin as the reconciliation of man to man. Because of its overwhelming focus is horizontal sin, SJM seeks out Bible passages that imply a man-to-man reconciliation as central to the atonement:<o:p></o:p></p><blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">“This gospel also explains that Jesus died to reconcile sinners to God and to each other into one new humanity.”<o:p></o:p></p></blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Herein the SJM realigns the atonement as societal reconciliation into a “new humanity.” This salient quote brings up two multiform doctrinal elements: (1) What is meant by reconciling sinners “to each other”? And (2) What is meant by a “new humanity”? Do the reconciled sinners represent repentant believers, or do they represent an entirely reconciled society (in a utopian sense)? Does the “new humanity” refer to God’s blood-bought people in the true church, or is this a newly Christianized society living in obedience to Christ’s moral teachings?</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Third, as inferred above, the SJM reinterprets commands given to Christ followers, and applies them to all members of society. This shift downgrades true church membership and raises up everyone in a given society to become a type of pseudo-church or a “kingdom of God” on earth. In addition, this system presupposes a universalism or universal salvation in which all of humanity has the ability to follow the moral teachings of Jesus.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Fourth, the SJM redirects the focus of the Great Commission. Williams, Jones, and Williams explained the church’s mission as including the restoration of creation.<o:p></o:p></p><blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">“This gospel tells us that God through Christ’s death and resurrection promises to restore creation.”<o:p></o:p></p></blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><span style="font-size: 12pt;">The restoration of creation or the creation of a Christianized culture has long been a favorite chorus among socially minded Christians. Chuck </span>Colson exemplified this same approach when he redefined the church’s primary job as being “creating culture.”</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">“Salvation does not consist simply of freedom from sin; salvation also means being restored to the task we were given in the beginning—the job of creating culture.” (<i>How Now Shall We Live?</i> [1999] 295-296).<o:p></o:p></p></blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Interestingly for Colson, he explained that the “job of creating culture” was not to be found on the pages of the New Testament. Colson went back to Genesis 1 and found his mandate in God’s blessing to Adam and Eve.<o:p></o:p></p><blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">“When we turn to the New Testament, admittedly we do not find verses specifically commanding believers to be engaged in politics or the law or education or the arts. But we don’t need to, because the cultural mandate given to Adam still applies.” (ibid., 296).<o:p></o:p></p></blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Colson admitted that cultural reconstruction was not found in the New Testament (quite a concession). Looking beyond Christ’s Great Commission passages or any other New Testament teaching, Colson located his cultural mandate <i>a priori </i> in the first creation narrative.<span style="background-color: white; color: #272727;"><o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Contemporaneous culturally oriented Christians redefine four important doctrines: sin, the atonement, the Church, and the mission given to the Church. Their voices echo hundreds of theologians and practitioners from the past.</p><p class="MsoNormal" style="margin: 0in 0in 6pt;"><b style="text-align: center;"><span face="Calibri, sans-serif">Voices from the Past</span></b></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">For example, between 1907 and 1917 there came a major SJM wave across American Christendom. Two epicenters of this movement were the University of Chicago and Rochester Theological Seminary—both Baptist schools. Walter Rauschenbusch, longtime professor at Rochester Theological Seminary, described sin in this manner.<o:p></o:p></p><blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">“Sin is not a private transaction between the sinner and God. Humanity always crowds the audience-room when God holds court. We must democratize the conception of God; then the definition of sin will become more realistic. … We rarely sin against God alone.” (<i>Theology for the Social Gospel</i> [1917], 60).<o:p></o:p></p></blockquote><blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">“Every personal act, however isolated it may seem, is connected with racial sin.” (ibid., 246).<o:p></o:p></p></blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Rauschenbusch’s predisposition to focus on the social mandates of Christianity led him to focus on sin as a man-to-man infraction. He ended by redefining all sin as racism. <o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">When one’s definition of sin is changed—in like manner the purpose for the cross changes. It is no surprise that for Rauschenbusch the death of Christ was not at all substitutionary. Rather, Christ’s death exemplified that “we owe God the complete best in us”—just as did Jesus:<o:p></o:p></p><blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">“In living his life and dying his death as he did, Jesus lived out, confirmed, and achieved his own personality. He did it for himself, as well as for God and humanity. There was no ‘merit’ in the medieval sense in it; nothing superfluous which he could hand over and credit to others to make up their defects. Just as we owe God the complete best that is in us, so Jesus too owed life and death to God.” (ibid., 260).<o:p></o:p></p></blockquote><blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">“These traditional theological explanations of the death of Christ have less biblical authority than we are accustomed to suppose. The fundamental terms and ideas—'satisfaction,’ ‘substitution,’ ‘imputation,’ ‘merit’—are post-biblical ideas, and are alien from the spirit of the gospel.” (ibid., 243).<o:p></o:p></p></blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Rauschenbusch was forced by consistency to change his approach to the atonement, even as he had redefined all sin as racism. For Rauschenbusch, Jesus’ life and death on the cross resulted in a “new humanity”—now following the example of Jesus:<o:p></o:p></p><blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">“Therewith humanity began to be lifted to a new level of spiritual existence. To God, who sees the end enfolded in the beginning, this initiation of a new humanity was the guarantee of its potential perfection.” (ibid., 265).<o:p></o:p></p></blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Likewise, SJM terminology redirects our gaze to this utopian “new humanity.” It conflates the God’s redeemed people and unbelieving society, treating them with one brush stroke.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Shailer Mathews was Dean of the University of Chicago from 1908 to 1933. In his, <i>The Social Gospel</i>, explained the reason for his book.<o:p></o:p></p><blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">“My purpose has been rather to set forth the social teachings of Jesus and his apostles as well as the social implications of the spiritual life. … The gospel, in its bearings upon the salvation of society, is something more than a new Decalogue.” (<i>The Social Gospel</i> [1910], 5).<o:p></o:p></p></blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">In advancing “the salvation of society,” Mathews masterfully fused obedience to His social mandates with obedience to Jesus, thereby silencing any potential critics.<o:p></o:p></p><blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">“Snap judgments and extemporaneously developed theories are less to be desired than convictions reached after the student has reasonably mastered the evidence in the case. But amid all differences of opinion, it should be borne in mind that among genuine Christians there can be no difference as to the fundamental conviction that the principles of Jesus must be put into our social life or they will be forever inoperative. No man should call him Lord who does not do the things which he commands.” (ibid., 6).<o:p></o:p></p></blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">So, Mathews leveraged the moral teachings of Jesus (e.g. the “Sermon on the Mount”) and applied them the same to all of society. In doing so, he ignored the revealed audience of the Sermon on the Mount (Christ’s disciples, Matthew 5:1-2), the evangelistic purpose of the sermon (Matthew 5:20), and its chronological position as pre-resurrection teaching of Christ.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Adolf Harnack and Wilhelm Hermann went even farther, calling their hearers to “self-sacrifice and energy.” Harnack and Hermann affirmed the need for alleviating “the want and misery of our fellow countrymen … urging us to study and investigate the construction of social organism, to examine which ills are inevitable, and which may be remedied by a spirit of self-sacrifice and energy.” (<i>Essays on the Social Gospel</i> [1907], 88). <o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">For Harnack and Hermann, the urgent need was not sinful rebellion against God, but human “want in misery.” Their remedy was Christian “self-sacrifice and energy” to alleviate these urgent social needs. Sin was redefined; the remedy for sin was redefined.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">In his volume, <i>Social Evangelism</i> (1915), Harry F. Ward likewise redefined the task of evangelism, the focus of repentance, and Christian discipleship.<o:p></o:p></p><blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">“The call to repentance opens the gospel of the Kingdom and the first social task of evangelism is to show men their social sins that they may turn from them and develop a social conscience.” (<i>Social Evangelism</i>, 95). <o:p></o:p></p></blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Ward’s indeterminate approach to the Kingdom of God redirected his evangelism mandate to helping people “develop a social conscience.”<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">These voices from the past do not differ markedly from contemporaneous voices calling churches to social repentance, racial reconciliation, and a new focus on social justice. A little leaven leavens the entire lump. It sounds good on the surface, but as Colson said, it lacks New Testament support. <o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">When sin is no longer defined as overt acts of rebellion against the Law of God, something has changed. One end of the teeter-totter begins to drop. Meanwhile the horizontal elements of sin begin to rise. The modern SJM not only redefines sin, but they reshape the atonement, evangelism, salvation, the nature of the Church, and Christian discipleship. The SJM changes every major doctrine of the Christian Church.<o:p></o:p></p>Dr. Tom Johnstonhttp://www.blogger.com/profile/12865928606734416365noreply@blogger.com0tag:blogger.com,1999:blog-4861671485448506584.post-26461248569173607922021-03-06T19:29:00.012-08:002021-03-07T08:23:59.054-08:00Unmasking Dialectical Evangelism<p><span face="Calibri, sans-serif"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhbgnkQzGt2X6cHblvDmtF0QpBWLWkHBTRlqW4l-GXm_pqX5shV6hC277-vgIey0V2rRORX9jm0_sesbZP6KE5IaGHrWbpopvgktdGUflCYH5C96MDZdtMztySkMA03BQBxa-uM-CCG3pS8/s2048/A85A0203-F908-406D-AFB8-0CE1D0B1B810.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2048" data-original-width="2048" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhbgnkQzGt2X6cHblvDmtF0QpBWLWkHBTRlqW4l-GXm_pqX5shV6hC277-vgIey0V2rRORX9jm0_sesbZP6KE5IaGHrWbpopvgktdGUflCYH5C96MDZdtMztySkMA03BQBxa-uM-CCG3pS8/s320/A85A0203-F908-406D-AFB8-0CE1D0B1B810.jpeg" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><br /></div><p></p><p><span face="Calibri, sans-serif">In seminary and for the several years of my post-seminary career, I considered Dialectical Evangelism the only type of evangelism available:</span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"></p><ul style="text-align: left;"><li>The message comes from the Bible—often something like the Roman Road, the Four Laws, or Bridge to Life</li><li>The method comes from culture—whatever the practitioner decides is best in his or her cultural situation</li></ul><o:p></o:p><p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">The result of this synthesis of ideas was a dialectic somewhat as follows:<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg_U2X_46iInY6-6IpWti53_rJrMjvfk-CyFVCU5z4OJPRM7EPJGvsOWC6kAcO8akZ7Zfi-RK5O8BwXknvFW8eSMMQAwCIaRc27-XWdSSv9YMCNU6dNQ44U8rExUO28UvXhp6OynTOkj5BH/" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="272" data-original-width="1334" height="65" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg_U2X_46iInY6-6IpWti53_rJrMjvfk-CyFVCU5z4OJPRM7EPJGvsOWC6kAcO8akZ7Zfi-RK5O8BwXknvFW8eSMMQAwCIaRc27-XWdSSv9YMCNU6dNQ44U8rExUO28UvXhp6OynTOkj5BH/" width="320" /></a></div><p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">The reader may want to consider that, by definition, dialectics seeks to “resolve the conflict of two contradictory ideas.” Often verbs used to describe this amalgamation of differing or opposing concepts are conflate, integrate, and synthesize.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">In the above scenario, the methods of evangelism are only as solid or fanciful as the practitioner. For this reason, methodologies are posited from many different directions. We studied Relationship Evangelism, Lifestyle Evangelism, Apologetic Evangelism, Discipleship Evangelism, and Servant Evangelism. Most recently added to this always growing list is Social Justice Evangelism.*<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">In addition, many of these practitioners disagreed with one another. There reasons for preferring their approach were usually immersed in pragmatism. “Use my method because it really works!”<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Some practitioners even experiment with advocating multiple approaches. They identify diverse types of evangelism with differing characters in the Bible. Hence, these innovators posit that persons should practice evangelism only as they feel comfortable. “It is better,” they say, “to have people try something in evangelism than to do nothing.” A noble goal indeed!<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">All along, the same presupposition prevails. The Bible does not instruct in methodology of evangelism. Rather, Christ in His Word depicts multiform methodologies according to the presuppositions of practitioners and/or the comfort-level of the doers.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">When I discovered the verb “evangelize” three times in my French Louis Segond Revisée Genève (1979), I became confused. Why had I not learned that this verb existed in the Bible? Soon the veil of cultural-conformity was removed from the practice of evangelism. Was there really a biblical verb that helped describe true biblical evangelism? Yes, it was the verb “evangelize” (<span lang="EL">εὐαγγελίζω</span>).<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Through further study, I found that this same Greek verb (behind the three French translations) was actually used 55 times in the New Testament. My curiosity was piqued. Perhaps the Bible did have something definitive to say about ever-conflicting views of evangelism methodology.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">The shifting sands of Dialectic Evangelism, as taught by the sirens of culture, were excavated and substituted with the bedrock of teachings and examples from the Bible. Divine propositions replaced human intuition and insight. The removal of the dialectical element returns control of the proclamation of the gospel to Jesus Christ:<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgyOonq1UwNXTHM_qRBNf_3JaiJtp5Z7D8g6Y_XBZ_U74z8F_zkGNojhXCpIxx_C2EAN2kQgXGF0qNcJfmam7UPqjmgb0K5d726if2sJlG7CTB5pG1Xcl7CC_ks3qUyj4XxZTH3VoUs7WbF/" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="272" data-original-width="1330" height="65" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgyOonq1UwNXTHM_qRBNf_3JaiJtp5Z7D8g6Y_XBZ_U74z8F_zkGNojhXCpIxx_C2EAN2kQgXGF0qNcJfmam7UPqjmgb0K5d726if2sJlG7CTB5pG1Xcl7CC_ks3qUyj4XxZTH3VoUs7WbF/" width="320" /></a></div><p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">No matter how eloquent, cogent, or godly the practitioner, human frailties cannot help but muddy the waters of Great Commission activity. It is dangerous to expose the accomplishment of the Great Commission to the volatilities of human intuition. No matter how godly the practitioner, there is always the risk of shift or drift. <o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Therefore, no matter how appealing, we must avoid Dialectic Evangelism whenever we recognize it. Only the biblical methodology of gospelizing perfectly synthesizes with the biblical message of the gospel.</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJIHlwLl-chWNqW7dD_FgX5JuyX09zhHy92UoqbhlStWEx99fjD4_aL12lWriwoQPSCNfafGZsJTcBbLjYz-u73I4rzNHER-KdazwbqhmBJ5UzwqjinfOhBKsT7NObIwTRdq97UuC4RAPa/" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="134" data-original-width="662" height="65" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJIHlwLl-chWNqW7dD_FgX5JuyX09zhHy92UoqbhlStWEx99fjD4_aL12lWriwoQPSCNfafGZsJTcBbLjYz-u73I4rzNHER-KdazwbqhmBJ5UzwqjinfOhBKsT7NObIwTRdq97UuC4RAPa/" width="320" /></a></div><p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Whatever the means, dialectic, synthesis, or integration, it is important to avoid diluting Scripture through misplaced practice.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">For this reason, I am very grateful that some Evangelical Statements of Faith affirm that the Bible is inerrant in matters of both “Faith and Practice.” God makes no mistakes in communicating His gospel message. Nor does He lack in providing necessary training in how to propagate that message.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">In these past ten years it has been my experience to see an increase in the practice of biblical evangelism—even as it has been under attack. Practitioners of biblical evangelism must keep pressing on. Follow the divine examples and teachings of Jesus and the apostles. There is no need to synthesize a dialectic with worldly ways.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">- - - - -</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">*Biblical alternatives to more human approaches to evangelism may be termed: Expectant Evangelism, Initiative Evangelism, Biblical Evangelism, New Testament Evangelism, Direct Evangelism, Active Evangelism, Street Evangelism, Door-to-Door Evangelism, Street Preaching, Open-Air Preaching, Searching for Houses of Peace, Winning Disciples, Disciple-Making, and Soul-Winning.</p>Dr. Tom Johnstonhttp://www.blogger.com/profile/12865928606734416365noreply@blogger.com0tag:blogger.com,1999:blog-4861671485448506584.post-7847877437556891912020-12-29T06:53:00.003-08:002020-12-29T06:53:41.553-08:00Evangelism—The Christian’s Blessed Obligation!<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgnMca5jFXQk6scvq-OKQcOVVHc3kPgi-47amo_A95gTas3fEJc7c_UvNJmpxugG07Y4iJH1WIt7n77h1Gdnu8u_uyn_y-0azOOxMKBuph5PyTUhdii-aw6_qjNiUQO9s42_3zWfTjNBZyq/s2048/_ABC6158.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1366" data-original-width="2048" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgnMca5jFXQk6scvq-OKQcOVVHc3kPgi-47amo_A95gTas3fEJc7c_UvNJmpxugG07Y4iJH1WIt7n77h1Gdnu8u_uyn_y-0azOOxMKBuph5PyTUhdii-aw6_qjNiUQO9s42_3zWfTjNBZyq/s320/_ABC6158.jpg" width="320" /></a></div><span style="font-family: Calibri, sans-serif;"><br /></span><p></p><p><span style="font-family: Calibri, sans-serif;">It is indeed a great honor to evangelize others as followers of Christ. When we disown Christ before others, we bring shame on ourselves and our Savior. Evangelizing is one of those difficult blessings in the Christian life. It is a blessed obligation. Telling of Jesus results in the treasures of heaven opening before us. And yet it is often a struggle. “The Spirit is willing, but the flesh is weak.”</span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt; text-align: center;"><b>Promises and Blessings</b><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">God lovingly goads and guides us by promises and warnings. He clearly lays out the blessings of evangelizing:<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"></p><ol style="text-align: left;"><li>The name of Christ is lifted up. </li><li>Our spirits are lifted heavenward as we declare the name of Jesus. </li><li>The power of Satan is diminished on earth. </li><li>Lost souls hear of the only Savior of the world</li><li>The Holy Spirit works in-with-and-by the Word of God to call for men to repent and believe.</li><li>Supernaturally, some hearers do repent and believe. </li><li>All heaven rejoices when one sinner repents. </li></ol><o:p></o:p><p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">All these good things happen, and only happen, when Christ’s name is openly and outwardly proclaimed—in the midst of an antagonistic and rejecting world.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt; text-align: center;"><b>Warnings and Judgments</b><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Often the promise is not enough. Until we really engage in direct evangelism—street evangelism, door-to-door, etc.—we do not experience these above blessings. We rarely even think that they really exist, because they do not correspond to our human apprehensions. So, God provides warnings and judgments as goads to move us outside our comfort zone. He prods us, wanting us to evangelize in obedience to His will, command, and desire.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt; text-align: center;"><b>Luke 17</b><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Luke 17 details an interesting story in the life of Jesus where He healed ten lepers. All ten lifted up their voices in unison and said, “Jesus, have mercy on us!” (Luke 17:13). Jesus commanded them saying “Go, show yourselves to the priests.” As they went, the narrative records that, “as they went, they were cleansed.” (Luke 17:14).<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">And yet only one of them, being healed from this incurable disease, returned and glorified God with a loud voice. He fell on his face before Jesus in gratitude, giving Him thanks. Then Jesus gave His analysis of the results of this healing:<o:p></o:p></p><blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">“Then Jesus said, ‘Were not ten cleansed? Where are the nine? Didn’t any return to give glory to God except this foreigner?’ And he told him, ‘Get up and go on your way. Your faith has saved you.’” Luke 17:17-19 (CSB).<o:p></o:p></p></blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">All ten were healed of their incurable disease of leprosy. Yet only one was healed of the incurable guilt of his sin. All ten reached out to the proper person, Jesus. All ten said the same words, “Have mercy on us!” Yet only one received the ultimate mercy that he really needed—being washed of his sin-soaked-condition.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">What made the difference?<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"></p><ol style="text-align: left;"><li>He returned to thank the One who had delivered him</li><li>He gave glory to God for what Jesus had done</li><li>He fell facedown at the feet of Jesus, thanking Him.</li></ol><o:p></o:p><p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">The one leper gave open-outward-and-unashamed glory to God for his healing. He was not ashamed of his former state nor of the One who healed him. He therefore received from the Lord Jesus a spiritual and eternal healing.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt; text-align: center;"><b>John 9</b><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">This same pattern held true for the man born blind in John 9. In his case, after the man born blind was abandoned by his parents. He was ridiculed and reviled by the Pharisees. They cast him out of their presence.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">It appears that Jesus waited for the moment of his exclusion to act. After he was rejected, Jesus made a search for him and found him. The Lord Jesus confirmed the steadfastness with which he testified of his healing. Here is their fascinating interchange:<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"></p><ul style="text-align: left;"><li>Jesus heard that they had cast him out; and when He had found him, He said to him, “Do you believe in the Son of God?”</li><li>He answered and said, “Who is He, Lord, that I may believe in Him?”</li><li>And Jesus said to him, “You have both seen Him and it is He who is talking with you.”</li><li>Then he said, “Lord, I believe!” And he worshiped Him. John 9:35-38 (NKJ)</li></ul><o:p></o:p><p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">This man born blind was healed by Jesus. He had not seen who had anointed his eyes with clay. Jesus reached out to him after he was rejected by men. When Jesus spoke His true identity, his immediately response were the words, “Lord, I believe.” He fell his knees and worshipped Jesus.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">It is unmistakable. Persecution or no persecution. Open and outward profession of faith in Jesus Christ coalesce in the conversion process. Salvation partners with the praise of the soul to bring glory out of the mouth of the converted. There is no exception. True salvation leads to true praise of Him who saves.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt; text-align: center;"><b>Mark 8</b><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Jesus left us a stern warning at the end of Mark 8:<o:p></o:p></p><blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">“For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels.” Mark 8:38 (NKJ).<o:p></o:p></p></blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Shame leads to shame. Of the several parallel passages, only Mark specifies the earthly audience. “Whoever is ashamed of Me and My words in this adulterous and sinful generation.” There is a necessity to stand apart from the world and its conceptions. The follower of Christ is to give Him glory even in the midst of an adulterous and sinful generation.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt; text-align: center;"><b>John 12</b><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Many of the rulers in John 12 were unwilling to pay the price. Coming out for Jesus was not an option for them. They preferred their privatized religious experience. John the Apostle, writing with divine clarity, condemned them for their half-hearted faith:<o:p></o:p></p><blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">“Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess <i>Him,</i> lest they should be put out of the synagogue; for they loved the praise of men more than the praise of God.” John 12:42-43 (NKJ).<o:p></o:p></p></blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Moral requirement? Moral obligation? Moral duty? These rulers, men like Nicodemus and Joseph of Arimathea, believed in Jesus—but secretly. They thought it better to hide their faith than to openly confess Jesus before men. They had the sickness of believing without confessing!<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">John was not too kind in diagnosing their ailment. They had a misplaced love-affair. Their love was for the praise of the world more than it was for the praise of God.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">This bleak appraisal of John can help us understand the following words of Jesus with greater contextual clarity:<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"></p><blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">“Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven. But whoever denies Me before men, him I will also deny before My Father who is in heaven.” Matt 10:32-33 (NKJ).<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">“Also I say to you, whoever confesses Me before men, him the Son of Man also will confess before the angels of God. But he who denies Me before men will be denied before the angels of God. Luke 12:8-9 (NKJ).<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">“For whoever is ashamed of Me and My words, of him the Son of Man will be ashamed when He comes in His <i>own</i> glory, and <i>in His</i> Father’s, and of the holy angels.” Luke 9:26 (NKJ).</p></blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">So, while evangelizing is not:<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"></p><ul style="text-align: left;"><li>The trigger of our salvation</li><li>The effective cause of our salvation.</li></ul><o:p></o:p><p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt 0.25in; text-indent: -0.25in;">Evangelism is:<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"></p><ul style="text-align: left;"><li>The initial confession of our salvation</li><li>A grateful aggregate to our salvation</li><li>A necessary action proceeding from our salvation</li><li>A constantly coexistent result of our salvation.</li></ul><o:p></o:p><p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Is evangelizing commanded in the Great Commission? Yes, it is. Is evangelizing exemplified in the Gospels and the Book of Acts? Yes, it is. Is evangelizing discussed within the New Testament epistles? Yes, it is.<o:p></o:p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Let every reader consider owning these words of Paul in 1 Corinthians:<o:p></o:p></p><blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">“For if I evangelize, I have nothing to boast of, for I am under compulsion; for woe is me if I evangelize not! For if I do this willingly, I have a reward; but if against my will, I have been entrusted with a stewardship.” 1 Cor 9:16-17 (translation mine).<o:p></o:p></p></blockquote><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">Sometimes we evangelize willingly and are rewarded with great joy. At other times we evangelize against our will. In either case, we humbly obey. We gladly follow our Master Jesus who said, “I must evangelize.” Luke 4:43 [<span lang="EL">εὐαγγελίσασθαί με δεῖ</span>]!<o:p></o:p></p>Dr. Tom Johnstonhttp://www.blogger.com/profile/12865928606734416365noreply@blogger.com0tag:blogger.com,1999:blog-4861671485448506584.post-27418147521643071492020-09-07T09:30:00.008-07:002020-09-08T07:53:22.238-07:00Understanding God’s Rhetorical Question<p style="text-align: center;"></p><div class="separator" style="clear: both; text-align: center;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgD5vx8ETfsaw-d__doUyzQvnWgOJ5OpGmvIM20tK0giYC8N1d291RGyDMsZ1ka_KWNB2MBhIxEpNzOTAsCUYfyo3uh7G3OdZXHy46R5gtLklqj2osMrGl3e3CBfjnsRCknKAfzLZblav82/s2048/F4FA4624-DFB7-4DC9-96F3-AA9034DFF26D.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2048" data-original-width="2048" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgD5vx8ETfsaw-d__doUyzQvnWgOJ5OpGmvIM20tK0giYC8N1d291RGyDMsZ1ka_KWNB2MBhIxEpNzOTAsCUYfyo3uh7G3OdZXHy46R5gtLklqj2osMrGl3e3CBfjnsRCknKAfzLZblav82/s320/F4FA4624-DFB7-4DC9-96F3-AA9034DFF26D.jpeg" /></a></div></div><p></p><p></p><div style="text-align: left;"><div style="text-align: center;"><b><span style="font-family: inherit; font-size: medium;"><span face=""><span>“</span><span style="color: #2b00fe;">Who will give them</span><span> such a heart to be in them </span></span></span></b></div><b><div style="text-align: center;"><b><span style="font-family: inherit; font-size: medium;"><span>that they would fear me and keep my commands all days,</span><span> </span></span></b></div><span style="font-family: inherit; font-size: medium;"><div style="text-align: center;"><b><span style="font-family: inherit; font-size: medium;"><span><span>in order </span><span style="color: #2b00fe;">that it may go well with them</span><span> and their sons forever?”</span></span><span> </span></span></b></div><span><div style="text-align: center;"><b><span style="font-family: inherit; font-size: medium;"><span>Deut 5:29 (Lexham)</span></span></b></div></span></span></b></div><p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;">Right on the heels of the request of the elders of Israel for a Mediator (Moses > Jesus) in Deut 5:23-28, which request God determined was “good,” God then advanced the need for Someone (the Holy Spirit) to give His people a new heart (and hence the New Birth), Deut 5:29.<o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;">When handwriting or reading Deuteronomy, the request for a mediator is unexpected, but understandable. God used pyrotechnics on the mountain as He recited the Ten Commandments. The people rejected this unbuffered broadcast from God. God’s response was even more startling, “they are right in all that they have spoken.” Deut 5:28. The elders of Israel were requesting a mediator. Without knowing it, the were ultimately asking for the one and only Mediator between God and man, the man, Christ Jesus.</p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;">With growing curiosity comes the next verse. In this verse God rhetorically requests a person or Person. Deuteronomy 5:29 begins with the interrogative pronoun <span dir="RTL" lang="HE">מִי</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span> (mi, meaning who?), which is translated in the Greek Septuagint (LXX) as <span lang="EL">τίς</span> (meaning who, what, how). Verse 29 is translated in the Lexham Translation of the LXX, “Who will give them such a heart to be in them?”</p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt; text-align: center;"><span style="font-size: medium;"><b>“Who will give them such a heart to be in them?”</b></span><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;">This verse thematically parallels Ezekiel 36:25-27, speaking of New Covenant new birth:</p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><blockquote><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;">“Then I will sprinkle clean water on you, and you shall be clean; I will cleanse you from all your filthiness and from all your idols. I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do<i> them</i>.” Ezek 36:25-27 (NKJV).<o:p></o:p></p></blockquote><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;">The similarities are intense. The Holy Spirit inspired Ezekiel to answer God’s rhetorical question in Deuteronomy 5:29. The who? was the Holy Spirit. He would accomplish a new work “within the heart” of those who received His teaching. This work was to be accomplished by “My Spirit,” said the <span style="font-variant-alternates: normal; font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-ligatures: normal; font-variant-numeric: normal; font-variant-position: normal;">Lord</span> God. God the Father asked the Holy Spirit to savingly work on His behalf for the sake of His people off the pens of Moses and Ezekiel.<o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt; text-align: center;"><b><span style="font-size: medium;">God the Father asked the Holy Spirit to savingly work on His behalf </span></b><b><span style="font-size: medium;">f</span></b><b><span style="font-size: medium;">or the sake of His people off the pens of Moses and Ezekiel.</span></b></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt; text-align: center;"><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;">Returning to Deuteronomy 5:29. Some astonishing clarity is communicated from the mouth of the <span style="font-variant-alternates: normal; font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-ligatures: normal; font-variant-numeric: normal; font-variant-position: normal;">Lord</span> God. First of all, a Giver implies a gift. A gift is unearned and undeserved. A gift is free. It is given by grace alone. Second is the location of this giving activity. God’s request was for this outside party to accomplish His work in “their hearts” (plural) and “within them” (plural). God was requesting inner work—in the heart and soul of the individuals concerned—the dividing of their joints and marrow. The resulting transformation was not the activity of those receiving the heart transplant. They would only receive a new nature and become a new creation by the outside the work of the Holy Spirit.<o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;">Third, the first result of this inner change orchestrated by God but accomplished by the Holy Spirit was to give them a fear of God. “That they would fear me.” The implication of this verb appears to be a present continuous. There is the beginning of the fear of God, leading to repentance and faith. Then there is the continuation of the fear of God leading to sanctification and obedience.<o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;">Fourth, the Spirit of God residing within the people of God would assist them to “keep all My commandments.” This concept was amplified by Ezekiel in the startling verse, “I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do<i> them</i>.” Ezek 36:27. God’s Holy Spirit heart-change within the people of God would "cause" them to observe His commandments!<o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt; text-align: center;"><span style="font-size: medium;"><b>God’s Holy Spirit heart-change within the people of God would "cause" them to observe His commandments!</b></span><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;">Fifth came the blessing, “that it might go well with them and their sons forever.” Consider the two elements in this clause. First, the “good” in this phrase is picked up as the “eu” in the verb “evangelize” and Evangel. The announcement of this good work of the Holy Spirit was and is “Good News”—it is the Gospel of salvation. This message of Good News goes forth that it may “go well” with others. The Hebrew verb <span dir="RTL" lang="HE">יָטַב</span><span dir="LTR"></span><span dir="LTR"></span><span lang="HE"><span dir="LTR"></span><span dir="LTR"></span> </span>(to be good) was translated into Greek as the adverb <span lang="EL">εὖ </span>(good) and the verb <span lang="EL">εἰμί</span><span lang="EL"> </span>(to be). Here in Deuteronomy 5:29 comes the “Good” of the “Good News of Jesus Christ"!<o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt; text-align: center;"><b><span style="font-size: medium;">Here in Deuteronomy 5:29 comes the “Good” of the “Good News of Jesus Christ"!</span></b></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;">The Apostle Paul may have been thinking about Deuteronomy 5:29 when speaking to the jailer in Philippi. The jailer asked, “Sirs, what must I do to be saved?” Acts 16:30. So Paul quickly answered, “Believe in the Lord Jesus Christ, and you will be saved, you and your household.” Acts 16:31. In his response, Paul jumped from believing in Jesus to its end result as found in Deuteronomy 5:29, “that it might go well with them and their sons forever.” Thus he said to the Philippian jailer, “and you [yourself] will be saved” adding “and your household.”<o:p></o:p></p><p><span face="" lang="EN" style="font-size: 12pt;"></span></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;">God, therefore, right after the giving of the Ten Commandments in Deuteronomy 5, foreshadowed Jesus as Mediator of a better covenant (Deut 5:28) and petitioned the work of His Holy Spirit (Deut 5:29). God explained the basic elements of the gift of the New Birth. He described the gift of salvation from an exterior Giver, who first gives the fear of God, and then the ability to obey His commandments. In the New Covenant, the Holy Spirit answered God's appeal in Deuteronomy 5. He alone gives inner transformation to God’s called people.<o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><br /></p>Dr. Tom Johnstonhttp://www.blogger.com/profile/12865928606734416365noreply@blogger.com0tag:blogger.com,1999:blog-4861671485448506584.post-74316823501084536412020-08-19T09:22:00.009-07:002020-09-08T07:55:50.242-07:0022 Motivations to Memorize Psalm 119<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhMfmo6qlloSsT3_x6yrWAJYwTJDwQVYmo85GJOJVNujnCiYQUb3xPww0so-uwx3eKQYHHYoR3XlqvnqaOQjZ1MpamGLGY5YMTVDKSlSaHx-OdFTW8Tq4uShoGNm-pQ8FMXk83d0hRtyurw/s2048/F2561818-E8D6-4677-AE46-E775096AAB3A_1_201_a.jpeg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1330" data-original-width="2048" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhMfmo6qlloSsT3_x6yrWAJYwTJDwQVYmo85GJOJVNujnCiYQUb3xPww0so-uwx3eKQYHHYoR3XlqvnqaOQjZ1MpamGLGY5YMTVDKSlSaHx-OdFTW8Tq4uShoGNm-pQ8FMXk83d0hRtyurw/s640/F2561818-E8D6-4677-AE46-E775096AAB3A_1_201_a.jpeg" width="640" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div><span face=""><br /></span><p></p><p><span face="" style="font-family: arial;">In 22 strophes, Psalm 119 brings its reader down a path with multiple interwoven results. The meditating reader learns about a relationship with God through His words. In the original language, the reader has the opportunity to learn basic Hebrew in light of God’s working in-with-and-by His revealed words. Through immense repetition God frames the question, lays out His worldview, and draws in the reader to submit his soul to God’s perspective. </span></p><p><span face="" style="font-family: arial;">These truths are unmistakable. In Psalm 119:</span></p><p class="MsoNormal" style="margin: 0in 0in 6pt;"><span style="font-family: arial;"><o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 6pt;"></p><ul style="text-align: left;"><li><span style="font-family: arial;">The question-framing comes from God;</span></li><li><span style="font-family: arial;">The worldview is shaped by God;</span></li><li><span style="font-family: arial;">God orients, reorients, and reshapes one’s entire perspective.</span></li></ul><o:p></o:p><p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;">An acrostic Psalm, each of the 22 eight-verse strophes in Psalm 119 begins with a theme word or phrase by which the entire strophe is memorialized in the mind. As with the memorizing of any long portion, the first word or words of each strophe forms the mental chain-link by which the entire strophe is brought to mind. </p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;">It is reasonable to consider that God foreordained just the right theme words which He would use to trigger the content of each strophe in the minds of those hungry enough for Him to memorize this entire psalm. With this in mind, it seems an appropriate study to consider the 22 theme words chosen by God for the memorializing of the words of this psalm:</p><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt 0.5in; text-indent: -0.5in;">v. 1 Blessed (<span dir="RTL" lang="AR-SA">אַשְׁרֵ֥י</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>)</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt 0.5in; text-indent: -0.5in;">v. 9 How To? (<span dir="RTL" lang="AR-SA">בַּמֶּ֣ה</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>)</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt 0.5in; text-indent: -0.5in;">v. 17 Do Unto (<span dir="RTL" lang="AR-SA">גְּמֹ֖ל</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>)</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt 0.5in; text-indent: -0.5in;">v. 25 It Clings (<span dir="RTL" lang="AR-SA">דָּֽבְקָ֣ה</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>)</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt 0.5in; text-indent: -0.5in;">v. 33 Teach Me (<span dir="RTL" lang="AR-SA">הוֹרֵ֣נִי</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>)</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt 0.5in; text-indent: -0.5in;">v. 41 And Let Come to Me (<span dir="RTL" lang="AR-SA">וִֽיבֹאֻ֣נִי</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>)</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt 0.5in; text-indent: -0.5in;">v. 49 Remember the Word (<span dir="RTL" lang="AR-SA">זְכֹר־דָּבָ֥ר</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>)</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt 0.5in; text-indent: -0.5in;">v. 57 My portion (<span dir="RTL" lang="AR-SA">חֶלְקִ֖י</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>)</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt 0.5in; text-indent: -0.5in;">v. 65 Goodness (<span dir="RTL" lang="AR-SA">טוֹב</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>)</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt 0.5in; text-indent: -0.5in;">v. 73 Your Hands (<span dir="RTL" lang="AR-SA">יָדֶ֣יךָ</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>)</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt 0.5in; text-indent: -0.5in;">v. 81 Longing (<span dir="RTL" lang="AR-SA">כָּלְתָ֣ה</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>)</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt 0.5in; text-indent: -0.5in;">v. 89 Unto Forever (<span dir="RTL" lang="AR-SA">לְעוֹלָ֥ם</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>)</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt 0.5in; text-indent: -0.5in;">v. 97 How [I Love]! (<span dir="RTL" lang="AR-SA">מָֽה־אָהַ֥בְתִּי</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>)</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt 0.5in; text-indent: -0.5in;">v. 105 Lamp to My Feet (<span dir="RTL" lang="AR-SA">נֵר־לְרַגְלִ֥י</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>)</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt 0.5in; text-indent: -0.5in;">v. 113 Double-Minded (<span dir="RTL" lang="AR-SA">סֵעֲפִ֥ים</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>)</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt 0.5in; text-indent: -0.5in;">v. 121 I Have Worked (<span dir="RTL" lang="AR-SA">עָשִׂיתִי</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>)</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt 0.5in; text-indent: -0.5in;">v. 129 Wonderful (<span dir="RTL" lang="AR-SA">פְּלָא֥וֹת</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>)</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt 0.5in; text-indent: -0.5in;">v. 137 Righteous (<span dir="RTL" lang="AR-SA">צַדִּ֣יק</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>)</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt 0.5in; text-indent: -0.5in;">v. 145 I Call Out (<span dir="RTL" lang="AR-SA">קָרָ֣אתִי</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>)</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt 0.5in; text-indent: -0.5in;">v. 153 See My Affliction (<span dir="RTL" lang="AR-SA">רְאֵֽה־עָנְיִ֥י</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>)</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt 0.5in; text-indent: -0.5in;">v. 161 Princes (<span dir="RTL" lang="AR-SA">שָׂרִים</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>)</p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt 0.5in; text-indent: -0.5in;">v. 169 Let It Come (<span dir="RTL" lang="AR-SA">תִּקְרַ֤ב</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>).</p></blockquote><o:p></o:p><p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="font-family: calibri, sans-serif; margin: 0in 0in 6pt;"><o:p></o:p></p><p class="MsoNormal" style="margin: 0in 0in 6pt;"><span style="font-family: arial;">There are many interwoven themes in this psalm, such as the repetition of “Teach me Your statautes” found 6 times. However, there is also a progression within the strophes. The first two strophes consider where and how to find the blessing of God. Strophes 13 and 14 begin by such memorable words that they generate choruses in the minds of their readers. It appears that the twentieth strophe, or the Hebrew letter “Resh,” brings the Psalm to a climax, whereby the reader calls out for salvation from God.<o:p></o:p></span></p><p class="MsoNormal" style="margin: 0in 0in 6pt;"><span style="font-family: arial;">Psalm 119 is an immensely profound and meaningful psalm. It is well-worth the memory work of any Christian!</span><span style="font-family: calibri, sans-serif;"><o:p></o:p></span></p>Dr. Tom Johnstonhttp://www.blogger.com/profile/12865928606734416365noreply@blogger.com0tag:blogger.com,1999:blog-4861671485448506584.post-69920673528254546972020-08-05T08:40:00.003-07:002020-08-05T08:40:53.905-07:00Three Experiences Volunteering with Need Him, by Derek Robinson<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkNNcD3rgHTNRHWAh2F_2wNfbZJ1zwMdxq2iShLHFWV4PpHWAqfFrupCRjDG-iFYqSnUoxTTMKgDaEpxbaUK6Tq-n5j_E_ymmXDNjBG5r20ZEyPPlgbS4Y82Go9GZ4-Byxnn_0uwGc4_cs/s1600/derek+robinson+family.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1600" data-original-width="1600" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkNNcD3rgHTNRHWAh2F_2wNfbZJ1zwMdxq2iShLHFWV4PpHWAqfFrupCRjDG-iFYqSnUoxTTMKgDaEpxbaUK6Tq-n5j_E_ymmXDNjBG5r20ZEyPPlgbS4Y82Go9GZ4-Byxnn_0uwGc4_cs/s320/derek+robinson+family.JPG" width="320" /></a></div>
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<span style="font-family: "Times New Roman", serif; font-size: 14pt;">Is volunteering for a Christian Chatroom actually doing anything for the Kingdom? You may think there wouldn’t be much fruit. There are multitudes of resources for people to access. Wouldn’t they just google a sermon or lecture about what they are going through? Why don’t they just look up a YouTube video on following Jesus?<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman", serif; font-size: 14pt;">In my 40+ hours, I have been humbled and encouraged in the conversations that I have had with seekers, believers, and atheists. People are going to the chats, and they are asking difficult, personal questions that take a prayerful, pastoral heart. Here are 3 experiences I have had with volunteering for Need Him.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman", serif; font-size: 14pt;">One story in particular still captivates me. One woman came onto the chat discussing her past of growing up in church and hearing the Gospel. She told herself that she didn’t desire to trust in Father God because her earthly father was abusive. She wanted nothing to do with Christianity… until she had twin babies. She got to see the interaction between the father of her new babies and decided that God the Father really could be good. After we chatted, she appeared to genuinely repent and trust in the work of Jesus, and she planned to go to a church to get baptized. <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman", serif; font-size: 14pt;">One woman wanted some further pastoral guidance after meeting with her own pastor about a difficult decision she would have to make about her family and faith. She poured out her heart about her son’s rebellion and wanted some Scriptural guidance and prayer. We studied the Scriptures, talked about her son’s potential problems, and prayed for repentance.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman", serif; font-size: 14pt;">In my short time of chatting on Need Him, I have come across numerous atheists wanting to debate the existence of God—It’s more of an outright attack and intellectual bullying on their part, but I digress. These conversations have been incredibly sharpening for my own faith, and I have been able to live out 1 Peter 3:15 in my personal walk. Of course, my goal is to share faith in Christ with them, and I do, but all the while getting to take what I learned in my Apologetics Class and use it in honest defense of the faith.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman", serif; font-size: 14pt;">God has decided to use chat rooms to further his kingdom and strengthen believers, and I have enjoyed being on the frontlines of ministry in the sidelines of a chatroom. Maybe you could become a Need Him volunteer and serve His kingdom in this seemingly insignificant but truly impactful way?<o:p></o:p></span></div>
Dr. Tom Johnstonhttp://www.blogger.com/profile/12865928606734416365noreply@blogger.com0tag:blogger.com,1999:blog-4861671485448506584.post-89539561392649214162020-06-10T08:59:00.001-07:002020-08-19T09:23:52.705-07:00Evangelizology: Diagnosing the Disease of Many Questions<a href="https://evangelizology.blogspot.com/2020/06/diagnosing-disease-of-many-questions.html?spref=bl">Evangelizology: Diagnosing the Disease of Many Questions</a>: Sometimes in street evangelism, in the local church, or even in the classroom settings I encounter persons who pepper me with tangentia...Dr. Tom Johnstonhttp://www.blogger.com/profile/12865928606734416365noreply@blogger.com0tag:blogger.com,1999:blog-4861671485448506584.post-87870827337746835802020-06-10T08:52:00.001-07:002020-06-10T08:52:30.430-07:00Diagnosing the Disease of Many Questions<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiRMbGszh-adagFnxWH1AH_mkLTWwLiWMotRn6uGaG5it3HqSFiaIozrwLINHMqQifI3RW3ZCgAfn43oAH0iap0Z0cuo44HIRl5p9mTbS0ITGDsLNPbq_H8VQKN6EhLtXJi7YAQp4DSJQR-/s1600/30C44E0B-690E-4010-96D9-579DCD3CD324.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: Arial, Helvetica, sans-serif;"><img border="0" data-original-height="640" data-original-width="640" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiRMbGszh-adagFnxWH1AH_mkLTWwLiWMotRn6uGaG5it3HqSFiaIozrwLINHMqQifI3RW3ZCgAfn43oAH0iap0Z0cuo44HIRl5p9mTbS0ITGDsLNPbq_H8VQKN6EhLtXJi7YAQp4DSJQR-/s200/30C44E0B-690E-4010-96D9-579DCD3CD324.jpeg" width="200" /></span></a></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">Sometimes in street evangelism, in the local church, or even in the classroom settings I encounter persons who pepper me with tangential questions. I barely construct an answer to their first question when very soon another one arises. In many cases, clear biblical answers do not bring them peace. They seem to be plagued with a specific ailment—the sickness of many questions.<o:p></o:p></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">Paul helped Timothy diagnose this disease in persons who sometimes make their way into local churches.<o:p></o:p></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">“If anyone teaches otherwise, and assents not to healthful words, those of our Lord Jesus Christ, and to the teaching which is according to godliness, he is puffed up, knowing nothing, but is <u>morbid about questions</u> and strifes of words, from which come envy, strife, railings, evil surmisings, wranglings of men corrupted in mind, and robbed of the truth, supposing that godliness is a means of gain.” 1 Tim 6:3-5-ABPS (1913).</span></blockquote>
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<span style="font-family: Arial, Helvetica, sans-serif;">There exists a “morbidity about questions” as this translation puts it—or a “sickness of trifling questions.” The prognosis of this ailment implies that those struck by this disease either ignore that they have it or cannot remedy their antagonistic cognitive thunderstorms.<o:p></o:p></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">They convulse under the spell of an epilepsy of doubt. Never satisfied with any answer from the Bible, their “pride of life” retrieves another juicy bone of contention to overwhelm their hopeful spiritual benefactor. Are these not the “wells without water and the clouds carried by the tempest” as described by Peter (2 Pet 2:17-NKJ)?<o:p></o:p></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">Who are these quasi-Christians beset with this deadly disease? How can they be vetted? Is there hope for them?<o:p></o:p></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">These quasi-Christians sound smart. They position themselves as brilliant, using Pyrrhonic logic they destroy any and all propositions made about God or man. They cloak themselves as contemporary Voltaire’s or David Hume’s. “They have set their mouth against the heavens, and their tongue walks through the earth” (Psa 73:9).<o:p></o:p></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">Did Peter temporarily suffer from this ailment when he reproved the Lord Jesus in Matthew 18:22? Did not pride swell his heart after God had revealed to him the true identity of Jesus?<o:p></o:p></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">In an interesting portion of Deuteronomy 29, God through Moses described a disease in this same family:<o:p></o:p></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">“So that there may not be among you man or woman or family or tribe, whose heart turns away today from the <span style="font-variant-alternates: normal; font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-ligatures: normal; font-variant-numeric: normal; font-variant-position: normal;">Lord </span>our God, to go<i> and</i> serve the gods of these nations, and that there may not be among you a root bearing bitterness or wormwood; and so it may not happen, when he hears the words of this curse, that he blesses himself in his heart, saying, ‘I shall have peace, even though I follow the dictates of my heart’—as though the drunkard could be included with the sober.” Deut 29:18-19.</span></blockquote>
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<span style="font-family: Arial, Helvetica, sans-serif;">At the root of this disease called “wormwood” was total selfishness and pride: “I shall follow the dictates of my own heart!”<o:p></o:p></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">God does not tolerate this ailment. He promised that he would forcefully remove this diseased branch. “The <span style="font-variant-alternates: normal; font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-ligatures: normal; font-variant-numeric: normal; font-variant-position: normal;">Lord</span> would blot out his name from under heaven.” (Deut 29:20). </span><span style="font-family: Arial, Helvetica, sans-serif;">Likewise, Jesus borrowed the punishment language of Moses in John 15:</span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">“If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw<i> them</i> into the fire, and they are burned.” John 15:6.</span></blockquote>
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<span style="font-family: Arial, Helvetica, sans-serif;">Meanwhile, quasi-Christians with this disease of disputes act as Christians and prey on Christians. It’s a game for them! Knowing the right words, they lack the necessary broken and contrite heart. They will not submit to the clear teachings of the Bible. Nor have they repented of their own total inability to save themselves. Rather they prefer their own imaginations about salvation. This disease is deadly!<o:p></o:p></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">People have honest questions. An honest question deserve a sincere answer--even if the answer is, “I don’t know.” But then, there is the disease of many questions. The attentive Christian, “wise as a serpent,” should early differentiate between the contrite heart and the crafty soul.<o:p></o:p></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">When recognized, Paul gave the admonition that </span><span style="font-family: Arial, Helvetica, sans-serif;">the diseased person should be shunned </span><span style="font-family: Arial, Helvetica, sans-serif;">after a first and second encounter.</span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">“But avoid foolish disputes, genealogies, contentions, and strivings about the law; for they are unprofitable and useless. Reject a divisive man after the first and second admonition, knowing that such a person is warped and sinning, being self-condemned.” Titus 3:9-11.</span></blockquote>
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<span style="font-family: Arial, Helvetica, sans-serif;">Yet is there hope for such a quasi-Christian? Yes. Paul also held out an olive branch of expectation.</span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">“And if anyone does not obey our word in this epistle, note that person and do not keep company with him, that he may be ashamed. Yet do not count<i> him</i> as an enemy, but admonish<i> him</i> as a brother.” 2 Thess 3:14-15.</span></blockquote>
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<span style="font-family: Arial, Helvetica, sans-serif;">Clearly, Paul’s response to a factious man </span><span style="font-family: Arial, Helvetica, sans-serif;">was not a public burning at the stake</span><span style="font-family: Arial, Helvetica, sans-serif;">. Rather, he held out the hope that this person might repent and accept admonishment.</span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">Likewise, a discussion of the disease of many questions demands our godly introspection:<o:p></o:p></span></div>
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<li><span style="font-family: Arial, Helvetica, sans-serif;">Does your heart churn with antagonism and contradiction as you read and meditate on the teachings of the Bible?</span></li>
<li><span style="font-family: Arial, Helvetica, sans-serif;">Is your heart quieted by the reproofs and promises of God’s words?</span></li>
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<span style="font-family: Arial, Helvetica, sans-serif;">Certainly, if our heart is churning and chaffing against the Bible’s admonitions, then we have soul-searching to do. We ought not rest until we have repented of our sin of pride, and humbly submitted to God who speaks perfectly in, with, and by His Holy words.<o:p></o:p></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">If a brother or sister in our church appears struck with this ailment, reach out to them one time, then a second time. No more. Do not allow yourself to be caught in their trap, picking up their dreadful disease. After two encounters we can do no more. We must obey the teachings of Paul.<o:p></o:p></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">Deliver us, Lord, from the disease of many questions.</span></div>
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Dr. Tom Johnstonhttp://www.blogger.com/profile/12865928606734416365noreply@blogger.com0tag:blogger.com,1999:blog-4861671485448506584.post-43168493076879547292020-03-26T09:36:00.002-07:002020-03-26T09:37:35.423-07:00Six “Do Nots” for Evangelism—from the Old Testament<div class="separator" style="clear: both; text-align: center;">
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<span style="font-family: "calibri" , sans-serif;">The Old Testament is rich in describing Christian evangelism. This wealth complements New Testament teaching and practice. The Old Testament encourages an unusually bold witness in many ways. For example, there are at least six “do nots” for evangelism in the Old Testament that describe the bold witness that we find lived out on the pages of the New Testament.<o:p></o:p></span></div>
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<li><b><span style="font-family: "calibri" , sans-serif;">Be Not Afraid</span></b></li>
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<span style="font-family: "calibri" , sans-serif;">“O Zion, You who bring good tidings, Get up into the high mountain; O Jerusalem, You who bring good tidings, Lift up your voice with strength, Lift<i> it</i> up, <b>be not afraid</b>; Say to the cities of Judah, ‘Behold your God!’” <o:p></o:p></span><span style="font-family: "calibri" , sans-serif;">Isaiah 40:9.</span></blockquote>
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<span style="font-family: "calibri" , sans-serif;">God told the seasoned evangelist, the Apostle Paul, “Be not afraid, but go on speaking and do not keep silent.” Acts 18:9. Be not afraid seems to be the first and foremost message that the Holy Spirit would speak to Christ followers in the face of an evangelism opportunity.<o:p></o:p></span></div>
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<li><b><span style="font-family: "calibri" , sans-serif;">Do Not Restrain Your Lips</span></b></li>
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<span style="font-family: "calibri" , sans-serif;">“I have proclaimed the good news of righteousness In the great assembly; Indeed, <b>I do not restrain my lips</b>, O <span style="font-variant-alternates: normal; font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-ligatures: normal; font-variant-numeric: normal; font-variant-position: normal;">Lord</span>, You Yourself know.” <o:p></o:p></span><span style="font-family: "calibri" , sans-serif;">Psalm 40:9.</span></blockquote>
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<span style="font-family: "calibri" , sans-serif;">The fear of man leads to a deceptively pious restraint. This restraint takes on many faces: “Is now the best time? Maybe God will give me a better opportunity tomorrow?” “Perhaps I have not yet built up a proper relationship with this person.” “I don’t think that they are not really interested in spiritual things anyways.” King David in Psalm 40 affirmed, “Indeed, I did not restrain my lips.”<o:p></o:p></span></div>
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<li><b><span style="font-family: "calibri" , sans-serif;">Do Not Hide</span></b></li>
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<span style="font-family: "calibri" , sans-serif;">“<b>I have not hidden</b> Your righteousness within my heart; I have declared Your faithfulness and Your salvation.” <o:p></o:p></span><span style="font-family: "calibri" , sans-serif;">Psalm 40:10.</span></blockquote>
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<span style="font-family: "calibri" , sans-serif;">The rulers of the Jews in John 12 hid their faith in Jesus, lest they be put out of the synaguogue. Their course of action was not confirmed by the Holy Spirit. Rather it was condemned. “Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess<i> Him,</i> lest they should be put out of the synagogue; for they loved the praise of men more than the praise of God.” John 12:42-43. King David did not hide the righteousness of God in His heart, but rather, he openly declared His salvation.<o:p></o:p></span></div>
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<li><b><span style="font-family: "calibri" , sans-serif;">Do Not Conceal</span></b></li>
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<span style="font-family: "calibri" , sans-serif;">“<b>I have not concealed</b> Your lovingkindness and Your truth From the great assembly.” <o:p></o:p></span><span style="font-family: "calibri" , sans-serif;">Psalm 40:10.</span></blockquote>
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<span style="font-family: "calibri" , sans-serif;">Right in the heels of “hiding” our knowledge of God and His salvation in our hearts, David continued synonymously. He affirmed that he had not “concealed” the love of God and the truth of God from the great assembly. King David remembered that he had not kept “concealed” within himself the glorious knowledge of the grace and truth of God.<o:p></o:p></span></div>
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<li><b><span style="font-family: "calibri" , sans-serif;">Do Not Be Silent</span></b></li>
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<span style="font-family: "calibri" , sans-serif;">“</span><span class="comparisontextadded2qhxj"><span lang="EN" style="font-family: "calibri" , sans-serif;">On your walls</span></span><span lang="EN" style="font-family: "calibri" , sans-serif;">, <span class="comparisontextadded2qhxj">O</span> Jerusalem, I <span class="comparisontextadded2qhxj">have set watchmen; all the day</span> and <span class="comparisontextadded2qhxj">all the night they shall never</span> be <span class="comparisontextadded2qhxj">silent</span>.” </span><span style="font-family: "calibri" , sans-serif;"><o:p></o:p></span><span style="font-family: "calibri" , sans-serif;">Isaiah 62:6.</span></blockquote>
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<span style="font-family: "calibri" , sans-serif;">God combined His words from both Isaiah 62 and Isaiah 40 (as noted above), when he told Paul in the night by a vision, “Be not afraid, but go on speaking and do not keep silent.” Acts 18:9. Once fear has chilled the heart of the Christian, his lips freeze shut in silence. On the other hand, when told to keep silent, Peter and John stated, “We cannot stop speaking what we have seen and heard.” Acts 4:20. God commanded Paul, “Be not silent.”<o:p></o:p></span></div>
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<li><b><span style="font-family: "calibri" , sans-serif;">Do Not Rest</span></b></li>
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<span style="font-family: "calibri" , sans-serif;">“</span><span class="comparisontextadded2qhxj"><span lang="EN" style="font-family: "calibri" , sans-serif;">You who put</span></span><span lang="EN" style="font-family: "calibri" , sans-serif;"> the </span><span style="font-family: "calibri" , sans-serif; font-variant-alternates: normal; font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-ligatures: normal; font-variant-numeric: normal; font-variant-position: normal;">Lord</span><span class="comparisontextadded2qhxj"><span style="font-family: "calibri" , sans-serif;"> <span lang="EN">in remembrance, take no rest</span></span></span><span style="font-family: "calibri" , sans-serif;">.” <o:p></o:p></span><span style="font-family: "calibri" , sans-serif;">Isaiah 62:6.</span></blockquote>
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<span style="font-family: "calibri" , sans-serif;">Ultimately, our Blessed Hope is a heavenly rest. Our hope is not for a comfortable earthly rest. The Christian must put to death the selfish indulgence of laziness. While keeping all the responsibilities of life in a proper balance, particular attention needs to be taken to assure that we are not living in sloth evangelistically. Living a godly lifestyle, while necessary, is not a substitute for verbal evangelistic activity. So much have I felt this drift toward neglect within myself, that I purposefully carve out time for initiative evangelism into my regular weekly schedule—admittedly, the Coronavirus Pandemic and my wife’s simultaneous pneumonia has put a temporary hold on this activity. God commands His people, “Take no rest.”<o:p></o:p></span></div>
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<span style="font-family: "calibri" , sans-serif;">Six “do nots” from the Lord from the Old Testament: be not afraid, do not restrain your lips, do not hide, do not conceal, do not be silent, and do not rest. A powerful message from the Holy Spirit. May these be taken as divine encouragement for all of God’s children.</span></div>
Dr. Tom Johnstonhttp://www.blogger.com/profile/12865928606734416365noreply@blogger.com0tag:blogger.com,1999:blog-4861671485448506584.post-8441986845398053592020-01-24T12:24:00.000-08:002020-01-24T14:40:09.279-08:00The Christian’s Spiritual Interrelationship with Christ and God in Evangelism<blockquote class="tr_bq">
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<span style="font-size: large;">“The one who listens to you listens to Me, and the one who rejects you rejects Me; and he who rejects Me rejects the One who sent Me.” Luke 10:16</span> (NASB, also used below).</blockquote>
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This verse on the disciple’s union with Christ and God in the reception and rejection of the gospel message is very striking indeed. According to this verse, when Jesus’ disciplea were proclaiming the good news—the context of this verse is the “Second Sending Passage in Luke”—their reception or rejection triggered or exemplified the hearer’s reception or rejection of the Godhead.<o:p></o:p></div>
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Consider several points here. This verse is not a one-off verse in the gospels. Jesus repeated this same interrelationship on two other occasions in Matthew 10:40 (before Judas went out for evangelism as one of the Twelve) and John 13:20 (spoken before Judas departed from the Twelve to betray Jesus).<o:p></o:p></div>
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<span style="font-size: large;">“He who receives you receives Me, and he who receives Me receives Him who sent Me.” Matthew 10:40.</span></blockquote>
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<span style="font-size: large;">“<span lang="EN">Truly, truly, I say to you, he who receives whomever I send receives Me; and he who receives Me receives Him who sent Me.” John 13:20.</span></span></blockquote>
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Luke is the only biographer of Jesus who cited Jesus on the rejection of the gospel proclaimer. Four times Luke records Jesus using the verb “reject.” However, in both Matthew and John, Jesus focused His words—in those contexts—only on the hearer’s positive reception.<o:p></o:p></div>
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Amazingly, none of these three Scripture passages appears to be discussed in Shedd’s <i>Dogmatic Theology</i>,<a href="applewebdata://1A9620A0-BF31-4471-B9FD-4CE51F70E31D#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[1]</span></span></span></a> Erickson’s <i>Christian Theology</i>,<a href="applewebdata://1A9620A0-BF31-4471-B9FD-4CE51F70E31D#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[2]</span></span></span></a> nor in Grudem’s <i>Systematic Theology</i>.<a href="applewebdata://1A9620A0-BF31-4471-B9FD-4CE51F70E31D#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[3]</span></span></span></a> Culver mentions Matthew 10:40 in light of the contextual apostolic mission,<a href="applewebdata://1A9620A0-BF31-4471-B9FD-4CE51F70E31D#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[4]</span></span></span></a> without necessarily applying its teaching to all gospel proclamation. Garrett, in his <i>Systematic Theology</i>, cited Matthew 10:40 in light of a discussion of Jesus’ commission in John 20:21-23.<a href="applewebdata://1A9620A0-BF31-4471-B9FD-4CE51F70E31D#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[5]</span></span></span></a> None of the above authors appear to have cited Luke 10:16 or John 13:20 in their systematic theologies. <o:p></o:p></div>
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This omission is surprising, being that these verses do not appear inconsequential in understanding the God-Man interrelationship as explained in Scripture. Twelve other Scripture passages discuss this same concept (Exodus 16:8; 1 Samuel 8:7; Psalm 69:9; Ezekiel 3:6-7; Matthew 5:11-12; Mark 9:37; Luke 6:22-23, 26; John 15:20-21; 16:2-3; Hebrews 11:24-26; 12:3-4; and 1 John 4:5-6).<a href="applewebdata://1A9620A0-BF31-4471-B9FD-4CE51F70E31D#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[6]</span></span></span></a><o:p></o:p></div>
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Even more powerful than the amazing interrelationship of the disciple with God is the “plenipotentiary” element invested in the Christian act of evangelizing.<a href="applewebdata://1A9620A0-BF31-4471-B9FD-4CE51F70E31D#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[7]</span></span></span></a> It appears that there is a spiritual oneness with God, invested in the act of evangelizing, that triggers an avalanche of spiritual activity around that act.<o:p></o:p></div>
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When a true follower of Christ engages in true gospel proclamation, a tsunami of spiritual forces unleash. The Word of God “judges the thoughts and intents of the heart,” laying bare every hidden thing (Hebrews 4:12-13). “Satan comes immediately” seeking to dislodge the Word from entering the hardpacked soil of the heart (Mark 4:15). The Holy Spirit convicts of “sin, righteousness, and judgment” (John 16:8). The “god of this world” actively works to blind the minds of unbelievers lest “the light of the gospel of the glory of Christ should shine on them” (2 Cor 4:4). Meanwhile, the lost person—hearing the gospel—maybe for the first time—is confronted with a decision: reception or rejection. Reception or rejection of who? Not only the person speaking to him or her, but Christ and God Himself.<o:p></o:p></div>
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According to Jesus, receiving or rejecting the herald is much more than receiving or rejecting a Christian lovingly, humbly, and boldly telling of salvation available only by the blood of Jesus—sins forgiven—peace with God—guilt and shame blotted out.<o:p></o:p></div>
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The person may once, twice, maybe many times reject the gospel. The apostle Paul sure did. Prayerfully that person will one day hear and receive the evangelist—the Christ of whom he speaks—ultimately receiving God himself. But the odds are not good (Matthew 7:13-14). An eternal decision will be sealed one way or the other. The reception or rejection of the gospel herald, and simultaneously the reception or rejection of the Creator God.<o:p></o:p></div>
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<span style="font-size: large;">“And who is adequate for these things?” 2 Corinthians 2:16.</span></blockquote>
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How could it be that God would invest the decision for or against His eternal covenant bought by the blood of Jesus Christ into the efforts and mouths of His feeble followers? And such He has done. Yes, it is a sublime mystery.<o:p></o:p></div>
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<span lang="EN"><span style="font-size: large;">“But we have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves.” 2 Corinthians 4:7.</span></span></blockquote>
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<a href="applewebdata://1A9620A0-BF31-4471-B9FD-4CE51F70E31D#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[1]</span></span></span></a>William G. T. Shedd, <i>Dogmatic Theology</i> (New York: Charles Scribner’s, 1888 [1<sup>st</sup> ed.], 1889 [2<sup>nd</sup> ed.], 1894 [3 vol]; Phillipsburg, NJ: Presbyterian and Reformed, 2003).<o:p></o:p></div>
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<a href="applewebdata://1A9620A0-BF31-4471-B9FD-4CE51F70E31D#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[3]</span></span></span></a>Wayne Grudem, <i>Systematic Theology: An Introduction to Biblical Doctrine</i> (Leicester, England: InterVarsity, 1994; Grand Rapids: Zondervan, 1994).<o:p></o:p></div>
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<a href="applewebdata://1A9620A0-BF31-4471-B9FD-4CE51F70E31D#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[4]</span></span></span></a>“The <i>second </i>purpose, that ‘he might send them out to preach,’ was completed in part when they returned from their first mission to announce to the Jews then living in northern Palestine the presence of the promised Messianic King and his kingdom (Matt. 10:5-7; cf. Luke 8:1-10). They did so as ministers plenipotentiary (Matt. 10:40)” (Robert Duncan Culver, <i>Systematic Theology: Biblical and Historical</i> [Fearn, Ross-shire: Mentor, 2005], 843).<o:p></o:p></div>
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<a href="applewebdata://1A9620A0-BF31-4471-B9FD-4CE51F70E31D#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[5]</span></span></span></a>“Preceded by the blessing of peace and followed by the reception of the Holy Spirit and the remission and retention of sins through the disciples [cf. John 20:21-23], the Johannine commission connects the mission of the Twelve with Jesus’ own mission from the Father. Do we have here only an analogy? Or does the mission of the Son form the ground and basis of the apostolic mission? The latter seems more likely (see Matt. 10:40).” (James Leo Garrett, <i>Systematic Theology: Biblical, Historical, and Evangelical,</i> 2 vols, 2<sup>nd</sup> ed [North Richland Hills, TX: BIBAL, 2005], 2:536).<o:p></o:p></div>
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<a href="applewebdata://1A9620A0-BF31-4471-B9FD-4CE51F70E31D#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[6]</span></span></span></a>Overlooking such a repeated concept appears likely for several reasons: (1) the power of precedent; (2) the framing of questions of salvation and conversion; (3) interpreting all these texts as applying only to their immediate context; and (4) widely divergent views on necessity, value, and means of evangelizing. By the way, these verses represent a fraction of the material on this topic. Consider also studies on Paul's use of "working together with God," and being "fellow-worker with Christ." There are a great number of analogous topics, indicating ministry by individual Christians on behalf of God in the name of Christ (cf. 2 Corinthians 5:20-6:2).<o:p></o:p></div>
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<a href="applewebdata://1A9620A0-BF31-4471-B9FD-4CE51F70E31D#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[7]</span></span></span></a>Culver (ibid.). Plenipotentiary means “invested with full power.”<o:p></o:p></div>
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Dr. Tom Johnstonhttp://www.blogger.com/profile/12865928606734416365noreply@blogger.com0tag:blogger.com,1999:blog-4861671485448506584.post-11717074576760904822020-01-15T07:49:00.001-08:002020-01-17T04:35:19.625-08:00The Divine Nature of the Bible<div class="separator" style="clear: both; text-align: center;">
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The term “Bible” is used in the title of this article because I speak of true words on a page. Sometimes the term “Word of God” applies to an ethereal ideal that has no basis in today’s world. The following text addresses the divine nature of the Bible, the Scriptures, or the Word of God.<o:p></o:p></div>
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My thoughts move to the Psalmist’s description of words on a page as found in Psalm 119. This man of God interweaved four concepts that portray the divine nature of the words of the Word of God, rightly transferred and applied to the entirety of the Hebrew Scriptures, as well as to the New Testament.<o:p></o:p></div>
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<li>God’s Word is eternal. </li>
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While mentioned four times in Psalm 119:89, 144, 152, and 160, perhaps one verse will be enough to exemplify the Psalmists view of the eternality of Special Revelation: Psalm 119:152, “Concerning Your testimonies, I have known of old that You have founded them forever.”<o:p></o:p></div>
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Another truth repeated across the pages of Scripture and in 10 verses of Psalm 119: 62, 75, 106, 123, 128, 137, 138, 144, 160, and 164. Here are two verses that repeat these ideas several times: Psalm 119:137-138, “Righteous (tsedeq) art Thou, O Lord, And upright (yashar) are Thy judgments. Thou hast commanded Thy testimonies in righteousness (tsedeq) And exceeding faithfulness.”<o:p></o:p></div>
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Is reaffirmed in Psalm 119:43, 142, 151, and 160. For example, Psalm 119:160 reads, “The sum of Thy word is truth, And every one of Thy righteous ordinances is everlasting.”<o:p></o:p></div>
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In Psalm 119:86 and 138. Psalm 119:138 reads, “Thou hast commanded Thy testimonies in righteousness And exceeding faithfulness.”<o:p></o:p></div>
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These four characteristics, eternality, righteousness, truth, and faithfulness are divine truths. The Psalmist seems to approach the Bible as if it were a divine book, not-at-all tainted by the sin nature of man. So also, a Psalm of David attributes to the written Word of God all the attributes of God:<o:p></o:p></div>
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Psalm 138:2, “For You have magnified Your word above all Your name.”</blockquote>
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If, in fact, these things are true, would not God be required to create a “womb” around His Words, much like Jesus was kept pure from the sin nature of man within the womb of Mary? This womb would have to protect the original inscription of the individual words, and also the transcription of those words over the years.<o:p></o:p></div>
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It is clear that there is a mystery in the God-man homeostasis at work in all these processes. Further, it is obvious that the “serpent of old” was not asleep as God’s words became living and active agents of His will within this world. Yes, there are many complexities involved:<o:p></o:p></div>
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<li>Original inscription of the words from the mind of God and the mind of the human author.</li>
<li>Original inscription of the words onto some type of medium: stone, velum, or papyrus.</li>
<li>Transcription by numerous scribes through the years with the oversight of leaders: Priests and Levites for the Hebrew Scriptures, Bishops and Pastors for the New Testament Scriptures.</li>
<li>The inevitability of some scribal error in the transcription processes.</li>
<li>The storage, guarding, and maintenance of “best texts” by Bishops and Pastors within the history of the churches.</li>
<li>The translation of these original language texts into the many languages of the world.</li>
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It appears, from Scripture, that God continues to guard these procedures. While they are not beyond the impact of “savage wolves … not sparing the flock” (Acts 20:29). God promised to preserve His words, and He is doing so in His way. Paul could speak to the Ephesian elders with divine assurance:<o:p></o:p></div>
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Acts 20:32, “So now, brethren, I commend you to God and to the word of His grace, which is able to build you up and give you an inheritance among all those who are sanctified.”</blockquote>
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The “word of His grace” would preserve God’s people from the “savage wolves” he prophesied would ravage the flock of God. The only way that these words of grace could fulfill their promise of inheritance and accomplish their work of sanctification is if they themselves continued to perform these designated divine duties. God must-needs preserve His words. He has not left them to be devoured and twisted by the corruptions of men.<o:p></o:p></div>
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Psalm 12:6-7, “The words of the <span style="font-variant-alternates: normal; font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-ligatures: normal; font-variant-numeric: normal; font-variant-position: normal;">Lord</span> <i>are</i> pure words, <i>Like</i> silver tried in a furnace of earth, Purified seven times. You shall keep them, O <span style="font-variant-alternates: normal; font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-ligatures: normal; font-variant-numeric: normal; font-variant-position: normal;">Lord</span>, You shall preserve them from this generation forever.”</blockquote>
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How God is accomplishing this feat remains within the depth of the riches of His unsearchable wisdom.<o:p></o:p></div>
Dr. Tom Johnstonhttp://www.blogger.com/profile/12865928606734416365noreply@blogger.com0tag:blogger.com,1999:blog-4861671485448506584.post-59783234580519947012019-09-04T05:31:00.000-07:002019-09-04T05:35:41.981-07:00Four EV Motives (Noah Long)<div class="separator" style="clear: both; text-align: center;">
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Recently I had lunch with Midwestern Baptist Seminary student Noah Long, and he shared with me these four evangelism (EV) motives that spoke to my heart. I hope they do so to yours also...<br />
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1. <b>Glory</b>- We are motivated to evangelize because it brings God glory. We desire to see our Creator and Savior be rightly worshipped in our community and around the world. When we cease to open our mouthes about the Gospel, God is robbed of glory. (Psalm 51:13-15; 96; 105:1-2)</div>
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2. <b>Obedience</b>- We are motivated to evangelize because we have been commanded to do so. All Christians are called to make disciples, to be ministers of reconciliation, to be salt and light, to be his witnesses to the ends of the earth. When we cease to share the Gospel, it is impossible to make disciples or live out any of these callings that the Lord has called us to. (Matt. 5:13-16; 28:18-20, Acts 1:8, 2 Cor. 5:17-20)</div>
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3. <b>Imitation</b>- We are motivated to evangelize because we desire to be conformed to the image of Christ. God is a missionary God who came to seek and save the lost. In the same way that Christ pursued us when we were rebelling against Him, we are to mimic Him by pursuing those who are lost. (Matt. 5:45-48; Luke 19:10, Romans 5:6-8, 1 Cor. 11:1)</div>
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4. <b>Love</b>- We are motivated to evangelize because we are called to love our neighbor as self which includes those outside of the church. The primary and most urgent way that we can love our neighbors is by meeting their greatest need; their greatest need is spiritual brokenness, and the only anecdote for their spiritual need is the Gospel. (Lev. 19:33-34, Matt. 5:44, Mark 12:28-31)</div>
Dr. Tom Johnstonhttp://www.blogger.com/profile/12865928606734416365noreply@blogger.com0tag:blogger.com,1999:blog-4861671485448506584.post-54835013734909521212019-05-20T07:24:00.001-07:002019-05-20T07:24:25.703-07:00Evangelizology: A Holy Moment in Brazil<a href="https://evangelizology.blogspot.com/2019/05/a-holy-moment-in-brazil.html?spref=bl">Evangelizology: A Holy Moment in Brazil</a>: We crossed a small bridge walkway from the sidewalk to enter into the house of W___, a blind man. He and his wife were waiting for us. ...Dr. Tom Johnstonhttp://www.blogger.com/profile/12865928606734416365noreply@blogger.com0tag:blogger.com,1999:blog-4861671485448506584.post-52613225778840936162019-05-19T12:47:00.000-07:002019-05-19T12:47:23.512-07:00A Holy Moment in Brazil<div class="separator" style="clear: both; text-align: center;">
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We crossed a small bridge walkway from the sidewalk to enter into the house of W___, a blind man. He and his wife were waiting for us. Their <span lang="PT-BR">São Paulo </span><span lang="PT-BR"></span>living room was furnished with three sofas organized in a u-shape and a small coffee table in the center. Although there was five of us visiting from the local Baptist church, W___ and his wife seemed very pleased to welcome us.<o:p></o:p></div>
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The conversation consisted of Portuguese words of welcome and thanks. Being the lone “American on a Mission Trip” in the group, it was not long before everyone looked to me to lead the conversation. What was I going to say?<o:p></o:p></div>
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Speaking through a gifted interpreter, I told W___ that we were visiting him in the name of Jesus. I asked him if I could begin by sharing something that had happened to me in 1980. He said, “Yes.” Following his approval, I explained that I had believed in Jesus from a young age. And though I believed in Jesus I was still injured in a train-truck collision at the age of 19. One day, as I worked as a garbageman, our truck stalled on the railroad tracks right in front of a freight train.<o:p></o:p></div>
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The collision left me in a coma for 8 days. It took me almost a year to recuperate and to begin sorting out my post-accident life. People told me that I should feel fortunate that I was still alive. They explained that I could have died. Rather than accepting their encouragement, I was inwardly mad at God. Why had God allowed me that trauma, pain, and embarrassment? </div>
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I asked W___ a question:<o:p></o:p></div>
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“How have you responded to God regarding your blindness? Have you struggled with God like I have?”</blockquote>
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<o:p></o:p></div>
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As W___ shared his story, a torrent of tears began to flow from this large man in his 40s. He removed his mirrored-lens glasses and wiped his eyes. Apparently, he also had been in an accident at the age of 19. It was a motorcycle accident. He broke both his legs. He explained to us that as he lay in his hospital bed, he told God, “If you get me out of here, I will serve you for the rest of my life!”<o:p></o:p></div>
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After being released from the hospital W___ quickly returned to drinking with his friends. One month later, while he was getting drunk in a bar with his friends, W___ remembered his promise to God. Soon after he gradually began to lose his eyesight. W___ was under deep conviction, sobbing as he shared. He felt that God had punished him with blindness because he did not keep his hospital promise to God.<o:p></o:p></div>
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I asked W___ if he knew that the last words of Jesus on the cross were, “It is finished!” (John 19:38). I continued, “Do you know what was finished?” I used these words to explain the essence of the gospel. Jesus lived a perfect-sinless life. He obeyed all the laws of the Old Testament. Then, when He died on the cross, as a substitute for our sins. Jesus paid for all the sins of W___ sins full and free. He did it all! All of W___’s sins past, present, and future were carried away by the blood of Jesus. And in their place, the righteousness of Christ was given to all those who repent of their sins and believe in Jesus Christ as their Lord and Savior. <o:p></o:p></div>
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I asked W___ the question, “W___, if you died tonight are you absolutely sure you would get into heaven?” He answered, “No.” I continued, “W___, if Jesus said, ‘Why should I let you into My heaven?’ what would you answer?” He said, “I would say, ‘Even if you don’t let me in, I will still believe in You!’”<o:p></o:p></div>
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We were all moved by W___’s humble and broken heart. The missionary who was with us explained the steps of repentance and faith in Portuguese. W___ and his wife tearfully repented and believed. Their tears of grief became tears of joy!<o:p></o:p></div>
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A holy moment transpired around those three sofas. It was definitely a God-moment. The glory of God seemed to glow in the tiny room as the name Jesus was lifted up.<o:p></o:p></div>
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After leaving the house of W___, we ascended his road to a commercial street on the crest of the hill. Once there we began handing out gospel tracts and engaging persons in gospel conversations.<o:p></o:p></div>
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As we walked the commercial street sharing the gospel another unusual conversation took place. We were walking as a group—four men and one woman handing out tracts. Suddenly a young woman named D___ came up to us and said, “I want to be saved!” I pulled out a gospel tract and began to explain the gospel. She said, “I really want to be saved.” At that moment I considered that someone else had spoken with her on one of the four other days that we had evangelized on that street. D___ appeared to be under strong conviction. I asked her if she was ready to repent of her sins and confess Jesus as her Savior and Lord right now. She said, “Yes.” D___ prayed a prayed of repentance and faith.<o:p></o:p></div>
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In about an hour of evangelism God gave us two amazing and memorable conversations. The lives of W___ and D___ were eternally touched by the gospel of Jesus Christ.<o:p></o:p></div>
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In like manner, Peter answered the question of Jesus:<o:p></o:p></div>
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“Lord, to whom shall we go? You have the words of eternal life. Also we have come to believe and know that You are the Christ, the Son of the living God.<sup>”</sup>(John 6:68-69).</blockquote>
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<o:p></o:p></div>
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On that day in Brazil, we experienced eternity touching the earth through the words of Christ!<o:p></o:p></div>
Dr. Tom Johnstonhttp://www.blogger.com/profile/12865928606734416365noreply@blogger.com0tag:blogger.com,1999:blog-4861671485448506584.post-52188610421086616002019-04-25T19:20:00.002-07:002019-04-26T09:14:58.630-07:00Seven signals of revival in our time<div class="separator" style="clear: both; text-align: center;">
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Although not qualified to speak of the revival of biblical Christianity in other language groups across the world, in the English-speaking U.S., these past 10-20 years, there seems to exist an unusual movement of the Holy Spirit. Could it be that God is allowing us to live in the midst of a spiritual awakening?<o:p></o:p></div>
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Here is a list of seven pointers portraying God’s favor upon His people in North America. These signs are organized in a chronological manner, as, in God’s providential oversight, each builds upon the other:<o:p></o:p></div>
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1. Incredible electronic Bible study software are available and being used. These software packages are self-supporting and compete with one another to provide better usability and power in Bible study!<o:p></o:p></div>
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2. New conference venues have sprouted up, such as the Foundations Conference, Founders Conference, Passion Conference, and T4G. These conferences highlight the Five Solas of the Protestant Reformation and promote biblical Christianity.<o:p></o:p></div>
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3. YouTube, Podcasts, and Vimeo promote the revival of expository preaching online.<o:p></o:p></div>
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4. New ministry associations have developed, such as Acts 29, 9Marks, The Gospel Coalition, Teaching Leaders International, and NoPlaceLeftBehind.<o:p></o:p></div>
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5. Doctrinally-rich music is being written, new hymnals are being produced, and Internet music channels are now available that highlight doctrinally-rich music—Sound+Doctrine. Songs have been written by LeCrae, members of Click116, the Getty’s, Derek Webb, Eric Schumacher, and David L. Ward—all emphasizing sound doctrine.</div>
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<o:p></o:p></div>
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6. A new thrust of young street evangelists and those aggressively “searching for persons of peace” has begun to mark the land. Biblical methods of evangelism are realigning its practice across North America!<o:p></o:p></div>
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7. Antagonism to the gospel and to the many teachings of the Bible is on the increase. Satan is aggressively targeting the ministry leaders of all these newly formed groups.<o:p></o:p></div>
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Is Holy Spirit revival sweeping the land? It may very well be!<o:p></o:p></div>
Dr. Tom Johnstonhttp://www.blogger.com/profile/12865928606734416365noreply@blogger.com0tag:blogger.com,1999:blog-4861671485448506584.post-70860425395063562612019-04-06T17:56:00.002-07:002019-07-27T08:02:46.577-07:00Two Kinds of Warfare<div class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">
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There is the psychological warfare of enemy criers calling over the walls of the city. The people of the city are safely huddled in their own homes, but they hear the misinformation and lies of the enemy day and night. Psyops are “military operations usually aimed at influencing the enemy’s state of mind through noncombative means” (Merriam-Webster).<o:p></o:p></div>
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Sennacherib mounted a psyop against Hezekiah, king of Judah. He sent Rabshakeh who spoke Hebrew to demand the capitulation of King Hezekiah. As Rabshakeh spoke in the hearing of the people, Hezekiah’s servants told him:<o:p></o:p></div>
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“Please speak to your servants in Aramaic, for we understand it; and do not speak to us in Hebrew in the hearing of the people who are on the wall.” 2 Kings 18:26. NKJV.</blockquote>
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<o:p></o:p></div>
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Rabshakeh responded, “Has my master sent me to your master and to you to speak these words, and not to the men who sit on the wall, who will eat and drink their own waste with you?” 2 Kings 18:27.<o:p></o:p></div>
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Rabshakeh shouted to the people on the wall promising them life (!), as well as a peaceful alternative to their sure defeat and destruction by the armies of Sennacherib:<o:p></o:p></div>
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“Do not listen to Hezekiah; for thus says the king of Assyria: ‘Make <i>peace</i>with me by a present and come out to me; and every one of you eat from his own vine and every one from his own fig tree, and every one of you drink the waters of his own cistern; until I come and take you away to a land like your own land, a land of grain and new wine, a land of bread and vineyards, a land of olive groves and honey, that you may live and not die.’” 2 Kings 18:31-32.</blockquote>
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<o:p></o:p></div>
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Hezekiah tore his robes and prayed to the Lord. The Lord intervened by distracting the King of Assyria with two other wars, against the city of Libnah and the King of Ethiopia. Hezekiah was spared the seige. While the psyop attack of Sennacherib was wearing down God’s people, He miraculously intervened on their behalf.<o:p></o:p></div>
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About 330 years earlier, Goliath was wearing down the people of Israel. He shouted threats against them every day. He called for a one-on-one fight to the death:<o:p></o:p></div>
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“Choose a man for yourselves, and let him come down to me. If he is able to fight with me and kill me, then we will be your servants. But if I prevail against him and kill him, then you shall be our servants and serve us.” 1 Samuel 17:8-9.</blockquote>
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<o:p></o:p></div>
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Even the king’s mightiest men were no match for Goliath, an ancestor of the giants of old. The armies of King Saul were petrified by the challenge of Goliath—until David miraculously defeated him.<o:p></o:p></div>
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<b>Psyops have definitely been used in warfare against the people of God—as they still are today!</b><o:p></o:p></div>
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There is a second way to approach warfare. It is to take the offensive. This second approach to fighting calls for engaging the enemy in battle. Young David used this approach. He did not sit in the tent sipping tea with his brothers, while cringing at the jeers of Goliath. David took the offensive, went up to meet Goliath, and defeated him on the battlefield.<o:p></o:p></div>
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In the first method of warfare, the combatants and civilians remain comfortably in their houses and tents. They deal with the relentless barrage of psyops from the enemy. As they listen to the lies of the enemy, they start believing them. They fear what might happen to them if they try to go out and fight.<o:p></o:p></div>
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Jesus, however, in His Great Commission passages, did not order His people to retreat or bunker down. He commanded all His followers to “Go and win disciples”—to “Go in to all the world and preach the gospel to every creature.” He called on His disciples to go on the offensive!<o:p></o:p></div>
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Meanwhile our enemy Satan continually barrages our minds with his psyops:<o:p></o:p></div>
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“No need to share the gospel, they won’t be interested anyways!”</blockquote>
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<o:p></o:p></div>
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“Do you really need to obey that command of Christ? Is it not an optional command?”</blockquote>
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<o:p></o:p></div>
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“Don’t make a fool of yourself and speak about Jesus. There are better ways to influence others.”</blockquote>
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<o:p></o:p></div>
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“You know that you don’t have ‘the gift’ anyways!”</blockquote>
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<o:p></o:p></div>
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We often huddle in our churches hoping that “every creature” will stumble into our church doors to hear the gospel.<o:p></o:p></div>
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Meanwhile, Jesus never sent us out to be in a perpetual retreat-mode. His command was not “Wait for them to come to you.” Jesus said, “Go to them!” Take the initiative!<o:p></o:p></div>
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However, we often hear the psyops of the Evil One whispering in our ear: <o:p></o:p></div>
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“Not today!”</blockquote>
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<o:p></o:p></div>
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“No need!”</blockquote>
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<o:p></o:p></div>
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“Too busy for that!”</blockquote>
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<o:p></o:p></div>
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“Now is not a good time!”</blockquote>
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<o:p></o:p></div>
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I hear those psyops every day. Do I go out in evangelism? Yes. I often go out in door-to-door or street evangelism multiple times a week. But the psyops of the Devil are relentless. Every day is a battle for me.<o:p></o:p></div>
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Let’s pray for each other, asking God to help us obey the clear command of Christ to “Go!” Let’s ask God for an opportunity to “Go!” and share the gospel today!<o:p></o:p></div>
Dr. Tom Johnstonhttp://www.blogger.com/profile/12865928606734416365noreply@blogger.com0tag:blogger.com,1999:blog-4861671485448506584.post-81354049532161010212019-02-26T03:30:00.001-08:002019-02-26T09:17:28.669-08:00Obligation (ἀνάγκη) in Two Contexts<div class="MsoNormal" style="margin: 0in 0in 6pt;">
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<span style="font-family: "calibri" , sans-serif;">T</span><span style="font-family: "arial" , "helvetica" , sans-serif;">he Apostle Paul uses the word obligation in two contexts with which we can easily identify: giving and evangelism. For one he says, “not of obligation.” For the other he says, “I am under obligation.” The contrast is remarkable!</span><span style="font-family: "calibri" , sans-serif;"><o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;">Of giving, Paul wrote “<span lang="EN" style="color: #010101;">Each one must give as he has decided in his heart, not reluctantly or under compulsion </span>[<span lang="EN" style="color: #010101;">ἀνάγκη</span>]<span lang="EN" style="color: #010101;">, for God loves a cheerful giver.</span>” 2 Cor 9:7 (ESV). Paul encourages voluntary giving of finances to the church. The financial needs of the church are to be met by God’s people giving cheerfully—not under obligation!</span><span style="font-family: "calibri" , sans-serif;"><o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;">In marked contrast, Paul himself explained the sense of spiritual obligation that he felt to evangelize, using that same word:</span><span style="font-family: "calibri" , sans-serif;"><o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span lang="EN" style="color: #010101;">“For if I evangelize, that gives me no ground for boasting. For necessity </span>[<span lang="EN" style="color: #010101;">ἀνάγκη</span>] <span lang="EN" style="color: #010101;">is laid upon me. Woe is me if I evangelize not!” 1 Cor 9:16 (translation mine).</span></span></blockquote>
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<span style="font-family: "arial" , "helvetica" , sans-serif;">Whereas giving should not be compulsory, Paul received and taught a sense of obligation to evangelize. In the next verse he even stated that sometimes it was “against his will.” “But if not of my own will, I am still entrusted with a stewardship.” 1 Cor 9:17 (ESV). The urge within him to evangelize forced him to share the gospel out of obligation.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , "helvetica" , sans-serif;">Giving—not compulsory; evangelizing—compulsory: what a contrast!<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;">May a divine hilarity accompany our giving to the church, and may divine obligation compel us to evangelize those around us!</span><span style="font-family: "calibri" , sans-serif;"><o:p></o:p></span></div>
Dr. Tom Johnstonhttp://www.blogger.com/profile/12865928606734416365noreply@blogger.com0tag:blogger.com,1999:blog-4861671485448506584.post-73621302196620145302019-01-17T07:20:00.001-08:002019-01-17T07:20:11.111-08:00Evangelizology: I Seek My Own Honor<a href="https://evangelizology.blogspot.com/2019/01/i-seek-my-own-honor.html?spref=bl">Evangelizology: I Seek My Own Honor</a>: In a very interesting interchange between Jesus and the Jews in John 8, Jesus redirects their libel to the issue of glory and honor. Accusi...Dr. Tom Johnstonhttp://www.blogger.com/profile/12865928606734416365noreply@blogger.com0tag:blogger.com,1999:blog-4861671485448506584.post-40365219881450691812019-01-17T04:18:00.001-08:002019-01-17T04:18:14.247-08:00I Seek My Own Honor<div class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in 0in 6pt;">
In a very interesting interchange between Jesus and the Jews in John 8, Jesus redirects their libel to the issue of glory and honor. Accusing Him of being demon-possessed, Jesus countered:<o:p></o:p></div>
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“I do not have a demon.” John 8:49.</blockquote>
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His next several statements are telling. Jesus changed the topic from his not being demon-possessed to a deeper issue, that of honor and glory.<o:p></o:p></div>
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“But I honor My Father, and you dishonor me. And I do not seek my own glory. There is he who seeks and judges.” John 8:49-50.</blockquote>
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The filth dripping from their lips against Jesus exhibited their true problem—they were self-honoring glory-seekers. They had never learned to honor their father and mother. They had not constrained their tongues to honor the third person in the room over themselves. Their mouths spewed bile on the Son of God, because they were filled with seeking their own glory and honor.<o:p></o:p></div>
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Then it struck me. They are me and I am them. I am constantly seeking my own honor. A better position. A bigger house. A larger paycheck. Yearning to be heard and honored. Establishing my own name and legacy. I am like the Jews speaking against Jesus.<o:p></o:p></div>
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Meanwhile, Jesus said, “I do not seek My own glory.” The very Person who had every right to seek His own glory was not seeking it! Jesus left the matter of giving and getting glory to God the Father. God would exalt Him in His own time and way. Jesus, Son of God and Son of Man, had put to death human glory-seeking. Is this not our need?<o:p></o:p></div>
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Our self-honoring reflex must be numbed at the cross of Christ. We cannot allow it to fester in our thoughts and intentions. Else we will scorn Christ and His word.<o:p></o:p></div>
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Jesus said, “I do not seek My own glory!”</blockquote>
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Dr. Tom Johnstonhttp://www.blogger.com/profile/12865928606734416365noreply@blogger.com0