Question 6: May all men make use of the Scriptures?
Answer: All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Scriptures.
Scripture: John 5:39; Luke 16:29; Acts 8:28-30; 17:11.
Question 7: What do the Scriptures mainly teach?
Answer: The Scriptures mainly teach what man is to believe about God and what duty God requires of man.
Scripture: 2 Timothy 3:16, 17; John 20:31; Acts 24:14; 1 Corinthians 10:11; Ecclesiastes 12:13.
Question 8: What is God?
Answer: God is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth.
Scripture: John 4:24; Psalm 89:14; 90:2; 147:5; James 1:17; Revelation 4:8; Exodus 34:6, 7; 1 Timothy 1:17; Numbers 23:19.
Comment: Ask what "infinite" means (there is no limit to how great he is!). What does "eternal" mean? (He never had a beginning and will never have an ending!) Talk about how God can respond to us and yet not be "changeable." (His character never changes; he acts consistently on the same principles always. Even his responses to us are known and planned long before so that his purposes are unchanging.)
Question 9: Are there more Gods than one?
Answer: There is only one living and true God.
Scripture: Deuteronomy 6:4; Jeremiah 10:10; Psalm 96:4-5.
Comment: There are "gods" which are idols, but they are not "living". And there are "gods" which are angels or demons, but they are not "true" God, that is they are not eternal, infinite and unchanging. Only one God is living and true.
Question 10: How many persons are there in the Godhead?
Answer: There are three persons in the Godhead: the Father, the Son, and the Holy Spirit; and these three are one God, the same in essence, equal in power and glory.
Scripture: 1 Corinthians 2:11; 8:6; John 1:1; 10:30; 14:9; 20:28; Acts 5:3,4; Matthew 28:19; 2 Corinthians 13:14; Colossians 2:9; Hebrews 1:3.
Comment: The word "Godhead" is needed because we shouldn't say that there are three persons in God. No, there are three persons who are God. Nor should we say that there are three Gods. There is one God. They are distinct persons with special roles in creation and redemption. But they are in perfect harmony and are (in ways beyond our comprehension) perfectly One God. (See The Pleasures of God, by John Piper, Multnomah Press, pp. 38, 42-44 for one explanation of the Trinity.)
Question 11: What are the decrees of God?
Answer: The decrees of God are his eternal purpose, according to the counsel of his will, whereby for his own glory, he has foreordained whatsoever comes to pass.
Scripture: Ephesians 1:11; Romans 11:36; Daniel 4:35; Isaiah 46:10; Psalm 115:3; Amos 3:6.
Comment: You might shorten it to: "God's decrees are his own plans for history. And they always happen." His purpose for the world is eternal because there never was a time when he didn't know what he was going to do. His purpose accords with the counsel of HIS will--that is he did not consult anyone else. He thought it ALL up. All plans were made in order to maximize the display of his glory. NOTHING falls outside the decrees of God.
Question 12: How does God execute his decrees?
Answer: God executes his decrees in the works of creation and providence.
Scripture: Genesis 1:1; Revelation 4:11; Matthew 5:45; 6:26; Acts 14:17: Proverbs 16:9, 33; 19:21; 20:24; 21:1, 31.
Comment: Instead of "execute" you can say "perform" or "accomplish" or "bring about". The word "providence" will be taken up in a later question. For now it refers to the way God preserves and governs all his creatures and all their actions (like the fall of a bird or the election of a president). It refers to God's general rule over the world he has created.
Question 13: What is the work of creation?
Answer: The work of creation is God's making all things [out] of nothing, by the word of his power and all very good.
Scripture: Genesis 1:1, 31; Hebrews 11:3; Exodus 20:11; Romans 4:17.
Comment: Before creation there was only God in the holy fellowship of the Trinity. Therefore his creation is always different from ours: we start with something.
Question 14: How did God create man?
Answer: God created man male and female, after his own image, in knowledge, righteousness, and holiness, with dominion over the creatures.
Scripture: Genesis 1:27-28; Colossians 3:10; Ephesians 4:24.
Comment: In saying that we were created after his image "in knowledge, righteousness and holiness," we do not mean we know all God knows, nor that we are a fountain of righteousness and holiness the way he is. We mean that we were capable of sharing his knowledge and righteousness and holiness in a relationship of trust and love unlike any other creature under the angels.
Question 15: What are God's works of providence?
Answer: God's works of providence are the holy, wise, and powerful acts which he preserves and governs all his creatures, and all their actions.
Scripture: Nehemiah 9:6; Colossians 1:17; Hebrews 1:3; Psalm 103:19; Matthew 10:29-30.
Comment: It would be helpful to discuss this with your child in relation to the common concept of "luck." Is there such a thing as luck in a world ruled by the providence of God? "The lot is cast into the lap, but the decision is wholly from the Lord" (16:33). You will also need to stress that many of God's acts of providence may not look "holy and wise" (like storms that kill thousands of people). But then stress that God has his secret purposes (Deut. 29:29) that we are never great enough to see, and the Judge of all the earth always does right (Genesis 18:25).
Question 16: What special act of providence did God exercise towards man when he was first created?
Answer: When God had created man, he made a covenant with him that he should live and enjoy all the benefits of creation, but that he would die if he forsook the obedience that comes from faith. God commanded him not to eat of the tree of the knowledge of good and evil, and thus forsake his child-like dependence upon God for all things.
Scripture: Genesis 2:15-17; Galatians 3:12; Romans 5:12.
Comment: The "knowledge of good and evil" is the ability to judge independently what is beneficial (good) and harmful (evil) for yourself. What God is forbidding is that man should choose to be independent from God in his evaluation of things. He is commanding man to walk by faith in the wise and loving care of his heavenly Father. (See the use of this phrase in Gen. 3:5, 22; 2 Sam. 14:17; Is. 7:15; 2 Sam 19:35.)
Question 17: Did our first parents continue in the glad obedience for which they were created?
Answer: No, but desiring to be like God, our first parents forsook the obedience of faith, ate of the forbidden tree, sinned against God, and fell from the innocence in which they were created.
Scripture: Genesis 3:1-7; Ecclesiastes 7:29; Romans 5:12.
Question 18: What is sin?
Answer: Sin is transgression of the revealed will of God which teaches that we are to act in perfect holiness from a heart of faith to the glory of God.
Scripture: 1 John 3:4; Romans 5:13; 14:23; 1 Peter 1:16; Matthew 5:48; 1 Corinthians 10:31.
Comment Simplified: Sin is any attitude or desire or action that explicitly breaks a commandment of Scripture, or comes from a heart of unbelief or is not done for the glory of God.
Question 19: What was the sin whereby our first parents fell from the estate wherein they were created?
Answer: The sin whereby our first parents fell from the estate wherein they were created, was their eating the forbidden fruit
Scripture: Genesis 3:6, 12, 13.
Question 20: Did all mankind fall in Adam's first sin?
Answer: All mankind, descending from Adam by ordinary generation, sinned in him, and fell with him in his first sin.
Scripture: 1 Corinthians 15:21-22; Romans 5:12, 18-19.
Comment: God considered all mankind as being in Adam so that when Adam went bad we all went bad in him. The nature that we have by virtue of belonging to Adam's race is morally corrupt. We are under the wrath of God "by nature" (Ephesians 2:3) from the time we were conceived in the womb. This is why conversion and salvation must be much more than a "decision" for Christ. It must be a new creation, a rebirth, an exchange of hearts.
Question 21: Into what condition did the fall bring mankind?
Answer: The fall brought mankind into a condition of sin and misery.
Scripture: Psalm 51:5; Romans 5:18-19; 7:18; Isaiah 53:6; 64:6; John 3:6-7; Ephesians 2:1-3; 1 Corinthians 2:14.
Question 22: What is the sinfulness of that condition into which all mankind has fallen?
Answer: The sinfulness of the condition into which all mankind fell is the guilt of Adam's first sin, the lack of original righteousness, and the corruption of our whole nature (which is commonly called original sin), together with all actual transgressions which come from this nature.
Scripture: Romans 5:19; 3:10; Ephesians 2:1; Isaiah 53:6; Psalm 51:5; Matthew 15:19.
Comment: The Bible says that "in Adam all die" (1 Cor. 15:22) and that "one transgression yields condemnation for all men" (Rom. 5:18) and that "one man's disobedience made many sinners" (Rom. 5:19). These statements lead us to conclude that God, in a way beyond our comprehension, established a unity between Adam and his posterity which makes it just for us to receive the imputation of his guilt and corruption. He was in some sense our representative head. We sinned in him and fell with him.
Question 23: What is the misery into which all mankind fell through Adam's first sin?
Answer: All mankind, by their fall, lost communion with God, are under his wrath and curse, and so made liable to all the miseries of this life, to death itself, and to the pains of hell forever.
Scripture: Genesis 3:8, 24; Ephesians 2:3; Galatians 3:10; Romans 6:23; Matthew 25:41-46; Psalm 9:17.
Comment: Keep in mind that "liable to" means that these miseries will indeed befall all people unless a special work of God's grace intervenes.
Question 24: Did God leave all mankind to perish in the condition of sin and misery?
Answer: God, out of his mere good pleasure, from all eternity, having chosen a people to everlasting life, did enter into a covenant of grace, to deliver them out of the condition of sin and misery, and to bring them into a condition of salvation, by a Redeemer.
Scripture: Ephesians 1:3-4; 2 Thessalonians 2:13; Romans 5:21; 8:29-30; 9:11-12; 11:5-7; Acts 13:48; Jeremiah 31:33.
Comment: The term "covenant of grace" is filled with sweet and precious hope. It refers to the free decision, commitment and oath of God to employ all his omnipotence and wisdom and love to rescue and glorify his people from sin and misery. It is wholly initiated and carried through by God. It cannot fail.
It is valid for all who believe. WHOSOEVER WILL MAY COME AND ENJOY THIS GRACE! And, since this "believing" and this "willing" is a work of God's sovereign grace, those who believe and come are the elect, "chosen in Christ before the foundation of the world" (Eph. 1:4). Thus the covenant was sealed in the heart of God before the world was.
This "covenant of grace" is the cry of victory over all the battle strife in missions. THE GRACE OF GOD WILL TRIUMPH! He is covenant-bound, oath-bound to save all those who are foreordained to eternal life (Acts 13:48)! "Jesus died for the nation (of Jews), and not for the nation only, but to gather into one the children of God who are scattered abroad" (John 11:52).
The battle cry of missions is, "The Lord has other sheep that are not of this fold: He MUST (covenant-bound!!) bring them also. They WILL (sovereign grace!!) heed his voice!" John 10:16.
Question 25: Who is the Redeemer of God's elect?
Answer: The only Redeemer of God's elect is the Lord Jesus Christ, who, being the eternal Son of God, became man, and so was and continues to be God and man, in two distinct natures and one person, forever.
Scripture: Galatians 3:13; 1 Timothy 2:5; 3:16; John 1:14; Romans 9:5; Colossians 2:9.
Question 26: How did Christ, being the Son of God, become man?
Answer: Christ, the Son of God became man by taking to himself a true body and a reasonable soul. He was conceived by the power of the Holy Spirit in the womb of the Virgin Mary, and was born of her, yet without sin.
Scripture: Hebrews 2:14; 4:14; 7:26; Matthew 26:38; Luke 2:52; John 1:14; 12:27; Luke 1:31, 35; 2:52; Colossians 2:9.
Comment: I am typing this on a Personal Computer. I have virtually no idea how it works. That it works I am certain: I have typed hundreds of sermons on it. So it is with the "incarnation"--the "how" is (as the old theologians used to say) "ineffable". We believe it because the Scriptures teach it and because it "works" to make sense out of God's whole redemptive plan.
Question 27: What offices does Christ perform as our Redeemer?
Answer: Christ, as our Redeemer, performs the offices of a prophet, of a priest, and of a king, both in his condition of humiliation and exaltation.
Scripture: Acts 3:22; Hebrews 5:6; Psalm 2:6.
Question 28: How does Christ perform the office of a prophet?
Answer: Christ performs the office of a prophet, in revealing to us, by his Word and Spirit, the will of God for our salvation.
Scripture: John 1:18; 14:26; 15:15.
Question 29: How does Christ perform the office of a priest?
Answer: Christ performs the office of a priest by once offering himself as a sacrifice to satisfy divine justice, and to reconcile us to God; and by making continual intercession for us before God.
Scripture: 1 Peter 2:24; Hebrews 2: 17; 7:25; 9:28; Ephesians 5:2; Romans 8:34.
Question 30: How does Christ perform the office of a king?
Answer: Christ performs the office of a king, in subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies.
Scripture: Psalm 110:1-2; Matthew 2:6; Luke 1:32-33; 1 Corinthians 15:25.
Question 31: What do we mean by Christ's humiliation?
Answer: By Christ's humiliation we mean that he was born, and that in a low condition; that he was made under the law, and underwent the miseries of this life, the wrath of God, and the cursed death of the cross; that he was buried, and continued under the power of death for a time.
Scripture: Luke 2:7; Galatians 4:4; Isaiah 53:3; Luke 22:44; Matthew 12:40; 27:46; Philippians 2:8; Mark 15:45-6.
Question 32: What do we mean by Christ's exaltation?
Answer: By Christ's exaltation we mean his rising again from the dead on the third day, ascending up into heaven, sitting at the right hand of God the Father, and coming to judge the world at the last day.
Scripture: 1 Corinthians 15:4; Acts 1:11; Mark 16:19; Acts 17:31.
Question 33: How are we made partakers of the redemption purchased by Christ?
Answer: We are made partakers of the redemption purchased by Christ, by the effective application of it to us, by his Holy Spirit.
Scripture: John 3:5, 6; Titus 3:5, 6.
Question 34: How does the Spirit apply to us the redemption purchased by Christ?
Answer: The Spirit applies to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.
Scripture: 1 John 5:1; Philippians 1:29; Ephesians 2:8; Acts 16:14; 18:27; John 3:8; 6:64f.
Question 35: What is effectual calling?
Answer: Effectual calling is the work of God's Spirit, to convince us of our sin and misery, to enlighten our minds in the knowledge of Christ, to renew our wills, and thus persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.
Scripture: 2 Timothy 1:9; John 6:44, 45; 16:8-11; Acts 2:37; 26:18; Ezekiel 36:26; Romans 8:30; 1 Corinthians 1:24; 12:3.
Question 36: What benefits do those who are effectually called receive in this life?
Answer: Those who are effectually called receive in this life justification, adoption, sanctification, and the several benefits which in this life accompany or flow from them.
Scripture: Romans 8:30-32; Galatians 3:26; 1 Corinthians 1:30; 6:11; Ephesians 1:5.
Comment: We must distinguish effectual calling from the general call of the gospel. Not all who hear the gospel believe. But all who are effectually called by God do believe. The call creates what it commands.
Question 37: What is justification?
Answer: Justification is an act of God's free grace, by which he pardons all our sins, and accepts us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone.
Scripture: Romans 3:24; 5:19; Ephesians 1:7; 2 Corinthians 5:21; Philippians 3:9; Galatians 2:16.
Question 38: What is adoption?
Answer: Adoption is an act of God's free grace, by which we are received into the company of God's children and have a right to all the privileges of his sons.
Scripture: 1 John 3:1; John 1:12; Romans 8:16, 17.
Question 39: What is sanctification?
Answer: Sanctification is the work of God's free grace by which we are renewed in the whole person after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.
Scripture: 2 Thessalonians 2:13; Ephesians 4:23, 24; Romans 6:11.
Question 40: What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification?
Answer: The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are, assurance of God's love, peace of conscience, fellowship with Christ, joy in the Holy Spirit, increase of grace, the privilege of prayer, and perseverance therein to the end.
Scripture: Romans 5:1-5; 14:17; Proverbs 4:18: 1 Peter 1:5; 1 John 5:13; 1 Corinthians 1:9; John 15:7.
Question 41: What benefits do believers receive from Christ at death?
Answer: At death the souls of believers are made perfect in holiness, and immediately pass into glory. Their bodies rest in their graves till the resurrection.
Scripture: Hebrews 12:23; Philippians 1:23; 2 Corinthians 5:8; Luke 23:43; 1 Thessalonians 4:14; Isaiah 57:2; Job 19:26.
Question 42: What benefits do believers receive from Christ at the Resurrection?
Answer: At the resurrection, believers are raised up in glory; they shall be openly acknowledged and acquitted in the Day of Judgment, and made perfectly blessed in the full enjoyment of God to all eternity.
Scripture: Philippians 3:20, 21; 1 Corinthians 15:42, 43; Matthew 10:32; 1 John 3:2; 1 Thessalonians 4:17.
Question 43: What shall be done to the wicked at death?
Answer: The souls of the wicked shall at death, be cast into the torments of hell, and their bodies lie in their graves till the resurrection and judgment of the great day.
Scripture: Luke 16:22-4; Daniel 12:2; John 5:29; Revelation 20:11- 15.
Question 44: What shall be done to the wicked at the Day of Judgment?
Answer: At the Day of Judgment, the bodies of the wicked, being raised out of their graves shall be sentenced, together with their souls, to unspeakable torments with the devil and his angels forever.
Scripture: Daniel 12:2; John 5:28, 29; 2 Thessalonians 1:9; Matthew 25:41; Revelation 20:14-15.
Question 45: What is the duty which God requires of man?
Answer: The duty which God requires of man is the obedience that comes from faith.
Scripture: Galatians 5:6; 1 Thessalonians 1:3; 2 Thessalonians 2:11; Romans 1:5; 16:26; 15:18.
Comment: See questions 16-18.
Question 46: What did God at first reveal to man for the rule of his obedience?
Answer: The rule which God at first revealed to man for his obedience was the moral law.
Scripture: Rom. 2:14; 15; 5:13, 14.
Question 47: Where is the obedience of faith given in summary form?
Answer: A summary form of the obedience of faith is given in the Ten Commandments.
Scripture: Hebrews 3:18-19; 4:2; Exodus 34:28; Deuteronomy 10:4; Romans 9:32.
Question 48: What is the sum of the Ten Commandments?
Answer: The sum of the Ten Commandments is to love the Lord our God, with all our heart, with all our soul, with all our strength, and with all our mind; and to love our neighbor as ourselves.
Scripture: Matthew 22:36-40; Mark 12:28-33.
Question 49: What is the preface to the Ten Commandments?
Answer: The preface to the Ten Commandments is, "I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage."
Scripture: Exodus 20:2.
Question 50: What does the preface to the Ten Commandments teach us?
Answer: The preface to the Ten Commandments teaches us that because God is the LORD, and our gracious Redeemer, his commandments are for our good and he does not will for us to depend on ourselves in keeping them, but to trust his grace and power.
Scripture: Deuteronomy 10:13, 16; 30:6.
Wednesday, June 06, 2007
Sunday, May 27, 2007
The Catechism Question #5
Question 5: How do we know that the Bible is the Word of God?
Answer: The Bible evidences itself to be God's Word by the heavenliness of its doctrine, the unity of its parts, and its power to convert sinners and to edify saints. But only the Spirit of God can make us willing to agree and submit to the Bible as the Word of God.
Scripture: 1 Corinthians 2:6-7,13-16; Psalm 19:7-9; 119:18,129; Acts 10:43; 26:22; 18:28; Hebrews 4:12; Romans 15:4; John 16:13,14; 1 John 2:20-27; 2 Corinthians 3:14-17; 4:4, 6.
Comment: "Heavenliness" refers to the fact [that] the teachings of Scripture are of such a nature that they cannot be explained by mere human resources. They bear the marks of the supernatural. "No man ever spoke like this man" (John 7:46). The "unity of its parts" has to do especially with the way all Scripture points to Christ. "To him all the prophets bear witness" (Acts 10:43). There are detailed and scholarly historical arguments for the reliability of the Bible, but these are generally beyond the acquaintance of ordinary Christians, and so do not serve as widespread support for Scripture. They are needed, however, in the scholarly arena. [See "Is the Bible a Reliable Guide to Lasting Joy" in Desiring God by John Piper (Multnomah Press, 1986).]
Answer: The Bible evidences itself to be God's Word by the heavenliness of its doctrine, the unity of its parts, and its power to convert sinners and to edify saints. But only the Spirit of God can make us willing to agree and submit to the Bible as the Word of God.
Scripture: 1 Corinthians 2:6-7,13-16; Psalm 19:7-9; 119:18,129; Acts 10:43; 26:22; 18:28; Hebrews 4:12; Romans 15:4; John 16:13,14; 1 John 2:20-27; 2 Corinthians 3:14-17; 4:4, 6.
Comment: "Heavenliness" refers to the fact [that] the teachings of Scripture are of such a nature that they cannot be explained by mere human resources. They bear the marks of the supernatural. "No man ever spoke like this man" (John 7:46). The "unity of its parts" has to do especially with the way all Scripture points to Christ. "To him all the prophets bear witness" (Acts 10:43). There are detailed and scholarly historical arguments for the reliability of the Bible, but these are generally beyond the acquaintance of ordinary Christians, and so do not serve as widespread support for Scripture. They are needed, however, in the scholarly arena. [See "Is the Bible a Reliable Guide to Lasting Joy" in Desiring God by John Piper (Multnomah Press, 1986).]
Friday, May 25, 2007
The Catechism Question #4
Question 4: What is the Word of God?
Answer: The Scriptures of the Old and New Testaments, being given by divine inspiration, are the Word of God, the only infallible rule of faith and practice.
Scripture: 2 Peter 1:21; 2 Timothy 3:16, 17; Isaiah 8:20; Matthew 5:17- 18; 1 Corinthians 2:13; Psalm 19:7-8.
Comment: "Scriptures" is a special word for the "writings" of the OT and NT. Perhaps you will want to explain that the OT deals with God's word that came before Jesus was born; and the NT is the word of God that came after Jesus was born. "Infallible" means it will never lead us astray in what it teaches. It is true and does not err. It can be trusted. "Faith" refers to right thinking and feeling; and "practice" refers to right doing. We measure our thoughts and emotions and actions by the rule of the Bible. "Inspiration" means that it is God-breathed: by his Spirit he guided his spokesmen to speak his word in their language.
Answer: The Scriptures of the Old and New Testaments, being given by divine inspiration, are the Word of God, the only infallible rule of faith and practice.
Scripture: 2 Peter 1:21; 2 Timothy 3:16, 17; Isaiah 8:20; Matthew 5:17- 18; 1 Corinthians 2:13; Psalm 19:7-8.
Comment: "Scriptures" is a special word for the "writings" of the OT and NT. Perhaps you will want to explain that the OT deals with God's word that came before Jesus was born; and the NT is the word of God that came after Jesus was born. "Infallible" means it will never lead us astray in what it teaches. It is true and does not err. It can be trusted. "Faith" refers to right thinking and feeling; and "practice" refers to right doing. We measure our thoughts and emotions and actions by the rule of the Bible. "Inspiration" means that it is God-breathed: by his Spirit he guided his spokesmen to speak his word in their language.
Thursday, May 24, 2007
The Catechism Question #3
Question 3: How do we know there is a God?
Answer: The light of nature in man, and the works of God, plainly declares that there is a God; but his word and Spirit only, do effectually reveal him unto us for our salvation.
Scripture: Romans 1:18-20; Psalm 19:1-2; 2 Timothy 3:15; 1 Corinthians 1:21-24; 2:9, 10; Matthew 11:27.
Comment: The question distinguishes two kinds of knowledge: one is natural and comes from conscience ("the light of nature in man") and from the works of God in nature; the other is spiritual or saving, and comes from the recognition of the true value of God and the beauty of his character. Natural knowledge is possessed by all people and thus makes all people accountable to honor and thank God. Spiritual knowledge is possessed only by those whose natural blindness has been overcome by the Spirit of God. (1 Cor. 2:14-16). Our children must come to see the difference between these lest they think they are saved by much natural knowledge about God—which the devils also have James 2:19).
Answer: The light of nature in man, and the works of God, plainly declares that there is a God; but his word and Spirit only, do effectually reveal him unto us for our salvation.
Scripture: Romans 1:18-20; Psalm 19:1-2; 2 Timothy 3:15; 1 Corinthians 1:21-24; 2:9, 10; Matthew 11:27.
Comment: The question distinguishes two kinds of knowledge: one is natural and comes from conscience ("the light of nature in man") and from the works of God in nature; the other is spiritual or saving, and comes from the recognition of the true value of God and the beauty of his character. Natural knowledge is possessed by all people and thus makes all people accountable to honor and thank God. Spiritual knowledge is possessed only by those whose natural blindness has been overcome by the Spirit of God. (1 Cor. 2:14-16). Our children must come to see the difference between these lest they think they are saved by much natural knowledge about God—which the devils also have James 2:19).
Wednesday, May 23, 2007
The Catechism Question #2
Sometimes there are other ways to express a true answer to these questions. Feel free to use Scripture to formulate other true answers where possible and helpful. The aim of a catechism is not to be exhaustive but to give a solid tease from which to "keep growing in the grace and knowledge of our Lord and Savior Jesus Christ" (2 Peter 3:17).
Question 2: What is the chief end of man?
Answer: Man's chief end is to glorify God and to enjoy him forever.
Scripture: 1 Corinthians 10:31; Psalm 16:11; 37:4; 73:25-26; Isaiah43:7.
Comment: "Glorify” does not mean make glorious. It means [to] reflect or display as glorious. Other words you could use for "end" are "goal" or "purpose".
Question 2: What is the chief end of man?
Answer: Man's chief end is to glorify God and to enjoy him forever.
Scripture: 1 Corinthians 10:31; Psalm 16:11; 37:4; 73:25-26; Isaiah43:7.
Comment: "Glorify” does not mean make glorious. It means [to] reflect or display as glorious. Other words you could use for "end" are "goal" or "purpose".
Tuesday, May 22, 2007
The Catechism Question #1
The Catechism
Sometimes there are other ways to express a true answer to these questions. Feel free to use Scripture to formulate other true answers where possible and helpful. The aim of a catechism is not to be exhaustive but to give a solid tease from which to "keep growing in the grace and knowledge of our Lord and Savior Jesus Christ" (2 Peter 3:17).
Question 1: Who is the first and best of beings?
Answer: God is the first and best of beings.
Scripture: Isaiah 44:6; Psalm 8:1; 96:4; 97:9, 1 Samuel 2:2
Sometimes there are other ways to express a true answer to these questions. Feel free to use Scripture to formulate other true answers where possible and helpful. The aim of a catechism is not to be exhaustive but to give a solid tease from which to "keep growing in the grace and knowledge of our Lord and Savior Jesus Christ" (2 Peter 3:17).
Question 1: Who is the first and best of beings?
Answer: God is the first and best of beings.
Scripture: Isaiah 44:6; Psalm 8:1; 96:4; 97:9, 1 Samuel 2:2
Monday, May 21, 2007
A Catechism?
What is a catechism?
In 1 Corinthians 14:19 Paul says, "In the church I would rather speak five words with my mind, in order to instruct others, than ten thousand words in a tongue." In Galatians 6:6 he says, "Let him who is taught the word share all good things with him who teaches." Acts 18:25 says that Apollos "has been instructed in the way of the Lord."
In each of these verses the Greek word for "instruct" or "teach" is katecheo. From this word we get our English word "catechize". It simply means to teach Biblical truth in an orderly way. Generally this is done with questions and answers accompanied by Biblical support and explanation.
What is the history of this catechism?
This is a slightly revised version of "The Baptist Catechism" first put forth by Baptists in 1689 in Great Britain. It was adopted by the Philadelphia Baptist Association in 1742. It is patterned on the well-known reformed Westminster Catechism. The few comments in the earlier questions are meant to help parents make things plain to their children.
Is there a Biblical pattern of doctrine?
Several texts teach that there is. For example, in Romans 6:17 Paul gives thanks that "you have become obedient from the heart to the pattern of teaching to which you were committed." 2 Timothy 1:13 says, "Follow the pattern of sound words which you heard from me." Acts 2:42 says, "They devoted themselves to the apostles' teaching." 2 Thessalonians 2:15 says, "Stand firm and hold to the traditions which you were taught by us." And Acts 20:27 says, "I did not shrink from declaring to you the whole counsel of God."
So it appears that there was a body of authoritative instruction and even a way of teaching it in the early church.
Why is it important?
1) We are required to "continue in the faith, stable and steadfast" (Col. 1:23).
2) We are urged to "attain to the unity of the... knowledge of the Son of God...so that we may no longer be children, tossed to and fro and carried about by every wind of doctrine" (Eph. 4:13-14).
3) There are many deceivers (1 John 2:26).
4) There are difficult doctrines "which the ignorant and unstable twist to their own destruction" (2 Peter 3:16).
5) Leaders must be raised up who can "give instruction in sound doctrine and also confute those who contradict it" (Titus 1:9).
How shall we begin?
Make them part of your family routine or just use them for yourself. I am excited about being a partner with you in building a "stable and firm" generation who hopes in God.
I will post one Catechism everyday. And if I fail to do so for some reason, please bare with me, as you know we have alot going on around here.
Soli Deo Gloria!
James
In 1 Corinthians 14:19 Paul says, "In the church I would rather speak five words with my mind, in order to instruct others, than ten thousand words in a tongue." In Galatians 6:6 he says, "Let him who is taught the word share all good things with him who teaches." Acts 18:25 says that Apollos "has been instructed in the way of the Lord."
In each of these verses the Greek word for "instruct" or "teach" is katecheo. From this word we get our English word "catechize". It simply means to teach Biblical truth in an orderly way. Generally this is done with questions and answers accompanied by Biblical support and explanation.
What is the history of this catechism?
This is a slightly revised version of "The Baptist Catechism" first put forth by Baptists in 1689 in Great Britain. It was adopted by the Philadelphia Baptist Association in 1742. It is patterned on the well-known reformed Westminster Catechism. The few comments in the earlier questions are meant to help parents make things plain to their children.
Is there a Biblical pattern of doctrine?
Several texts teach that there is. For example, in Romans 6:17 Paul gives thanks that "you have become obedient from the heart to the pattern of teaching to which you were committed." 2 Timothy 1:13 says, "Follow the pattern of sound words which you heard from me." Acts 2:42 says, "They devoted themselves to the apostles' teaching." 2 Thessalonians 2:15 says, "Stand firm and hold to the traditions which you were taught by us." And Acts 20:27 says, "I did not shrink from declaring to you the whole counsel of God."
So it appears that there was a body of authoritative instruction and even a way of teaching it in the early church.
Why is it important?
1) We are required to "continue in the faith, stable and steadfast" (Col. 1:23).
2) We are urged to "attain to the unity of the... knowledge of the Son of God...so that we may no longer be children, tossed to and fro and carried about by every wind of doctrine" (Eph. 4:13-14).
3) There are many deceivers (1 John 2:26).
4) There are difficult doctrines "which the ignorant and unstable twist to their own destruction" (2 Peter 3:16).
5) Leaders must be raised up who can "give instruction in sound doctrine and also confute those who contradict it" (Titus 1:9).
How shall we begin?
Make them part of your family routine or just use them for yourself. I am excited about being a partner with you in building a "stable and firm" generation who hopes in God.
I will post one Catechism everyday. And if I fail to do so for some reason, please bare with me, as you know we have alot going on around here.
Soli Deo Gloria!
James
Friday, March 09, 2007
2007 Shepherds Conference
WOW....what a week!!! It's been awesome out here in sunny California this week. I have met allot of wonderful Pastors of HIS Word. It has been a blessing to meet all of you.
I have been asked once again about my t-shirts....the "Arminian Advisory ones"
If you would like one, they are $25, which includes shipping. So feel free to email me at
forgivensinner@flash.net or Instant Message me on Yahoo @ " Calvinistdad "
I make to order them so please allow 3-4 weeks for arrival.
Thanks and have a blessed day!
Soli Deo Gloria!
James
I have been asked once again about my t-shirts....the "Arminian Advisory ones"
If you would like one, they are $25, which includes shipping. So feel free to email me at
forgivensinner@flash.net or Instant Message me on Yahoo @ " Calvinistdad "
I make to order them so please allow 3-4 weeks for arrival.
Thanks and have a blessed day!
Soli Deo Gloria!
James
Friday, February 23, 2007
Conversion of the Will
Conversion of the Will is the Effect of Divine Grace Inwardly Bestowed by John Calvin
The following selection by John Calvin was taken from book 2, chapter 6-14 of The Institutes of The Christian Religion, translated by by Henry Beveridge, Esq. Chapter titles from John T. McNeill. A must read for all Christians who aspire to better understand the Bible's teaching on God's work in bringing a sinner to faith in Christ.
6. Men's inability to do good manifests itself above all in the work of redemption, which God does quite alone.
On the other hand, it may be proper to consider what the remedy is which divine grace provides for the correction and cure of natural corruption. Since the Lord, in bringing assistance, supplies us with what is lacking, the nature of that assistance will immediately make manifest its converse, viz., our penury. When the Apostle says to the Philippians, "Being confident of this very thing, that he which has begun a good work in you, will perform it until the day of Jesus Christ," (Phil. 1: 6,) there cannot be a doubt, that by the good work thus begun, he means the very commencement of conversion in the will. God, therefore, begins the good work in us by exciting in our hearts a desire, a love, and a study of righteousness, or (to speak more correctly) by turning, training, and guiding our hearts unto righteousness; and he completes this good work by confirming us unto perseverance. But lest any one should cavil that the good work thus begun by the Lord consists in aiding the will, which is in itself weak, the Spirit elsewhere declares what the will, when left to itself, is able to do. His words are, "A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements, and do them," (Ezek. 36: 26, 27.) How can it be said that the weakness of the human will is aided so as to enable it to aspire effectually to the choice of good, when the fact is, that it must be wholly transformed and renovated? If there is any softness in a stone; if you can make it tender, and flexible into any shape, then it may be said, that the human heart may be shaped for rectitude, provided that which is imperfect in it is supplemented by divine grace. But if the Spirit, by the above similitude, meant to show that no good can ever be extracted from our heart until it is made altogether new, let us not attempt to share with Him what He claims for himself alone. If it is like turning a stone into flesh when God turns us to the study of rectitude, everything proper to our own will is abolished, and that which succeeds in its place is wholly of God. I say the will is abolished, but not in so far as it is will, for in conversion everything essential to our original nature remains: I also say, that it is created anew, not because the will then begins to exist, but because it is turned from evil to good.
This, I maintains is wholly the work of God, because, as the Apostle testifies, we are not "sufficient of ourselves to think any thing as of ourselves," (2 Cor. 3: 5.) Accordingly, he elsewhere says, not merely that God assists the weak or corrects the depraved will, but that he worketh in us to will, (Philip. 2: 13.) From this it is easily inferred, as I have said, that everything good in the will is entirely the result of grace. In the same sense, the Apostle elsewhere says, "It is the same God which worketh all in all," (I Cor. 12: 6.) For he is not there treating of universal government, but declaring that all the good qualities which believers possess are due to God. In using the term "all," he certainly makes God the author of spiritual life from its beginning to its end. This he had previously taught in different terms, when he said that there is "one Lord Jesus Christ, by whom are all things, and we by him," (1 Cor. 8: 6;) thus plainly extolling the new creation, by which everything of our common nature is destroyed. There is here a tacit antithesis between Adam and Christ, which he elsewhere explains more clearly when he says, "We are his workmanship, created in Christ Jesus unto good works, which God has before ordained that we should walk in them," (Eph. 2: 10.) His meaning is to show in this way that our salvation is gratuitous because the beginning of goodness is from the second creation which is obtained in Christ. If any, even the minutest, ability were in ourselves, there would also be some merit. But to show our utter destitution, he argues that we merit nothing, because we are created in Christ Jesus unto good works, which God has prepared; again intimating by these words, that all the fruits of good works are originally and immediately from God. Hence the Psalmist, after saying that the Lord "has made us," to deprive us of all share in the work, immediately adds, "not we ourselves." That he is speaking of regeneration, which is the commencement of the spiritual life, is obvious from the context, in which the next words are, "we are his people, and the sheep of his pasture," (Psalm 100: 3.) Not contented with simply giving God the praise of our salvation, he distinctly excludes us from all share in it, just as if he had said that not one particle remains to man as a ground of boasting. The whole is of God.
7. It is not a case of the believer's "cooperation" with grace; the will is first actuated through grace
But perhaps there will be some who, while they admit that the will is in its own nature averse to righteousness, and is converted solely by the power of God, will yet hold that, when once it is prepared, it performs a part in acting. This they found upon the words of Augustine, that grace precedes every good work; the will accompanying, not leading; a handmaid, and not a guide, (August. ad Bonifac. Ep. 106.) The words thus not improperly used by this holy writer, Lombard preposterously wrests to the above effect, (Lombard, lib. 2, Dist. 25.) But I maintain, that as well in the words of the Psalmist which I have quoted, as in other passages of Scripture, two things are clearly taught, viz., that the Lord both corrects, or rather destroys, our depraved will, and also substitutes a good will from himself. In as much as it is prevented by grace, I have no objection to your calling it a handmaid; but in as much as when formed again, it is the work of the Lord, it is erroneous to say, that it accompanies preventing grace as a voluntary attendant. Therefore, Chrysostom is inaccurate in saying, that grace cannot do any thing without will, nor will any thing without grace, (Serm. de Invent. Sanct. Crucis;) as if grace did not, in terms of the passage lately quoted from Paul, produce the very will itself. The intention of Augustine, in calling the human will the handmaid of grace, was not to assign it a kind of second place to grace in the performance of good works. His object merely was to refute the pestilential dogma of Pelagius, who made human merit the first cause of salvation. As was sufficient for his purpose at the time, he contends that grace is prior to all merit, while, in the meantime, he says nothing of the other question as to the perpetual effect of grace, which, however, he handles admirably in other places. For in saying, as he often does, that the Lord prevents the unwilling in order to make him willing, and follows after the willing that he may not will in vain, he makes Him the sole author of good works. Indeed, his sentiments on this subject are too clear to need any lengthened illustration. "Men," says he, "labour to find in our will something that is our own, and not God's; how they can find it, I wot not," (August. de Remiss. Peccat., lib. 2 c. 18.) In his First Book against Pelagius and Celestius, expounding the saying of Christ, "Every man therefore that has heard, and has learned of the Father, cometh unto me," (John 6: 45,) he says, "The will is aided not only so as to know what is to be done, but also to do what it knows." And thus, when God teaches not by the letter of the Law, but by the grace of the Spirit, he so teaches, that every one who has learned, not only knowing, sees, but also willing, desires, and acting, performs.
8. Scripture imputes to God all that is for our benefit
Since we are now occupied with the chief point on which the controversy turns, let us give the reader the sum of the matter in a few, and those most unambiguous, passages of Scripture; thereafter, lest any one should charge us with distorting Scripture, let us show that the truth, which we maintain to be derived from Scripture, is not unsupported by the testimony of this holy man, (I mean Augustine.) I deem it unnecessary to bring forward every separate passage of Scripture in confirmation of my doctrine. A selection of the most choice passages will pave the way for the understanding of all those which lie scattered up and down in the sacred volume. On the other hand, I thought it not out of place to show my accordance with a man whose authority is justly of so much weight in the Christian world. It is certainly easy to prove that the commencement of good is only with God, and that none but the elect have a will inclined to good. But the cause of election must be sought out of man; and hence it follows that a right will is derived not from man himself, but from the same good pleasure by which we were chosen before the creation of the world. Another argument much akin to this may be added. The beginning of right will and action being of faith, we must see whence faith itself is. But since Scripture proclaims throughout that it is the free gift of God, it follows, that when men, who are with their whole soul naturally prone to evil, begin to have a good will, it is owing to mere grace. Therefore, when the Lord, in the conversion of his people, sets down these two things as requisite to be done, viz., to take away the heart of stone, and give a heart of flesh, he openly declares, that, in order to our conversion to righteousness, what is ours must be taken away, and that what is substituted in its place is of himself. Nor does he declare this in one passage only. For he says in Jeremiah "I will give them one heart, and one way, that they may fear me for ever;" and a little after he says, "I will put my fear in their hearts, that they shall not depart from me," (Jer. 32: 39, 40.) Again, in Ezekiel, "I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh," (Ezek. 11: 19.) He could not more clearly claim to himself, and deny to us, everything good and right in our will, than by declaring, that in our conversion there is the creation of a new spirit and a new heart. It always follows, both that nothing good can proceed from our will until it be formed again, and that after it is formed again in so far as it is good, it is of God, and not of us.
9. The Prayers in Scripture Especially Show how the beginning, continuation, and end of our blessedness come from God alone.
With this view, likewise the prayers of the saints correspond. Thus Solomon prays that the Lord may "incline our hearts unto him, to walk in his ways, and keep his commandments" (1 Kings 8: 58;) intimating that our heart is perverse, and naturally indulges in rebellion against the Divine law, until it be turned. Again, it is said in the Psalms, "Incline my heart unto thy testimonies," (Ps. 119: 36.) For we should always note the antithesis between the rebellious movement of the heart, and the correction by which it is subdued to obedience. David feeling for the time that he was deprived of directing grace, prays, "Create in me a clean heart, 0 God; and renew a right spirit within me," (Ps. 51: 10.) Is not this an acknowledgement that all the parts of the heart are full of impurity, and that the soul has received a twist, which has turned it from straight to crooked? And then, in describing the cleansing, which he earnestly demands as a thing to be created by God, does he not ascribe the work entirely to Him? If it is objected, that the prayer itself is a symptom of a pious and holy affection, it is easy to reply, that although David had already in some measure repented, he was here contrasting the sad fall which he had experienced with his former state. Therefore, speaking in the person of a man alienated from God, he properly prays for the blessings which God bestows upon his elect in regeneration. Accordingly, like one dead, he desires to be created anew, so as to become, instead of a slave of Satan, an instrument of the Holy Spirit. Strange and monstrous are the longings of our pride. There is nothing which the Lord enjoins more strictly than the religious observance of his Sabbath, in other words resting from our works; but in nothing do we show greater reluctance than to renounce our own works, and give due place to the works of God. Did not arrogance stand in the way, we could not overlook the clear testimony which Christ has borne to the efficacy of his grace. "I," said he, "am the true vine, and my Father is the husband man." "As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me," (John 15: 1, 4.) If we can no more bear fruit of ourselves than a vine can bud when rooted up and deprived of moisture, there is no longer any room to ask what the aptitude of our nature is for good. There is no ambiguity in the conclusion, "For without me ye can do nothing." He says not that we are too weak to suffice for ourselves; but, by reducing us to nothing, he excludes the idea of our possessing any, even the least ability. If, when engrafted into Christ, we bear fruit like the vine, which draws its vegetative power from the moisture of the ground, and the dew of heaven, and the fostering warmth of the sun, I see nothing in a good work, which we can call our own, without trenching upon what is due to God. It is vain to have recourse to the frivolous cavil, that the sap and the power of producing are already contained in the vine, and that, therefore, instead of deriving everything from the earth or the original root, it contributes something of its own. Our Saviour's words simply mean, that when separated from him, we are nothing but dry, useless wood, because, when so separated, we have no power to do good, as he elsewhere says, "Every plant which my heavenly Father has not planted, shall be rooted up," (Matth. 15: 13.) Accordingly, in the passage already quoted from the Apostle Paul, he attributes the whole operation to God, "It is God which worketh in you both to will and to do of his good pleasure," (Philip. 2: 13.) The first part of a good work is the will, the second is vigorous effort in the doing of it. God is the author of both. It is, therefore, robbery from God to arrogate anything to ourselves, either in the will or the act. Were it said that God gives assistance to a weak will, something might be left us; but when it is said that he makes the will, every thing good in it is placed without us. Moreover, since even a good will is still weighed down by the burden of the flesh, and prevented from rising, it is added, that, to meet the difficulties of the contest, God supplies the persevering effort until the effect is obtained. Indeed, the Apostle could not otherwise have said, as he elsewhere does, that "it is the same God which worketh all in all," (1 Cor. 12: 6;) words comprehending, as we have already observed, (sec. 6,) the whole course of the spiritual life. For which reason, David, after praying, "Teach me thy way, O Lord, I will walk in thy truths" adds, "unite my heart to fear thy name," (Ps. 86: 11;) by these words intimating, that even those who are well-affected are liable to so many distractions that they easily become vain, and fall away, if not strengthened to persevere. And hence, in another passage, after praying, "Order my steps in thy word," he requests that strength also may be given him to carry on the war, "Let not any iniquity have dominion over me," (Ps. 119: 133.) In this way, the Lord both begins and perfects the good work in us, so that it is due to Him, first, that the will conceives a love of rectitude, is inclined to desire, is moved and stimulated to pursue it; secondly, that this choice, desire, and endeavour fail not, but are carried forward to effect; and, lastly, that we go on without interruption, and persevere even to the end.
10. God's Activity Does not Produce a Possibility That we Can Exhaust, but an Actuality to Which We Cannot Add
This movement of the will is not of that description which was for many ages taught and believed, viz., a movement which thereafter leaves us the choice to obey or resist it, but one which affects us efficaciously. We must, therefore, repudiate the oft-repeated sentiment of Chrysostom, "Whom he draws, he draws willingly;" insinuating that the Lord only stretches out his hand, and waits to see whether we will be pleased to take his aid. We grant that, as man was originally constituted, he could incline to either side, but since he has taught us by his example how miserable a thing free will is if God works not in us to will and to do, of what use to us were grace imparted in such scanty measure? Nay, by our own ingratitude, we obscure and impair divine grace. The Apostle's doctrine is not, that the grace of a good will is offered to us if we will accept of it, but that God himself is pleased so to work in us as to guide, turn, and govern our heart by his Spirit, and reign in it as his own possession. Ezekiel promises that a new spirit will be given to the elect, not merely that they may be able to walk in his precepts, but that they may really walk in them, (Ezek. 11: 19; 36: 27.) And the only meaning which can be given to our Saviour's words, "Every man, therefore, that has heard and learned of the Father, cometh unto me," (John 6: 45,) is, that the grace of God is effectual in itself. This Augustine maintains in his book De Praedestinatione Sancta. This grace is not bestowed on all promiscuously, according to the common brocard, (of Occam, if I mistake not,) that it is not denied to any one who does what in him lies. Men are indeed to be taught that the favour of God is offered, without exception, to all who ask it; but since those only begin to ask whom heaven by grace inspires, even this minute portion of praise must not be withheld from him. It is the privilege of the elect to be regenerated by the Spirit of God, and then placed under his guidance and government. Wherefore Augustine justly derides some who arrogate to themselves a certain power of willing, as well as censures others who imagine that that which is a special evidence of gratuitous election is given to all, (August. de Verbis Apost. Serm. 21.) He says, "Nature is common to all, but not grace;" and he calls it a showy acuteness "which shines by mere vanity, when that which God bestows, on whom he will is attributed generally to all." Elsewhere he says, "How came you? By believing. Fear, lest by arrogating to yourself the merit of finding the right way, you perish from the right way. I came, you say, by free choice, came by my own will. Why do you boast? Would you know that even this was given you? Hear Christ exclaiming, 'No man comets unto me, except the Father which has sent me draw him.'" And from the words of John, (6: 44,) he infers it to be an incontrovertible fact, that the hearts of believers are so effectually governed from above, that they follow with undeviating affection. "Whosoever is born of God does not commit sin; for his seed remaineth in him" (I John 3: 9.) That intermediate movement which the sophists imagine, a movement which every one is free to obey or to reject, is obviously excluded by the doctrine of effectual perseverance.
11. Perseverance is Exclusively God's Work; It is Neither a Reward Nor a Compliment of our Individual Act
As to perseverance, it would undoubtedly have been regarded as the gratuitous gift of God, had not the very pernicious error prevailed, that it is bestowed in proportion to human merit, according to the reception which each individual gives to the first grace. This having given rise to the idea that it was entirely in our own power to receive or reject the offered grace of God, that idea is no sooner exploded than the error founded on it must fall. The error, indeed, is twofold. For, besides teaching that our gratitude for the first grace and our legitimate use of it is rewarded by subsequent supplies of grace, its abettors add that, after this, grace does not operate alone, but only co-operates with ourselves. As to the former, we must hold that the Lord, while he daily enriches his servants, and loads them with new gifts of his grace, because he approves of and takes pleasure in the work which he has begun, finds that in them which he may follow up with larger measures of grace. To this effect are the sentences, "To him that has shall be given." "Well done, good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things," (Matth. 25: 21, 23, 29; Luke 19: 17, 26.) But here two precautions are necessary. It must not be said that the legitimate use of the first grace is rewarded by subsequent measures of grace, as if man rendered the grace of God effectual by his own industry, nor must it be thought that there is any such remuneration as to make it cease to be the gratuitous grace of God. I admit, then, that believers may expect as a blessing from God, that the better the use they make of previous, the larger the supplies they will receive of future grace; but I say that even this use is of the Lord, and that this remuneration is bestowed freely of mere good will. The trite distinction of operating and co-operating grace is employed no less sinistrously than unhappily. Augustine, indeed, used it, but softened it by a suitable definition, viz., that God, by co-operating, perfects what he begins by operating, - that both graces are the same, but obtain different names from the different manner in which they produce their effects. Whence it follows, that he does not make an apportionment between God and man, as if a proper movement on the part of each produced a mutual concurrence. All he does is to mark a multiplication of grace. To this effect, accordingly, he elsewhere says, that in man good will precedes many gifts from God; but among these gifts is this good will itself. (August. Enchiridion ad Laurent. cap. 32.) Whence it follows, that nothing is left for the will to arrogate as its own. This Paul has expressly stated. For, after saying, "It is God which worketh in you both to will and to do," he immediately adds, "of his good pleasure," (Philip. 2: 13;) indicating by this expression, that the blessing is gratuitous. As to the common saying, that after we have given admission to the first grace, our efforts co-operate with subsequent grace, this is my answer: - If it is meant that after we are once subdued by the power of the Lord to the obedience of righteousness, we proceed voluntarily, and are inclined to follow the movement of grace, I have nothing to object. For it is most certain, that where the grace of God reigns, there is also this readiness to obey. And whence this readiness, but just that the Spirit of God being everywhere consistent with himself, after first begetting a principle of obedience, cherishes and strengthens it for perseverance? If, again, it is meant that man is able of himself to be a fellow-labourer with the grace of God, I hold it to be a most pestilential delusion.
12. Man Cannot Ascribe to Himself Even One Single Good Work Apart From God's Grace
In support of this view, some make an ignorant and false application of the Apostle's words: "I laboured more abundantly than they all: yet not I, but the grace of God which was with me," (1 Cor. 15: 10.) The meaning they give them is, that as Paul might have seemed to speak somewhat presumptuously in preferring himself to all the other apostles, he corrects the expression so far by referring the praise to the grace of God, but he, at the same time, calls himself a co-operator with grace. It is strange that this should have proved a stumbling-block to so many writers, otherwise respectable. The Apostle says not that the grace of God laboured with him so as to make him a co-partner in the labour. He rather transfers the whole merit of the labour to grace alone, by thus modifying his first expression, "It was not I," says he, "that laboured, but the grace of God that was present with me." Those who have adopted the erroneous interpretation have been misled by an ambiguity in the expression, or rather by a preposterous translation, in which the force of the Greek article is overlooked. For to take the words literally, the Apostle does not say that grace was a fellow-worker with him, but that the grace which was with him was sole worker. And this is taught not obscurely, though briefly, by Augustine when he says, "Good will in man precedes many gifts from God, but not all gifts, seeing that the will which precedes is itself among the number." He adds the reason, "for it is written, 'the God of my mercy shall prevent me,' (Ps. 59: 10,) and 'Surely goodness and mercy shall follow me,' (Ps. 23: 6;) it prevents him that is unwilling, and makes him willing; it follows him that is willing, that he may not will in vain." To this Bernard assents, introducing the Church as praying thus, "Draw me, who am in some measure unwilling, and make me willing; draw me, who am sluggishly lagging, and make me run," (Serm. 2 in Cantic.)
13. Augustine Also Recognizes No Independent Activity of the Human Will
Let us now hear Augustine in his own words, lest the Pelagians of our age, I mean the sophists of the Sorbonne, charge us after their wont with being opposed to all antiquity. In this indeed they imitate their father Pelagius, by whom of old a similar charge was brought against Augustine. In the second chapter of his Treatise De Correptione et Gratis, addressed to Valentinus, Augustine explains at length what I will state briefly, but in his own words, that to Adam was given the grace of persevering in goodness if he had the will; to us it is given to will, and by will overcome concupiscence: that Adam, therefore, had the power if he had the will, but did not will to have the power, whereas to us is given both the will and the power; that the original freedom of man was to be able not to sin, but that we have a much greater freedom, viz., not to be able to sin. And lest it should be supposed, as Lombard erroneously does, (lib. 2 Dist. 25,) that he is speaking of the perfection of the future state, he shortly after removes all doubt when he says, "For so much is the will of the saints inflamed by the Holy Spirit, that they are able, because they are willing; and willing, because God worketh in them so to will." For if, in such weakness, (in which, however, to suppress pride, "strength" must be made "perfect,") their own will is left to them, in such sense that, by the help of God, they are able, if they will, while at the same time God does not work in them so as to make them will; among so many temptations and infirmities the will itself would give way, and, consequently, they would not be able to persevere. Therefore, to meet the infirmity of the human will, and prevent it from failing, how weak soever it might be, divine grace was made to act on it inseparably and uninterruptedly. Augustine (ibid. cap. 14.) next entering fully into the question, how our hearts follow the movement when God affects them, necessarily says, indeed, that the Lord draws men by their own wills; wills, however, which he himself has produced. We have now an attestation by Augustine to the truth which we are specially desirous to maintain, viz., that the grace offered by the Lord is not merely one which every individual has full liberty of choosing to receive or reject, but a grace which produces in the heart both choice and will: so that all the good works which follow after are its fruit and effect; the only will which yields obedience being the will which grace itself has made. In another place, Augustine uses these words, "Every good work in us is performed only by grace," (August. Ep. 105.)
14. Augustine Does not Eliminate Man's Will, but Makes it Wholly Dependent on Grace.
In saying elsewhere that the will is not taken away by grace, but out of bad is changed into good, and after it is good is assisted, - he only means, that man is not drawn as if by an extraneous impulses without the movement of the heart, but is inwardly affected so as to obey from the heart. Declaring that grace is given specially and gratuitously to the elect, he writes in this way to Boniface: "We know that Divine grace is not given to all men, and that to those to whom it is given, it is not given either according to the merit of works, or according to the merit of the will, but by free grace: in regard to those to whom it is not given, we know that the not giving of it is a just judgement from God," (August. ad Bonifac. Ep. 106.) In the same epistle, he argues strongly against the opinion of those who hold that subsequent grace is given to human merit as a reward for not rejecting the first grace. For he presses Pelagius to confess that gratuitous grace is necessary to us for every action, and that merely from the fact of its being truly grace, it cannot be the recompense of works. But the matter cannot be more briefly summed up than in the eighth chapter of his Treatise De Correptione et Gratia, where he shows, First, that human will does not by liberty obtain grace, but by grace obtains liberty. Secondly, that by means of the same grace, the heart being impressed with a feeling of delight, is trained to persevere, and strengthened with invincible fortitude. Thirdly, that while grace governs the will, it never falls; but when grace abandons it, it falls forthwith. Fourthly, that by the free mercy of God, the will is turned to good, and when turned, perseveres. Fifthly, that the direction of the will to good, and its constancy after being so directed, depend entirely on the will of God, and not on any human merit. Thus the will, (free will, if you choose to call it so,) which is left to man, is, as he in another place (Ep. 46) describes it, a will which can neither be turned to God, nor continue in God, unless by grace; a will which, whatever its ability may be, derives all that ability from grace.
The following selection by John Calvin was taken from book 2, chapter 6-14 of The Institutes of The Christian Religion, translated by by Henry Beveridge, Esq. Chapter titles from John T. McNeill. A must read for all Christians who aspire to better understand the Bible's teaching on God's work in bringing a sinner to faith in Christ.
6. Men's inability to do good manifests itself above all in the work of redemption, which God does quite alone.
On the other hand, it may be proper to consider what the remedy is which divine grace provides for the correction and cure of natural corruption. Since the Lord, in bringing assistance, supplies us with what is lacking, the nature of that assistance will immediately make manifest its converse, viz., our penury. When the Apostle says to the Philippians, "Being confident of this very thing, that he which has begun a good work in you, will perform it until the day of Jesus Christ," (Phil. 1: 6,) there cannot be a doubt, that by the good work thus begun, he means the very commencement of conversion in the will. God, therefore, begins the good work in us by exciting in our hearts a desire, a love, and a study of righteousness, or (to speak more correctly) by turning, training, and guiding our hearts unto righteousness; and he completes this good work by confirming us unto perseverance. But lest any one should cavil that the good work thus begun by the Lord consists in aiding the will, which is in itself weak, the Spirit elsewhere declares what the will, when left to itself, is able to do. His words are, "A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements, and do them," (Ezek. 36: 26, 27.) How can it be said that the weakness of the human will is aided so as to enable it to aspire effectually to the choice of good, when the fact is, that it must be wholly transformed and renovated? If there is any softness in a stone; if you can make it tender, and flexible into any shape, then it may be said, that the human heart may be shaped for rectitude, provided that which is imperfect in it is supplemented by divine grace. But if the Spirit, by the above similitude, meant to show that no good can ever be extracted from our heart until it is made altogether new, let us not attempt to share with Him what He claims for himself alone. If it is like turning a stone into flesh when God turns us to the study of rectitude, everything proper to our own will is abolished, and that which succeeds in its place is wholly of God. I say the will is abolished, but not in so far as it is will, for in conversion everything essential to our original nature remains: I also say, that it is created anew, not because the will then begins to exist, but because it is turned from evil to good.
This, I maintains is wholly the work of God, because, as the Apostle testifies, we are not "sufficient of ourselves to think any thing as of ourselves," (2 Cor. 3: 5.) Accordingly, he elsewhere says, not merely that God assists the weak or corrects the depraved will, but that he worketh in us to will, (Philip. 2: 13.) From this it is easily inferred, as I have said, that everything good in the will is entirely the result of grace. In the same sense, the Apostle elsewhere says, "It is the same God which worketh all in all," (I Cor. 12: 6.) For he is not there treating of universal government, but declaring that all the good qualities which believers possess are due to God. In using the term "all," he certainly makes God the author of spiritual life from its beginning to its end. This he had previously taught in different terms, when he said that there is "one Lord Jesus Christ, by whom are all things, and we by him," (1 Cor. 8: 6;) thus plainly extolling the new creation, by which everything of our common nature is destroyed. There is here a tacit antithesis between Adam and Christ, which he elsewhere explains more clearly when he says, "We are his workmanship, created in Christ Jesus unto good works, which God has before ordained that we should walk in them," (Eph. 2: 10.) His meaning is to show in this way that our salvation is gratuitous because the beginning of goodness is from the second creation which is obtained in Christ. If any, even the minutest, ability were in ourselves, there would also be some merit. But to show our utter destitution, he argues that we merit nothing, because we are created in Christ Jesus unto good works, which God has prepared; again intimating by these words, that all the fruits of good works are originally and immediately from God. Hence the Psalmist, after saying that the Lord "has made us," to deprive us of all share in the work, immediately adds, "not we ourselves." That he is speaking of regeneration, which is the commencement of the spiritual life, is obvious from the context, in which the next words are, "we are his people, and the sheep of his pasture," (Psalm 100: 3.) Not contented with simply giving God the praise of our salvation, he distinctly excludes us from all share in it, just as if he had said that not one particle remains to man as a ground of boasting. The whole is of God.
7. It is not a case of the believer's "cooperation" with grace; the will is first actuated through grace
But perhaps there will be some who, while they admit that the will is in its own nature averse to righteousness, and is converted solely by the power of God, will yet hold that, when once it is prepared, it performs a part in acting. This they found upon the words of Augustine, that grace precedes every good work; the will accompanying, not leading; a handmaid, and not a guide, (August. ad Bonifac. Ep. 106.) The words thus not improperly used by this holy writer, Lombard preposterously wrests to the above effect, (Lombard, lib. 2, Dist. 25.) But I maintain, that as well in the words of the Psalmist which I have quoted, as in other passages of Scripture, two things are clearly taught, viz., that the Lord both corrects, or rather destroys, our depraved will, and also substitutes a good will from himself. In as much as it is prevented by grace, I have no objection to your calling it a handmaid; but in as much as when formed again, it is the work of the Lord, it is erroneous to say, that it accompanies preventing grace as a voluntary attendant. Therefore, Chrysostom is inaccurate in saying, that grace cannot do any thing without will, nor will any thing without grace, (Serm. de Invent. Sanct. Crucis;) as if grace did not, in terms of the passage lately quoted from Paul, produce the very will itself. The intention of Augustine, in calling the human will the handmaid of grace, was not to assign it a kind of second place to grace in the performance of good works. His object merely was to refute the pestilential dogma of Pelagius, who made human merit the first cause of salvation. As was sufficient for his purpose at the time, he contends that grace is prior to all merit, while, in the meantime, he says nothing of the other question as to the perpetual effect of grace, which, however, he handles admirably in other places. For in saying, as he often does, that the Lord prevents the unwilling in order to make him willing, and follows after the willing that he may not will in vain, he makes Him the sole author of good works. Indeed, his sentiments on this subject are too clear to need any lengthened illustration. "Men," says he, "labour to find in our will something that is our own, and not God's; how they can find it, I wot not," (August. de Remiss. Peccat., lib. 2 c. 18.) In his First Book against Pelagius and Celestius, expounding the saying of Christ, "Every man therefore that has heard, and has learned of the Father, cometh unto me," (John 6: 45,) he says, "The will is aided not only so as to know what is to be done, but also to do what it knows." And thus, when God teaches not by the letter of the Law, but by the grace of the Spirit, he so teaches, that every one who has learned, not only knowing, sees, but also willing, desires, and acting, performs.
8. Scripture imputes to God all that is for our benefit
Since we are now occupied with the chief point on which the controversy turns, let us give the reader the sum of the matter in a few, and those most unambiguous, passages of Scripture; thereafter, lest any one should charge us with distorting Scripture, let us show that the truth, which we maintain to be derived from Scripture, is not unsupported by the testimony of this holy man, (I mean Augustine.) I deem it unnecessary to bring forward every separate passage of Scripture in confirmation of my doctrine. A selection of the most choice passages will pave the way for the understanding of all those which lie scattered up and down in the sacred volume. On the other hand, I thought it not out of place to show my accordance with a man whose authority is justly of so much weight in the Christian world. It is certainly easy to prove that the commencement of good is only with God, and that none but the elect have a will inclined to good. But the cause of election must be sought out of man; and hence it follows that a right will is derived not from man himself, but from the same good pleasure by which we were chosen before the creation of the world. Another argument much akin to this may be added. The beginning of right will and action being of faith, we must see whence faith itself is. But since Scripture proclaims throughout that it is the free gift of God, it follows, that when men, who are with their whole soul naturally prone to evil, begin to have a good will, it is owing to mere grace. Therefore, when the Lord, in the conversion of his people, sets down these two things as requisite to be done, viz., to take away the heart of stone, and give a heart of flesh, he openly declares, that, in order to our conversion to righteousness, what is ours must be taken away, and that what is substituted in its place is of himself. Nor does he declare this in one passage only. For he says in Jeremiah "I will give them one heart, and one way, that they may fear me for ever;" and a little after he says, "I will put my fear in their hearts, that they shall not depart from me," (Jer. 32: 39, 40.) Again, in Ezekiel, "I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh," (Ezek. 11: 19.) He could not more clearly claim to himself, and deny to us, everything good and right in our will, than by declaring, that in our conversion there is the creation of a new spirit and a new heart. It always follows, both that nothing good can proceed from our will until it be formed again, and that after it is formed again in so far as it is good, it is of God, and not of us.
9. The Prayers in Scripture Especially Show how the beginning, continuation, and end of our blessedness come from God alone.
With this view, likewise the prayers of the saints correspond. Thus Solomon prays that the Lord may "incline our hearts unto him, to walk in his ways, and keep his commandments" (1 Kings 8: 58;) intimating that our heart is perverse, and naturally indulges in rebellion against the Divine law, until it be turned. Again, it is said in the Psalms, "Incline my heart unto thy testimonies," (Ps. 119: 36.) For we should always note the antithesis between the rebellious movement of the heart, and the correction by which it is subdued to obedience. David feeling for the time that he was deprived of directing grace, prays, "Create in me a clean heart, 0 God; and renew a right spirit within me," (Ps. 51: 10.) Is not this an acknowledgement that all the parts of the heart are full of impurity, and that the soul has received a twist, which has turned it from straight to crooked? And then, in describing the cleansing, which he earnestly demands as a thing to be created by God, does he not ascribe the work entirely to Him? If it is objected, that the prayer itself is a symptom of a pious and holy affection, it is easy to reply, that although David had already in some measure repented, he was here contrasting the sad fall which he had experienced with his former state. Therefore, speaking in the person of a man alienated from God, he properly prays for the blessings which God bestows upon his elect in regeneration. Accordingly, like one dead, he desires to be created anew, so as to become, instead of a slave of Satan, an instrument of the Holy Spirit. Strange and monstrous are the longings of our pride. There is nothing which the Lord enjoins more strictly than the religious observance of his Sabbath, in other words resting from our works; but in nothing do we show greater reluctance than to renounce our own works, and give due place to the works of God. Did not arrogance stand in the way, we could not overlook the clear testimony which Christ has borne to the efficacy of his grace. "I," said he, "am the true vine, and my Father is the husband man." "As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me," (John 15: 1, 4.) If we can no more bear fruit of ourselves than a vine can bud when rooted up and deprived of moisture, there is no longer any room to ask what the aptitude of our nature is for good. There is no ambiguity in the conclusion, "For without me ye can do nothing." He says not that we are too weak to suffice for ourselves; but, by reducing us to nothing, he excludes the idea of our possessing any, even the least ability. If, when engrafted into Christ, we bear fruit like the vine, which draws its vegetative power from the moisture of the ground, and the dew of heaven, and the fostering warmth of the sun, I see nothing in a good work, which we can call our own, without trenching upon what is due to God. It is vain to have recourse to the frivolous cavil, that the sap and the power of producing are already contained in the vine, and that, therefore, instead of deriving everything from the earth or the original root, it contributes something of its own. Our Saviour's words simply mean, that when separated from him, we are nothing but dry, useless wood, because, when so separated, we have no power to do good, as he elsewhere says, "Every plant which my heavenly Father has not planted, shall be rooted up," (Matth. 15: 13.) Accordingly, in the passage already quoted from the Apostle Paul, he attributes the whole operation to God, "It is God which worketh in you both to will and to do of his good pleasure," (Philip. 2: 13.) The first part of a good work is the will, the second is vigorous effort in the doing of it. God is the author of both. It is, therefore, robbery from God to arrogate anything to ourselves, either in the will or the act. Were it said that God gives assistance to a weak will, something might be left us; but when it is said that he makes the will, every thing good in it is placed without us. Moreover, since even a good will is still weighed down by the burden of the flesh, and prevented from rising, it is added, that, to meet the difficulties of the contest, God supplies the persevering effort until the effect is obtained. Indeed, the Apostle could not otherwise have said, as he elsewhere does, that "it is the same God which worketh all in all," (1 Cor. 12: 6;) words comprehending, as we have already observed, (sec. 6,) the whole course of the spiritual life. For which reason, David, after praying, "Teach me thy way, O Lord, I will walk in thy truths" adds, "unite my heart to fear thy name," (Ps. 86: 11;) by these words intimating, that even those who are well-affected are liable to so many distractions that they easily become vain, and fall away, if not strengthened to persevere. And hence, in another passage, after praying, "Order my steps in thy word," he requests that strength also may be given him to carry on the war, "Let not any iniquity have dominion over me," (Ps. 119: 133.) In this way, the Lord both begins and perfects the good work in us, so that it is due to Him, first, that the will conceives a love of rectitude, is inclined to desire, is moved and stimulated to pursue it; secondly, that this choice, desire, and endeavour fail not, but are carried forward to effect; and, lastly, that we go on without interruption, and persevere even to the end.
10. God's Activity Does not Produce a Possibility That we Can Exhaust, but an Actuality to Which We Cannot Add
This movement of the will is not of that description which was for many ages taught and believed, viz., a movement which thereafter leaves us the choice to obey or resist it, but one which affects us efficaciously. We must, therefore, repudiate the oft-repeated sentiment of Chrysostom, "Whom he draws, he draws willingly;" insinuating that the Lord only stretches out his hand, and waits to see whether we will be pleased to take his aid. We grant that, as man was originally constituted, he could incline to either side, but since he has taught us by his example how miserable a thing free will is if God works not in us to will and to do, of what use to us were grace imparted in such scanty measure? Nay, by our own ingratitude, we obscure and impair divine grace. The Apostle's doctrine is not, that the grace of a good will is offered to us if we will accept of it, but that God himself is pleased so to work in us as to guide, turn, and govern our heart by his Spirit, and reign in it as his own possession. Ezekiel promises that a new spirit will be given to the elect, not merely that they may be able to walk in his precepts, but that they may really walk in them, (Ezek. 11: 19; 36: 27.) And the only meaning which can be given to our Saviour's words, "Every man, therefore, that has heard and learned of the Father, cometh unto me," (John 6: 45,) is, that the grace of God is effectual in itself. This Augustine maintains in his book De Praedestinatione Sancta. This grace is not bestowed on all promiscuously, according to the common brocard, (of Occam, if I mistake not,) that it is not denied to any one who does what in him lies. Men are indeed to be taught that the favour of God is offered, without exception, to all who ask it; but since those only begin to ask whom heaven by grace inspires, even this minute portion of praise must not be withheld from him. It is the privilege of the elect to be regenerated by the Spirit of God, and then placed under his guidance and government. Wherefore Augustine justly derides some who arrogate to themselves a certain power of willing, as well as censures others who imagine that that which is a special evidence of gratuitous election is given to all, (August. de Verbis Apost. Serm. 21.) He says, "Nature is common to all, but not grace;" and he calls it a showy acuteness "which shines by mere vanity, when that which God bestows, on whom he will is attributed generally to all." Elsewhere he says, "How came you? By believing. Fear, lest by arrogating to yourself the merit of finding the right way, you perish from the right way. I came, you say, by free choice, came by my own will. Why do you boast? Would you know that even this was given you? Hear Christ exclaiming, 'No man comets unto me, except the Father which has sent me draw him.'" And from the words of John, (6: 44,) he infers it to be an incontrovertible fact, that the hearts of believers are so effectually governed from above, that they follow with undeviating affection. "Whosoever is born of God does not commit sin; for his seed remaineth in him" (I John 3: 9.) That intermediate movement which the sophists imagine, a movement which every one is free to obey or to reject, is obviously excluded by the doctrine of effectual perseverance.
11. Perseverance is Exclusively God's Work; It is Neither a Reward Nor a Compliment of our Individual Act
As to perseverance, it would undoubtedly have been regarded as the gratuitous gift of God, had not the very pernicious error prevailed, that it is bestowed in proportion to human merit, according to the reception which each individual gives to the first grace. This having given rise to the idea that it was entirely in our own power to receive or reject the offered grace of God, that idea is no sooner exploded than the error founded on it must fall. The error, indeed, is twofold. For, besides teaching that our gratitude for the first grace and our legitimate use of it is rewarded by subsequent supplies of grace, its abettors add that, after this, grace does not operate alone, but only co-operates with ourselves. As to the former, we must hold that the Lord, while he daily enriches his servants, and loads them with new gifts of his grace, because he approves of and takes pleasure in the work which he has begun, finds that in them which he may follow up with larger measures of grace. To this effect are the sentences, "To him that has shall be given." "Well done, good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things," (Matth. 25: 21, 23, 29; Luke 19: 17, 26.) But here two precautions are necessary. It must not be said that the legitimate use of the first grace is rewarded by subsequent measures of grace, as if man rendered the grace of God effectual by his own industry, nor must it be thought that there is any such remuneration as to make it cease to be the gratuitous grace of God. I admit, then, that believers may expect as a blessing from God, that the better the use they make of previous, the larger the supplies they will receive of future grace; but I say that even this use is of the Lord, and that this remuneration is bestowed freely of mere good will. The trite distinction of operating and co-operating grace is employed no less sinistrously than unhappily. Augustine, indeed, used it, but softened it by a suitable definition, viz., that God, by co-operating, perfects what he begins by operating, - that both graces are the same, but obtain different names from the different manner in which they produce their effects. Whence it follows, that he does not make an apportionment between God and man, as if a proper movement on the part of each produced a mutual concurrence. All he does is to mark a multiplication of grace. To this effect, accordingly, he elsewhere says, that in man good will precedes many gifts from God; but among these gifts is this good will itself. (August. Enchiridion ad Laurent. cap. 32.) Whence it follows, that nothing is left for the will to arrogate as its own. This Paul has expressly stated. For, after saying, "It is God which worketh in you both to will and to do," he immediately adds, "of his good pleasure," (Philip. 2: 13;) indicating by this expression, that the blessing is gratuitous. As to the common saying, that after we have given admission to the first grace, our efforts co-operate with subsequent grace, this is my answer: - If it is meant that after we are once subdued by the power of the Lord to the obedience of righteousness, we proceed voluntarily, and are inclined to follow the movement of grace, I have nothing to object. For it is most certain, that where the grace of God reigns, there is also this readiness to obey. And whence this readiness, but just that the Spirit of God being everywhere consistent with himself, after first begetting a principle of obedience, cherishes and strengthens it for perseverance? If, again, it is meant that man is able of himself to be a fellow-labourer with the grace of God, I hold it to be a most pestilential delusion.
12. Man Cannot Ascribe to Himself Even One Single Good Work Apart From God's Grace
In support of this view, some make an ignorant and false application of the Apostle's words: "I laboured more abundantly than they all: yet not I, but the grace of God which was with me," (1 Cor. 15: 10.) The meaning they give them is, that as Paul might have seemed to speak somewhat presumptuously in preferring himself to all the other apostles, he corrects the expression so far by referring the praise to the grace of God, but he, at the same time, calls himself a co-operator with grace. It is strange that this should have proved a stumbling-block to so many writers, otherwise respectable. The Apostle says not that the grace of God laboured with him so as to make him a co-partner in the labour. He rather transfers the whole merit of the labour to grace alone, by thus modifying his first expression, "It was not I," says he, "that laboured, but the grace of God that was present with me." Those who have adopted the erroneous interpretation have been misled by an ambiguity in the expression, or rather by a preposterous translation, in which the force of the Greek article is overlooked. For to take the words literally, the Apostle does not say that grace was a fellow-worker with him, but that the grace which was with him was sole worker. And this is taught not obscurely, though briefly, by Augustine when he says, "Good will in man precedes many gifts from God, but not all gifts, seeing that the will which precedes is itself among the number." He adds the reason, "for it is written, 'the God of my mercy shall prevent me,' (Ps. 59: 10,) and 'Surely goodness and mercy shall follow me,' (Ps. 23: 6;) it prevents him that is unwilling, and makes him willing; it follows him that is willing, that he may not will in vain." To this Bernard assents, introducing the Church as praying thus, "Draw me, who am in some measure unwilling, and make me willing; draw me, who am sluggishly lagging, and make me run," (Serm. 2 in Cantic.)
13. Augustine Also Recognizes No Independent Activity of the Human Will
Let us now hear Augustine in his own words, lest the Pelagians of our age, I mean the sophists of the Sorbonne, charge us after their wont with being opposed to all antiquity. In this indeed they imitate their father Pelagius, by whom of old a similar charge was brought against Augustine. In the second chapter of his Treatise De Correptione et Gratis, addressed to Valentinus, Augustine explains at length what I will state briefly, but in his own words, that to Adam was given the grace of persevering in goodness if he had the will; to us it is given to will, and by will overcome concupiscence: that Adam, therefore, had the power if he had the will, but did not will to have the power, whereas to us is given both the will and the power; that the original freedom of man was to be able not to sin, but that we have a much greater freedom, viz., not to be able to sin. And lest it should be supposed, as Lombard erroneously does, (lib. 2 Dist. 25,) that he is speaking of the perfection of the future state, he shortly after removes all doubt when he says, "For so much is the will of the saints inflamed by the Holy Spirit, that they are able, because they are willing; and willing, because God worketh in them so to will." For if, in such weakness, (in which, however, to suppress pride, "strength" must be made "perfect,") their own will is left to them, in such sense that, by the help of God, they are able, if they will, while at the same time God does not work in them so as to make them will; among so many temptations and infirmities the will itself would give way, and, consequently, they would not be able to persevere. Therefore, to meet the infirmity of the human will, and prevent it from failing, how weak soever it might be, divine grace was made to act on it inseparably and uninterruptedly. Augustine (ibid. cap. 14.) next entering fully into the question, how our hearts follow the movement when God affects them, necessarily says, indeed, that the Lord draws men by their own wills; wills, however, which he himself has produced. We have now an attestation by Augustine to the truth which we are specially desirous to maintain, viz., that the grace offered by the Lord is not merely one which every individual has full liberty of choosing to receive or reject, but a grace which produces in the heart both choice and will: so that all the good works which follow after are its fruit and effect; the only will which yields obedience being the will which grace itself has made. In another place, Augustine uses these words, "Every good work in us is performed only by grace," (August. Ep. 105.)
14. Augustine Does not Eliminate Man's Will, but Makes it Wholly Dependent on Grace.
In saying elsewhere that the will is not taken away by grace, but out of bad is changed into good, and after it is good is assisted, - he only means, that man is not drawn as if by an extraneous impulses without the movement of the heart, but is inwardly affected so as to obey from the heart. Declaring that grace is given specially and gratuitously to the elect, he writes in this way to Boniface: "We know that Divine grace is not given to all men, and that to those to whom it is given, it is not given either according to the merit of works, or according to the merit of the will, but by free grace: in regard to those to whom it is not given, we know that the not giving of it is a just judgement from God," (August. ad Bonifac. Ep. 106.) In the same epistle, he argues strongly against the opinion of those who hold that subsequent grace is given to human merit as a reward for not rejecting the first grace. For he presses Pelagius to confess that gratuitous grace is necessary to us for every action, and that merely from the fact of its being truly grace, it cannot be the recompense of works. But the matter cannot be more briefly summed up than in the eighth chapter of his Treatise De Correptione et Gratia, where he shows, First, that human will does not by liberty obtain grace, but by grace obtains liberty. Secondly, that by means of the same grace, the heart being impressed with a feeling of delight, is trained to persevere, and strengthened with invincible fortitude. Thirdly, that while grace governs the will, it never falls; but when grace abandons it, it falls forthwith. Fourthly, that by the free mercy of God, the will is turned to good, and when turned, perseveres. Fifthly, that the direction of the will to good, and its constancy after being so directed, depend entirely on the will of God, and not on any human merit. Thus the will, (free will, if you choose to call it so,) which is left to man, is, as he in another place (Ep. 46) describes it, a will which can neither be turned to God, nor continue in God, unless by grace; a will which, whatever its ability may be, derives all that ability from grace.
Wednesday, February 21, 2007
Death: A Rude Visitor
Death is like a rude visitor. It sometimes arrives unannounced. Other times, we see it coming. It does not care about our feelings. It takes no concern for the inconvenience it brings. It wants only to be served and to be answered. It takes who it wants and all we can do is sit helplessly by as it stomps through our lives making a mess of our emotions, wreaking havoc with those who are left to pick up the pieces. Death brings discomfort and inconvenience. It injures our hearts, robs us of joy, and takes from us our loved ones. Death comes for whom it will and we cannot escape its touch. It will come for us all one day and with its grip we will be dragged from this life into the next. We will pass through the veil when death's sleep awakens and we too awaken -- on the other side. For those of us who are in Christ, when death comes we will dwell in the very presence of God and live in eternal grace. But for those who do not know Christ, their death will bring agonizing, eternal fire. These are the realities that death introduces to those who are captured by it.Our mortality becomes all the more evident when a loved one dies. We are reminded of the failings of our own bodies when we look at the frail and empty shell of the one we have loved. We are reminded of where we are headed. We see the horizon as it approaches. Sometimes we look away. Other times we stare out into the distance wondering when and how it will come. We wait. We know it will come because we sense its work on our bodies as they slowly succumb to its touch. We ache, slow down, get sick, and endure the frame that imprisons us.Yet, as rude as death can be, for some it is a welcome release from sickness and pain. For those who have been captured by suffering and have been forced to endure its torture, death can be a welcomed deliverance. But, of course, death is only welcome when we know that the ones we love know Christ as Savior. Even great suffering in this world is nothing compared to the eternal judgment that will fall like a hammer upon all who are not in Christ in the next world. Death will visit us all. Where will it take you? Are you secure in Christ? Have you confessed Him as Savior and trusted in Him alone for the forgiveness of your sins? Have you gone to Him and found rest and peace in Him so that when death visits you, it will bring you to Him? Now is the time of salvation. Death comes later.
"For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord," (Rom. 6:23).
"For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord," (Rom. 6:23).
Monday, February 05, 2007
2007 Shepherds Conference
2007 Keynote Speakers
Dr. John MacArthur has been the pastor-teacher of Grace Community Church for 36 years. His pulpit ministry provides the material for the Grace to You radio ministry. John is the author of more than 70 books, including The Gospel according to Jesus, Hard to Believe, and The MacArthur Study Bible. He is also a conference speaker and president of The Master’s College and Seminary. He and his wife, Patricia, have four children and 13 grandchildren.
Dr. R. Albert Mohler Jr. serves as the ninth president of The Southern Baptist Theological Seminary—the flagship school of the Southern Baptist Convention and one of the largest seminaries in the world. He is an ordained minister and is recognized as a leading evangelical theologian. He has served as pastor and staff minister of several Southern Baptist churches.
Besides hosting a nationwide radio program on the Salem Radio Network, Dr. Mohler also writes daily commentaries and blogs addressing theological, moral, and cultural issues. He is a popular preacher, teacher, and lecturer, as well as a frequent guest on national and international news outlets. He and his wife, Mary, have two children.
Dr. Mark Dever serves as the senior pastor of Capitol Hill Baptist Church in Washington, D.C. He is the executive director of 9Marks Ministries and has taught at a number of seminaries. Dr. Dever has also authored several books and articles. He and his wife, Connie, live and minister with their son, Nathan, on Capitol Hill in Washington, D.C.
Dr. Steven Lawson is the senior pastor of Christ Fellowship Baptist Church in Mobile, Alabama. Dr. Lawson serves on the board of directors of The Master’s College and Seminary and the ministerial board for Reformed Theological Seminary and teaches with Dr. John MacArthur at the Expositor’s Institute. In addition to his pulpit ministry, Dr. Lawson has written ten books, including Faith under Fire, Made in Our Image, and Famine in the Land: A Passionate Call to Expository Preaching. He and his wife, Anne, have four children: Andrew, James, Grace Anne, and John.
Dr. Ligon Duncan is the Chairman of The Council on Biblical Manhood and Womanhood. He serves as senior minister of the First Presbyterian Church of Jackson, Mississippi, as adjunct professor at Reformed Theological Seminary, and as president of the Alliance of Confessing Evangelicals. Ligon is also the Moderator of the General Assembly of the Presbyterian Church in America. He has written and edited several books, including Give Praise to God and The Westminster Confession into the 21st Century. He and his wife, Anne, have two children.
Dr. John Piper is the senior pastor at Bethlehem Baptist Church in Minneapolis, Minnesota. John is the author of more than 20 books, many of which focus on living for the glory of God. His preaching and teaching are featured on the daily radio program Desiring God, and many of his books and sermons are available through Desiring God Ministries. He and wife, Noël, have four sons, one daughter, and several grandchildren.
Wednesday, March 7, 2007
8:00-10:00 A.M. Registration
10:00-11:30 A.M. General Session: John MacArthur
11:30 A.M.-1:30 P.M. Lunch
1:30-2:45 P.M. Seminar Session 1
2:45-3:15 P.M. Break
3:15-4:30 P.M. General Session: Steve Lawson
4:30-7:00 P.M. Dinner
7:00-9:30 P.M. General Session: John Piper
Thursday, March 8, 2007
9:00-10:15 A.M. General Session: Ligon Duncan
10:15-10:45 A.M. Break
10:45-12:00 NOON General Session: Q & A with John MacArthur
12:00 NOON-2:00 P.M Lunch
2:00-3:15 P.M. Seminar Session 2
3:15-3:45 P.M. Break
3:45-5:00 P.M. Seminar Session 3
5:00-7:00 P.M. Dinner
7:00-8:30 P.M. General Session: Al Mohler
Friday, March 9, 2007
9:00-10:15 A.M. General Session: Mark Dever
10:15-10:45 A.M. Break
10:45 A.M.-12:00 NOON Seminar Session 4
12:00 NOON-2:00 P.M. Lunch
2:00-4:00 P.M. General Session: Keynote Panel Q & A
4:00-7:00 P.M. Dinner
7:00-8:30 P.M. General Session: John MacArthur
Dr. John MacArthur has been the pastor-teacher of Grace Community Church for 36 years. His pulpit ministry provides the material for the Grace to You radio ministry. John is the author of more than 70 books, including The Gospel according to Jesus, Hard to Believe, and The MacArthur Study Bible. He is also a conference speaker and president of The Master’s College and Seminary. He and his wife, Patricia, have four children and 13 grandchildren.
Dr. R. Albert Mohler Jr. serves as the ninth president of The Southern Baptist Theological Seminary—the flagship school of the Southern Baptist Convention and one of the largest seminaries in the world. He is an ordained minister and is recognized as a leading evangelical theologian. He has served as pastor and staff minister of several Southern Baptist churches.
Besides hosting a nationwide radio program on the Salem Radio Network, Dr. Mohler also writes daily commentaries and blogs addressing theological, moral, and cultural issues. He is a popular preacher, teacher, and lecturer, as well as a frequent guest on national and international news outlets. He and his wife, Mary, have two children.
Dr. Mark Dever serves as the senior pastor of Capitol Hill Baptist Church in Washington, D.C. He is the executive director of 9Marks Ministries and has taught at a number of seminaries. Dr. Dever has also authored several books and articles. He and his wife, Connie, live and minister with their son, Nathan, on Capitol Hill in Washington, D.C.
Dr. Steven Lawson is the senior pastor of Christ Fellowship Baptist Church in Mobile, Alabama. Dr. Lawson serves on the board of directors of The Master’s College and Seminary and the ministerial board for Reformed Theological Seminary and teaches with Dr. John MacArthur at the Expositor’s Institute. In addition to his pulpit ministry, Dr. Lawson has written ten books, including Faith under Fire, Made in Our Image, and Famine in the Land: A Passionate Call to Expository Preaching. He and his wife, Anne, have four children: Andrew, James, Grace Anne, and John.
Dr. Ligon Duncan is the Chairman of The Council on Biblical Manhood and Womanhood. He serves as senior minister of the First Presbyterian Church of Jackson, Mississippi, as adjunct professor at Reformed Theological Seminary, and as president of the Alliance of Confessing Evangelicals. Ligon is also the Moderator of the General Assembly of the Presbyterian Church in America. He has written and edited several books, including Give Praise to God and The Westminster Confession into the 21st Century. He and his wife, Anne, have two children.
Dr. John Piper is the senior pastor at Bethlehem Baptist Church in Minneapolis, Minnesota. John is the author of more than 20 books, many of which focus on living for the glory of God. His preaching and teaching are featured on the daily radio program Desiring God, and many of his books and sermons are available through Desiring God Ministries. He and wife, Noël, have four sons, one daughter, and several grandchildren.
Wednesday, March 7, 2007
8:00-10:00 A.M. Registration
10:00-11:30 A.M. General Session: John MacArthur
11:30 A.M.-1:30 P.M. Lunch
1:30-2:45 P.M. Seminar Session 1
2:45-3:15 P.M. Break
3:15-4:30 P.M. General Session: Steve Lawson
4:30-7:00 P.M. Dinner
7:00-9:30 P.M. General Session: John Piper
Thursday, March 8, 2007
9:00-10:15 A.M. General Session: Ligon Duncan
10:15-10:45 A.M. Break
10:45-12:00 NOON General Session: Q & A with John MacArthur
12:00 NOON-2:00 P.M Lunch
2:00-3:15 P.M. Seminar Session 2
3:15-3:45 P.M. Break
3:45-5:00 P.M. Seminar Session 3
5:00-7:00 P.M. Dinner
7:00-8:30 P.M. General Session: Al Mohler
Friday, March 9, 2007
9:00-10:15 A.M. General Session: Mark Dever
10:15-10:45 A.M. Break
10:45 A.M.-12:00 NOON Seminar Session 4
12:00 NOON-2:00 P.M. Lunch
2:00-4:00 P.M. General Session: Keynote Panel Q & A
4:00-7:00 P.M. Dinner
7:00-8:30 P.M. General Session: John MacArthur
Friday, January 05, 2007
AN EXAMINATION OF THE WORD-FAITH MOVEMENT
"You don't have a god in you, you are one."(1)
"Pray to yourself, because I'm in your self and you're in Myself. We are one Spirit, saith the Lord."(2)
"I say this with all respect so that it don't upset you too bad, but I say it anyway. When I read in the Bible where he [Jesus] says, 'I Am,' I just smile and say, 'Yes, I Am, too!'"(3)
What group would say such outrageous things? What group would have the nerve to perpetuate such blasphemous doctrines? Could it be the Jehovah's Witnesses? the Mormons? the Unitarians? the New Agers? Could it be—the Christians?
The Word-Faith Teachers
The Word-Faith Teachers. This is the group that would seek to convince us that Jesus and His disciples were rich, that to be poor is a sin, to be sick is a sin, and that faith is a creative force that we can use to shape our world just like God supposedly created this world and universe that we live in through His "faith"!
Kenneth Hagin, Kenneth Copeland, Paul Crouch, John Avanzini, Robert Tilton, Fred Price, and Benny Hinn (who at the time of this writing has authored the number one best selling Christian book in America, "Good Morning, Holy Spirit") are just a few that spew out this theological vomit.
A Sampling of Error
To name just a few of the more outrageous things that have been said by these so-called teachers will stagger the senses:
John Avanzini is convinced that "Jesus had a nice big house",(4) "Jesus wore designer clothes",(5) and "Jesus was handling big money".(6)
Fred Price also claims that Jesus was rich and that He left us with an example to follow. That is why Fred drives a Rolls Royce; he is following Jesus' example!
Mr. Price also communicates one of the more sickening beliefs of the Word-Faith teachers which shocks even those with a mild amount of common sense. He says, "How can you glorify God in your body, when it doesn't function right?....What makes you think the Holy Ghost wants to live inside of a body where He can't see out through the windows, and He can't hear out the ears?"(7) This insulting and insensitive comment regarding the handicapped and crippled among us stirs up anger in even the most hardened of consciences. Yet this statement by Mr. Price is followed by exuberant applause and approval from his congregation (I would like to hear Mr. Price say this to Joni Eareckson, or Tony Melendez).
These kind of statements boggle our minds and stagger our senses. It would seem that most people would see the error in these teachings, yet millions follow these men with a militant passion.
The Tip of the Iceberg
If this was as far as the teaching of these men went, if their only error was that they think everyone should be wealthy and healthy, then we could maybe shrug this movement off as a novelty and realize that soon people with an ounce of common sense will see the error in these teachings. Unfortunately, these teachings are but the tip of the iceberg. They are but the rotten fruit of a foul, putrid, blasphemous and heretical root. The erroneous actions of the faith teachers is but the symptom of their twisted and diseased teachings concerning the nature of man and the nature of God. I think you will see, after examining what they believe in these two key areas, that we are not dealing with a Christian sect gone awry, but that we are dealing with a non-Christian heretical group that is as deadly in their doctrine as any major cult.
The Error Begins
Who is God to the faith teachers? Kenneth Copeland will tell you first off that "God is the biggest failure in the Bible...the reason you've never thought that is because He never said He was one".(8)
Copeland also teaches us that "God is a being that stands somewhere around 6'2", 6'3",(9) intimating that God has a body, an error subscribed to by the Mormons. Copeland states, without any biblical warrant, that the earth we live on is a "copy of the mother planet"(10) which God lives on, again imitating a Mormon doctrine. Never mind that the Bible plainly states that God is spirit (John 4:24), never mind that the Bible never says a thing about this earth being a copy of any so-called mother planet. Yet these arguments don't work with the faith teachers because they have supposedly received these teachings by direct revelation from God. Therefore to oppose them is to oppose God. These men have lifted themselves above any critical investigation yet they have forgotten the biblical mandate that anything not in accord with the Word of God must be rejected. We will examine shortly their reactions to any kind of criticism.
After the faith teachers have thoroughly belittled God to slightly more than an exalted man, they then proceed to exalt man to the status of God. Adam, to the faith teachers, was an exact duplicate of God. Copeland teaches, "Gods reason for creating Adam was His desire to reproduce Himself. I mean a reproduction of Himself. He [Adam] was not a little like God, he was not almost like God, He was not subordinate to God even".(11) Copeland even states that "Adam is God manifested in the flesh",(12) a title that can only be truly applied to Christ Jesus alone.
The perceptive man can easily see that the problem here is a confusion about what it means to be made in the image of God. The faith teachers claim that being made in the image of God is synonymous to having the nature of God. To be made in the image of God is to be a "little god" they would admit. Yet is that what the church has commonly taught. The overwhelming consensus of the church has been that man is created in the image of God in the sense that he is a person as God is a person, possessing mind, will, and emotions, that he is reasonable, unique among creation, a ruler over creation, and capable of personal fellowship with God. We bear the image of God, but we do not share His nature or substance or make-up. We are not omnipresent, omniscient, omnipotent, or infinite. God is the only being that is holy in and of Himself (Rev. 15:4). We are made in His image and have dignity because of that, but we are not an exact duplicate of God in any sense of the word. That status is reserved for the Lord Jesus Christ alone (see Col 2:8, Heb. 1:3, 2 Cor. 4:4).
The Error Grows
Beginning with this foul root of error, the faith teachers proceed into more putrefying departures from the Christian faith. The faith teachers claim that when Adam fell in the garden he forfeited the nature of God and took on the nature of Satan. This error is but a link in the chain that connects the faith teachers exalting of man and belittling of God. You see, salvation for the faith teachers is not the removal of sin through the shed blood of the Lord Jesus Christ. Salvation for the faith teachers is not the forgiveness of sins and the restoring of a right relationship between God and man. Salvation for the faith teachers is instead the removal of the nature of Satan from man and the restoring of the nature of God in man.
How is the restoring of the nature of God in man to come about? The answer that the faith teachers give is that Jesus had to take on the nature of Satan on the cross. In fact, the whole sacrifice of Christ on the cross takes on a completely different emphasis and meaning for the faith teachers.
You see, it is not enough that Christ died physically in the theology of the Word-Faith teachers. In order to take away our Satanic nature and restore our God nature, Jesus Christ had to die spiritually as well as physically. He then had to descend to hell. Then while in hell he was born again and through His act of being born again He conquered the devil.
The Error Examined
You must follow the steps of this error very carefully for it is but the doorway into the single most blasphemous and heretical teaching of the Word-Faith teachers.
1) On the cross Jesus took upon Himself the nature of Satan. The Bible says that Jesus is God the Son, God manifest in the flesh. Jesus therefore possesses the attributes of deity such as omnipotence, omniscience, eternalness, immutability, etc. Though in His incarnation, He chose not to exercise all of His attributes, He still retained them. One of God's attributes which Jesus shares is His immutability. This means that God is unchangeable in His person. Although He acts in time, and establishes and changes relationships in time, His essence, which includes His perfect and holy attributes, never changes. God does not change (Mal. 3:6) and neither does Jesus. "Jesus Christ is the same yesterday, today, and forever" (Heb 13:8). But the faith-teachers begin their error by claiming that the Holy, undefiled, unchangeable Son of God became evil to the core taking upon Himself the nature of Satan. Blasphemy! Our holy God does not become unholy.
2) Jesus died spiritually. Again the unchanging God-man did not die spiritually, but physically. 1 Pet. 3:18 states that Jesus was put to death in the flesh but made alive in the Spirit. Jesus did not need to die spiritually as well as physically to gain our salvation. The offering of His body was enough. Colossians 1:13 states "He has now reconciled you in His fleshly body through death"; Hebrews 13:12, "therefore Jesus also, that He might sanctify the people through His own blood"; Hebrews 10:10, "We have been sanctified through the offering of the body of Jesus Christ". Was Jesus lying when He cried upon the cross, "It is finished" (John 19:30)? Was there yet more to be done to secure our salvation? That comforting cry from the lips of our blessed Lord can be nothing but true and our salvation was completely bought and paid for at this most climactic moment of all of history!
3) Jesus descended into hell a mortal man. Seeing that there is no need for Christ to have done any more to procure our salvation then what had already been accomplished, this point becomes nothing more than an embellishment to the truth. Jesus Christ did not suffer in hell. He descended to Hades, to the abode of the dead. There was no need for Him to do anymore for our salvation. Satan had already been defeated and conquered (Col 2:14-15). Also, Jesus was not, nor ever will be, a mere mortal human being. To be a mere mortal, He would have to stop being God, and that is one thing that is against God's nature and attributes.
4) Jesus was born again. Jesus had no need to be born again. Jesus was not a lost and hell-bound sinner who needed regeneration. He was the Almighty, Eternal, and Holy Son of God. The faith teachers will drag Jesus to the lowest depths in order that their teaching will have at least a hint of logic. This idea that Jesus was born again is the crucial link for the faith teachers that enables them to cry out at the end of their wicked formula for salvation, "I am a little god". Observe.
5) Jesus defeated the devil by being born again. We now have Jesus, a mere mortal man, suffering in hell. Jesus then decides to be born again. He defeats the devil and becomes the first-born among many brethren. Now here is where the Scripture twisting really becomes ludicrous. Copeland states that nowhere in the Bible after the book of Acts is Jesus called the unique and only begotten Son of God. He then twists Romans 8:29 to mean that Jesus is the first born again man. This first reborn man, Jesus, has set the pattern for a new race to come. And according to the Faith Teachers, we are that new race to come. We are equal to Jesus for we are born again just as He was. Do you see what has happened here? The faith teachers have so suppressed the deity of Jesus that they have, in essence, denied it. Copeland goes the farthest in this revelation He supposedly received from Jesus, "Don't be disturbed when people accuse you of thinking you're God. The more you get to be like Me, the more they're going to think that way of you. They crucified Me for claiming that I was God. But I didn't claim I was God; I just claimed I walked with Him and that He was in Me. Hallelujah. That's what you're doing."(13)
The Jesus of the faith teachers has so little in common with the Jesus of the Bible that it is clear to anyone with a grain of discernment that the Jesus of the faith teachers is not the Jesus of the Bible but instead is the kind of religious decoy that Paul warned us to be on the lookout for. "But I am afraid, lest as the serpent deceived Eve by his craftiness, your minds should be led astray from the simplicity and purity of devotion to Christ. For if one comes and preaches another Jesus whom we have not preached, or you receive a different spirit which you have not received, or a different gospel which you have not accepted, you put up with it easily enough" (2 Cor. 11:3-4). And we are putting up with it. We are taking this so calmly. Another Jesus, another gospel, another spirit is mocking the true Jesus, the true gospel, and the true Spirit and we are so tolerant of it that we allow it on our TV set and call it Christian!?
The Fruit Of The Error
Why is it so important for the Faith-Teachers to ignore such explicit passages as "It is finished," etc? Why must they have Jesus dying spiritually as well as physically, entering hell as a mortal man capable of failure, and being born again to defeat the devil? The reason is that the faith teachers have a diminished view of Jesus. When Jesus is downplayed as nothing more than an anointed man, it brings the faith teachers up to the level of Jesus. In fact, both Kenneth Copeland and Fred Price have publicly stated that if it was just the physical death of Jesus on the cross that saves us then anyone could have done it. Kenneth Copeland says, "And the whole New Testament calls Him the first-born....The word "born" began to ring in my spirit; it just began to roll around: born, born. I never had let Him go through that in my own thinking....And while I was laying there thinking about these things, the Spirit of God spoke to me. And He said, "Son, realize this: Now follow Me in this, don't let your tradition trip you up." He said, "Think this way: A twice-born man whipped Satan in his own domain." And I threw my Bible down. I said, "What?" He said, "A born-again man defeated Satan. The first-born of many brethren defeated him." He said, "You are the very image and the very copy of that one." I said, "Goodness gracious, sakes alive!" And I began to see what had gone on in there, and I said, "You don't mean--you couldn't dare mean, that I could have done the same thing?" He said, "Oh, yeah, if you'd had the knowledge of the Word of God that He did, you could have done the same thing, 'cause you're a reborn man, too.""(14) No mention is made of the sinlessness of Christ. No reverence is shown toward the unique virgin birth of Christ. See the depths to which the Word-Faith teachers have desecrated our Lord. Jesus Christ could pay for our sins because He was sinless, being uniquely born of a virgin, and thus not sharing in the sin nature of Adam and his descendants, a fact to which neither Copeland nor anyone can likewise boast of.
The sickening outcome of this wickedness is that the Gospel message is no more "Turn to the cross of Jesus, ye wretched sinners, and plead for God's forgiveness. Find rest for your sin and guilt beneath the blessed cross of the great and mighty Savior." Instead the faith Teacher's gospel message is, "You shall be like God"! The original lie of the devil is now the gospel message and is broadcast around the world for all to hear! He must be pleased! And the end result is the blasphemous cries of those who subscribe to this wickedness. Kenneth Hagin: "You are as much the incarnation of God as Jesus Christ was...the believer is as much an incarnation as was Jesus of Nazareth".(15) Benny Hinn: "Are you ready for some real revelation knowledge....you are god"(16) "You are a little god on earth running around".(17) Kenneth Copeland: "I say this with all respect so that it don't upset you too bad, but I say it anyway, when I read in the Bible where he [Jesus] says, 'I Am,' I just smile and say, 'Yes, I Am, too!'"(18) "You don't have a god in you, you are one."(19) Paul Crouch: "Do you know what else that's settled then tonight? This hue and cry and controversy that has been spawned by the devil to try to bring dissension within the body of Christ that we are gods. I am a little god. I have His name. I am one with Him. I'm in covenant relation. I am a little god. Critics be gone!"(20)
A Time For Action
Am I just theologically splitting hairs here? If this were a matter of when and how to baptize, or how many times a year should the Lord's Supper be observed, or whether the rapture was post, mid, or pre-trib, then I could rightfully be accused of that. Yet this is not a minor issue. At stake here is the very character of our God and Savior Jesus Christ and the great salvation that He has given us. If you have the wrong Jesus, you have the wrong salvation and it should be clear from the evidence presented above that the Jesus of the Word-Faith movement is a far cry from the Jesus of the Bible!
When Shirley MacClaine chants over and over on national TV , "I am God, I am God!" we evangelicals go into an uproar. Yet when those who claim to be in our own ranks say, "I am a little god", we don't even flinch, but rather applaud them and their supposed evangelical efforts. Michael Horton has rightly written, "It must cause our heavenly Father much grief that we would consider unity more important than the One in whom we are united. It must quench the Spirit to see Christians treating blasphemies, heresies, and scandalous statements as though they were no more than odd "emphases."
The simple fact is that it is not the ones that are zealous for sound doctrine and orthodoxy who are the divisive ones. The Word-Faith teachers are the ones who are guilty of being divisive. They are fully aware that what they are teaching is relatively new. They constantly ask us to put away our traditions and forget our creeds. Benny Hinn says to an audience, "Are you ready for some real revelation knowledge?" then proceeds to inform them "you are god".(21) Hinn also, after teaching his audience that God consists of nine distinct substances, boasts "You think you're in this church to hear things you've heard for the last 50 years?".(22)
The Word-Faith teachers expect everyone to accept their authority and teachings without criticism or testing. Whenever anyone challenges their teachings they promote division instead of discussion. Before his death, Dr. Walter Martin sought to dialogue with Kenneth Copeland over his teachings, yet Copeland refused to meet with Martin. Fred Price has publicly stated that he will not meet with a critic unless he has as many followers as him. Last Spring, the Christian Research Institute, a very reputable and trustworthy counter-cult and apologetic ministry, devoted a week of radio programs to exposing the errors of the Word-Faith movement. Immediately after the shows were aired, Paul Crouch had this to say about CRI during his televised "Praise-a-thon" program amid shouts of "amen" and "you tell 'em brother" from the studio audience:
"I think God's given up on a lot of that old rotten Sanhedrin religious crowd, twice dead, plucked up by the roots. I think they're damned and on their way to hell and I don't think there's any redemption for them...the heresy hunters that want to find a little mote of illegal doctrine in some Christian's eye and pluck that little mote out of their eye when they've got the whole forest in their own lives and in their own eyes. I say to hell with you! Oh hallelujah. Get out of God's way, quit blocking God's bridges or God's gonna shoot you if I don't! I refuse to argue any longer with any of you out there. Don't even call me. If you want to argue doctrine, if you want to straighten out somebody over here, if you want to criticize Ken Copeland for his preaching on faith, or Dad Hagin. Get out of my life! I don't even want to talk to you or hear you. I don't want to see your ugly face! Get out of my face in Jesus' name."(23)
Notice that there is no desire to dialogue about the issues. Notice that Paul Crouch doesn't explain why they believe what they believe and subsequently why CRI was in error for presenting the programs. All that Paul does is attack the people, he does not give an account for the hope that is in him. The Faith teachers erroneous and blasphemous teachings are what are promoting division. It is not those who criticize them and seek to dialogue with them in a reasonable matter that are to blame. It is the childish and unresponsive Word-Faith teachers that are to blame.
But you say, what about the good they do? Dear friend, no one gets everything wrong! Even the Jehovah's Witnesses, the Mormons, the New Age, etc. get a few things right every once in while. But isn't that the substance of deception? The skin of the truth stuffed with a lie. An appearance of righteousness yet inside rottenness and dead man's bones. No, the evil propagated by these teachers so outweighs the good that we must reject them entirely. A little leaven leavens the whole lump.
I, for one, am embarrassed by the Word-Faith teachers and I am ashamed to be represented by them. These men represent Christianity to millions. They present a false picture of what it means to be a Christian and I think it is abhorrent. Michael Horton has rightly asked, "Do those who occasionally view televangelistic programming know that evangelical Christianity offers an intelligent interpretation of and hope for human existence? Does the average unbeliever come away from an ordinary telecast with a better grasp of the substance of the Christian faith?" The Word-Faith teachers and Trinity Broadcasting Network on the whole defeat their very purpose. They seek to evangelize but they are only preaching to the choir. The vast majority of people who watch already claim to be Christian, and the occasional non-believer that tunes in is quick to see the unreality presented and the apparent con-game that is going on. And to make matters worse, the sparse amount of teaching that is usually presented to the Christian is of the lethal type that we have been discussing and instead of strengthening the body of Christ, it poisons it.
What should we do? I see at least three things that can be done and they are not minor operations. When a cancer is first recognized in a body, the procedure to remove it is quick, easy, and relatively painless if the cancer has been caught in its early stages. But when a cancer has gone unnoticed for years and has been allowed to nurture and infiltrate an entire body, then the procedure to remove it will be much more complicated, slow, and painful. The Word-Faith teaching is a spiritual cancer that has infiltrated the church to its very marrow. We must take action now and it will not be pleasant.
First, the most obvious thing to do is to not support any of these ministries monetarily. Don't watch any of the Word-Faith teachers programs and encourage and warn others to do the same. Don't buy their books. If your local Christian bookstore carries their material let them know that you will not frequent their stores if they continue to carry this spiritual cancer.
Second, take a stand for Jesus! Why won't the church take a stand? I have asked myself that question over and over. Are we afraid to attack evil in the supposed name of unity? Is it that we are so far gone that we don't figure that it matters what you believe as long as you "love Jesus"? If so, let's quit calling other religions false and accept the cults into our fold. Let's bring in the Jehovah's Witnesses who love their Jesus (even though to them he is the archangel Michael, the first and greatest created being). Let's bring in the Mormons, and the Unitarians, etc. Let's say good-bye to the creeds and sound doctrine. Let's forget the stern warnings of the Apostle Paul to beware of false teachers and false doctrine which spreads like gangrene. Let's all just "love Jesus" (whoever that Jesus might be to us)? NO! We cannot forget the creeds, we will not abandon truth. We must obey our Lord when He tells us to "Beware of the false prophets, who come to you in sheep's clothing, but inwardly are ravenous wolves. You will know them by their fruits" (Mat. 7:15-16). The fruit of the Word-Faith teachers is none other than the fruit that the devil deceived our ancient mother Eve with. It is still as deadly and still as putrid in God's sight as it was then. The Word-Faith teachers and their movement must be actively opposed and rejected as non-Christian! Who will stand for Christ?
Third, this would not have come about if more Christians knew their Bible and what it taught. This would not have come about if more Christians knew what the Bible has to say about the nature of man, the nature of God, the doctrine of the trinity, etc. It is time to return to teaching sound doctrine so that the common Christian man can be armed against error. It is time to study the great foundational doctrines of our faith so that we won't be deceived by religious charlatans. Doctrine is not just for theologians. Words like propitiation, sanctification, justification, trinity, incarnation, predestination, redemption, etc. are not just useless theological words but are the very foundations of the faith.
It's time to use our minds again. It's time to quit being so emotional, mystical, and man-centered in our doctrine. It's time that Christians took some in-depth journeys into the wonder of the Holy Scriptures to find out about truth and reality. Christianity is truth, and as Art Lindsley has rightly stated, "There is nothing that produces emotion like the truth". Do you want a vibrant growing faith? Search the Scriptures. Do you seek truth, real truth? The kind of truth that infiltrates every area of your life with purpose and meaning and joy! You won't find it on a TV station. You'll find it when you spend time alone in an attitude of worship and prayer with an open Bible and the very God of the Universe teaching you and loving you through His blessed Holy Spirit applying His most Holy word directly to your life. Theology is not always entertaining but it is always enriching. It is a lot easier to turn on that TV and turn off your mind but you'll be at a loss because of it, and you will miss out on one of the most wonderful blessings of life: communion with the Living Lord.
Conclusion
Stated most simply, the error of the faith movement is that they exalt man and decrease God. They exalt man to God status and reduce God to man's status. They are aware that what they are teaching is unorthodox and controversial to say the least, yet they have no wish to change their tune. They refuse to be accountable to anyone.
No man is an island unto himself. These men who are spokesmen for the Christian faith to the public and represent the Lord Jesus to millions through their television programs are preaching a different Jesus, a different gospel, and a different spirit than what is revealed to us in Holy Scripture.
The Apostle Paul has some strong words for these men and with them I close. I pray we will take them to heart and that the Spirit that so moved Paul to action against false teachings will move within us to produce in us a holy zeal for truth!
"I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel; which is really not another; only there are some who are disturbing you, and want to distort the gospel of Christ. But even though we, or an angel from heaven, should preach to you a gospel contrary to that which we have preached to you, let him be accursed. As we have said before, so I say again now, if any man is preaching to you a gospel contrary to that which you received, let him be accursed." (Gal. 1:6-9)
REFERENCES
1. Kenneth Copeland, "The Force Of Love" tape # 02-0028
2. Kenneth Copeland, "Believer's Voice of Victory", Feb. 1987, p.9
3. Kenneth Copeland, "Believer's Voice of Victory" broadcast on TBN, recorded 7/9/87
4. John Avanzini, "Believer's Voice of Victory" broadcast on TBN, recorded 1/20/91
5. John Avanzini, "Believer's Voice of Victory" broadcast on TBN, recorded 1/20/91
6. John Avanzini, "Praise the Lord" broadcast on TBN, recorded 9/15/88
7. Fred Price, "Is God Glorified Through Sickness?" tape # FP605
8. Kenneth Copeland, "Praise-a-thon", broadcast on TBN, recorded 1988
9. Kenneth Copeland, "Spirit, Soul, and Body", tape # 01-0601
10. Kenneth Copeland, "Following the Faith of Abraham" tape # 01-3001
11. Kenneth Copeland, "Following the Faith of Abraham" tape # 01-3001
12. Kenneth Copeland, "Following the Faith of Abraham" tape # 01-3001
13. Kenneth Copeland, "Voice of Victory" Vol. 15, No. 2, 2/87
14. Kenneth Copeland, "What Happened from the Cross to the Throne" tape # 02-0017
15. Kenneth Hagin, "Word Of Faith" Dec. 1980, p. 14
16. Benny Hinn, "Our Position In Christ", tape # AO31190-1
17. Benny Hinn, "Praise-a-thon" broadcast on TBN, November, 1990
18. Kenneth Copeland, "Believer's Voice of Victory" broadcast on TBN, recorded 7/9/87
19. Kenneth Copeland, "The Force Of Love" tape # 02-0028
20. Paul Crouch, "Praise The Lord" broadcast on TBN, recorded 7/7/86
21. Benny Hinn, "Our Position In Christ", tape # AO31190-1
22. Benny Hinn broadcast, recorded 10/13/90
23. Paul Crouch, "Praise-a-thon" broadcast on TBN, recorded 4/2/91
"Pray to yourself, because I'm in your self and you're in Myself. We are one Spirit, saith the Lord."(2)
"I say this with all respect so that it don't upset you too bad, but I say it anyway. When I read in the Bible where he [Jesus] says, 'I Am,' I just smile and say, 'Yes, I Am, too!'"(3)
What group would say such outrageous things? What group would have the nerve to perpetuate such blasphemous doctrines? Could it be the Jehovah's Witnesses? the Mormons? the Unitarians? the New Agers? Could it be—the Christians?
The Word-Faith Teachers
The Word-Faith Teachers. This is the group that would seek to convince us that Jesus and His disciples were rich, that to be poor is a sin, to be sick is a sin, and that faith is a creative force that we can use to shape our world just like God supposedly created this world and universe that we live in through His "faith"!
Kenneth Hagin, Kenneth Copeland, Paul Crouch, John Avanzini, Robert Tilton, Fred Price, and Benny Hinn (who at the time of this writing has authored the number one best selling Christian book in America, "Good Morning, Holy Spirit") are just a few that spew out this theological vomit.
A Sampling of Error
To name just a few of the more outrageous things that have been said by these so-called teachers will stagger the senses:
John Avanzini is convinced that "Jesus had a nice big house",(4) "Jesus wore designer clothes",(5) and "Jesus was handling big money".(6)
Fred Price also claims that Jesus was rich and that He left us with an example to follow. That is why Fred drives a Rolls Royce; he is following Jesus' example!
Mr. Price also communicates one of the more sickening beliefs of the Word-Faith teachers which shocks even those with a mild amount of common sense. He says, "How can you glorify God in your body, when it doesn't function right?....What makes you think the Holy Ghost wants to live inside of a body where He can't see out through the windows, and He can't hear out the ears?"(7) This insulting and insensitive comment regarding the handicapped and crippled among us stirs up anger in even the most hardened of consciences. Yet this statement by Mr. Price is followed by exuberant applause and approval from his congregation (I would like to hear Mr. Price say this to Joni Eareckson, or Tony Melendez).
These kind of statements boggle our minds and stagger our senses. It would seem that most people would see the error in these teachings, yet millions follow these men with a militant passion.
The Tip of the Iceberg
If this was as far as the teaching of these men went, if their only error was that they think everyone should be wealthy and healthy, then we could maybe shrug this movement off as a novelty and realize that soon people with an ounce of common sense will see the error in these teachings. Unfortunately, these teachings are but the tip of the iceberg. They are but the rotten fruit of a foul, putrid, blasphemous and heretical root. The erroneous actions of the faith teachers is but the symptom of their twisted and diseased teachings concerning the nature of man and the nature of God. I think you will see, after examining what they believe in these two key areas, that we are not dealing with a Christian sect gone awry, but that we are dealing with a non-Christian heretical group that is as deadly in their doctrine as any major cult.
The Error Begins
Who is God to the faith teachers? Kenneth Copeland will tell you first off that "God is the biggest failure in the Bible...the reason you've never thought that is because He never said He was one".(8)
Copeland also teaches us that "God is a being that stands somewhere around 6'2", 6'3",(9) intimating that God has a body, an error subscribed to by the Mormons. Copeland states, without any biblical warrant, that the earth we live on is a "copy of the mother planet"(10) which God lives on, again imitating a Mormon doctrine. Never mind that the Bible plainly states that God is spirit (John 4:24), never mind that the Bible never says a thing about this earth being a copy of any so-called mother planet. Yet these arguments don't work with the faith teachers because they have supposedly received these teachings by direct revelation from God. Therefore to oppose them is to oppose God. These men have lifted themselves above any critical investigation yet they have forgotten the biblical mandate that anything not in accord with the Word of God must be rejected. We will examine shortly their reactions to any kind of criticism.
After the faith teachers have thoroughly belittled God to slightly more than an exalted man, they then proceed to exalt man to the status of God. Adam, to the faith teachers, was an exact duplicate of God. Copeland teaches, "Gods reason for creating Adam was His desire to reproduce Himself. I mean a reproduction of Himself. He [Adam] was not a little like God, he was not almost like God, He was not subordinate to God even".(11) Copeland even states that "Adam is God manifested in the flesh",(12) a title that can only be truly applied to Christ Jesus alone.
The perceptive man can easily see that the problem here is a confusion about what it means to be made in the image of God. The faith teachers claim that being made in the image of God is synonymous to having the nature of God. To be made in the image of God is to be a "little god" they would admit. Yet is that what the church has commonly taught. The overwhelming consensus of the church has been that man is created in the image of God in the sense that he is a person as God is a person, possessing mind, will, and emotions, that he is reasonable, unique among creation, a ruler over creation, and capable of personal fellowship with God. We bear the image of God, but we do not share His nature or substance or make-up. We are not omnipresent, omniscient, omnipotent, or infinite. God is the only being that is holy in and of Himself (Rev. 15:4). We are made in His image and have dignity because of that, but we are not an exact duplicate of God in any sense of the word. That status is reserved for the Lord Jesus Christ alone (see Col 2:8, Heb. 1:3, 2 Cor. 4:4).
The Error Grows
Beginning with this foul root of error, the faith teachers proceed into more putrefying departures from the Christian faith. The faith teachers claim that when Adam fell in the garden he forfeited the nature of God and took on the nature of Satan. This error is but a link in the chain that connects the faith teachers exalting of man and belittling of God. You see, salvation for the faith teachers is not the removal of sin through the shed blood of the Lord Jesus Christ. Salvation for the faith teachers is not the forgiveness of sins and the restoring of a right relationship between God and man. Salvation for the faith teachers is instead the removal of the nature of Satan from man and the restoring of the nature of God in man.
How is the restoring of the nature of God in man to come about? The answer that the faith teachers give is that Jesus had to take on the nature of Satan on the cross. In fact, the whole sacrifice of Christ on the cross takes on a completely different emphasis and meaning for the faith teachers.
You see, it is not enough that Christ died physically in the theology of the Word-Faith teachers. In order to take away our Satanic nature and restore our God nature, Jesus Christ had to die spiritually as well as physically. He then had to descend to hell. Then while in hell he was born again and through His act of being born again He conquered the devil.
The Error Examined
You must follow the steps of this error very carefully for it is but the doorway into the single most blasphemous and heretical teaching of the Word-Faith teachers.
1) On the cross Jesus took upon Himself the nature of Satan. The Bible says that Jesus is God the Son, God manifest in the flesh. Jesus therefore possesses the attributes of deity such as omnipotence, omniscience, eternalness, immutability, etc. Though in His incarnation, He chose not to exercise all of His attributes, He still retained them. One of God's attributes which Jesus shares is His immutability. This means that God is unchangeable in His person. Although He acts in time, and establishes and changes relationships in time, His essence, which includes His perfect and holy attributes, never changes. God does not change (Mal. 3:6) and neither does Jesus. "Jesus Christ is the same yesterday, today, and forever" (Heb 13:8). But the faith-teachers begin their error by claiming that the Holy, undefiled, unchangeable Son of God became evil to the core taking upon Himself the nature of Satan. Blasphemy! Our holy God does not become unholy.
2) Jesus died spiritually. Again the unchanging God-man did not die spiritually, but physically. 1 Pet. 3:18 states that Jesus was put to death in the flesh but made alive in the Spirit. Jesus did not need to die spiritually as well as physically to gain our salvation. The offering of His body was enough. Colossians 1:13 states "He has now reconciled you in His fleshly body through death"; Hebrews 13:12, "therefore Jesus also, that He might sanctify the people through His own blood"; Hebrews 10:10, "We have been sanctified through the offering of the body of Jesus Christ". Was Jesus lying when He cried upon the cross, "It is finished" (John 19:30)? Was there yet more to be done to secure our salvation? That comforting cry from the lips of our blessed Lord can be nothing but true and our salvation was completely bought and paid for at this most climactic moment of all of history!
3) Jesus descended into hell a mortal man. Seeing that there is no need for Christ to have done any more to procure our salvation then what had already been accomplished, this point becomes nothing more than an embellishment to the truth. Jesus Christ did not suffer in hell. He descended to Hades, to the abode of the dead. There was no need for Him to do anymore for our salvation. Satan had already been defeated and conquered (Col 2:14-15). Also, Jesus was not, nor ever will be, a mere mortal human being. To be a mere mortal, He would have to stop being God, and that is one thing that is against God's nature and attributes.
4) Jesus was born again. Jesus had no need to be born again. Jesus was not a lost and hell-bound sinner who needed regeneration. He was the Almighty, Eternal, and Holy Son of God. The faith teachers will drag Jesus to the lowest depths in order that their teaching will have at least a hint of logic. This idea that Jesus was born again is the crucial link for the faith teachers that enables them to cry out at the end of their wicked formula for salvation, "I am a little god". Observe.
5) Jesus defeated the devil by being born again. We now have Jesus, a mere mortal man, suffering in hell. Jesus then decides to be born again. He defeats the devil and becomes the first-born among many brethren. Now here is where the Scripture twisting really becomes ludicrous. Copeland states that nowhere in the Bible after the book of Acts is Jesus called the unique and only begotten Son of God. He then twists Romans 8:29 to mean that Jesus is the first born again man. This first reborn man, Jesus, has set the pattern for a new race to come. And according to the Faith Teachers, we are that new race to come. We are equal to Jesus for we are born again just as He was. Do you see what has happened here? The faith teachers have so suppressed the deity of Jesus that they have, in essence, denied it. Copeland goes the farthest in this revelation He supposedly received from Jesus, "Don't be disturbed when people accuse you of thinking you're God. The more you get to be like Me, the more they're going to think that way of you. They crucified Me for claiming that I was God. But I didn't claim I was God; I just claimed I walked with Him and that He was in Me. Hallelujah. That's what you're doing."(13)
The Jesus of the faith teachers has so little in common with the Jesus of the Bible that it is clear to anyone with a grain of discernment that the Jesus of the faith teachers is not the Jesus of the Bible but instead is the kind of religious decoy that Paul warned us to be on the lookout for. "But I am afraid, lest as the serpent deceived Eve by his craftiness, your minds should be led astray from the simplicity and purity of devotion to Christ. For if one comes and preaches another Jesus whom we have not preached, or you receive a different spirit which you have not received, or a different gospel which you have not accepted, you put up with it easily enough" (2 Cor. 11:3-4). And we are putting up with it. We are taking this so calmly. Another Jesus, another gospel, another spirit is mocking the true Jesus, the true gospel, and the true Spirit and we are so tolerant of it that we allow it on our TV set and call it Christian!?
The Fruit Of The Error
Why is it so important for the Faith-Teachers to ignore such explicit passages as "It is finished," etc? Why must they have Jesus dying spiritually as well as physically, entering hell as a mortal man capable of failure, and being born again to defeat the devil? The reason is that the faith teachers have a diminished view of Jesus. When Jesus is downplayed as nothing more than an anointed man, it brings the faith teachers up to the level of Jesus. In fact, both Kenneth Copeland and Fred Price have publicly stated that if it was just the physical death of Jesus on the cross that saves us then anyone could have done it. Kenneth Copeland says, "And the whole New Testament calls Him the first-born....The word "born" began to ring in my spirit; it just began to roll around: born, born. I never had let Him go through that in my own thinking....And while I was laying there thinking about these things, the Spirit of God spoke to me. And He said, "Son, realize this: Now follow Me in this, don't let your tradition trip you up." He said, "Think this way: A twice-born man whipped Satan in his own domain." And I threw my Bible down. I said, "What?" He said, "A born-again man defeated Satan. The first-born of many brethren defeated him." He said, "You are the very image and the very copy of that one." I said, "Goodness gracious, sakes alive!" And I began to see what had gone on in there, and I said, "You don't mean--you couldn't dare mean, that I could have done the same thing?" He said, "Oh, yeah, if you'd had the knowledge of the Word of God that He did, you could have done the same thing, 'cause you're a reborn man, too.""(14) No mention is made of the sinlessness of Christ. No reverence is shown toward the unique virgin birth of Christ. See the depths to which the Word-Faith teachers have desecrated our Lord. Jesus Christ could pay for our sins because He was sinless, being uniquely born of a virgin, and thus not sharing in the sin nature of Adam and his descendants, a fact to which neither Copeland nor anyone can likewise boast of.
The sickening outcome of this wickedness is that the Gospel message is no more "Turn to the cross of Jesus, ye wretched sinners, and plead for God's forgiveness. Find rest for your sin and guilt beneath the blessed cross of the great and mighty Savior." Instead the faith Teacher's gospel message is, "You shall be like God"! The original lie of the devil is now the gospel message and is broadcast around the world for all to hear! He must be pleased! And the end result is the blasphemous cries of those who subscribe to this wickedness. Kenneth Hagin: "You are as much the incarnation of God as Jesus Christ was...the believer is as much an incarnation as was Jesus of Nazareth".(15) Benny Hinn: "Are you ready for some real revelation knowledge....you are god"(16) "You are a little god on earth running around".(17) Kenneth Copeland: "I say this with all respect so that it don't upset you too bad, but I say it anyway, when I read in the Bible where he [Jesus] says, 'I Am,' I just smile and say, 'Yes, I Am, too!'"(18) "You don't have a god in you, you are one."(19) Paul Crouch: "Do you know what else that's settled then tonight? This hue and cry and controversy that has been spawned by the devil to try to bring dissension within the body of Christ that we are gods. I am a little god. I have His name. I am one with Him. I'm in covenant relation. I am a little god. Critics be gone!"(20)
A Time For Action
Am I just theologically splitting hairs here? If this were a matter of when and how to baptize, or how many times a year should the Lord's Supper be observed, or whether the rapture was post, mid, or pre-trib, then I could rightfully be accused of that. Yet this is not a minor issue. At stake here is the very character of our God and Savior Jesus Christ and the great salvation that He has given us. If you have the wrong Jesus, you have the wrong salvation and it should be clear from the evidence presented above that the Jesus of the Word-Faith movement is a far cry from the Jesus of the Bible!
When Shirley MacClaine chants over and over on national TV , "I am God, I am God!" we evangelicals go into an uproar. Yet when those who claim to be in our own ranks say, "I am a little god", we don't even flinch, but rather applaud them and their supposed evangelical efforts. Michael Horton has rightly written, "It must cause our heavenly Father much grief that we would consider unity more important than the One in whom we are united. It must quench the Spirit to see Christians treating blasphemies, heresies, and scandalous statements as though they were no more than odd "emphases."
The simple fact is that it is not the ones that are zealous for sound doctrine and orthodoxy who are the divisive ones. The Word-Faith teachers are the ones who are guilty of being divisive. They are fully aware that what they are teaching is relatively new. They constantly ask us to put away our traditions and forget our creeds. Benny Hinn says to an audience, "Are you ready for some real revelation knowledge?" then proceeds to inform them "you are god".(21) Hinn also, after teaching his audience that God consists of nine distinct substances, boasts "You think you're in this church to hear things you've heard for the last 50 years?".(22)
The Word-Faith teachers expect everyone to accept their authority and teachings without criticism or testing. Whenever anyone challenges their teachings they promote division instead of discussion. Before his death, Dr. Walter Martin sought to dialogue with Kenneth Copeland over his teachings, yet Copeland refused to meet with Martin. Fred Price has publicly stated that he will not meet with a critic unless he has as many followers as him. Last Spring, the Christian Research Institute, a very reputable and trustworthy counter-cult and apologetic ministry, devoted a week of radio programs to exposing the errors of the Word-Faith movement. Immediately after the shows were aired, Paul Crouch had this to say about CRI during his televised "Praise-a-thon" program amid shouts of "amen" and "you tell 'em brother" from the studio audience:
"I think God's given up on a lot of that old rotten Sanhedrin religious crowd, twice dead, plucked up by the roots. I think they're damned and on their way to hell and I don't think there's any redemption for them...the heresy hunters that want to find a little mote of illegal doctrine in some Christian's eye and pluck that little mote out of their eye when they've got the whole forest in their own lives and in their own eyes. I say to hell with you! Oh hallelujah. Get out of God's way, quit blocking God's bridges or God's gonna shoot you if I don't! I refuse to argue any longer with any of you out there. Don't even call me. If you want to argue doctrine, if you want to straighten out somebody over here, if you want to criticize Ken Copeland for his preaching on faith, or Dad Hagin. Get out of my life! I don't even want to talk to you or hear you. I don't want to see your ugly face! Get out of my face in Jesus' name."(23)
Notice that there is no desire to dialogue about the issues. Notice that Paul Crouch doesn't explain why they believe what they believe and subsequently why CRI was in error for presenting the programs. All that Paul does is attack the people, he does not give an account for the hope that is in him. The Faith teachers erroneous and blasphemous teachings are what are promoting division. It is not those who criticize them and seek to dialogue with them in a reasonable matter that are to blame. It is the childish and unresponsive Word-Faith teachers that are to blame.
But you say, what about the good they do? Dear friend, no one gets everything wrong! Even the Jehovah's Witnesses, the Mormons, the New Age, etc. get a few things right every once in while. But isn't that the substance of deception? The skin of the truth stuffed with a lie. An appearance of righteousness yet inside rottenness and dead man's bones. No, the evil propagated by these teachers so outweighs the good that we must reject them entirely. A little leaven leavens the whole lump.
I, for one, am embarrassed by the Word-Faith teachers and I am ashamed to be represented by them. These men represent Christianity to millions. They present a false picture of what it means to be a Christian and I think it is abhorrent. Michael Horton has rightly asked, "Do those who occasionally view televangelistic programming know that evangelical Christianity offers an intelligent interpretation of and hope for human existence? Does the average unbeliever come away from an ordinary telecast with a better grasp of the substance of the Christian faith?" The Word-Faith teachers and Trinity Broadcasting Network on the whole defeat their very purpose. They seek to evangelize but they are only preaching to the choir. The vast majority of people who watch already claim to be Christian, and the occasional non-believer that tunes in is quick to see the unreality presented and the apparent con-game that is going on. And to make matters worse, the sparse amount of teaching that is usually presented to the Christian is of the lethal type that we have been discussing and instead of strengthening the body of Christ, it poisons it.
What should we do? I see at least three things that can be done and they are not minor operations. When a cancer is first recognized in a body, the procedure to remove it is quick, easy, and relatively painless if the cancer has been caught in its early stages. But when a cancer has gone unnoticed for years and has been allowed to nurture and infiltrate an entire body, then the procedure to remove it will be much more complicated, slow, and painful. The Word-Faith teaching is a spiritual cancer that has infiltrated the church to its very marrow. We must take action now and it will not be pleasant.
First, the most obvious thing to do is to not support any of these ministries monetarily. Don't watch any of the Word-Faith teachers programs and encourage and warn others to do the same. Don't buy their books. If your local Christian bookstore carries their material let them know that you will not frequent their stores if they continue to carry this spiritual cancer.
Second, take a stand for Jesus! Why won't the church take a stand? I have asked myself that question over and over. Are we afraid to attack evil in the supposed name of unity? Is it that we are so far gone that we don't figure that it matters what you believe as long as you "love Jesus"? If so, let's quit calling other religions false and accept the cults into our fold. Let's bring in the Jehovah's Witnesses who love their Jesus (even though to them he is the archangel Michael, the first and greatest created being). Let's bring in the Mormons, and the Unitarians, etc. Let's say good-bye to the creeds and sound doctrine. Let's forget the stern warnings of the Apostle Paul to beware of false teachers and false doctrine which spreads like gangrene. Let's all just "love Jesus" (whoever that Jesus might be to us)? NO! We cannot forget the creeds, we will not abandon truth. We must obey our Lord when He tells us to "Beware of the false prophets, who come to you in sheep's clothing, but inwardly are ravenous wolves. You will know them by their fruits" (Mat. 7:15-16). The fruit of the Word-Faith teachers is none other than the fruit that the devil deceived our ancient mother Eve with. It is still as deadly and still as putrid in God's sight as it was then. The Word-Faith teachers and their movement must be actively opposed and rejected as non-Christian! Who will stand for Christ?
Third, this would not have come about if more Christians knew their Bible and what it taught. This would not have come about if more Christians knew what the Bible has to say about the nature of man, the nature of God, the doctrine of the trinity, etc. It is time to return to teaching sound doctrine so that the common Christian man can be armed against error. It is time to study the great foundational doctrines of our faith so that we won't be deceived by religious charlatans. Doctrine is not just for theologians. Words like propitiation, sanctification, justification, trinity, incarnation, predestination, redemption, etc. are not just useless theological words but are the very foundations of the faith.
It's time to use our minds again. It's time to quit being so emotional, mystical, and man-centered in our doctrine. It's time that Christians took some in-depth journeys into the wonder of the Holy Scriptures to find out about truth and reality. Christianity is truth, and as Art Lindsley has rightly stated, "There is nothing that produces emotion like the truth". Do you want a vibrant growing faith? Search the Scriptures. Do you seek truth, real truth? The kind of truth that infiltrates every area of your life with purpose and meaning and joy! You won't find it on a TV station. You'll find it when you spend time alone in an attitude of worship and prayer with an open Bible and the very God of the Universe teaching you and loving you through His blessed Holy Spirit applying His most Holy word directly to your life. Theology is not always entertaining but it is always enriching. It is a lot easier to turn on that TV and turn off your mind but you'll be at a loss because of it, and you will miss out on one of the most wonderful blessings of life: communion with the Living Lord.
Conclusion
Stated most simply, the error of the faith movement is that they exalt man and decrease God. They exalt man to God status and reduce God to man's status. They are aware that what they are teaching is unorthodox and controversial to say the least, yet they have no wish to change their tune. They refuse to be accountable to anyone.
No man is an island unto himself. These men who are spokesmen for the Christian faith to the public and represent the Lord Jesus to millions through their television programs are preaching a different Jesus, a different gospel, and a different spirit than what is revealed to us in Holy Scripture.
The Apostle Paul has some strong words for these men and with them I close. I pray we will take them to heart and that the Spirit that so moved Paul to action against false teachings will move within us to produce in us a holy zeal for truth!
"I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel; which is really not another; only there are some who are disturbing you, and want to distort the gospel of Christ. But even though we, or an angel from heaven, should preach to you a gospel contrary to that which we have preached to you, let him be accursed. As we have said before, so I say again now, if any man is preaching to you a gospel contrary to that which you received, let him be accursed." (Gal. 1:6-9)
REFERENCES
1. Kenneth Copeland, "The Force Of Love" tape # 02-0028
2. Kenneth Copeland, "Believer's Voice of Victory", Feb. 1987, p.9
3. Kenneth Copeland, "Believer's Voice of Victory" broadcast on TBN, recorded 7/9/87
4. John Avanzini, "Believer's Voice of Victory" broadcast on TBN, recorded 1/20/91
5. John Avanzini, "Believer's Voice of Victory" broadcast on TBN, recorded 1/20/91
6. John Avanzini, "Praise the Lord" broadcast on TBN, recorded 9/15/88
7. Fred Price, "Is God Glorified Through Sickness?" tape # FP605
8. Kenneth Copeland, "Praise-a-thon", broadcast on TBN, recorded 1988
9. Kenneth Copeland, "Spirit, Soul, and Body", tape # 01-0601
10. Kenneth Copeland, "Following the Faith of Abraham" tape # 01-3001
11. Kenneth Copeland, "Following the Faith of Abraham" tape # 01-3001
12. Kenneth Copeland, "Following the Faith of Abraham" tape # 01-3001
13. Kenneth Copeland, "Voice of Victory" Vol. 15, No. 2, 2/87
14. Kenneth Copeland, "What Happened from the Cross to the Throne" tape # 02-0017
15. Kenneth Hagin, "Word Of Faith" Dec. 1980, p. 14
16. Benny Hinn, "Our Position In Christ", tape # AO31190-1
17. Benny Hinn, "Praise-a-thon" broadcast on TBN, November, 1990
18. Kenneth Copeland, "Believer's Voice of Victory" broadcast on TBN, recorded 7/9/87
19. Kenneth Copeland, "The Force Of Love" tape # 02-0028
20. Paul Crouch, "Praise The Lord" broadcast on TBN, recorded 7/7/86
21. Benny Hinn, "Our Position In Christ", tape # AO31190-1
22. Benny Hinn broadcast, recorded 10/13/90
23. Paul Crouch, "Praise-a-thon" broadcast on TBN, recorded 4/2/91
Wednesday, October 11, 2006
The Failure of the Christian Church
Christianity is supposed to be the representative of Jesus who taught love, forgiveness, sacrifice, unity, and humility. Though that may be true to a large extent, Christianity has demonstrated an ability to overlook many of its professed virtues and allow denominational fragmentation to weaken it. Unfortunately, because of doctrinal "refining" on the non-essentials, a desire to be comfortable, and and increase in apathy, the American church has, in many respects, become weakened. It spends too much time splitting doctrinal hairs. Too often Christians hide in churches designed to keep its members comfortable and safe. While the world is going to hell while, we are playing the "religion game", as we fragment and abandon self sacrifice for comfort.
I am not saying that doctrinal purity is unimportant. It most certainly is. Without proper understanding of who God is, what He has done, and what we must do, we would all be damned. Our salvation depends on who Jesus is and what He did which is why we need to know its truth. Therefore, as Christians, we should separate ourselves from the false doctrines that make powerless the saving truth of Christ's sacrifice. We should separate ourselves from false teachers and false doctrines, not from each other. In the non-essentials we need to remain united as much as possible so that we can fight the enemies of the gospel, not fellow Christians.
I recognize that denominations, to a small degree, are necessary and will never go away. But comfort and "doctrinal purity" have robbed the Church of much of its power. Where the early Christians had to rely on God for their every need, today creature-comforts and drive-through churches have made us complacent and sluggish to the call of God to make disciples of every nation. We are comfortable in America where we have the best of everything and only need to put on credit what our whims demand and thereby avoid the dependence upon God for our needs; this makes faith in God less of a pressing need. We have become distracted and the church is showing signs of spiritual apathy. We have our VCR’s, air-conditioning, remote controls, and fast food. We have churches with central air, great sound systems, well educated preachers, plush pews, and fine-tuned choirs, pianos, and organs. We are blessed with committees, plans, and money. In fact, we have so many churches we are guaranteed we can find one to suit any whim or preference. And all too often the messages are pleasant and don’t make our hearts ache for the lost or our Lord.
The medicine of doctrinal purity can become a plague when it unnecessarily divides that which has been made Holy by Christ’s blood. We must be careful not to sacrifice people on the altar of doctrinal purity when the doctrines are as simple as music style, or whether or not to wear makeup, etc. We must not politely and lovingly expel fellow believers from our churches and bless them on the way out because they baptize by immersion or don't, or speak in tongues or don't, or believe in pretrib or don't, etc. Hurt and confused, many injured Christians wander the spiritual landscape looking for a safe haven only to fall prey to false teachers or the seductive call of the world. Yes, we need doctrinal purity and we may even need to die for it one day, but doctrinal purity worth dying for is in the essentials, not in the non-essentials. Confessions and creeds are not our bread and wine. We should not sacrifice the blessing of unity for the minutia of purity. But some will say, "These doctrines are important and our church has the truth." Perhaps. But Jesus said the world would know we were His disciples by the love we have for one another, not the purity of our doctrine.
And what does the world see in all this? Does it see a visible church full of sacrifice, full of love, or full of people who consider others more important than themselves? No. It sees polished televangelists with perfect hair and smiles pulling the wool over the eyes of countless thousands of gullible people as they ask for money. It sees the hypocrisy of moral uprightness proclaimed proudly in word and contradicted in deed. It sees a denominationally fragmented church that can’t even clean its own house.
And what’s more, the church has all but stopped its public proclamation against sin. It has begun to believe the lie that the church is weak and powerless to stop the momentum of social decay. It flounders when faced with immorality and stumbles instead of standing strong against sin!
What are the consequences of this?
We see the effects in the rise of the cults like Mormonism and Jehovah’s Witnesses who have millions of followers going door to door faithfully and consistently spreading their damning doctrines. Where are the Christians who oppose them? Where is the church? Is it supporting the efforts to stop this spread of lies? Is it uniting behind a common cause? No! It leaves the work to the weary and small who have a burden and who spend their efforts in a constant and mostly frustrating battle for the truth. The church pats them on the back and says, "God bless. Go in peace" but leaves the depleted warriors to fend for themselves.
We see consequences in the educational system with the rise of humanistic philosophy. Purely secular agendas are being taught on moral, political, and social levels in schools. Homosexuality, relativism, values clarification, and "ethical cleansing" are wiping the minds of the youth clear of Christian values. The children sit and listen while we go to church and talk about hymnals, the organ, and the color of carpet. May God have mercy on us.
Society needs not concern itself with the musings of our people because its conscience cannot be pricked when so many of the bickering failures of Christianity speak louder than our words. Society is little affected by the gospel. The secularist does not need to be wary of the church that sits idly by and pampers its members and does not encourage them to take risks for the gospel. The secular world is free to mock the truth, chip away at our freedoms, and claim more and more converts for itself. It is safe from Christianity. But is Christianity safe from it?
What Should We Do?
First of all, we need to confess our sins to our Lord and repent from them. We need to recognize our sinfulness of apathy, pride, gossip, and any idols of 'doctrinal purity' that are so divisive. We need to forsake them, and drop to our knees, pray, confess, forgive, and go on. We need to recognize that we must be united to be strong. But we must do this without compromising the gospel of truth (1 Cor. 15:1-4; Rom. 5:1). The enemy wants us fragmented, not God.
Second, we need to recognize the Great Commission as something more than a recommendation from Jesus. It is not an option. It is a command. Jesus said, "Go therefore and make disciples of all the nations . . . " (Matt. 28:18). Are we being fishers of men or keepers of the aquarium? Are we being obedient or comfortable?
Third, we need to work together as much as possible to bring the gospel of truth to the lost. This will require sacrifice, prayer, humility, and risk. We cannot easily undo the great fragmentation of the body of Christ, but we can cross the denominational boundaries by focusing on that which unites us in the faith: Jesus is God in flesh (Trinity), salvation by grace through faith alone, the atonement, and forgiveness of sins in Jesus' shed blood. We need to look at the essentials and let the gospel of God change the hearts of people.
Fourth, we need to use whatever gifts the Lord has given us for the increase of His kingdom. Whether it is praying for the lost and for the workers in Christ, or helping support financially, teaching the body, doing works of administration, or whatever gift you have, use it for the glory of God. Give it to Him and ask Him to bless you by letting you use your gifts – and then do it! And don't be afraid to fail.
Conclusion
God is a God of forgiveness, love, and power. He has forgiven us of our sins and continues to do that by His awesome Grace (1 John 1:9). He loves us deeply and wants to commune with us and enjoy our presence through Jesus (1 Cor. 1:9). And, His gospel is powerful, able to save the lost from their sins (Rom. 1:16) and change this world. Pray for the work of God in your life and in the lives of others. Make a strong effort to support and spread the gospel. Intercede prayerfully to the Father on behalf of the church that preaches, and the lost that need to hear. Humble yourselves before God and men. Don’t remain comfortable. Take a risk. Trust God and go!
I am not saying that doctrinal purity is unimportant. It most certainly is. Without proper understanding of who God is, what He has done, and what we must do, we would all be damned. Our salvation depends on who Jesus is and what He did which is why we need to know its truth. Therefore, as Christians, we should separate ourselves from the false doctrines that make powerless the saving truth of Christ's sacrifice. We should separate ourselves from false teachers and false doctrines, not from each other. In the non-essentials we need to remain united as much as possible so that we can fight the enemies of the gospel, not fellow Christians.
I recognize that denominations, to a small degree, are necessary and will never go away. But comfort and "doctrinal purity" have robbed the Church of much of its power. Where the early Christians had to rely on God for their every need, today creature-comforts and drive-through churches have made us complacent and sluggish to the call of God to make disciples of every nation. We are comfortable in America where we have the best of everything and only need to put on credit what our whims demand and thereby avoid the dependence upon God for our needs; this makes faith in God less of a pressing need. We have become distracted and the church is showing signs of spiritual apathy. We have our VCR’s, air-conditioning, remote controls, and fast food. We have churches with central air, great sound systems, well educated preachers, plush pews, and fine-tuned choirs, pianos, and organs. We are blessed with committees, plans, and money. In fact, we have so many churches we are guaranteed we can find one to suit any whim or preference. And all too often the messages are pleasant and don’t make our hearts ache for the lost or our Lord.
The medicine of doctrinal purity can become a plague when it unnecessarily divides that which has been made Holy by Christ’s blood. We must be careful not to sacrifice people on the altar of doctrinal purity when the doctrines are as simple as music style, or whether or not to wear makeup, etc. We must not politely and lovingly expel fellow believers from our churches and bless them on the way out because they baptize by immersion or don't, or speak in tongues or don't, or believe in pretrib or don't, etc. Hurt and confused, many injured Christians wander the spiritual landscape looking for a safe haven only to fall prey to false teachers or the seductive call of the world. Yes, we need doctrinal purity and we may even need to die for it one day, but doctrinal purity worth dying for is in the essentials, not in the non-essentials. Confessions and creeds are not our bread and wine. We should not sacrifice the blessing of unity for the minutia of purity. But some will say, "These doctrines are important and our church has the truth." Perhaps. But Jesus said the world would know we were His disciples by the love we have for one another, not the purity of our doctrine.
And what does the world see in all this? Does it see a visible church full of sacrifice, full of love, or full of people who consider others more important than themselves? No. It sees polished televangelists with perfect hair and smiles pulling the wool over the eyes of countless thousands of gullible people as they ask for money. It sees the hypocrisy of moral uprightness proclaimed proudly in word and contradicted in deed. It sees a denominationally fragmented church that can’t even clean its own house.
And what’s more, the church has all but stopped its public proclamation against sin. It has begun to believe the lie that the church is weak and powerless to stop the momentum of social decay. It flounders when faced with immorality and stumbles instead of standing strong against sin!
What are the consequences of this?
We see the effects in the rise of the cults like Mormonism and Jehovah’s Witnesses who have millions of followers going door to door faithfully and consistently spreading their damning doctrines. Where are the Christians who oppose them? Where is the church? Is it supporting the efforts to stop this spread of lies? Is it uniting behind a common cause? No! It leaves the work to the weary and small who have a burden and who spend their efforts in a constant and mostly frustrating battle for the truth. The church pats them on the back and says, "God bless. Go in peace" but leaves the depleted warriors to fend for themselves.
We see consequences in the educational system with the rise of humanistic philosophy. Purely secular agendas are being taught on moral, political, and social levels in schools. Homosexuality, relativism, values clarification, and "ethical cleansing" are wiping the minds of the youth clear of Christian values. The children sit and listen while we go to church and talk about hymnals, the organ, and the color of carpet. May God have mercy on us.
Society needs not concern itself with the musings of our people because its conscience cannot be pricked when so many of the bickering failures of Christianity speak louder than our words. Society is little affected by the gospel. The secularist does not need to be wary of the church that sits idly by and pampers its members and does not encourage them to take risks for the gospel. The secular world is free to mock the truth, chip away at our freedoms, and claim more and more converts for itself. It is safe from Christianity. But is Christianity safe from it?
What Should We Do?
First of all, we need to confess our sins to our Lord and repent from them. We need to recognize our sinfulness of apathy, pride, gossip, and any idols of 'doctrinal purity' that are so divisive. We need to forsake them, and drop to our knees, pray, confess, forgive, and go on. We need to recognize that we must be united to be strong. But we must do this without compromising the gospel of truth (1 Cor. 15:1-4; Rom. 5:1). The enemy wants us fragmented, not God.
Second, we need to recognize the Great Commission as something more than a recommendation from Jesus. It is not an option. It is a command. Jesus said, "Go therefore and make disciples of all the nations . . . " (Matt. 28:18). Are we being fishers of men or keepers of the aquarium? Are we being obedient or comfortable?
Third, we need to work together as much as possible to bring the gospel of truth to the lost. This will require sacrifice, prayer, humility, and risk. We cannot easily undo the great fragmentation of the body of Christ, but we can cross the denominational boundaries by focusing on that which unites us in the faith: Jesus is God in flesh (Trinity), salvation by grace through faith alone, the atonement, and forgiveness of sins in Jesus' shed blood. We need to look at the essentials and let the gospel of God change the hearts of people.
Fourth, we need to use whatever gifts the Lord has given us for the increase of His kingdom. Whether it is praying for the lost and for the workers in Christ, or helping support financially, teaching the body, doing works of administration, or whatever gift you have, use it for the glory of God. Give it to Him and ask Him to bless you by letting you use your gifts – and then do it! And don't be afraid to fail.
Conclusion
God is a God of forgiveness, love, and power. He has forgiven us of our sins and continues to do that by His awesome Grace (1 John 1:9). He loves us deeply and wants to commune with us and enjoy our presence through Jesus (1 Cor. 1:9). And, His gospel is powerful, able to save the lost from their sins (Rom. 1:16) and change this world. Pray for the work of God in your life and in the lives of others. Make a strong effort to support and spread the gospel. Intercede prayerfully to the Father on behalf of the church that preaches, and the lost that need to hear. Humble yourselves before God and men. Don’t remain comfortable. Take a risk. Trust God and go!
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