Embracing The Pain-A personal letter from George Verwer

Continuing on the theme of suffering and trial, I decided to 'post' a letter from George Verwer which I only discovered on his website tonight. George also encourages people to send it to their friends.Certainly Christians and non-Christians are hurting and have often been hurt by friends or family and even those from their Church. Sometimes the pain goes very deep, especially if they have been 'wounded in the house of their friends'.Christ himself was not exempt from this. He was not only betrayed by Judas but also saw his closest friends run away durin the time of his greatest need.

It is a sad fact that Christians will sometimes take their hurt and resentment to the grave. Though it is hard to do, the Master tells us we must forgive those who have sinned against us.If we do forgive, we can then by his grace, be released from the bondage of resentment and bitterness that had held us in its grip.It is also a truly Christlike thing to do.

May God through His Spirit encourage us to look inside our hearts and let the Him come and minister to us.AK

I have a great burden on my heart and want to share it with as many as possible.

I am burdened for people who are really hurting in a major way. We all have hurts but there are so many who are hurting much more than others.

Often, when we want to help or minister to such people it is not possible because their hurts have created a barrier or wall and people can't get through it. Some Christians have been hurt so much by other Christians, that they will not go to church or fellowship with other believers. For them, it is all too painful.

There are many great books and passages of Scriptures that can help such people but they might not know about them or be hesitant to read them. I am reading such a book right now, Life of the Beloved by Henri JM Nouwen and it has ministered to me in a powerful way. He speaks of finding the courage to embrace our own brokenness and to make our most feared enemy into a friend, even claiming it as an intimate companion.

Shortly after reading this, I had a very painful experience with a friend who was deeply criticising one of my closest friends. It could have really upset me and ruined our time together, but instead, I embraced it as allowed by God and part of what life is all about. Great joy and peace flooded my heart and I was free. I know it doesn't always work that way and that others have hurts 100 times greater than mine, yet they are not too big for God.

How can we who are forgiven of our sins and delivered from hell, not truly forgive with all our being those who have sinned against us? We know that all sin and we teach and preach about it - so why are we surprised when people sin against us?

We all fail. We all sin. Can we not see our own sins that are so often part of the hurt and pain that we are now living with? Oh, how easy for the self-life to blame others and fail to see our part in the situation. In some cases people are blaming God and that becomes even more complex. Whole books like, Disappointed With God by Philip Yancey have been written to help deal with this.

My brothers and sisters, there is great hope for all of us. God has used us and He has a great plan for our lives in our pilgrimage to become more like Christ, which should always be our great goal!

Let us embrace the pain and hurt and allow it to make us better people for His glory.

Amen

Thought about giving up lately?

Following on from J.C. Ryle's 'zealous Christian', I have decided to quote a little of the trials of Paul which he describes to the Corinthians and might be regarded as 'the true marks of an apostle'.How can we think God has deserted us when we have to suffer a little inconvenience-a damaged bumper,a rise in the price of petrol,a failed exam,being called a name? He calls on Christian's, certainly Christian leaders, to follow his example.

Christ's grace was sufficient and His strength was made perfect in Paul's weakness.But we are often too soft, I include myself here, compared to these giants of the faith.It is hard to read these words and not feel ashamed of our lack of endurance, faithfulness, integrity, patience, passion - and love. AK

'For I think that God has exhibited us apostles as last of all,like men sentenced to death, because we have become a spectacle to the world, to angels, and to men...To the present hour we hunger and thirst, we are poorly dressed and buffeted and homeless, and we labor, working with our own hands. When reviled, we bless; when persecuted, we endure; when slandered, we entreat. We have become, and are still, like the scum of the world, the refuse of all things'.1Cor.4.9.11-13

'We put no obstacle in anyone’s way, so that no fault may be found with our ministry, but as servants of God we commend ourselves in every way: by great endurance, in afflictions, hardships, calamities, beatings, imprisonments, riots, labors, sleepless nights, hunger; by purity, knowledge, patience, kindness, the Holy Spirit, genuine love; by truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left; through honor and dishonor, through slander and praise. We are treated as impostors, and yet are true; as unknown, and yet well known; as dying, and behold, we live; as punished, and yet not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing everything'.2 Cor.6.3-10

'The Zealous Christian'

I remember the first time I read this passage by J.C.Ryle, which had been quoted in a little booklet called 'True discipleship' by William McDonald.The whole book had a remarkable affect on me, not least the prose and sentiment of this passage by Ryle, which cut me to the heart, and challenged me to be more zealous for God. May it also be an inspiration for those who read it. AK

A zealous person in Christianity is preeminently a person of one thing. It is not enough to say that they are earnest, strong, uncompromising, meticulous, wholehearted, and fervent in spirit. They only see one thing, they care for one thing, they live for one thing, they are swallowed up in one thing; and that one thing is to please God.

Whether they live, or whether they die-whether they are healthy, or whether they are sick-whether they are rich, or whether they are poor-whether they please man, or whether they give offense-whether they are thought wise, or whether they are thought foolish-whether they are accused, or whether they are praised-whether they get honor, or whether they get shame-for all this the zealous person cares nothing at all.

They have a passion for one thing, and that one thing is top please God and to advance God’s glory. If they are consumed in the very burning of their passion for God, they don’t care-they are content. They feel that, like a candle, they were made to burn; and if they are consumed in the burning, then they have only done the work for which God has appointed them. Such a person will always find a sphere for their zeal.

If they cannot work, or give money, or a man cannot preach, then they will cry out and sigh, and pray. Yes: if they are extremely poor, on a perpetual bed of sickness, they will make the activity of sin around him slow to a standstill, by continually interceding against it. If they cannot fight in the valley with Joshua, they will do the work of Moses, Aaron, and Hur, on the hill. (Exodus 17:9-13) If they are cut off from working themselves, they will give the Lord no rest until help is raised up from another quarterand the work is done. This is what I mean when I speak of zeal in Christianity.

Dan Kimball - They Like Jesus But Not The Church

What do you think of Dan Kimball's video? Do you agree with him that people are put off by the Church and Christians-but love Jesus? Is this a cop out to excuse the way they live or a genuine reason for not becoming a Christian?

Larry Norman and the Jesus Movement

Larry Norman the prophet and evangelist of what was known as the Jesus People died in February this year.His father was a cross- cultural missionary and Larry too was certainly a missionary to his own generation and became fully 'incarnated' within it.What better way could he reach them? I'm sure the Christian mothers and fathers of his generation thought he was too much of a hippy and not enough of being a nice church going boy to be an evangelist- but he was reaching the hippy generation in a way that others didn't. I remember hearing him in Belfast around 1974/75, but was ticked off by the leader of the fellowship group I belonged to.I'm still glad I went to hear him!
Check out http://www.youtube.com/watch?v=X1FcTKNXlO0
his classic 'I wish they'd all been ready'.

'The Outlaw' by Larry Norman

Some say He was an outlaw that He roamed across the land
with a band of unschooled ruffians and a few old fishermen
no one knew just where He came from or exactly what He'd done
but they said it must be something bad that kept Him on the run

Some day He was a poet that He'd stand upon the hill
and His voice could calm an angry crowd or make the waves stand still
that He spoke in many parables that few could understand
but the people sat for hours just to listen to that man

Some say He was a sorceror a man of mystery
He could walk upon the water He could make a blind man see
that He conjured wine at weddings and did tricks with fish and bread
that He talked of being born again and raised people from the dead

Some say a politician who spoke of being free
He was followed by the masses on the shores of galilee
He spoke out against corruption and He bowed to no decree
and they feared His strength and power so they nailed Him to a tree

Some say He was the Son of God a man above all men
but He came to be a servant and to set us free from sin
and that's who i believe He was 'cause that's who i believe
and i think we should get ready 'cause it's time for us to leave

Preaching Christ in a postmodern world -Dr Graham Cole interview

Dr Graham Cole, Principal of Ridley College Melbourne, has looked closely at the challenges post-modernism raises for Christianity. Perspective contributor JOHN DIACOS asked Graham how post-modernism should influence our approach to preaching. Though he speaks out of an Australian context it may equally apply to most Westernised countries be it North America or the United Kingdom.

Over the last 30 years, there’s been a perceptible shift in the way Australians think. Truth is increasingly no longer measured by what is objectively verifiable or reasonable. Reason has been replaced by experience. Opinion, rather than objective data has become the measure of truth, so what is true for you may not be true for me. It’s all part of the movement that’s been tagged “post-modernism.” Dr Graham Cole, Principal of Ridley College Melbourne, has looked closely at the challenges post-modernism raises for Christianity. Perspective contributor JOHN DIACOS asked Graham how post-modernism should influence our approach to preaching Christ.

Perspective: Graham, in simple terms, how would you define post-modernity?

Graham: That’s one of the key issues – how exactly do you define post-modernity? Probably the most famous definition is that of John Francois Lyotard: “incredulity towards meta-narratives”. In other words, there is no big story and “reality” is defined in terms of who you are and where you are and when you are. The enlightenment or modernity could be seen as the religion of Reason. But post-modernity, for want of a better view, is a rejection of modernity’s confidence in Reason. At the same time post-modernity continues the enlightenment’s or modernity’s rejection of the other big R, Revelation. Post-modernity champions a perspectival approach – that reality is matter of perspective.

Perspective: So fundamentally Post-Modernism is relativistic.

Graham: Yes, Richard Rorty, who’s an American philosopher, thinks that “truth is what your friends let you get away with”.

Perspective: Do you think Australia is becoming sufficiently post-modern, or under the influence of Post-Modernism, that requires us to alter the way we preach?

Graham: I think the influence of Post-modern ways of thinking is everywhere. It’s debated in the Universities. It’s there in popular culture. It’s in films and popular music. So, I think it has increasing influence. As for altering the way we preach, I think we need to be more sensitive that we have audiences now which are shaped this way. The apostles were audience sensitive, and so Jesus was preached differently in the synagogue to the way Paul preached on Mars Hill, for example. So too, our preaching needs to be aware that the entry point may differ from audience to audience. Although the end goal will be the same, ultimately we are to preach Christ and him crucified.
So in light of a post-modern audience, the preacher may change style in that he uses more illustrations and may appeal more to metaphors and images, but in the end still aims to present all mature in Christ as Paul did. So again the message is the same in the end but the entry point may be different.

FOR THE REST OF THE INTERVIEW SEE THE 1ST COMMENT


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'Things in life aren't always quite what they seem' :Scroobius Pip Vs Dan le Sac and St James

My daughter sent me these lyrics for my blog -a contempory Hip Hop song. It has things in common with the wise James( known by the early Church as 'Camel Knees' as a result of the amount of time he spent in prayer).My own generation tend to unjustly judge the motives and actions of the younger without full knowlege of the circumstances.Only God truly knows the heart.We often lack compassion and judge before we hear the whole story-this is often evident in the fighting and sectarianism between communities throughout the world, not least in Northern Ireland.With our tongues can also stir up trouble between friends,families,communities and churches.James gives us good advice : "My dear brothers, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry, for man's anger does not bring about the righteous life that God desires."James 1:19. I know I've been challenged by these words myself-self righteousness is an occupational hazzard for those who profess Christianity!If you haven't read James in a while it is well worth reading- but beware:he doesn't pull any punches!.AK

Things in life aren't always quite what they seem,
there's more than one given angle to any one given scene.
So bear that in mind next time you try to intervene
on any one given angle
to any one given scene.

My name's Mark, I go to Uni and College,
don't socialise that much,
I just revise and use knowledge.
At times I find that I become a virtual recluse
and let my belt of interruption hang decisively loose.
But I came here to learn, that's the life that I choose
and if people think I'm boring then they can bring their abuse.
See, a lot of people think I'm boring and say that maybe I'm a weirdo and maybe I'm gay but that's cool,
'cause when I get a good job and good pay I'll get a house for just my brother and me some day.
That's the reason I'm here,
just to build for my future.
If it means better grades I'll even sleep with my tutor.

Thing's in life aren't always quite what they seem,
there's more than one given angle to any one given scene.
So bear that in mind next time you try to intervene on any one given angle to any one given scene.

My name's Paul, I've been a guard for six months and the shop that I guard is better than most dumps and I like it here, my boss is a pro, he's taught me tricks of the trade other guards wouldn't know. He's taught me in this game there's some rules you gotta bend and not to forget these thieving pricks ain't your friends and appearance is key there's a message to send and above all it's your fellow guards to defend. Today my boss was stabbed by some low-life psycho, He's in hospital now so every night that's where I go, he's on the brink but he's showing no fear though 'cause if he dies there, he'll be dying a hero.

Things in life aren't always quite what they seem, there's more than one given angle to any one given scene. So bear that in mind next time you try to intervene on any one given angle to any one given scene.

My name's Keith, I ain't so much a racist; but if one reached out their hand I'd decline their embrace. I work security in a shop, in charge of 5 other guards, I got all their respect 'cause I run this shit hard. I nicked one kid today, didn't show enough respect and attention. I grabbed him by his neck as my form of redemption. Didn't do no harm, just made sure that it hurt, it ain't going by the book but believe me it works. Then I sent him on his way, this little sh1t knows the score now. I saw a little bit of fear, he won't darken my door now. That's what I do, stop these kids from decline, do what their parents won't do. Put down some boundaries and lines.

Things in life aren't always quite what they seem, there's more than one given angle to any one given scene. So bear that in mind next time you try to intervene on any one given angle to any one given scene.

My name's Billy. I've been beaten since I was three, Mum died when I was born and Dad takes it out on me. He ain't a bad man, He just gets drunk and feels alone, I tend to go for walks and hope he's asleep when I get home. Don't like to talk about it though. As I said, it ain't his fault, it only happens when he's drunk as a last resort. Wanted to get him a gift, to show my support, but had no money and I stole and I guess I got caught. At times like that, I tend to switch of my mind, stare blankly into space and let what happens unwind. I seemed to anger this guard, he put his hands around my neck, he said it's time for me to learn some manners and respect. It hurt. But I've had worse before, it made me realise life is just a series of wars. I went straight home that day and locked the bathroom door. Took a blade to both wrists, they won't hurt me no more.

Things in life aren't always quite what they seem, there's more than one given angle to any one given scene. So bear that in mind next time you try to intervene on any one given angle to any one given scene.

My name's Mark and today I was told my brother is dead. I returned home from university, tears on his bed. On his pillow I found his suicide note and read what had happened that day and what had mucked up his head! The anger I felt there are no words to express, I filled with so much rage there is no way to digest. I grabbed a knife, I went to town, it was time to regress. Back to an eye for an eye, last breath for last breath. I went straight up to the counter, I said I'd like to speak to the guard who nicked my brother on Tuesday of this week. As the girl knocked on the door and disappeared out of sight, I put my hand in my pocket, gripped the knife tight. This was it, as she pointed me out to the guard, My hand began to shake I held the knife so hard. As he approached me, there was nothing to say. I stabbed that mucker eight times, before they could take me away.

Things in life aren't always quite what they seem, there's more than one given angle to any one given scene. So bear that in mind next time you try to intervene on any one given angle to any one given scene.

'THE SCHOOL' By Gerhart Tersteegen

I first heard of Gerhart Tersteegen back in 1974 when I was about fifteen. At the fellowship I went to we used sing many of his hymns along with many old Wesley hymns we had put to guitar music.We met in different houses in Holywood, Co.Down, most of us were also still at school.Many nights as we sang praises to God we did not know whether we in heaven or earth, such were the joy and ecstasy we experienced in the Spirit. This was surely a mountain top experience which preceded for many of us, that of the valley. This was one of the hymns we sang. The words I think are simple, but also beautiful- expressing the desires of our hearts. The goal was not to become big, bold, brash(and bad) for Jesus, but to become and experience the favour of the Father for His child, and also to become obedient -even if it meant shame and pain.Is maturity in the Christian life being able to do more spiritual things- becoming more confident etc(c.p.The Corinthians)? It may be, but if we become proud of our achievements and feel God is lucky to have us we have need again to go back to first principles.AK

Matt. xviii. 3.

Where is the school for each and all,
Where men become as children small,
And little ones are great?
Where love is all the task and rule,
The fee our all, and all at school,
Small, poor, of low estate?

Where to unlearn all things I learn,
From self and from all others turn,
One Master hear and see?
I learn and do one thing alone,
And wholly give myself to One
Who gives Himself to me.

My task, possessing nought, to give;
No life to have, yet ever live--
And ever losing, gain;
To follow, knowing not the way;
If He shall call, to answer, "Yea--
All hail all shame and pain!"

Where silent in His Holy Place
I look enraptured on His Face
In glory undefiled;
And know the heaven of His kiss,
The doing nought, the simple bliss
Of being but a child.

Where find the school, to men unknown,
Where time and place are past and gone,
The hour is ever NOW?
O soul! thou needest ask no more;
God tells thee of His open door:
Still, hearken thou!



G. T. S.

Motives for Mission

In this article I will examine what I consider to be the highest motives we can have for being involved in Christian mission. I would appreciate any feedback on what you consider to be your own strong motivations for mission and evangelism.Peace and Grace.

The mission of the Church may be defined as “what God has sent the Church into the world to do.” This includes both evangelistic and social responsibilities. Many speak of our mission, but what about our motivations for mission? Scripture has much to say about not only our actions, but also about the reasons and motives behind these actions. It is God who tries (Jeremiah 12:3), knows (Psalm 44:21) and searches (Jeremiah 17:10) the heart. He does not judge by outward appearance. Indeed, even in our worship he discerns whether we are worshipping with both our hearts and our lips (1 Samuel 16:7; Matthew 15:8). In 2 Corinthians 13:3, Paul declares, “If I give away all I have and if I deliver my body to be burned, but have not love, I gain nothing.” In Philippians 1:15-17, he acknowledges that the gospel can be preached from motives of goodwill and love as well as from envy, rivalry, selfish ambition and insincerity.

The Love of God
It should be understood that the Church’s mission is more than a good or even a great activity that the Church does. Christian mission springs from the very heart of the Godhead. Both the Old and the New Testament have much to say regarding the missio dei and both reveal God’s love for humankind in its spiritual and physical dimensions. The “love of God,” as a motive for mission, contains at least three elements significant for mission:

(1) God’s love for us,

(2) our love for God, which is proved by our obedience to God (John 14:15) and

(3) God’s love working through us to reach others.

The love of the missionary God is seen in the act of the Father giving up his only begotten Son in the incarnation, and his Son being willing to live a life of self-sacrifice and ultimately to die on the cross for humankind (John 3:16; Romans 8:32; Matthew 20:28). In 1 John 4:19 we are also reminded that “we love because he first loved us.” If our response is to truly love Christ in return for what he has done for us, we must obey his commands. God expects his disciples to be motivated by his love. We can do this because God’s love has been poured out in our hearts (Romans 5:5). Jesus, who commanded us to love one another, also promised that if we obeyed him, the world would know that we were his (John 13:34-35).

This love is more than just a fleeting emotional feeling; it is an act of the will and a fruit of the Spirit (Galatians 5:1). This love also compelled Paul in his mission (2 Corinthians 5:14). Jesus Christ said to his disciples “As the Father has sent me, I am sending you” (John 20:21). As disciples, we are obliged to follow his example. Our love for God must be shown in “incarnational mission.” We are to identify with those we seek to reach, entering their worlds, their pains and their sorrows.

Many Christians list obedience as being a primary motive for fulfilling the missionary task. I would agree; however, obedience should necessarily flow from our love for God. John R. W. Stott once said that “loving obedience to God and his Christ is the first evangelistic incentive” as obedience is “the fruit and proof of love.”1 If obedience does not come from a heart motivated by the love of God, there is a danger of the missionary task becoming legalistic and lacking God’s blessing.

The Fear of God
It is sometimes perceived that the “fear of the Lord” (meaning, to be concerned with a God of judgment) is not relevant for those living since the New Testament era. It is true that the fear of the Lord seems more prominent in the Old Testament than the New Testament. Nevertheless, the New Testament still concerns itself with this important subject. God is still holy (Hebrews 12:14; 2 Corinthians 7:1) and there is still a final judgment (Matthew 25:41).

The fear of the Lord means living our lives to please the Lord. While on earth, Jesus sought to please his Father. Christians must also seek to please God and live a life worthy of him (Colossians 1:10). In 1 Corinthians 5:9, Paul writes that it was his goal to please God. Why was he motivated as he was? Verse 10 says, “For we must all appear before the judgment seat of Christ.” As a result, Paul encouraged his readers to “persuade men” (v.11).

Michael Green notes, “This fear of which he speaks is not the craven fear of the underdog, but the loving fear of the friend and trusted servant who dreads disappointing his beloved Master.”2 He goes on to write, “This fear was a contributory factor in the ceaseless evangelistic activity of the apostle Paul.”3 In seeking to persuade men, we can begin to understand Paul’s concern for those who were not in Christ. Paul saw himself as similar to the prophet Ezekiel, who had been called to be God’s watchman as he declared to the Ephesian elders, “Therefore I testify to you this day that I am innocent of the blood of all of you, for I did not shrink from declaring to you the whole counsel of God” (Acts 20:26). He believed he was “an apostle of Christ Jesus by the will of God” (2 Timothy 1), a herald and teacher (1 Timothy 1:11) and an ambassador of Christ (2 Corinthians 5:20).

He was like Isaiah, who having seen God in his awesome majesty, could not refuse his invitation to “go and tell this people” (Isaiah 6:9). Like Jeremiah, Paul could not hold in God’s Word. This holy compulsion was a combination of both the love of God for the people and a grave concern that the trust committed to Paul should be discharged (1 Corinthians 9:17). The Church’s mission should still be motivated by a healthy appreciation of the fear of God, which will give to the Church a sense of its own holy calling to reach the lost. The Church will then become fearless in the midst of fierce opposition. Paul the great missionary had to endure great sufferings in order to fulfill the ministry to which God had called him.

The Glory of God
Perhaps the greatest motive for mission and evangelism is for the glory of God. As with the love of God, the glory of God can have more than one dimension. The first is that we evangelize in order that God would be glorified. The second is that we evangelize in order to receive glory and praise from God (as opposed to man). Both motives are important and biblical. First, we will look at evangelizing to receive glory or praise from God.

John said of the Pharisees that “they loved the praise of men more than the praise of God” (John 12:43). Jesus himself declared that he did not receive glory from men (John 5:41); rather, he was approved by his Father at his baptism (Mark 1:11) and exalted because of his obedience on earth (Philippians 2:9-11). The idea that we should not strive for a reward from God is unbiblical. The Bible is clear that all will be judged by Christ (Daniel 12:3; Romans 14:10,12; 2 Corinthians 5:10; Revelation 20:12,15). Though there is “no condemnation for those who are in Christ Jesus” (Romans 8:1), it would appear that judgment for believers is for reward instead of punishment. Luke 19:17 implies there may be different degrees of rewards for believers for service rendered. Paul in his ministry was careful to build with quality material so he would not be put to shame when God put his work to the test (1 Corinthians 3:15). Whatever our reward may be, it should be a strong incentive for evangelism and mission.

We will now look at what I believe to be the purest motive for mission: that God himself would be glorified and honored. God the Father “exalted (Jesus) to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow” (Philippians 2:9-10). Paul instructed the Corinthians that even ordinary things should be done for God’s glory (1 Corinthians 3:1). How much more should we seek to honor and glorify the name of Jesus Christ in the work of evangelism! The Church also seeks to win over those under the control of Satan, that they may serve and honor the true and living God. As Elijah declared himself to be “very jealous for the Lord, the God of hosts” (1 Kings 19:14), so Paul also claimed that his own ministry was “for (Christ’s) name’s sake” (Romans 1:5). Likewise, the missional Church as the bride of Christ must be spurred on with a holy jealousy to bring honor to his name. M. Thomas Thangaraj rightly points out that “an adoration of God leads to a profound sense of love and gratitude to God, which in turn motivates us for engagement with others in mission.”4

Conclusion
The prophet Jeremiah warns us that “the heart is deceitful above all things and beyond cure”(Jeremiah 17:9). It is not surprising that an assessment of motivations for mission should prove to have a sobering effect on the Church. The Church should therefore be prepared to listen to both the Word and the world in its criticisms of it, so as not to become self-deceived (Hebrews 4:12; Proverbs 18:13). The three positive motives for assessing mission listed above naturally intertwine like a threefold cord (Ecclesiastes 4:12). Mission and the motivation for mission should be seen as originating from God and should result in the Church following the example of Jesus, who in holy obedience, love and seeking to glorify the Father, came “to seek and save what was lost” (Luke 19:10). AK

Endnotes
1. Stott, John. 1967. Our Guilty Silence. London: Hodder and Stoughton. 18.
2. Green, Michael. 1995. Evangelism in the Early Church. Guildford: Eagle. 29.
3. Ibid. 297.
4. Thangaraj, M. Thomas. 1999. The Common Task. Nashville: Abingdon Press. 149.


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WHY TELL OTHERS ABOUT CHRIST?

Before I begin I would like to distinguish between those people we as Christians would deal with on a day to day basis including friends and family whom we would have a long term relationship, and those strangers to whom we will rarely have any dealings unless we decide to engage with them. It is the latter group that I am primarily thinking about in this post (with the former group, I would imagine most Christians would be praying for opportunities to sensitively share Christ.)

I ask this question because I believe that in our post-modern, post-Christian, politically correct world it would appear to be something Christians are often embarrassed to do, but at the same time feel guilty for not doing. This is especially true when there are so many people around us who don’t know who Christ is, and why he came. We either feel frustrated because we think that we can’t do it or have decided to put it to the back of our minds, reasoning it away by arguing that ‘it is not my gift' or just plainly deciding not to bother.

I’m convinced that for everyone who is a Christian, to be a witness for Christ can be the most natural thing to do.If you like: it's part of our spiritual DNA put there by Christ and the Holy Spirit. I’m not saying that we should all start an Evangelistic Association and travel the globe like Billy Graham, but that we should be prepared to step outside our comfort zone and speak to others about the most fantastic news that there has ever been since the beginning of time.

Well, why should we bother to tell others about Christ? Before Jesus left this world Mark’s gospel records his great commission to the disciples. Note that he didn’t say: ‘go into all the Cathedrals and preach the gospel'; Nor did he say ‘go into all the churches and preach the gospel'; He didn’t even say ‘go into all the Mission Halls and preach the gospel'. No No No.

However what did he say was: ‘Go INTO ALL THE WORLD and preach thee gospel to every creature.’ That is some statement. The whole world means that there is no place in his world that is exempt. Even the uttermost parts of it, even that which we consider Satan's territory. In practice what does it mean?

As regards places: it’s where people are. There’s no point going to the North Pole because no one lives there. It means Latin America, Australia, Cambodia, Russia, and Belfast.It means pubs, clubs, trains, buses, parks,bookies, schools, work places, even churches, cathedrals and mission halls, towns and cities, hamlets and villages- as our Lord commanded:'go into the highways and the byways'.

As regards people types it means Black, white, Chinese, Japanese, Lawyers, school teachers, soldiers,doctors, prostitutes, gays, hetero-sexual, moral people, socialists,capitalists- every sort of social class, colour, nationality and sexuality.

But do we really believe that Jesus would have gone into pubs and into clubs? After all he was the Son of God;After all he was sinless; He was was totally holy and righteous:totally pure!

‘Jesus came to nice people to make them nicer.’ I think that should be a verse in the TEV Bible that is 'Today's Evangelical Version'.It fits well with the contemporary Church.

In practice I think that is what we are more inclined to believe- because it would mean we could go to church each week and forget about the masses that are without hope and without God. But it's wrong: He was friends with the ordinary fishermen; his friends did drink; his friends were swindlers; his friends included lepers who would have gone about crying ‘unclean, unclean' as the Law of Moses proscribed and he did touch them and he healed them. Some of his friends were even prostitutes-How scandalous. Imagine the holy righteous Son of God- the friend of sinners-the friend prostitutes and gays!

That’s why my friend Patrick Troughton who has been only a Christian two years, and at the age of 70 tramps the streets of Belfast at 1,2, sometimes even 3 O’clock in the morning looking for strays- not cats and dogs, but men and woman, created in the image of God but marred by sin and Satan- often finding them literally lying in the gutter. He does it because God has touched his heart and he heard the word:'As the father sent me , so I send you' and sought to obey it. He now has a passion for the lost in his soul, because he knows the love that God had for his lost soul!

Why should we evangelise? Answer: Because as Paul tells us 'Christ Jesus came into the world to save sinners’.
Jesus also declared: ‘I’ve come not to call the righteous but sinners to repentance’ and again: ‘I have to seek and to save that which is lost. Amen

One of Paul’s greatest opponents were the Jewish Christians who tried to keep the gospel message within Judaism. In a similar manner many Christians are inclined to keep this all powerful message that can save the world inside the Church. God wants us to spread it abroad.The complete verse is : 'Christ Jesus came into the world to save sinners of whom I am the chief’. I like that: Paul said it,Wesley said it and Bunyan said it-'Of whom I am the chief'.I join them too. We don't go out to those without Christ with a superior or arrogant attitude rather we go out as forgiven sinners who understand their pain and weakness.We go out with passion but also compassion.


Why should we tell others about Christ?
Not because those we speak to will always be grateful. We may well face opposition. We may well be misunderstood; we may well be physically assaulted. But should we really expect a ‘flowery bed of ease’ when Christ told us that it would be through much tribulation that we would enter the Kingdom!
James tells us to even ‘Count it as pure joy ...all the trials and tribulations you encounter for they build character';and even Paul the master evangelist declared: ‘We are hard pressed on every side, but not crushed; perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed.'

Why tell others about Christ?
Because how are they to know if we don’t tell them. As Paul states: ‘we are ambassadors of Christ’.
Also that “everyone who calls on the name of the Lord will be saved.”He then goes on to state:
'How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!” But they have not all obeyed the gospel. For Isaiah says, “Lord, who has believed what he has heard from us?” So faith comes from hearing, and hearing through the word of Christ'.

Do we hear that word of faith in our hearts? Do we hear his voice saying 'Whom will I send and who will go for us'? The harvest is indeed plentifuil but the labourers are few.
Dear brother and sister will you heed the call?

The Catechetical Lectures of Cyril of Jerusalem (c.313–386) reviewed by Lester Ruth

My daughter is currently finishing off her A level in Religious Education and has been looking at the way 'faith' as a personal response to Christ became more and more associated with 'the faith' as a body of Truth that Christians must believe to be part of the Church.

In Paul's writing we notice in his last letters to Timothy and Titus (disputed by some as being non-Pauline) he also speaks of 'the faith' which he had not used previously in his epistles. Nevertheless Paul had always emphasized the importance of 'sound doctrine' and to hold to 'the tradition' and teaching which he proscribed as well as of course, personal faith in Christ- a personal trust in Christ for salvation.

Some of the Church Fathers would appear to have emphasized the belief in the 'body of Christian truth' as opposed to 'personal faith' but I don't think they would have completely neglected one in favour of the other. During the debate over the Trinity it used to be said: 'Try to understand it and you lose your mind: Try to deny it and you lose your soul'! It is also true that some of the Church Fathers would have disagreed with one another, some even, such as Origen appear to have had conflicting teachings- perhaps an early and mature Origen. Some historians even view Origen as being the Father of both Orthodoxy and Heresy!

One thing is we can learn a thing or a hundred from these men who risked life and limb for the sake of the gospel,and often ending up wearing a martyr’s crown.Some Catechetical courses would have lasted up to three years in preparing the disciple for Baptism.This might be seen as parallel with the three years the Lord spent teaching his twelve disciples.

Regarding those interested in the Christian faith we sometimes rush them too much and expect them to walk before they can talk. If three years training or a discipleship course(covering all areas of Christian living) was required of new converts by the end of it they would be more fully equipped to serve the Lord in the world.I think it should come back -though we live in an age of instant coffee, we will never get instant saints. In this article Lester Ruth reviews the the Catechetical Lectures of Cyril of Jerusalem which can be downloaded using the link. AK
http://www.ccel.org/ccel/schaff/npnf207.ii.iii.i.html


Can a theologian be a good pastor or evangelist? Can an effective, church-growing evangelist be theological? Can a caring pastor preach doctrine in a relevant way? Is it possible for one person to be a dynamic evangelist, pastor, and theologian all at once?

I venture to guess that many today would answer “no.” Some literature on effective evangelistic and pastoral ministries takes a swipe at theological reflection to get at the “real” concerns of “what works” today. The attitude is reflected in the opinions of those ministers who feel that they truly learned what’s important for the church once they got out of formal educational institutions. Unfortunately, the approach taken by some academics can reinforce the divorce between theology and ministerial practice. I once asked a student taking a course on a patristic theologian, for instance, whether the class had given any sense that the early church figure being studied was a wonderful pastoral evangelist. The answer was “no.”

And that’s why looking at Cyril, the fourth century bishop of Jerusalem, is so helpful. In his addresses to the baptismal candidates in his church, he does a masterful job of weaving together solid theology, effective evangelism, and nurturing pastoral care. Whatever Cyril’s vestments actually were like (who knows exactly what a fourth century bishop would have worn?), he did wear simultaneously the metaphorical caps of evangelist, pastor, and theologian as he prepared new Christians for their baptism at Easter and preached to them the meaning of the sacraments afterward.

Cyril’s catechetical lectures raise questions that are still important: What do people need to know to be active Christian disciples? What’s the appropriate threshold for baptizing someone? Is “buying into” the commonly held doctrines of the church essential in evangelizing someone? Cyril’s answer is a resounding “yes.”

Cyril had paid a deep personal “cost” in being able to teach theology to his sheep; three times he was exiled by anti-orthodox factions, forced to spend nearly fifteen years away from his pastoral post in Jerusalem. When he was able to exercise his role as bishop, he was rewarded by the enthusiastic response of the people to his preaching. According to one contemporaneous report, his flock shouted exuberantly as he taught them each day leading up to baptism.

As you read, don’t be afraid to get caught up in the excitement, too. Your shout sparked by good theology wouldn’t offend Cyril at all.

Lester Ruth is Lily May Jarvis Professor of Christian Worship at Asbury Theological Seminary.

Read this classic at the CCEL

The Story of Vanya: A martyr for Christ

I first heard this story about Vanya when I was about fifteen years old. At that time I was trying to work out whether I could be a Christian and still be what I considered to be a 'real man'. My heroes were all macho guys who I sought to emulate.I believed Christ was manly and fearless but had my doubts about some Christians I'd come across: 'would they be prepared to die for Christ?' I thought.So when I heard this story I gave in and told the Lord I would do the best I could for Him - even to die for Him if it was required.It was probably more like a Peter declaration and I probably would have failed in the end. Nevertheless it was a importanrt mark in my life.Many young Russian Christians were also deeply affected by Vanya's life and death- giving them great courage during a time of great persecution in Russia.I look forward to meeting him one day. AK

For copyright reasons I can not publish the story here so please hit the link below to read this great testimony.
http://www.mcf-canada.ca/site/Stories_Archive/StrengthAngels.html

NORTH KOREA -Without prayer, the church can’t survive. North Korean Christians suffer the worst persecution of anywhere in the world

In North Korea, the most closed country in the world, the state is the source and purpose of life. It decides where you live, where you work, what sport or musical instrument you play, what you eat and whether you eat.
The deceased former leader, Kim Il Sung, and the current leader, Kim Jong Il, are honoured as gods. Under these 'morning stars', Christians risk their lives every day.
At least 200,000 people suffer in harsh concentration camps. Between 50,000 and 70,000 are Christians, reckons 'Brother Peter', who has many contacts with the North Korean underground church.

Korea used to have a large Christian population. The capital, Pyongyang, was even called the 'Jerusalem of the East'. But since the end of the Korean War in 1953, things have changed. Of the 20 million people in North Korea, only 200,000–400,000 are Christians.

Sculptures and portraits of Kim Il Sung are on display everywhere. North Koreans and even tourists are expected to bow to these idols.
Kim Il Sung, the so-called saviour and morning star, promised to make his country an example for the world and turn it into the first paradise on earth. But in 1995, one year after his death, starvation hit North Korea, and at least 2 million people there have died from hunger in the past 10 years, 10% of the total population.

"The famine had a significant impact on North Korean society," reports Brother Peter. "The state couldn't take care of its people any more: the food distribution was dismantled, so an underground market arose and the government didn't take action against it.
"A lot of people started to cross the Tumen River, the border with China. The food they were able to carry back to North Korea was sold on the black market. This sign of weakness damaged the glory of Kim Jung Il. Not all people believe in him anymore. They saw him building monumental buildings whilst people were starving."

Smugglers and defectors who are caught are often tortured to death, according to Peter:
"Their last days or weeks are terrible. The North Korean authorities submit them to days of interrogation and severe beatings without giving them food and water. Eventually they die.
"Survivors are sent to the worst political camps."
Christian help

When refugees succeed in crossing the border, they are helped mostly by Christians.
"There was a time when they knew they had to look for buildings with a cross on them. They heard from other people who managed to go to China that these people were willing to help them," Peter relates.
"But the Chinese government found this out and are now very upset. In the border area, they are really hunting for North Korean refugees. The police put pressure on the churches. Churches will lose their registration if they are not willing to turn in illegal North Koreans, and churchgoers face imprisonment for up to five years.
"Many Chinese and Korean-Chinese congregations choose to cooperate with the authorities. I can't tell any more which churches we can still trust.

"Another difficult factor is the number of North Korean secret agents who are trained to disguise themselves as Christian refugees. Only by God's grace are we able to tell the difference between a real and a fake refugee."

People who are able to travel between China and North Korea manage to spread contact addresses among North Koreans who want to flee. If their escape succeeds, they arrive in a whole different world.
Brainwashing

"North Koreans are indoctrinated beyond imagination. Their perception of Christians and Christianity is completely distorted.
"At primary and secondary school, even at college, the teachers tell made up stories about evil Christians. One story that is frequently told is about a Christian mission that worked during the 30s in North Korea who had a vineyard with much fruit. One day some children went to the vineyard and ate some of the fruit. The missionaries found out and caught the children. They took a toxic substance and wrote on their forehead the word 'thief,'" said Peter.(Article continued as a Comment)

Reality Church?: Dan Kimball

I like this article by Dan Kimball he is one of the progressive young leaders within the so called emerging Church. Dan is biblically conservative but cultural aggressive in reaching the lost within the post-modern generation.Apart from his love for Jesus I like him particularly because he realises the problem that is noticeable in many emerging church people who often arrogantly reject all that has gone before and end up throwing the baby out with the bath water - to their cost. This has been done time after time with revival/renewal movements. Pride surely comes before a fall. Here in this little treatise he traces the life and times of Mr Keen Christian.There is much wisdom here. It also begs the question, which stage are you at?AK


The First Stage: We begin going to a church, exciting, thrilling, love Jesus, the church is exciting, all things new.




Second Stage: We begin getting involved, learn behind the scenes things, feel privileged to know the church staff and leaders more personally, we are totally excited.


Third Stage: We see things you start to question, the thrill of the big church meetings wanes, as it seems more and more predictable, the leaders seem more human now and not as special as first.





Fourth Stage: We start to get tired of serving in ministry. It seems routine now and we only see it as fueling the big meeting that we don't really like anymore. The leaders we once were in awe of now seem not only normal, but there is a suspicion of self-serving vs. serving the church in their motives. We lose excitement and wonder if church is even something we should be part of. We grow more disillusioned by the day.




Fifth Stage: Total disillusionment, begin feeling bitter towards church leaders, and wonder why people don’t question things more. We sit in the big meeting and feel very alone. We look at the crowds around us and don't feel like we belong anymore. Is church just a produced big meeting? We are tired and it even angers us to see excited new people joining the church as we now know how it really works and how they too will eventually become tired like we are and see church is a program and organized religion.

Sixth Stage: We silently drop out of church. We read the Bible and early church history and see that they didn't have bigger weekly meetings in the early church. We read "house church" literature and begin thinking this is the real New Testament church. We get excited about really doing church the right way and not the big organized way. We find a few other disillusioned Christians and either form or join some sort of small house church gathering. We want it to be simple and not "organized" or programmed or big, but pure like the early church. Everyone all sharing together, true community will happen here, unlike the bigger programmed meetings.



Seventh Stage: Fairly quickly, we realize it isn't too easy leading people. Even in a small house church. People don't show up, or you have people dominating conversations. There is the same bickering, some gossip, people whispering to others that they are not happy with how the meeting went etc. We sometimes try to sing worship songs with ten people and it feels very odd. So you don't try to sing anymore, but do secretly miss the corporate singing that happens in a larger group. Eventually we find the same disappointments in the smaller house church that we did in the bigger programmed church, but at a different level. We get even more disillusioned, as we realize that even the key leaders (including ourselves) and the people of the house church are just as messed up as the big church leaders and people in those churches.

We also feel subtly uncomfortable that the house church feels a bit inward focused. It would be weird to have non-Christians break up the intimate dialog and prayer we have taken such a long time to establish together. But we know something has to be done, as we keep thinking about those who don't know Jesus and that our house church might not be the best place to invite them. Plus dealing with little kids running around every week during your meeting certainly limits your full engagement into the Bible discussion. We get more disheartened as our 4 year old knocks the entire strawberry shortcake dessert onto the kitchen floor as he was trying to get at it early before it is served at the house church.



Eighth Stage: We stop going to any church of any kind. We forget it all. Watch a lot of TV. Play video games. We go see the Dukes of Hazzard movie.

Ninth Stage: We begin missing other Christians, and regular fellowship. We do some introspection and eventually deal with the disappointments and high expectations that we had. We begin a new level of maturity and thinking about the church and church leaders.

We start thinking about our options. We don't want to go to a preaching-driven church that just has everything revolve around the senior pastor or the preacher, as that subtly creates passive spectators who depend on the preacher to "feed" them weekly - rather than maturing as Christians whom should primarily be "feeding" ourselves (since we aren't infants anymore). We don't want to go to a hyper-Reformed church where we feel guilty all the time and get caught up in the everybody else is worldy and wrong but us mentality. We don't feel good about the seeker-type of churches where everyone is so happy, the music is hyper-cheery and we fill in the blanks in the notes they give out. That excites us for a little while, when we fill in the blanks, because it feels like you are really learning. But after a while we see the stack thickening in our Bibles that we stuff them in and realize that we have never even looked at them since we filled them in. We look at our notes that we filled the blanks in on, and can't remember a single thing from these sermons, even the one from two weeks ago.


Tenth Stage: So, we slowly go back to our original church that we at first felt good in because of the overall vision and mission that drew us to it in the first place. We find that the leaders do admit freely to you there are weaknesses and flaws and mess ups and ego issues, but still try their best to blend both the bigger meetings and smaller home meetings for the purpose of the mission. They try to be organized, without being "Organized".

It's not perfect, but we begin to enjoy and even more appreciate the benefits and momentum of the church. But now we get involved with more realistic expectations of what church is and understand the leaders are just like us, trying their best to serve Jesus. We become happy again with a balanced life and imperfect church family all serving on a mission together.

24th May 1738: John Wesley's 'conversion' experience.

John Wesley was almost in despair. He did not have the faith to continue to preach. When death stared him in the face, he was fearful and found little comfort in his religion. To Peter Böhler, a Moravian friend, he confessed his growing misery and decision to give up the ministry. Böhler counseled otherwise. "Preach faith till you have it," he advised. "And then because you have it, you will preach faith." A wise Catholic once made a similar statement: "Act as if you have faith and it will be granted to you."

John acted on the advice. He led a prisoner to Christ by preaching faith in Christ alone for forgiveness of sins. The prisoner was immediately converted. John was astonished. He had been struggling for years. Here was a man transformed instantly. John made a study of the New Testament and found to his astonishment that the longest recorded delay in salvation was three days--while the apostle Paul waited for his eyes to open.

The Moravians assured him their personal experiences had also been instantaneous. John found himself crying out, "Lord, help my unbelief!" However, he felt dull within and little motivated even to pray for his own salvation. On this day, May 24th, 1738 he opened his Bible at about five in the morning and came across these words, "There are given unto us exceeding great and precious promises, even that ye should partakers of the divine nature." He read similar words in other places.

That evening he reluctantly attended a meeting in Aldersgate. Someone read from Luther's Preface to the Epistle to Romans. About 8:45 p.m.

"while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation; and an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and death."

It took him some time to learn how to live the life of faith, for he was not always possessed of joy and thought he had fallen from salvation. It took time for him to see that it is not Christ and good works, but Christ alone who saves, resulting in good works.

As time went on, John Wesley was mightily used of the Lord to reform England. His Methodists became a national force. John rode thousands of miles (as many as 20,000 a year) preaching as only a man filled with the Holy Spirit can preach, telling the gospel to all who would listen. He acted "as though he were out of breath in pursuit of souls." Wherever he preached, lives changed and manners and morals altered for the better. It is often conjectured that his preaching helped spare England the kind of revolution that occurred in France.

A Meditation on the grace of God by St Paul

'And I thank Christ Jesus our Lord who has enabled me, because He counted me faithful, putting me into the ministry, although I was formerly a blasphemer, a persecutor, and an insolent man; but I obtained mercy because I did it ignorantly in unbelief.

And the grace of our Lord was exceedingly abundant, with faith and love which are in Christ Jesus.This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief.

However, for this reason I obtained mercy, that in me first Jesus Christ might show all longsuffering, as a pattern to those who are going to believe on Him for everlasting life. Now to the King eternal, immortal, invisible, to God who alone is wise,be honor and glory forever and ever'. Amen.

Andrew Gorny - Polygons

Listen to this amazing piece of music from a young American guitarist called Andrew Gorny. The first time I heard this type of music was when I went with my wife to see the heart warming film ‘August Rush’. At first I was not sure whether the music in the film was truly the result of the ‘playing’ of the guitar or was artificially manufactured on an electronic instrument. In this and on his other pieces found on Youtube he shows that it indeed can be produced on the guitar, albeit by a truly gifted musician. Here he creates a sound that is both original and compelling finding resonance in the heart of the listener – like the sighs and groans from our spirits which can not articulated with words. His style of playing at times is mesmeric and reminiscent of that that found in music in the film ‘August Rush.’ If you like it, check his other equally amazing pieces on Youtube.

A Meditation on ' This Day ' by John Wesley

I like this meditation which I took from Wesley's comments on the verse:'Give us THIS DAY our daily bread' found in his sermon on the Lord's prayer.His comments remind me also why I like such films as 'Dead Poet's Society' with the motif of 'Carpe Diem', of seizing the day, as well as other films such as the brilliant 'Ground Hog Day'.We must never forget that each day is so important. As we can only build a house one brick at a time,so we should also,as we are able, live each day to the full. And whether they together result in a life that is long or short, Paul reminds us that we are to do it on to Christ.

Christ wants daily communion with His children.The good news is that even if we make a mess of a day we can be restored and start afresh the next one.We must learn to keep short accounts with God.So if we have been missing out on fellowship with God,feeling estranged or depressed, we can go to Him now-He promises that those who come to Him, He will never cast out.
AK

"This day:" -- For we are to take no thought for the morrow. For this very end has our wise Creator divided life into these little portions of time, so clearly separated from each other, that we might look on every day as a fresh gift of God, another life, which we may devote to his glory; and that every evening may be as the close of life, beyond which we are to see nothing but eternity.

LUTHER'S APPROACH TO HOLY SCRIPTURE: HOW WOULD HE SCORE?-Eric J. Swensson

I wonder how Luther would have scored if he could have done Scott McKnight's quiz? He certainly could not be called a fundamentalist! His reading of scripture was a truly liberating experience especially after trying to gain heaven by his own works, then discovering from it that 'the just will live by faith'. He then read Scripture in this light and any part of it that did not seem to give weight to this view, which he believed to be the central part, he was prepared to reject.He even went as far as to call the letter of James 'an epistle of straw' with Hebrews and Revelation not faring much better.He once wrote 'without doubt the whole of Scripture is orientated to Christ alone'.He therefore did not believe that scriptural texts were absolute truth but when they were read they could be questioned whether they truly 'proclaimed Christ crucified and risen from the dead for the salvation of all people,as well as the doctrine of justification by faith alone'(H.P.Grosshans'Luther').

This fine article by Eric Swensson will provide, for those interested,details on how the great Church Reformer interpreted Scripure and I leave it up to you whether you think he was conservative, moderate or progressive according to Scott McKnight's quiz.Answers on a postcard please. AK

Introduction
Martin Luther (1483-1546) is best known as the reformer who said, "Here I stand," to Pope and Emperor, but he understood his vocation to be a Doctor of Biblical Studies at University, and the majority of the 55 volumes of his works in English are commentaries on Scripture. In Luther's approach to understanding Scripture, the Word and Spirit create an event in which the reader participates. As the Holy Spirit used a human to write it, the Holy Spirit uses the Word and helps the human enter into Scripture. The impression one gets from Lutheras he writes about figures and scenes in Scripture is that he is describing an actual landscape that he had visited. Luther would say that interpretation is a Word-event available to all readers though the Holy Spirit.
Kenneth Hagen explains how Luther gave explicit "rules," for his method of interpretation in his 1539 Preface to his works in German. Luther's rules are an integration of the intellectual into the spiritual: Oratio (prayer), Meditatio (meditation), and Tentatio (temptation), the latter term best translated as "life-experience" (Oswald Bayer). This is existential, understood as experiential but not as "discovery of the self" since the goal of temptation is humility. Luther preferred experience-oriented wisdom theology, hence these three existential rules are helps to achieve wisdom (sapientia) rather than knowledge (scientia). He used rules derived from Scripture, as did Augustine, for training in theology because they are consistent with Scripture as its own interpreter. These rules correspond to the marks of the church--Word (Meditatio), Prayer (Oratio), Cross (Tentatio). Significantly, though he used his grammatical skills in a continuous effort for more accurate translations in his German Bible, Luther understood that critical grammatical skills were secondary to a prayerful approach when attempting to discern the meaning of Scripture. These three experiential rules serve as lenses for a fresh look at what are commonly understood as the main features of Luther's approach to Scripture.

1. Scripture alone is authoritative. "No doctrine be taught except the pure Word of God."
Scripture as the sole authority for the rule of the life of the Church can be found in the writings of the earliest church Fathers. Augustine wrote, "For Holy Scripture fixes the rule for our doctrine, lest we dare to be wiser than we ought. Therefore, I should not teach you anything else except to expound to you the words of the Teacher." Sola scriptura came into wide usage after Luther existentially made it a hermeneutical guideline at Worms in 1521: "Unless I am convinced by the testimony of the Scriptures or by clear reason ? I am bound by the Scriptures I have quoted and my conscience is captive to the Word of God ? May God help me. Amen."

While Luther believed there was an inseparable bond between Scripture, the Fathers, and the teachings of the Church, he disagreed that tradition was equal to Scripture; rather Scripture is the judge of the Church. Luther's insistence that Scripture is the sole authority did not make him a radical in the sense that he was suggesting something new, because in many ways he was an "obedient rebel," he was a radical in the sense of "proceeding directly from the root." Luther sums up his position stating, "When everything that is said and done is said and done in accord with God's Word, then the glory of Christ and God will be done to all eternity."

This is the approach to Scripture that Luther utilized as an Augustinian monk and continued throughout his productive career, sacra pagina, given by God so that we might have faith, and it needs to be received in faith to be understood, but which was largely forgotten until Kenneth Hagen and Oswald Bayer rediscovered it. This is the tradition of the early Fathers and the monastics to pray, meditate, memorize, and copy the sacred text daily, and is in contrast to scholastics who were primarily concerned with doctrine, and humanists who were devoted to the religious literature for philosophy. "They are worthy of blessing who strive to purify the Holy Scriptures and lead them out of the darkness of scholastic opinions and human reasoning." Article continued as a comment.

The Hermeneutics Quiz:Your biblical blind spots and what you tend not to see by Scot McKnight

For some reason of late, I have become fascinated with the portions of the Bible we don't tend to read, passages like the story of Jephthah. Or how God was on the verge of killing Moses for not circumcising his son, and his wife stepped in, did what needed to be done, and tossed the foreskin at Moses' feet, and God let him alone.

I'm curious why one of my friends dismisses the Friday-evening-to-Saturday-evening Sabbath observance as "not for us today" but insists that capital punishment can't be dismissed because it's in the Old Testament.

I have become fascinated with what goes on in our heads and our minds and our traditions (and the latter is far more significant than many of us recognize) in making decisions like this.

What decisions? Which passages not to read as normative. The passages we tend not to read at all.

If we're all subject to selective perception, at least to some degree, it's important to recognize what we tend to miss or gloss over, especially if we're church leaders.

This quiz is designed to surface the decisions we make, perhaps without thinking about them, and about how we both read our Bible and don't read our Bible. Some will want to quibble with distinctions or agree with more than one answer. No test like this can reveal all the nuances needed, but broad answers are enough to raise the key issues. On a scale of 1-5, mark the answer that best fits your approach to reading the Bible. (If you fall between response 1 and response 3, give yourself a 2.) Your score will reveal where you land on our hermeneutical scale.

Take the Hermeneutics Quiz http://buildingchurchleaders.com/quiz/?id=TCTOC

Your score, our findings
I ran this test with about twenty pastors, professors, and former students. No one answered every question with "1" and no one answered every question with "5." I was surprised by the low score of an emergent friend and the high score of a professor at a very conservative Christian college. Some answer progressively on one controversial issue (say, women in ministry), while answering conservatively on others (homosexuality, for example).

The fodder for conversation is how we discern when to be a "1," when to be a "3," and when to be a "5." Broadly speaking, there are three groups here.

First, the conservative hermeneutic group scores 52 or lower. The strength of this view is its emphasis on the authority, ongoing and normative authority, of all of Scripture. It tends to operate with the line many of us learned in Sunday school: "If the Bible says it, that settles it." Such persons let the Bible challenge them with full force. Literal readings lead to rather literal applications. Most of the time.

The problem, of course, is that very few people are completely consistent here. At times one suspects something other than strict interpretation is going on when the conservative is willing to appeal to history to suspend the commandment to observe a Saturday Sabbath, but does not to appeal to history on other issues (e.g., capital punishment or homosexuality).

The moderate hermeneutic might be seen as the voice of reason and open-mindedness. Moderates generally score between 53 to 65. Many are conservative on some issues and progressive on others. It intrigues that conservatives tend to be progressive on the same issues, while progressives tend to be conservative on the same issues. Nonetheless, moderates have a flexible hermeneutic that gives them the freedom to pick and choose on which issues they will be progressive or conservative. For that reason, moderates are more open to the charge of inconsistency. What impresses me most about moderates are the struggles they endure to render judgments on hermeneutical issues.

The progressive is not always progressive. Those who score 66 or more can be seen as leaning toward the progressive side, but the difference between at 66 and 92 is dramatic. Still, the progressive tends to see the Bible as historically shaped and culturally conditioned, and yet most still consider it the Word of God for today. Following a progressive hermeneutic, for the Word to speak in our day, one must interpret what the Bible said in its day and discern its pattern for revelation in order to apply it to our world. The strength, as with the moderate but even more so, is the challenge to examine what the Bible said in its day, and this means the progressives tend to be historians. But the problems for the progressives are predictable: Will the Bible's so-called "plain meaning" be given its due and authoritative force to challenge our world? Or will the Bible be swallowed by a quest to find modern analogies that sometimes minimize what the text clearly says?

Wherever you land on this scale, it is my hope we all will engage the seriousness of how we read the Bible—and don't read the Bible.

Scot McKnight is professor of religious studies at North Park University in Chicago and the author of the upcoming book, The Blue Parakeet: Rethinking How You Read the Bible (Zondervan, 2008).

Luther the Movie

I really enjoyed this film of Luther having read many of his writings and several biographies of him in the last 30+ years. He is a real hero type character who delivers ordinary people as well as men of influence from the bondage of the authoritarian manipulative church of the time. He had his share of sufferings, he had a real problem with constipation among other troubles. But he also had his joys: he loved music, preaching and of course his wife Katie and family.
I hope this will inspire people to read some of the great biographies of him, in particular 'Here I stand ' the classic book by Roland Bainton.Play.com are selling the DVD for about £6/$10. Thanks to Thomas Scarborough a minister of a Congregational Church in Sea Point, Cape Town who has written the review.
AK

The influences on the life of Luther are particularly interesting, and I shall highlight just a few of the more important relationships, and draw some conclusions at the end. All quotations are from the film.

MAJOR INFLUENCES
The most important early influence on Martin Luther was undoubtedly his father Hans. Hans was an ambitious, self-assertive peasant, who rose to the status of entrepreneur. It was his ambition to have Martin educated in law -- a career which was on the ascendancy at that time. He actively encouraged Martin's early intellectual development towards this end. As it happened, however, this was ultimately used by God to enable Martin to engage with crucial issues in the Church. On learning of his decision to enter a monastery, Martin's father was bitterly disappointed, and opposed his call: "We scraped to save you for the law, to elevate you to a noble profession . . . Is that how you interpret the commandment, to honour your father and mother?"

The most important spiritual influence on Martin Luther was his supervisor John von Staupitz. Rather than being prescriptive, Von Staupitz listened well, and gave Martin crucial pointers at critical times: "Have you ever read the New Testament, Martin? . . . I am sending you to the source, the Scriptures, Christ Himself." He further encouraged Martin to review his attitude towards God: "God isn't angry with you, you are angry with God . . . Bind yourself to Christ, and you will know God's love." He sponsored Martin's career path, which included a life-changing diplomatic mission to Rome, and doctoral studies -- sometimes pressing against Martin's own sense of unworthiness. Eventually, of necessity, Von Staupitz famously released Martin from his authority: "In the name of Christ I release you . . . I am no longer your father!" Yet the love between them remained, and ultimately Von Staupitz referred to himself as Martin Luther's "servant".

A crucial influence in Martin Luther's life was, needless to say, the Elector Frederick. Although the two only had a personal meeting at a relatively late stage in the Reformation, Frederick observed events quietly from the sidelines, and afforded Martin crucial protection, without making himself too obvious. His abduction of Martin Luther was a famous turning point of the Reformation.

An important influence, not to be underestimated, is the anonymous printers who recognised the importance of his 95 theses in particular, and saw to their publication. And finally, the German nobility "bought into" the Reformation, and carried it through to its completion. Without the weight of their support, the Reformation would likely have faltered
BROADER ISSUES

Broadly speaking, I had the sense that those who exercised an influence on Martin Luther's life had a profound and powerful impact on him in many ways. A central message of the film would seem to be: The potential power of such influence should not be underestimated.

The film further showed that it matters that "incidental" people should take a stand -- provided that this is supported by spiritual vision, and by a recognition of genuinely important ideas. I was surprised how many people did take a stand at that time, which for some was in the face of significant peril.

As the Reformation unfolded, Martin Luther began to see the consequences of his thought. Although these caught him by surprise at first, he saw their significance far sooner than most. It took John von Staupitz longer to understand the significance of what was happening. He said to Martin, "I hoped you'd help reform the Church, not destroy . . . You are tearing the world apart." Martin replied, "That day that you sent me out so boldly to change the world, did you really think there wouldn't be a cost?" Martin Luther understood the reality. In fact the film conveyed that it matters whether one is able to see the future or not -- to see the wider implications, the long-range importance, of thought and action.

All in all, Martin Luther was portrayed as a man who was mostly moderate in his demeanour -- a compassionate and well balanced man -- and it was not originally his intention to sever from the Roman Catholic Church. Such moderation surely is difficult when one comes under great pressure, and many would-be Reformers of the past made the mistake of recklessness. Martin was not a visionary -- at least not at first. However, he did some visionary things as he began to understand the consequences of his thought and action.

Somewhat surprisingly, those who opposed him were depicted as reasonable and civil people, who were well educated and competent, albeit spiritually mistaken to the extent of doing serious harm. One notable exception was John Tetzel, who is univerally reviled today for his "road-show" which encouraged the purchase of indulgences.

There was an extraordinary convergence in this film -- encompassing Martin Luther's call, his various promotions, the protection of Elector Frederick, the laws of the Holy Roman Empire, the vacillation of Pope Leo X, to name but a few examples. In this sense, the film imparted a sense of God's providence throughout, which might serve as a type, or "picture", for one's own ministry and Church.

SYNTHESIS

I considered this to be a very good film, and would warmly recommend it, both for personal viewing and for showing in Church groups. It takes one back to the roots of modern Protestantism, and does so in an accurate, informative, and lively way.

The Street Evangelist

This is a true story about a street evangelist, and as Romanos my very good Eastern Orthodox friend comments: 'it has all the the hallmarks of authenticity'.I agree with the writer Gary Tresidder,that though this evangelist's name may not be known to men,in heaven he,and those like him, will be well known. May it inspire the readers of this post to be faithful in the ministrythe Lord has given them,however unknown and unrecognised it may be(2 Cor.6.9).

In the beginning days of July 1970, there was a man who lived in Houston, Texas. Though of slight build and shorter than average height, he had been given a tremendous ministry. The Lord had chosen him to be a “street preacher” and he had accepted the calling. But there was to be more involved in this occupation than standing on a corner and handing out tracts. The Lord wanted him to minister to the lost souls that lived and died in the area known as the Houston Underground. This district was located near the center of Houston within viewing distance of the M&M factory.

An area that can be described as the Playground of the Devil would suffice to express the environment where this man was to minister. The remnants of the Hippie counter-culture had drifted here from all points of the compass. Other drifters of more nefarious pasts also were attracted to the area. They brought with themselves their own ingredients. They brought the drugs – barbiturates, amphetamines, the hallucinogenic and heroin. They also brought their gods – Krishna, Santeria (Voodoo), and Astrology. They also carried with them the seeds of their own destruction – violence.

Armed with only his faith that the Lord would protect him and a Bible, he entered into this arena of Hell. Only a believer who is secure in his belief would walk these mean streets at nights carrying an old worn leather covered Bible with thumb-eared edges. His suit was worn and shiny in spots. He wore a white shirt and an out-of-date narrow tie. But shining through this frail frame was a presence that was more than him. The denizens of this dark world never bothered him. They did their best to avoid him – the one they called “The Preacher Man.”

Into this scene of chaos appeared another individual. He was a drifter from many places. In his aimless trek he had seen the climates of the North, East and West. Having allegiance to none and respect for no one, he came seeking what he could take. He was one of the Hippies who had fled the violence that had overtaken the movement in larger cities. His appearance was tall and scraggly like a scarecrow. His clothes looked typical for those in the place he found himself. He wore a pair of jeans with a garrison belt, sandals, and a shirt that had probably hadn’t seen soap and water since it was first purchased. His hair was long and unkempt. His eyes blazed with the fire created from drugs and lack of sleep. This young man was “strung-out” from a series of LSD trips and amphetamine highs. In his present condition it was not even necessary for him to consume any more of those drugs. He could be walking down the street, and just thinking about idle thoughts and in the next moment his daydreaming would turn into the drug induced hallucinations into which he was fond of retreating. This was the condition of the youth the night these two individuals crossed paths.

On the night they met, the street evangelist prepared his path before him. He asked the Lord to set before him those who He wanted to be saved from Destruction. His ministry to the Lost wasn’t to be like a sideshow barker. He wasn’t to stand on a corner and yell about the End of the World. He also wasn’t supposed to walk through the throngs that were on the streets and give the gospel tracts that many want to do and call “witnessing the Gospel”. He was only to approach those that the Lord wanted for His Purpose and to do as the Lord directed. After he received his assurance from the Lord, he set out to perform the Lord’s assignment. At the same time the wild-eyed drifter was headed in the same direction, but with a different purpose in mind. He was going to the Underground to look for what he could beg or scrounge to support his need for drugs and the blissful state of nothingness they brought.

The young man wandered from place to place on the heavily populated streets of Houston’s Underground district. He avoided the strip joints and other honky-tonks because he didn’t have any money to even pay the cover charge. Besides, they weren’t the people with whom he associated anyway. He preferred the company of like creatures as himself – the hippies and drug abusers. After visiting several of the shops that catered to his type of clientele, he came across a leather shop that made items for tourists and the rich. He walked into the small shop and looked around at the merchandise. Finally he saw a bundle of leather strips and pieces that the shop owner had left over from several of his projects. The young man knew he could fashion some of the pieces into items that he could sell.

“How much you want for that bundle of stuff?” the young man asked.

“Two bucks”, responded the clerk.

“OK”, replied the drifter as he fished two worn-out dollar bills out of his pocket.

As the man was handing the clerk the two dollars, the clerk leaned over the counter and looked out the storefront window. “Oh, no. Here comes that damn street preacher again. I wish he would just get out of here and leave us alone.” The clerk looked up at the drifter and said, “You better make sure he doesn’t get a hold of you.”

The young man ambled to the front door of the shop and started out the door. As he came to the steps that led down from the shop onto the sidewalk, he stopped. It was as if a bolt of lightening had run from his head to the bottom of his feet. He felt as if fear had shaken everything inside him. He had trouble even feeling the fingers of his hand. Everything felt dislocated. The only thought that was coherent is his mind was to look up from the steps below his feet. As he did, he saw the eyes of a skinny little man across the street. Those eyes were looking directly into his eyes. Also seeing the old worn book that the man had pressed to his chest, he knew with certainty that this was the “Preacher Man” he had just been warned about. Inside his mind he also knew with all certainty that this man was purposing to talk to him.

“Damn, I’ve got to get out of here.” This was the next thought that raced through the drifter’s mind. Fear consumed the man as he tried to hurry down the steps. He knew that this was one of the most important things he would ever have to do – flee. All at once a group of partygoers passed in front the stairway, blocking his action. After they passed, he looked to see if his way was clear. But there was one more obstruction in front of him. There standing squarely in front of him stood his enemy – the man with the Bible.

The street evangelist looked up at the tall unkempt man in front of him. He saw the wild and dangerous eyes that now were touched with fear. He knew that without any doubt that this was the man that the Lord had sent him to see.

The street preacher spoke to the man who was trying to bolt like a rabbit in a cage. He said, “ You’re running from God.” Though spoken softly, it was if a hammer had struck the drifter. The young man staggered. Even though he didn’t understand what the little evangelist meant, he knew that it was true. The man looked back up at the drifter and said, “May I talk to you about your need for the Lord?”

Looking down at the street evangelist, the young man thought that this was the craziest little man he had ever met – and maybe the most dangerous he would ever run across. He felt that if he listened to this man, something in his life would change forever. He couldn’t come back to the life he enjoyed. “No.” he responded.

Undaunted in his faith and assured in the conviction that this was the man he was to tell about the Gospel, the little street preacher spoke again. “Then, may I pray for you?” He asked.

Hoping that this would get the weird little man away from him, the drifter responded, “Sure go ahead.”

“Lord”, started the little man, “I lift up this man before Your Throne. He doesn’t know who you are. But I know that he is one that You have chosen for Your Kingdom. I ask that You make his life so miserable that he will come running to You. I pray in Jesus’ Name, Amen.” The short simple prayer asking God to direct the paths of this drifter from the pathway to Hell to the Feet of the Lord was like an arrow striking the heart. The drifter was stone cold sober; he couldn’t feel the effects of any of the drugs that were coursing through his veins. The drifter shook his head as if he was trying to remove a headache. He looked down again – the little man was gone. He started running…

Thirty years have come and gone since that singular event – the crossing of paths between a skinny little street preacher and the Hippie drifter. The intercession of that skinny little street evangelist, insignificant in man’s eyes but great in the Lord’s eyes, came to fruition. His name may never mentioned to the annals of Man’s times, but you may be assured that his name is recorded in the Lord’s book of faithful servants.

As for the drifter and what happened to him. Eventually, he found the peace that comes with knowing the Lord, though it took another year and a half. But that’s another story…

Gary Tresidder
http://www.tresidder.net/