Prayer_Warrior83's Xanga

Is experience a valid (or even necessary) means of verifying the content of Scripture?

Mon, 14 Sep 2009 02:45:06 GMT

Is it reasonable to place scripture under our own empirical standards? What is the proper relationship between human experience and God’s word? Does one trump the other? What role does personal experience have in our own Christian growth and maturity?

Consider the following passages of scripture:

John 14:6-11
6 Jesus said to him, “I am l the way, and m the truth, and n the life. No one comes to the Father except through me. 7 o If you had known me, you would have p known my Father also. [1] From now on you do know him and q have seen him.”
8 r Philip said to him, “Lord, s show us the Father, and it is enough for us.” 9 Jesus said to him, “Have I been with you so long, and you still do not know me, Philip? t Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’? 10 Do you not believe that u I am in the Father and the Father is in me? The words that I say to you v I do not speak on my own authority, but the Father who dwells in me does his works. 11 Believe me that u I am in the Father and the Father is in me, or else w believe on account of the works themselves.

Phillip openly asked Jesus that he would reveal the glory of God the Father. Such an experience would not have been impossible, for Moses had a limited experience of God’s glory (Exodus 33:18) and Isaiah saw the glory of God within the sanctuary of the temple (Isaiah 6). Yet Jesus goes further to assert that those who see Him see God; he makes an open claim towards deity. Hence, when Phillip asks Jesus to reveal the Father, no doubt Jesus is exasperated. “Isn’t it enough for you, Phillip, that after three years of being with me, of sitting under my teaching as well as preaching it to others, you still ask for more?”
To Phillip, mere words were not enough. He wanted something that would entertain his senses and imagination. Yet instead Jesus admonishes him, bringing into question whether or not he really understood what Jesus was trying to impart.

John 20:24-31
24 Now o Thomas, one of the Twelve, called the Twin, [1] was not with them when Jesus came. 25 So the other disciples told him, “We have seen the Lord.” But he said to them, p “Unless I see in his hands the mark of the nails, and place my finger into the mark of the nails, and place my hand into his side, I will never believe.”
   26 Eight days later, his disciples were inside again, and Thomas was with them. q Although the doors were locked, Jesus came and stood among them and said, q “Peace be with you.” 27 Then he said to Thomas, r “Put your finger here, and see my hands; and put out your hand, and place it in my side. Do not disbelieve, but believe.” 28 Thomas answered him, s “My Lord and my God!” 29 Jesus said to him, “Have you believed because you have seen me? t Blessed are those who have not seen and yet have believed.”
   30 u Now Jesus did many other signs v in the presence of the disciples, which are not written in this book; 31 w but these are written so that you may x believe that Jesus is the Christ, y the Son of God, and that by believing z you may have life a in his name.

   It is one week after Easter. Among the apostles, there are testimonies of having seen the resurrected Christ. Yet Thomas’ response is essentially “seeing is believing.” It’s not enough that he merely hear the others’ testimonies. It’s not enough that Jesus himself said that he would die only to rise again. He wants something hands-on that he can prod, poke and probe. Now Jesus does give him the satisfaction of his skepticism that causes him to drop on his knees in worship. Yet Jesus rebukes him. Why? Because Thomas found it easier to walk by sight rather than faith. As a result, he couldn’t bring himself to take Jesus’ own words as being trustworthy.
   It is interesting that John would also include a footnote to the incident in v30-31. John admits that he intentionally omitted a great deal of detail with regards to Jesus’ life and ministry, specifically signs and miracles. Why was this? Would it not have brought a greater sense of wonder to who Jesus is? The fact that John left it out gives the simple answer of “No.” Such details were simply unnecessary for the Holy Spirit to inspire into writing. When Jesus said “Blessed are those who have not seen and yet have believed”, he is taking us, those who two thousand years later have only heard about Jesus via the Bible without seeing him face to face, and putting us on the same level with those that did.

2 Corinthians 12:1-10
I must go on boasting. Though there is nothing to be gained by it, I will go on to visions and x revelations of the Lord. 2 I know a man y in Christ who fourteen years ago was z caught up to a the third heaven—whether in the body or out of the body I do not know, b God knows. 3 And I know that this man was caught up into c paradise—whether in the body or out of the body I do not know, b God knows— 4 and he heard things that cannot be told, which man may not utter. 5 On behalf of this man I will boast, but on my own behalf I will not boast, d except of my weaknesses. 6 Though if I should wish to boast, e I would not be a fool, for I would be speaking the truth. But I refrain from it, so that no one may think more of me than he sees in me or hears from me.
   7 So f to keep me from becoming conceited because of the surpassing greatness of the revelations, [1] g a thorn was given me in the flesh, h a messenger of Satan to harass me, to keep me from becoming conceited. 8 i Three times I pleaded with the Lord about this, that it should leave me.
   9 But he said to me, j “My grace is sufficient for you, for k my power is made perfect in weakness.”
Therefore I will boast all the more gladly of my weaknesses, so that l the power of Christ may rest upon me. 10 m For the sake of Christ, then, n I am content with weaknesses, insults, hardships, persecutions, and calamities. For o when I am weak, then I am strong.

Although Paul speaks in the third person in v3-6, v7 qualifies that Paul was actually referring to himself. The revelations he speaks of were not so much the inspiration of scripture, but rather face to face encounters with phenomena that were simply beyond the realm of normal human understanding, let alone his own e.g., journeys to heaven, at least four personal encounters with Jesus in addition to thinks that Paul was forbidden to speak of. We can only guess what Paul saw, but whatever it was it was definitely beyond what was the norm. No doubt such experiences would give Paul every reason to excitedly testify, but instead he is first told by God to stay silent about it, plus he has “a thorn in the flesh” (what this specifically is is unclear; some assume it to be a physical handicap a’la Jacob, a psychological disorder; though given that Paul attributes the “Thorn” to being of Satan, we can assume that the Thorn may have had a spiritual origin) that was so painful to endure that he begged at least three times that it be removed, to which God replied “My Grace is Sufficient.”

   Paul’s Christian walk was far from “a form of godliness lacking in power” (2 Timothy 3:5), but even so, 2 Corinthians 12 begs a very important question: if it is indeed the norm for Christians led by the Spirit to have deep and extraordinary encounters with the divine that reveal more and more of God progressively as one moves from “glory to Glory” (2 Corinthians 3:18), why then, was Paul held back? Paul was certainly self-conscious of the fact that his walk with God was far from being perfected (cf. Romans 7:21-25, 1 Corinthians 9:27, Philippians 3:12-15). Surely such encounters would leave him overwhelmed with conviction as to who God really is. Yet this was not so. On what grounds is there for God to label Paul’s thorn as being a means of grace that would mould Paul’s character?
   It is only reasonable to say that such experiences were not to be the focal point of Paul’s Christian walk nor the message that would be at the center of his apostolic ministry. Instead the focus was to be on that which could be known even if one did not experience it.

Luke 16:19-31
9 “There was a rich man who was clothed in e purple and fine linen and f who feasted sumptuously every day. 20 And at his gate g was laid a poor man named Lazarus, covered with sores, 21 who desired to be fed with h what fell from the rich man's table. Moreover, even the dogs came and licked his sores. 22 The poor man died and was carried by i the angels j to Abraham's side. [1] The rich man also died and was buried, 23 and in k Hades, being in torment, he lifted up his eyes and l saw Abraham far off and Lazarus j at his side.
   24 And he called out, m ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and n cool my tongue, for o I am in anguish in this flame.’ 25 But Abraham said, ‘Child, remember that p you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. 26 And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’
27 And he said, ‘Then I beg you, father, to send him to my father's house— 28 for I have five brothers [2]—so that he may warn them, lest they also come into this place of torment.’ 29 But Abraham said, ‘They have q Moses and the Prophets; r let them hear them.’ 30 And he said, ‘No, s father Abraham, but if someone goes to them from the dead, they will repent.’ 31 He said to him, ‘If they do not hear q Moses and the Prophets, t neither will they be convinced if someone should rise from the dead.’”

What was the rich man’s sin that resulted in damnation? The rich man wears purple and fine linen. Purple is the biblical color for royalty (Esther 8:15). Fine linen represents righteousness (Revelation 19:8). The tabernacle, where God’s glory was said to present, had ten curtains of purple linen (Exodus 26:1). Who is this man who wears a uniform representing royalty and divine righteousness? If we take this verse as an account of what killed poor Lazarus i.e., Lazarus as a poor man with a skin disease (leprosy?) that eventually kills him as a result of a lack care on the part of someone with the spiritual authority to tend to him, we can easily say that this righteous royal was one of the Pharisees. Yet Jesus went on to describe the afterlife of these two men. The rich man was damned for his apathy while Lazarus was brought into heaven to stand at Abraham’s side.

Again, who is this rich man supposedly of righteousness and royalty? And what exactly does he represent? If in this tale he is not just a Pharisee, who is he and what does he have to do with us? The key lies in 1 Peter 2:9 where we get a description of how God sees his church: “But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light.” Jesus was in fact, speaking about what would be his own royal priesthood: his church. Whereas the Good Samaritan was able to treat an innocent, helpless man despite being a foreigner and a stranger, here we have the same scenario only that the one God himself has anointed to actually do the same job merely walks past and couldn’t care less.

Knowing his eternal predicament (v24-26), the rich man asks that Lazarus be resurrected as a testimony – that is, a miraculous sign – that will convince his household and relatives to repent so that they may reside with Abraham in heaven. To which Abraham replies “They have Moses and the Prophets”. Who or what is Moses and the Prophets? Moses delivered the Law, which explains in specific details the standard of God’s holiness in such a way that it brings conviction of sin (cf. Rom 3:19-20, 7:7-25) and reveals the need for a savior, since “before faith came, we were held captive under the Law, imprisoned until the coming faith would be revealed. So then, the Law was our guardian until Christ came, in order that we might be justified by faith.” The prophetic writings reveal the heart and character of God as well as how he will accomplish his goal of redemption. This is what Abraham is saying: miracles and signs and wonders alone will not lead people to the savior. Why? Because if the dead were to be immediately brought back to life and they were to call everyone to respond, the underlying motive will be one of self-centered fear. They’re only interested in their own necks. You don’t need to be born again of the spirit in order to be shocked into responding with wordly sorrow. Miracles in of themselves have neither the power to transform nor the authority to convict. It is only by preaching from “Moses and the Prophets” that the right heart-motives will arise in a non-believer that will result in genuine repentance.

2 Peter 1:16-21
16 For we did not follow z cleverly devised a myths when we made known to you b the power and c coming of our Lord Jesus Christ, but d we were eyewitnesses of his majesty. 17 For when he received honor and glory from God the Father, and the voice was borne to him by the Majestic Glory, e “This is my beloved Son, [1] with whom I am well pleased,” 18 we ourselves heard this very voice borne from heaven, for we were with him on f the holy mountain.
19 And g we have something more sure, the prophetic word, to which you will do well to pay attention h as to a lamp shining in a dark place, until i the day j dawns and the morning star rises in your hearts, 20 knowing this first of all, that no prophecy of Scripture comes from someone's own interpretation. 21 For k no prophecy was ever produced by the will of man, but men spoke from God l as they were carried along by the Holy Spirit.

It is also interesting to note how Peter regarded scripture; he saw the manifest glory of the Son of God with his own eyes, yet even so, he held God's inspired word as being more trustworthy than his own subjective experience. You can have an experience where you see Jesus face to face in all of his glory and splendor that will leave you amazed and dumbstruck, but even so, Peter claims that the Scriptures will always be more certain when it comes to explaining the things of God.

   By saying that "no prophecy of Scripture comes from someone’s own interpretation", he immediately shoots down any idea of bias within the scriptures on the part of the author. How much of the scriptures are the result of the author’s own personal views, opinions, experiences or emotions? Not a single jot, says Peter, for every single word – even when someone like David would write the Psalms out of anguish and depression – came forth from the inspiration of God.
   As such, we are to treat the Bible as being objective in nature, hence we are to interpret the Bible on the basis of what the Bible alone says rather than trying to seek our own personal interpretation (e.g., “This is what I feel God is saying to me. What does this passage say to you?”)

   Peter’s explanation of the Bible’s inspiration and it’s resulting superiority over human experience also has dire consequences when explaining the relationship between divine sovereignty and man’s concept of “free will.”
   Do you believe in the inspiration, infallibility of Scripture; that the Bible you hold in your hands represents God's spoken revelation and hence it is without error or contradiction?
   Where did the Bible come from?
   Whose thinking does it reflect? God's or Man's?

Does it live up to its own claims?

Has Scripture been protected through the centuries from human tampering?

If the Bible in it's original manuscripts were written over an estimated period between 1500 years (1400BC? to 100AD?), what has prevented the text from being changed or altered in any way by man's carelessness or ill motives?
If you adhere to the former, then there is a logical fallacy within your theology. If man's relationship with God is indeed fully conditional on the part of free will, and hence man at any time could fall into sin and thus lose his salvation altogether, why should we trust the inspiration of the Bible when in fact it's authors could have at any time simply lost their standing before God? Would not such a possibility open the door for the probability of the Bible not being fully inspired and inerrant? Moses was a political fugitive. David was an adulterous tyrant. Peter was a double-minded coward. Paul was an overzealous murderer. If one were to look at the Bible on a purely ad hominem basis centered around the flaws of its authors, you would have every reason not to trust it’s claims to authority. But instead never once do we ever see any of the authors of scripture making even the slightest suggestion that the writings of another may be flawed.

If the Arminian view of free will is correct, how can we say that the inspiration of scripture was genuinely safeguarded from human error unless God himself intervened in the thought processes of men?

On the other hand, if the above were not the case and scripture was written by people who had attained sinless perfection without God needing to directly intervene in their thinking, 2 Peter 1:20-21 would have to be wrong, thus making the Bible contradictory and containing error.

   In conclusion, the best scriptural proof against arminian theology is simply the revelation, inspiration, infallibility and inerrancy of scripture in of itself as it is a perfect representation between the relationship between God and Man. There is simply no logical reason for the arminian to believe in the doctrine of inerrancy.

John 1:1-9
a In the beginning was b the Word, and c the Word was with God, and d the Word was God. 2 He was in the beginning with God. 3 e All things were made through him, and without him was not any thing made that was made. 4 f In him was life, [1] and g the life was the light of men. 5 h The light shines in the darkness, and the darkness has not overcome it.
   6 There was a man i sent from God, whose name was j John. 7 He came as a k witness, to bear witness about the light, l that all might believe through him. 8 m He was not the light, but came to bear witness about the light.
   9 n The true light, which enlightens everyone, was coming into the world. 10 He was in the world, and the world was made through him, yet o the world did not know him. 11 He came to p his own, [2] and q his own people [3] r did not receive him. 12 But to all who did receive him, s who believed in his name, t he gave the right u to become v children of God, 13 who w were born, x not of blood y nor of the will of the flesh nor of the will of man, but of God.
   14 And z the Word a became flesh and b dwelt among us, c and we have seen his glory, glory as of the only Son from the Father, full of d grace and e truth.

   The greek word for “Word” that John uses in John 1 is of course logos, however John’s use as well as the actual meaning of the word is more than just mere verbatim. Within the context of greek thinking, Logos is the “first cause”, it is the originating point from which all existence – logic, reality, knowledge, existence. All manner of creation comes from the logos.
   John’s use of logos has purposes:
1. He explains the creation account in a manner that the gentile reader versed in the greek worldview will understand
2. He presents the God of the Christians as being vastly superior to the God of the greeks and Romans in the sense that while the latter were merely supernatural beings vastly superior to humans, the Christian God is the actual creator of the cosmos.
3. Creates a clear basis for the gospel being logical in nature and presupposition i.e., “In the beginning was logic, and the logic was with God, for the logic is God. And the logic became flesh.”

   With this is mind, one must acknowledge Logos/Logic/Revelation to be an essential attribute of God. Logos/Logic/Revelation could not have come before God, as that would mean God would be subject to a Law higher than himself. At the same, Logos/Logic/Revelation could not have existed after God as a created entity, because if such were the case, it would be impossible for God and man to communicate in such a way that anything that God spoke would only be confined to the analogous (e.g., if the Logos-less God were to say “I love You”, he would have to create the revelation rather than having it spring forth from his own mouth). Any concept of God that is not qualified by an axiom that presupposes an absolute, objective revelation can only be expected to conclude in agnosticism – an essential belief in the possibility of a God, yet an open lack of believe in specific personal attributes and character.
   It is also wrong to suggest that certain “truths” are stronger than others (e.g., the seeming contrast between God’s justice vs God’s mercy). Logos/Logic/Revelation, being an attribute of God, must therefore be singular, not plural, therefore there can only be one “truth.” If Logos/Logic/Revelation was either progressive or transitional, this would mean that the nature and character of God is subject to change. If such is the case, “God” ceases to be God.

   Using the Logos/Logic/Revelation of God as the foundation for the worldview he is to present in his account of the gospel, John throws down the gauntlet at any other means by which man may wish to seek and comprehend knowledge.
   Empiricism is the theory that we learn by experience. At first this seems quite a reasonable means of acquiring knowledge on the basis that we can treat experience as a tangible entity with which we can experiment on. However, it does have several flaws.
   First of all, experience is subjective. Let us start with the red of a rose and the blue of a violet. First, a description of sensation will show that it does not give knowledge so readily as common sense imagines. Not everybody sees roses as red and violets as blue. There are some people who we say are color blind, and there are degrees of color blindness. It is difficult to tell what is color blindness and what are color illusions. The real color is very hard to settle upon. The condition of the eye, a disease, temporary sickness, a headache or extreme sensitivity to light can change our color sensations. Ergo, you cannot derive objective knowledge from sensory perceptions on their own.
   Secondly, empiricism cannot produce norms of any kind. It cannot produce moral and religious norms because at the very best, empiricism can only give a report of what is. Experiences cannot teach you what ought to be because you cannot get an ought out of an is. For example, if I were to point at the sky and ask “What color is the sky?”
   “Blue.”
   “What is ‘blue’?” Can you, using experience on it’s own as the basis, explain what ‘blue’ is?
   Of course not.
   Given the obvious inadequacies of experience alone, why would one want to use it as a standard of evaluation for the Bible, especially given that Scripture makes claims that go far beyond the limits of sensory perception?
   There are no doubt those who will try to say “You can study the Bible all you want, but until you experience God personally, you will never really know him.” To the contrary however, it is by the Bible that God is defined and as we have seen the Bible itself claims the direct opposite: Scripture Alone trumps experience.

http://www.facebook.com/note.php?note_id=173175398975

Blair Wingo: "Allow me to re-introduce the Christ"

Wed, 26 Aug 2009 05:39:22 GMT

A special thanks to Charis (http://charischua.blogspot.com/) for this.

Incredible Christ-centred poetry that puts the modern "Christianity"'s false portayal of Jesus in it's proper place!

"Allow me to re-introduce the Christ"

"Don't add-on to the Cross"

Monday, August 17, 2009

Mon, 17 Aug 2009 01:39:52 GMT

12 Causes and Inevitable Consequences of Sloppy Evangelistic Preaching

by Benjamin Valentine

      It is a beautiful Sunday morning. The church is full of people who spend between one and a half to two hours in prayer, singing, fellowship and listening to the preacher. Within the time of the church service, the preacher spends 45 minutes going through his text(s) from scripture, expounding on principles and applications relating to the Christian life. As he approaches the conclusion, he encourages the congregation to lower their heads and close their eyes in prayer. The worship team plays a series of quiet instrumental chords. With “every head bowed and every eye closed”, he calls people to respond and be ministered to. People raise their hands in affirmation.
      “Yes, I see that hand, thankyou.”
      Faintly, the sound of someone sobbing is heard in the background as the preacher continues. Last but not least, he addresses the visitors and unbelievers who may be present.
      “Last but not least, you may be here and you do not yet know Jesus. I want to give you the opportunity today to introduce him to you. He has a plan and a purpose for your life; he wants to lavish you with abundance and blessing. You may have been looking elsewhere for joy, love, peace and fulfilment, but only Jesus can fill that God-shaped Hole that only he can fill. You can have a life of purpose and meaning. All you have to do is repeat this simple prayer: ‘Jesus, I need you. I want to know you personally. I want you to come into my life. I want to receive the plan that you have for me. Amen.’ I prayed that prayer x years ago and my life has never been the same.”
      Those that responded approach the altar where the elders and deacons are ready to give counsel. The visitors who just recited the “sinner’s prayer” are joyfully congratulated. “Welcome to the kingdom of God!”

      Within the week, the church is quick to celebrate over the “salvations” that the Lord brought them. Cut to three weeks later. Nobody has seen the new “converts” in church. The small-group leaders call them and encourage them to attend small-group Bible study, but to no avail. Blame shifting starts to occur: Lack of follow-up? Lack of discipleship? Lack of relational connections? Every situation is put forward as a possibility, yet few bother to ask at all about what really happened on the Sunday that these “converts” made a decision to receive Christ. Did anything actually happen at all? It seems that many overlook the things that lead to those individuals making a profession. While there was definitely a call to respond, certain aspects of the biblical gospel message were definitely missing: a specific explanation of sin, the judgment of God, the reason behind hell, the purpose of the cross, the need for surrender, the cost of discipleship. It seems inevitable then, that the fruits of such a gross omission of the full gospel message would eventually reveal itself in such a tangible way.

      Sadly, such a scenario as that described above is not uncommon among today’s churches. So without further adieu, I thought I’d list causes as well as the inevitable consequences of what happens when a preacher fails to explain the gospel in it’s entirety and instead sugar-coats it and waters it down in the hopes of making it more palatable:

1. The omission of the exposition of God’s Moral Law leading to an abstract understanding of Sin and Holiness.
Psalm 19:7 states that "The Law of the Lord is Perfect for reviving the soul." We know that the ultimate revival of someone's soul occurs at conversion what someone becomes a Christian by accepting Christ into his or her life. The King James Version translation even goes as far as to say, "The Law of the Lord is perfect for converting the soul" (emphasis mine). What is it that the Bible says is perfect for converting the soul? Simple: The Law of the Lord. Now, upon reading Psalm 19:7, many Christians will no doubt cry out "Impossible! We are not subject to the law any longer as it brings death (1 Corinthians 15:56)." That is true, the law is not applicable for Christians. But emphasis should be given on the prior sentence's last two words: for Christians, as Christ has paid the price for our transgression through The Cross. So what about the non-Christian who is still living in sin? 1 John 3:4 state that "Everyone who sins breaks the law, in fact, sin is lawlessness." The moral law of God as summarized in the 10 Commandments represents the standards of morality by which God expects his children to abide by. It will be the standard by which God will judge us when we face him after our physical death.
      So what is the purpose of God's Law for the evangelist?
      In Romans 7:7, The Apostle Paul says to the reader regarding the relationship between Law and sin: "What shall we say, then? Is the law sin? Certainly not! Indeed I would not have known what sin was except through the law. For I would not have known what coveting really was if the law had not said, 'Do not covet.'"
The purpose of the Law, as Paul writes, is to make the sinner aware of what they had done wrong against God.

1 Timothy 1:8-11 says "We know that the law is good if one uses it properly. 9We also know that law is made not for the righteous but for lawbreakers and rebels, the ungodly and sinful, the unholy and irreligious; for those who kill their fathers or mothers, for murderers, 10for adulterers and perverts, for slave traders and liars and perjurers and for whatever else is contrary to the sound doctrine 11that conforms to the glorious gospel of the blessed God, which he entrusted to me."

King David wrote in Psalm 19:7 that "The Law of the Lord is perfect for reviving the soul" because he regularly meditated upon God’s standard of righteousness and reflected upon whether he was living in accordance with it or not. Whenever he found that he had sinned, his conscience yearned for satisfaction and feared the consequences of being abandoned or turned away from God. In the same manner, the evangelist who seeks to bring people into a relationship with God must first explain the standard of God’s righteousness and allow the conscience to thirst for satisfaction in the form of accepting Jesus Christ as their personal Lord and Saviour.

In describing the applications of the Law for the Christian today, Bakers’ Theological Dictionary states:
The Law prepares sinners for the gospel. No one can receive eternal salvation by
works of the law (Gal 2:16) because none perfectly keeps the law (Rom 3:23), and
violation of any part of it makes one guilty of the whole (James 2:10; cf. Rom 2:25;
Gal 3:10). Instead, salvation is a gift obtained by faith, not works (Rom 4:4-5; Eph
2:8-10; Phil 3:9). Nonetheless, the law was meant to lead us to Christ (Gal 3:24). It
makes the sinner conscious of sin (Rom 3:20; 7:7; 1 John 3:4). It provokes and
incites rebellion (Rom 5:20; 7:13), thereby making on fully accountable before God for
violation of his moral requirements (Rom 3:19; 4:15; 5:13; 5:13; 7:8-10). By this
means, the law shows sinners their need for a mediator to redeem them from the
Law's condemnation (Gal 3:13). Hence, the law is an essential prerequisite in
preparing sinners for the gospel.i

Unless one explains God’s actual stardard of what and is right and wrong, “Sin” and “Holiness” are nothing but abstract words.

2. It encourages cheap grace/easy-believism
Sadly, the prevailing view within the 21st century church as to what actually constitutes saving faith growing more and more shallow, with anyone who claims to be a Christian finding others that are willing to accept a profession of faith regardless of whether or not the person’s behaviour shows any evidence of commitment to Christ.
Many protestant churches are quick to boast about being above tradition, ritual and superstition for the sake of defining Christianity as "a personal relationship with God through Jesus Christ",yet in the same breath, such churches will freely measure such on the basis of whether people recited a man-made prayer.This watered-down understanding of salvation and the gospel itself is commonly called easy-believism and it stands in direct contrast to what Jesus actually teaches.ii When Jesus asks everything of us, he’s not just explaining the cost of being a disciple, he’s talking about what it requires to truly enter the kingdom.
      Today, easy-believism teaches that saving faith is merely being convinced or simply giving acceptance towards the gospel and does not have to include actual repentance or commitment to the person of Christ. However, when we examine the gospel accounts, Jesus recognised no distinction between belief in him, and commitment to him. Discipleship, in his own eyes, was not something that was to be left for only the elite among those who had his name within their personal vocabularies; he was expecting anyone that would declare him as Lord to be willing to drop everything on the spot and follow him no matter what the resulting costs would be, even if it resulted in suffering and death. One does not begin as a nominal “Christian” then choose to become a committed “Christ-follower” later on. Full surrender to Jesus’ lordship is not an addendum to the biblical terms of salvation, but rather the call to submission is really what is at the heart of the gospel.

3. It facilitates False Conversion among potential believers
Jesus himself said “Strive to enter through the narrow gate, for many, I say to you, will seek to enter and will not be able” (Luke 13:24, New King James Version); the greek word for “strive” is agōnizomai ἀγωνίζομαι, which Strong’s Dictionary defines as: “to struggle, literally (to compete for a prize), figuratively (to contend with an adversary), or generally (to endeavor to accomplish something): - fight, labor fervently, strive.” As is the case with natural childbirth, the process of being born again culminating in a genuine conversion is a painful, agonizing process. Sadly, the truth is that in any given altar call on a Sunday service within contemporary churches, agōnizomai is rarely seen when one responds to an invitation to respond to the gospel call.
      Preaching that fails to expound the true gospel message can only be expected to fill the church with false converts who lack genuine assurance as to whether they have actually encountered the transforming power of the Holy Spirit. The late D. James Kennedy said, “The vast majority of people who are members of churches in America today are not Christians. I say that without the slightest contradiction. I base it on empirical evidence of twenty-four years of examining thousands of people.”

      The Bible speaks of false brethren explicitly in Scripture. It speaks of false apostles, false prophets, false teachers, and false conversion. And hardly ever do we hear teaching on the latter. Jesus warned:
17Likewise every good tree bears good fruit, but a bad tree bears bad fruit. 18A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. 19Every tree that does not bear good fruit is cut down and thrown into the fire. 20Thus, by their fruit you will recognize them.
21"Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven. 22Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?' 23Then I will tell them plainly, 'I never knew you. Away from me, you evildoers!' Matthew 7:17-23 (New International Version)

      While “evildoers” is used by the NIV for Matthew 7:13, other translations will use “wicked people” or “workers of lawlessness”; they are characterised by having not the righteousness that is necessary to stand before the holiness of God without condemnation.

2 Timothy 3:1-9 warns:
1But mark this: There will be terrible times in the last days. 2People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy, 3without love, unforgiving, slanderous, without self-control, brutal, not lovers of the good, 4treacherous, rash, conceited, lovers of pleasure rather than lovers of God— 5having a form of godliness but denying its power. Have nothing to do with them.
6They are the kind who worm their way into homes and gain control over weak-willed women, who are loaded down with sins and are swayed by all kinds of evil desires, 7always learning but never able to acknowledge the truth. 8Just as Jannes and Jambres opposed Moses, so also these men oppose the truth—men of depraved minds, who, as far as the faith is concerned, are rejected. 9But they will not get very far because, as in the case of those men, their folly will be clear to everyone.

While false converts may outwardly be able to put on a façade of “a form of godliness but denying its power” by way of talking the talk, behind the scenes, their actual lifestyle shows absolutely no effect with regards to the regenerating power of the Holy Spirit. They’re still living under the bondage of their sinful nature unashamedly without remorse. Eventually, their double-life will catch up with them as will be demonstrated by the damage they will afflict on others within the church while showing that what seemed to be genuine growth was nothing more than a mask for the complete emptiness of any conviction with regards to the things of God and the subsequent transformation of life that results despite coming across as having a seemingly know-it-all attitude.

17These men are springs without water and mists driven by a storm. Blackest darkness is reserved for them. 18For they mouth empty, boastful words and, by appealing to the lustful desires of sinful human nature, they entice people who are just escaping from those who live in error. 19They promise them freedom, while they themselves are slaves of depravity—for a man is a slave to whatever has mastered him. 20If they have escaped the corruption of the world by knowing our Lord and Savior Jesus Christ and are again entangled in it and overcome, they are worse off at the end than they were at the beginning. 21It would have been better for them not to have known the way of righteousness, than to have known it and then to turn their backs on the sacred command that was passed on to them. 22Of them the proverbs are true: "A dog returns to its vomit” and, "A sow that is washed goes back to her wallowing in the mud." 2 Peter 2:17-22

4. The Church fails to be Salt and Light to the community
In 1996, a survey conducted by the Alan Guttmacher Institute in New York found that “eighteen percent of abortion patients describe themselves as born-again or evangelical Christians”. That is, of those who murdered their own unborn child, nearly one in five professed faith in Jesus Christ. That is a little difficult to reconcile with the fact that Christians are supposed to love God and to love others as much as they love themselves.
      Some years ago, George Barna revealed that sixty-two percent of Americans claim to have “a relationship with Jesus Christ that is meaningful to them.” Yet a Gallup Poll taken around the same time found that, of those Americans who say they have a relationship with the Savior, approximately ten percent were what Gallup called “a breed apart”: “They are more tolerant of people of diverse backgrounds. They are involved in charitable activities. They are involved in practical Christianity. They are absolutely committed to prayer.”
      “True Love Waits”, a program sponsored by the Southern Baptist Convention, is one of the most famous evangelical efforts to reduce premarital sex among youth. Since 1993, 2.4 million young people have signed a pledge to wait until marriage to engage in sexual intercourse. Did these youthful believers keep their promises? In March 2004, researchers from Columbia and Yale Universities reported their findings taken over a seven-year period among a sample of twelve thousand teenagers who took the pledge. Sadly, they found that 88% of these pledgers reported having pre-marital sex; that is, only 12% kept their promise. The researchers also found that the occurrence of sexually transmitted diseases “were almost identical for the teenagers who took pledges and those who did not.”iii

      That means there is a great mass of people who say that Jesus Christ is meaningful to them, but who are not “a breed apart.” They are not involved in good works, nor are they tolerant of others. Neither are they involved in practical Christianity nor committed to prayer. That means there are millions of people in the world who insinuate that they belong to Jesus Christ, but whose lives don’t match their claims.
      A church that does not preach the full gospel message can only hope to fill itself with false converts who are still under the bondage of unrepentant sin. Such a church, unless it deliberately chooses to change it’s approach, will never be able to be salt and light to it’s host community if it’s congregants are not set apart by the power of the true gospel.

21you, then, who teach others, do you not teach yourself? You who preach against stealing, do you steal? 22You who say that people should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 23You who brag about the law, do you dishonor God by breaking the law? 24As it is written: "God's name is blasphemed among the Gentiles because of you." Romans 2:21-24

5. The Body of Christ is plagued with witchcraft and demonic influences arising from within the local church

43"When an evil spirit comes out of a man, it goes through arid places seeking rest and does not find it. 44Then it says, 'I will return to the house I left.' When it arrives, it finds the house unoccupied, swept clean and put in order. 45Then it goes and takes with it seven other spirits more wicked than itself, and they go in and live there. And the final condition of that man is worse than the first. That is how it will be with this wicked generation."
Matthew 12:43-45

While a superficial response to a compromised gospel presentation may be sufficient to temporarily dislodge any possible demonic influences upon an afflicted non-christian, if such an individual is held back from receiving the empowerment that comes from the indwelling presence of the Holy Spirit associated with the preaching of the full gospel, he will only find himself being a greater victim compared to before he made his profession. He will continue to be a conductor for demonic influences as long as he remains within the church. Furthermore, if allowed to admission and advancement in important ministries, he becomes the “mole” from which spiritual sabotage will inevitably be committed against true believers.

13For such men are false apostles, deceitful workmen, masquerading as apostles of Christ. 14And no wonder, for Satan himself masquerades as an angel of light. 15It is not surprising, then, if his servants masquerade as servants of righteousness. Their end will be what their actions deserve. 2 Corinthians 11:13-15

6. It hinders the task of disciple-making
Most church leaders will freely admit that there is indeed an inconsistent ratio between the number of decisions for Christ per annum and the actual attendance within the church due to people falling away and backsliding. Where there will be difference of opinion is with regards to determining the source of the problem and it's solution. There are those who would affirm that there is indeed a crisis regarding contemporary preaching and evangelism; the way the gospel is being defined via the modern methods simply does not bring about the genuine repentance and faith necessary to produce true conversion, and as a result you end up with goats instead of sheep fiiling our pews.
On the other hand, there are others who will say that the problem lies not in the gospel presentation, but in discipleship. That is, the health and genuineness of the person who has made the decision to receive Christ can be determined through what they get fed spiritually, and hence those who backslide are simply those who didn't receive adequate follow-up and teaching.
      But the question I'd like to raise is that if one's evangelism is sloppy and compromised to the point that it creates lukewarm converts, can additional discipleship through teaching make up for it?

      Let's consider a hypothetical scenario: You have a medium-sized (1000 member) church. In addition to the Sunday sermon, there are small-group meetings during the week, one-on-one mentoring, and a ministry college/seminary. All of which are under the stewardship of elders and deacons who willing give of their free time to serve as volunteers on top of full-time employment.
      The pastor on a weekly basis preaches an easy-going, "feel good" message: no mention of sin, little to no use of scripture, minimal theology; and it's concluded every Sunday with an altar-call to recite the "Sinner's Prayer". People respond and make superficial commitments to follow Christ. After a while, the stagnant nature of these professions becomes obvious: disinterest in prayer, frustrating follow-up, people turning up to small-group meetings yet showing little enthusiasm.
      Noting the lack of enthusiasm among the new believers, the pastor decides to create an improved discipleship program to supplement what the church already has. At first it seems to work: people are getting fed and nurtured. however the downside is that the leaders who have already availed themselves to other discipleship sectors start to feel stretched as in addition to full-time work and volunteer ministry, this new program requires more of their personal time to the point that they have to sacrifice the precious hours set aside for their own worship, prayer, bible study and evangelism. Stress takes it toll, leading to mental exhaustion and burnout to the extent that the pastor is approached by those requesting to be released so that they may step down. As the number of leaders dwindles, so does the quality of discipleship, and the sheep begin to starve spiritually. What is supposed to be a loving environment that facilitates the moving of the Holy Spirit leading to powerful transformation in peoples' lives soon degenerates into "Survival of the Fittest" based on which leaders have the greater measure of mental and emotional dexterity rather than anointing in the areas of teaching and pastoral care. It essentially becomes a ministry of the flesh.
      Rather than examine the integrity of the foundation, the leaders simply pile more weight upon it. It would be akin to a pregnant woman giving birth to a still-born only to be wrongly instructed by the midwife that the dead infant may be resuscitated via breastfeeding.

Says Paul Washer:
I want to submit to you, I believe in personal one-on-one discipleship, but, my dear friend, the Church got along for a thousand or more years without it, without what we know as personal, one on one, discipleship with all the books and all the different things.
I want you to think about this. One-on-one discipleship became gigantic in the late 70s and until today. What was the cry? Just as many people are going out the back doors as those coming in the front door and the reason why that is happening is because we are not discipling people.
No!
The reason why it is happening is because people aren’t getting converted, because his sheep, they hear his voice and they follow him, whether you disciple them or not.
Now we ought to disciple, but that is not why they are leaving. “They went out from us because they were not of us” (1 John 2:19). And they hardly got a chance to be of us because they never heard a true gospel and no one ever dealt with their soul.
So we spend a fortune discipling goats, hoping they will become sheep. You can’t teach a goat until he turns into a sheep. A goat becomes a sheep by the supernatural working of the Spirit of almighty God.

7. It creates false expectations about the real nature of Christian living
In his sermon “Hell’s Best Kept Secret”, Ray Comfort uses the analogy of a parachute-user to describe the tragic error of modern evangelistic methodology:
Now listen to what the modern gospel says. It says, “Put on the Lord Jesus Christ. He’ll give you love, joy, peace, fulfillment, and lasting happiness.” In other words, “Jesus will improve your flight.” So the sinner responds, and in an experimental fashion, puts on the “parachute” of salvation to see if the claims are true. And what does he get? The promised temptation, tribulation, and persecution. The other passengers mock him. So what does he do? He takes off the Lord Jesus Christ, he’s offended for the word’s sake (Mark 4:17), he’s disillusioned and somewhat embittered, and quite rightly so. He was promised peace, joy, love, fulfillment, and lasting happiness, and all he got were trials and humiliation. His bitterness is directed toward those who gave him the so-called “good news”. His latter end becomes worse than the first: another inoculated and bitter backslider.iv

      The tragedy of using the supposed promise of life-enhancement as a lure for receiving Christ is that first of all, it is actually not an accurate portrayal of what believers were promised to face while here on Earth:

35Women received back their dead by resurrection. Some were tortured, refusing to accept release, so that they might rise again to a better life. 36Others suffered mocking and flogging, and even chains and imprisonment. 37 They were stoned, they were sawn in two, they were killed with the sword. They went about in skins of sheep and goats, destitute, afflicted, mistreated?38 wandering about in deserts and mountains, and in dens and caves of the earth.of whom the world was not worthywandering about in deserts and mountains, and in dens and caves of the earth.
Hebrews 11:35-38(English Standard Version)

19When they deliver you over, do not be anxious how you are to speak or what you are to say, for what you are to say will be given to you in that hour. 20 For it is not you who speak, but the Spirit of your Father speaking through you. 21 Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, 22 and you will be hated by all for my name sake.(I) But the one who endures to the end will be saved.
Matthew 10:19-22(English Standard Version)

10Now there was a disciple at Damascus named Ananias. The Lord said to him in a vision, "Ananias." And he said, "Here I am, Lord." 11And the Lord said to him, "Rise and go to the street called Straight, and at the house of Judas look for a man of Tarsus named Saul, for behold, he is praying, 12and he has seen in a vision a man named Ananias come in and lay his hands on him so that he might regain his sight." 13But Ananias answered, "Lord, I have heard from many about this man, how much evil he has done to your saints at Jerusalem. 14And here he has authority from the chief priests to bind all who call on your name." 15But the Lord said to him, "Go, for he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel. 16For I will show him how much he must suffer for the sake of my name."
Acts 9:10-16(English Standard Version)

3We put no obstacle in anyone way, so that no fault may be found with our ministry, 4but as servants of God we commend ourselves in every way: by great endurance, in afflictions, hardships, calamities, 5 beatings, imprisonments, riots, labors, sleepless nights, hunger; 6 the Holy Spirit, by purity, knowledge, patience, kindness, genuine love; 7by truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left; 8through honor and dishonor, through slander and praise. We are treated as impostors, and yet are true; 9as unknown, and yet well known; as dying, and behold, we live; as punished, and yet not killed; 10 as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing everything.
2 Corinthians 6:3-10(English Standard Version)

Hardship was regarded by the New Testament Church as a norm rather than an oddity. What the modern gospel supposedly promises deliverance from was in actual fact the inevitable reward for the first Christians.
In response to the chorus of a popular praise song composed by a church best known for preaching the modern message, John Piper says that a God-centred approach to Christian living
“is very much aware that every day with Jesus is not ‘sweeter than the day before.’
Some days with Jesus our disposition is as sour as raw persimmons. Some days with Jesus we are so sad we feel our heart will break open. Some days with Jesus fear turns us into a knot of nerve ends. Some days with Jesus we are so depressed and discouraged that between the garage and the house we just want to sit down on the grass and cry. Every day with Jesus is not sweeter than the day before. We know it from experience and we know it from Scripture.”v

Secondly, Christians who do undergo such hardships while still adhering to such a definition of the gospel must honestly ask themselves why it is that they’re not living the way they’re meant to. Either they’re not saved on the grounds that their circumstances are contrary to the “gospel”, or the gospel that they are partaking of is false to begin with. Furthermore, preachers who are aware of such hardships among those that God has placed under their care must be willing to lower the bar and compromise their standards of pastoral duty and care if they really want to be faithful to the modern message. Such a mentality can only prove self-destructive to a church in the log-run.
Does this mean then, that Christians are doomed to a life of pessimism? Ray Comfort continues:
“Peace and joy are the legitimate fruits of salvation, but it’s not legitimate to use these fruits as a draw card for salvation. If we continue to do so, sinners will respond with an impure motive lacking repentance.”

8. It hinders and discourages believers from doing personal evangelism
Following from point seven, who in their right frame of mind would want to share a message that they themselves do not identify with? When believers undergoing trials and hardships are told to bring what was preached from the pulpit into the harvest field, they become the unwilling victims of accusations of hypocrisy on the part of those who are against Christianity. The authenticity of our testimony is immediately put under scrutiny. Who is going to believe the validity of our personal witness if our circumstances are not visibly better than those without Christ? You don't want to mention anything negative. The false gospel of “God loves you and has a Wonderful plan for Your Life” has only served to produce multitudes of people who perpetually wear these emotionless smiles out of fear that by being honest and upfront about the realities of life, Christianity will seem empty and lifeless. Don’t talk about health problems. Don’t discuss relationship breakdowns. Don’t discuss relatives disowning you because your newfound faith conflicts with their own beliefs. Don’t say or do anything that would make the gospel seem like a killjoy for people’s lives.
      Does this not mean that the rich and affluent who are without Christ have no need of the gospel? Try using the “happiness gospel” on the Moran family from Underbelly and see just how open they would be as to whether or not they would consider it to be “relevant” in terms of meeting them “where they’re at”…
Would it not be more ethically reasonable for a preacher to tell a non-believer upfront before giving a call to respond what the cost of their commitment to Christ may be?

9. It openly challenges the authority of Scripture
Whether it likes it or not, how the church - from it's senior leaders down to the new believers - chooses to define the gospel message via preaching and evangelism has a systemic impact upon all aspects of church life. If the message is constantly being watered down, then not only will it fail to lead people to salvation, but it will stunt and hinder the growth of those who already have been justified through Christ.
      It is by the inspired Scriptures that one discovers the nature of God, of man, of sin, of Christ and of course, the Gospel. When one seeks to redefine the gospel, they are inevitably bringing into question whether Scripture Alone is an adequate axiom of authority from which to originate and test all that is done for the sake of Christ. In the modern approach to "ministry," the Word of God is deliberately downplayed, the reproach of Christ is quietly repudiated, the offense of the gospel is carefully eliminated, and "worship" is purposely tailored to fit the preferences of unbelievers. That is nothing but a refusal to submit to the biblical mandate for the church.vi
      An example from church history would be the ministry of Charles Finney. While Finney no doubt was bold with regards to his evangelism, his preaching nonetheless had severe theological flaws stemming from what was no doubt humanistic influences that were subsequent from his education as a secular solicitor. As such, his view of salvation was determined more by the ideals legal system of his day rather than the Scriptures. As such, when one reads Finney’s literature, important doctrines such as original sin, regeneration by the Holy Spirit and the imputation of Christ’s righteousness onto the believer are haphazardly downplayed, if not openly denied. By not being in full agreement with the orthodox view of original sin, Finney portrayed man’s relationship with the Law of God as one of full ability; God would never be so unkind as to give a law that man could not fulfil with his own power and will. Finney’s Jesus was seen no as the sinless “Lamb of God who has come to Take Away the Sins of World”, but rather as the ultimate moralist. Salvation according to Finney, was merely a state of mental awareness and decision rather than a complete transformation of one’s nature. Finney concluded that those doctrines – explicitly taught throughout the first five chapters of Romans – were nothing more than “theological fiction”.vii
      As a result, towards the end of Finney’s ministry, many of his peers started to note the eventual fruits. Places that were once hotspots for revival and evangelistic zeal became lukewarm. Prospective ministers fell into gross sin. Cities that experienced widescale “awakening” later became strongholds of pseudo-Christian cults such as Mormonism. All because Charles Finney refused to preach to gospel according to scripture.

10. The Church is held back from experiencing the joy of true Praise and Worship
Such an approach to evangelistic preaching makes it impossible for true worship to take place, because worship is a transcendent experience. Worship should take us above the our worldly thinking and perspectives. So the only way true worship can occur is if we first come to grips with the depth of spiritual truth. Our people can only rise high in worship in the same proportion to which we have taken them deep into the profound truths of the Gospel. There is no way they can have lofty thoughts of Christ unless we have plunged them into the depths of God’s grace. But the gospel as defined by contemporary Praise and Worship today is neither profound nor transcendent. It doesn’t go down, and it doesn’t go up. It merely aims to entertain.
      Is it not surprising then, that when one looks at the lyrics found in the Praise and Worship of prominent Australian megachurches, the focus is more upon glorifying the attributes of the believer rather than the attributes of a just and holy God as well as the mercy and grace of a perfect savior? When sung in a corporate environment, what do such lyrics ultimately say about our theology?

11. It inoculates congregants against future admonition

“He that spares the Rod hates the child” Proverbs 13:24

Apart from the Holy Spirit moving in revival and reformation within biblical guidelines, it is next to impossible to convince a congregation up to it’s neck in life-enhancement preaching to suddenly shift gears and preach the true gospel.
      I remember a while ago, a group of Christian brothers who shared a house together kept a garden where they grew wheat-grass. The grass would then be grinded up and the alkaline-rich juices extracted. Apparently these juices are supposed to bring chemical balance to our body given that what we ingest most of the time is actually acidic. On one particular Sunday, I went over to try a sample. Just before that, I didided to go to McDonalds to get a Quarter Pounder Meal as it had been a busy day at church. As soon as I took a swig of wheat-grass juice afterwards… you get the picture.
      Similarly, when you have a church that has never heard the full gospel message and you suddenly have someone who has the conviction and anointing of the Holy Spirit to preach the whole truth, the immediate reaction is that you’re going to bend over and hurl. In such an environment, the biblical gospel becomes so strange, so alien to the point that when God opens he door for it to be preached, the seed can only fall on soil that has been covered in concrete.

12. It grieves the Holy Spirit's rightful place within the church as the source of power, conviction, counsel and comfort

7But I tell you the truth: It is for your good that I am going away. Unless I go away, the Counselor will not come to you; but if I go, I will send him to you.8When he comes, he will convict the world of guiltin regard to sin and righteousness and judgment:9in regard to sin, because men do not believe in me;10in regard to righteousness, because I am going to the Father, where you can see me no longer;11and in regard to judgment, because the prince of this world now stands condemned.
12"I have much more to say to you, more than you can now bear.13But when he, the Spirit of truth, comes, he will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come.14He will bring glory to me by taking from what is mine and making it known to you.15All that belongs to the Father is mine. That is why I said the Spirit will take from what is mine and make it known to you.
John 16:7-15

In a tragically ironic fashion, while most contemporary preachers will boldly declare the benefits of spirit-led living to their congregations, when it comes to the declaration of the gospel, much of modern preaching actually seems to be intentionally focused on circumnavigating the very things that Jesus promised the Holy Spirit will actually do.
Exactly how is it that a preacher can make the claim to be under the anointing and unction of the Holy Spirit yet in the same breath declare that things such as explaining the nature of sin, future judgement and the righteousness of God are unnecessary?
      Can you remember the last time you heard a gospel proclamation that was so powerful and dripping with Living Water to the point that in your brokeness you feared that the weight of heaven's glory in all it's breadth and splendour would come crashing down upon the fragility of your own soul? When was the last time you ever heard a preacher make any mention of hell in specific terms as opposed to merely hearing about “an eternity without Christ” superficially? The question then is not so much if a preacher is spirit-led, but rather based on the content of his message, does it really reflect the genuine character and person of the Spirit of God, or is it a counterfeit set in place to pronounce the subtle doctrines of devils?
      I dare say without fear of contradiction that the fundamental reason why we do not hear such a clear explanation of biblical concepts such as this is simply because the preacher himself simply doesn't believe in it to the point of actually being concerned. Why doesn't he believe? Either he is ignorant as a result of failing to understand the very subject matter of his preaching or he honestly doesn't see the God of the bible as being wholly the same as the God he himself believes in and aims to lead people to (idolatry). Such a mindset is not that of one who is intimate with the Holy Spirit.

So, we now come to the obvious question: how can all of this be prevented?

      If you're a preacher, please bear with me as it is not my intention to lecture out of a “holier-than-thou” spirit; rather my desire is to speak as a brother and fellow servant in Christ who has witnessed the effects of a compromised gospel up close. James 3:1 makes it very clear that “Not many of you should presume to be teachers, my brothers, because you know that we who teach will be judged more strictly.” As believers, when we stand before God on Judgment Day, we will not stand as condemned sinners because the righteousness of Christ which we have received via the gospel has been imputed to our account. The cross is what mkes the difference between heaven or hell. However, we will be judged on the basis of being faithful in doing the things that we have been called to do in God's name as empowered ministers:

For we must all appear before the judgment seat of Christ, that each one may receive what is due him for the things done while in the body, whether good or bad. 2 Corinthians 5:10

      I'll repeat this point once again: as Christians we are not subject to the wrath of God due to our sin having been paid for by Christ. However we will be judged and rewarded on the basis of what we do for God now that we've been saved. No doubt, one of the key things believers – especially pastors, evangelists and preachers in general – will be evaluated on is their stewardship of the gospel itself:

11For no one can lay any foundation other than the one already laid, which is Jesus Christ.12If any man builds on this foundation using gold, silver, costly stones, wood, hay or straw,13his work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each man's work.14If what he has built survives, he will receive his reward.15If it is burned up, he will suffer loss; he himself will be saved, but only as one escaping through the flames.
1 Corinthians 3:11-15

There will no doubt come a day when the question of what is the correct way to evangelize will be finally answered – and it will be answered with a refiner's fire that will consume anything that does not have it's basis in the truth.

      No doubt every minister would rightfully wish to receive the joy of obstaining his full reward. Steve Kreins, pastor of First Church of God, Waco, Texasviii, recalls how God was quick to correct him for failing to faithfully preach the full gospel message:
I have been a pastor for 25 years. I always thought I was doing a reasonably good
job. Kind of like the folks that tell you they consider themselves "good people." I had tried to preach, what I thought, was the whole counsel of God. I prayed, over the years, with many people to accept Jesus and make Him Lord of their lives.
My wife Judy and I moved to Ruidoso, New Mexico about six years ago to plant a church. Shortly after arriving I was convicted that something was horribly wrong with my ministry. I read the scriptures and prayed earnestly that God would show me what was wrong. The feeling continued to grow and I became depressed and moody. I asked Judy to pray for me and explained my problem. I didn't know if this was the Holy Spirit convicting or Satan attacking. She prayed that God would reveal the cause of my depression and make Himself clear as He revealed any problem with my ministry for Him.
That night I had the most terrifying, realistic, blood chilling nightmare any man has ever had. I am a Vietnam veteran and I know a little about nightmares. Nothing in my experience has ever come close, nor do I ever want it to, to the horror of that night!
I dreamed that it was judgment day and I was standing right next to the throne of God. I noticed that to my left and my right, were pastors as far as I could see. I thought this was odd that the Lord would reserve this front row space for pastors only.
I looked out across a space of only a few yards and there were millions, maybe billions, of people, yet I could see each one of their eyes staring at me. As I studied this group I noticed that I knew many of them from times at the altar or ones who had sat under my teaching. I was pleased to see that they had made it to heaven, but confused because they didn't look happy. They looked very angry and hateful.
Then I heard the voice of the Lord say, "Away, I never knew you." I was suddenly frightened that what I was seeing was those who "thought" that they were saved. Then I saw all of them pointing a finger at each of us pastors and together, in one voice that shook my soul, "WE SAT IN YOUR CHURCH AND THOUGHT WE WERE SAVED. WHY DIDN'T YOU TELL US WE WERE LOST?"
Tears were pouring down my face and the faces of all of those pastors. I watched as one by one those people were cast into hell. One and then another, and another, and another... until they were all gone. I died inside as each one screamed in agony and gnashed their teeth, cursing us as they went into the lake of fire.
Then I was looking into the face of Jesus and He said to me, "Is this the part where I'm suppose to say, ' Well done my good and faithful servant?" I woke up with a scream and my heart pounding and I was begging Jesus to forgive me.
I died a million deaths that night. Since that night I have done two things on a daily basis. I do everything I can to preach the law before grace in the hope that conviction of sin will bring a sinner to true salvation. The other thing that I do is pray for every person I have ever preached to asking God to repair any damage I have done. I also never believe anyone when they tell me they are saved. It is my duty to challenge them and search out the solidness of their salvation.ix

Perhaps you may have a similar tugging of your concience within your heart that you haven't been able to explain yet is now becoming clear. You may have indeed received from the Holy Spirit admonisions in the form of dreams, or (while less dramatic), people within your immediate fellowship telling you of these things. Be encouraged, for Christ obviously wants you to continue in ministry by proclaiming what you now know to be the truth.

So then, what is the true saving gospel?
Simply put, The Gospel is the news that Jesus Christ, the Righteous One, died for our sins and rose again, eternally triumphant over all his enemies, so that there is now no condemnation for those who believe, but only everlasting joy.
What is Sin?

23for all have sinned and fall short of the glory of God
Romans 3:23

4Everyone who sins breaks the law; in fact, sin is lawlessness.
1 John 3:4

What is this law that we have all transgressed?

10th Commandment: "You shall not covet."
“Have you ever desired something that did not belong to you?”

9th Commandment: "You shall not bear false witness."
“Have you ever told a lie?”
“Yeah, maybe once or twice.”
“What does that make you?”
“A liar.”

8th Commandment: "You shall not steal."
“Have you ever stolen anything? Regardless of value”
Some will say yes, others “never.”
”Are you sure? You’ve never stolen anything? Regardless of value?”
”Nup!”
”But you just admitted that you were a liar.”
”Okay, maybe when I was a kid.”
”And what do you call someone who steals?”
”A thief.”

7th Commandment: "You shall not commit adultery.
“The bible says ‘You shall not commit adultery’: any form of sexuality – in act as well as lifestyle and preference - outside of the covenant of marriage between God, man and woman. Jesus said, ‘Whoever looks at a woman to lust for her has already committed adultery with her in his heart.’ Have you ever looked at someone with lust?”
Who of us can say that we are pure of heart? Remember that God has seen every thought you have had and every sin you have ever committed.

6th Commandment: "You shall not commit murder."
“Have you ever murdered someone?”
God-willing, your answer should hopefully be “no.”
That’s good to hear. Have you ever called someone a jerk, moron or idiot? Jesus said, “Whoever is angry with his brother without a cause shall be in danger of the judgment” and “Whoever says, ‘You fool!’ shall be in danger of hell fire.” Further, the Bible tells us, “Whoever hates his brother is a murderer.” This is because God does not simply judge our actions; He knows the intentions of the heart.

5th Commandment: "Honor your father and your mother."
“Have you always treated your parents in a way that is pleasing to God?”
God does not forget the sins of our youth. While we may have had difficult – even abusive – relations with our parents, they are still the ones God chose to bring us into the world. The Bible tells us “rebellion is as the sin of witchcraft.”(1 Samuel 15:23)

4th Commandment: "Remember the Sabbath Day, to keep it holy."
“Do you regularly set aside time to rest and thank God for his blessing upon your life?”
God requires one day out of seven and you have failed to give Him what He has demanded. How many times you have failed to bow your head before your meal and thank Him for the food He has provided? How many thousands of times have you just greedily dug in without thanking your Provider?

3rd Commandment: "You shall not take the name of the Lord your God in vain."
“Have you ever taken the Lord’s name in vain?”
”Yeah, I do that everyday.”
”So instead of using ‘S-H-I-T’ to express disgust, you have taken the name of the One who gave you life, breath and everything precious to you, and you have dragged it through the mud. People don’t even use Hitler or Osama bin Laden’s name to swear and you use God’s name? That is called blasphemy and God promises He ‘will not hold him guiltless who takes His name in vain.’”

2nd Commandment: "You shall not make for yourself any graven image."
Perhaps while reading this note, you're thinking: “I don't care what the Bible says, Ben. What you're saying is completely wrong and I don't agree with it. My God is a God of love. He doesn't judge or condemn and he certainly wouldn’t send anyone to hell.”
You’d be right.
Is your God the One revealed in Holy Scripture? If not, then you have made your own god to suit yourself—you have committed the oldest sin in the Book. Scripture warns that no idolater will enter the Kingdom of Heaven.

1st Commandment: "You shall have no other gods before Me."
“Has God always been first in your life?”
Do you love God above all else? In fact, the Bible says that we should so love God that our love for Mom and Dad and brother and sister should seem likehatredcompared to the love we have for the God who gave those loved ones to us.
We are alsocommandedto love our neighbor as much as we love ourselves. Jesus spoke of a Samaritan who found an injured stranger, bathed his wounds, carried him to an inn, gave money for his care and told the inn-keeper that he would pay for his expenses. We call him thegoodSamaritan, but in reality he wasn't "good" at all, he merely obeyed the basic command to love his neighbor as himself. That is a picture of how God expects us to love our fellow human beings. We should love them as much as we love ourselves...whether they be friend or foe.
Have you loved God with all your heart? Have you loved humanity as much as you love yourself?

Who of us can say we are not guilty of breaking these Commandments?Allof us have sinned, and just as with civil law, you don't have to break ten laws to be a lawbreaker, so the Bible warns, "For whoever shall keep the whole Law, and yet stumble in one point, he is guilty of all."

      The Bible says that "it is appointed for man to die once, and after that comes judgment" (Hebrews 9:27b) since "we will all stand before the judgment seat of God; 11for it is written, “As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God. So then each of us will give an account of himself to God (Romans 14:10-12). When you stand before God on Judgment Day and have the whole record of your life read out with the entire Universe as witness within the heavenly courts, will you be innocent or guilty? Will you go to heaven or hell? Listen to what the Holy Spirit is saying to your conscience. You know that you will be guilty, and therefore end up in Hell.

      This may sound strange, but the worst thing you could do at this point of time is to try and clean up your lifestyle—you realize that you have sinned, so from now on you will keep the Ten Commandments, do good deeds, say the right things and think only pure thoughts. But should a judge let a murderer go because he says he will now live a good life? No, he's in debt to justice and therefore must be punished.
      The Law of God is merely like a mirror—all a mirror does is show you the truth. If you see egg on your face, you don't try and wash yourself with the mirror, it's purpose should be to send you to water for cleansing. Neither should you try and wash yourself with the mirror of God's Law...that's not its purpose. The sight in the mirror is not a pretty one, but if you don't face it and acknowledge that you are unclean, then all that "dirt" will be presented on Judgment Day as evidence of your guilt, and then it will be too late to be cleansed.

      Perhaps you think that God is good and will therefore overlook your sins. But if you were guilty of terrible crimes in a civil court and said to the judge, "Judge, I am guilty but I believe that you are a good man and will therefore overlook my crimes," the judge would probably respond by saying, "You are right about one thing; I am a good man, and it'sbecause of my goodnessthat I am going to see that justice is done, that you are punished for your crimes." The very thing that many are hoping will save them on Judgment Day, God's "goodness," will be the very thing that will condemn them. If God is good, Heshouldpunish murderers. liars, thieves, etc., and Hell will be their dreadful fate.

      It was no small thing for Jesus to die for us. The only thing that would satisfy the demands of Eternal Law was thesufferingdeath of the sinless Son of God.What love God must have for you!He suffered unspeakable agony, so that you wouldn't have to be punished for your sins. His sacrificial death and resurrection mean that you need no longer be in debt to the Law, and God can now grant you everlasting life if you obey Him -- death no longer has a legal hold upon those who belong to Jesus Christ.

      That's the full gospel message.
      Salvation occurs when the Holy Spirit, took you despite being "dead in transgressions and sins" (Ephesians 2:1), and "not able to understand the spiritual things of God because they are spiritually discerned" (1 Corinthians 2:14), began working on your heart, removing falsehoods, strongholds, molding you into being Born Again so that at just the right moment, you would no longer be hostile and resistant to our Heavenly Father and the Work of his Son, but rather you find your eyes being opened wide, your conscience no longer justifying itself but is instead convicted of "sin, righteousness and judgement" (John 16:8) to the point that you cry out "what must I do to be saved?" after which you receive the message of Christ and him crucified prompting you not by human willpower, but the direction of the Holy Spirit, to make to the declaration that Jesus Christ is Lord, leading to a new creation, whose attitudes, affections, and priorities have been forever changed once and for all so that idolatry becomes worship, obligation becomes privilege, hostility becomes love and anguish becomes joy.

The signs of a true conversion are:

1. A repentant atttitude.
7But when he saw many of the Pharisees and Sadducees coming to where he was baptizing, he said to them: "You brood of vipers! Who warned you to flee from the coming wrath? 8Produce fruit in keeping with repentance. 9And do not think you can say to yourselves, 'We have Abraham as our father.' I tell you that out of these stones God can raise up children for Abraham.
Matthew 3:7-9

2. Thankfulness to God for salvation.
10And we pray this in order that you may live a life worthy of the Lord and may please him in every way: bearing fruit in every good work, growing in the knowledge of God, 11being strengthened with all power according to his glorious might so that you may have great endurance and patience, and joyfully 12giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the kingdom of light.
Colossians 1:10-12

3. A selfless life of producing good works.
15Through Jesus, therefore, let us continually offer to God a sacrifice of praise—the fruit of lips that confess his name.
Hebrews 13:15

4. A pattern of righteous living
9And this is my prayer: that your love may abound more and more in knowledge and depth of insight, 10so that you may be able to discern what is best and may be pure and blameless until the day of Christ, 11filled with the fruit of righteousness that comes through Jesus Christ—to the glory and praise of God.
Philipians 1:9-11

6. The fruit of the Spirit
19The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; 20idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions 21and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God. 22But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23gentleness and self-control. Against such things there is no law.
Galatians 5:19-23

7. Genuine love for other believers
9Whoever says he is in the light and hates his brother is still in darkness. 10Whoever loves his brother abides in the light, and in him there is no cause for stumbling. 11But whoever hates his brother is in the darkness and walks in the darkness, and does not know where he is going, because the darkness has blinded his eyes.
1 John 2:9-11

8. Hunger to know and apply the Word of God properly
Like newborn infants, long for the pure spiritual milk, that by it you may grow up to salvation— if indeed you have tasted that the Lord is good.
1 Peter 2:2-3

If you are Soundly saved, it is because God himself, out of unmerited love towards someone who should have known wrath, stepped down from heaven with his arms opened wide to embrace you as his own daughter. You don’t begin the Christian life with this and then leave it behind and get stronger with something else. God strengthens us with the gospel to the day we die.

I've just described above how Scripture defines the gospel and the resulting conversion experience. As a Christian, you may have been a believer several years, but at the end of the day, does your personal testimoy hold up to how the Bible describes getting saved? All too often when it comes to experience we are quick to make assessments based on first impressions, but all things considered, what does God have to say? Truth be told, if anyone professes to be a born-again Christian yet cannot articulate a biblically sound conversion experience detailing a legitimate before and after transformation of the entire self, then in all likelihood such a person has not had a genuine conversion.

If you're a preacher – whether you are a pastoral leader or an evangelist – is that how you define the gospel and in turn determine whether someone is a Christian or not?

8Watch out that you do not lose what you have worked for, but that you may be rewarded fully.
9Anyone who runs ahead and does not continue in the teaching of Christ does not have God; whoever continues in the teaching has both the Father and the Son.10If anyone comes to you and does not bring this teaching, do not take him into your house or welcome him.11Anyone who welcomes him shares in his wicked work.
2 John 1:8-11

Do you have the assurance that you will be rewarded fully for continuing in the teaching of Christ? Or have you run ahead to join those who will be found without it? Whose works are you really sharing in?

Bibliography:
Baker Evangelical Dictionary of Theology. Baker Academic, 2001.

Rick Holland. “A Primer on Lordship Salvation”. Crossroads College Ministry, Grace Community Church. Preached 2nd July, 2000. http://www.gracechurch.org/crossroads/... Read More

Ronald J. Sider. The Scandal of the Evangelical Concience: Why are Christians living just like the rest of the world? Baker Books, 2005. pg 18-23.

Ray Comfort. "Hell's Best Kept Secret".
http://www.livingwaters.com/learn/hellsbestkeptsecret.htm

John Piper. "The Bible: Kindling for Christian Hedonism"
http://www.desiringgod.org/ResourceLibrary/Sermons/ByDate/1983/411_The_Bible_Kindling_for_Christian_Hedonism/

John Macarthur. "Biblically-Anemic Preaching: The Devastating Consequences of a Watered-Down Message"
http://www.gty.org/Resources/Articles/A118

John Macarthur. Ashamed of the Gospel: When the Church becomes just like the World. Crossway, 1993. pg232.

Kirk Cameron and Ray Comfort. The Way of the Master: Intermediate Training Course. Living Waters Publications, 2006. pg 26-27.

http://www.facebook.com/note.php?note_id=143620143975

A Review of "Just Walk Across the Room": Bill Hybels' evangelism with no evangel

Sun, 02 Aug 2009 20:03:31 GMT

What it’s about?
“Just a few steps and a friendly hello may be all it takes to change someone's life—and their eternity! And the good news is, it has more to do with taking a genuine interest in another person and listening to their story than it does with learning evangelism tactics and techniques.
Thousands of churches are already implementing the simple, personal approach described in Bill Hybels' award-winning book, Just Walk Across the Room. Now is your church's opportunity. Learn how to equip your members to walk in a totally new way of evangelism. The concepts aren't hard, just effective.
Take the first step today—and watch your church shape more tomorrows than you ever dreamed possible.”
http://www.justwalkacrosstheroom.com/

What’s involved?

Living in 3D
If we call ourselves "Christ-followers," then it's time we walk where our Leader would walk and talk as He would talk. That calls for flat-out teamwork with the Spirit of God – who empowers us to follow Jesus' lead by living in 3D: What 3D Living really involves is treating people with God's heart for them; the way we get this done is by responding to the Holy Spirit in our ordinary, daily interactions:
• Developing friendships — Offering radical acceptance and love to people God places around us and seizing opportunities to envelop them in grace-filled community, regardless of their appearance and lifestyle.
• Discovering stories — Taking the time and interest to learn their life stories, rather than being a self-absorbed clock-watcher.
• Discerning next steps — Walking when the Spirit says to walk, talking when He says to talk, and falling silent when He suggests we've said enough.

So what’s wrong?
With regards to Just Walk Across the Room by Bill Hybels, I actually have the book plus the DVD. As far as evangelistic training goes, the teaching does have some considerable faults:

1. Omission of “Repentence”: The book simply mentions nothing at all about repentance from Sin. Yet, in Jesus' own words, repentance is at the very core of the Great Comission:
45Then he opened their minds so they could understand the Scriptures. 46He told them, "This is what is written: The Christ will suffer and rise from the dead on the third day, 47and repentance and forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem. 48You are witnesses of these things. 49I am going to send you what my Father has promised; but stay in the city until you have been clothed with power from on high." Luke 24:45-49

2. A works-based view of sin and holiness: Bill Hybels uses a “Morality Ladder” to explain sin and morality. From page 138-

“‘Mother Teresa,’ I say, ‘would probably qualify for a rung about three-fourths of the way up.
And just as a guess, Billy Graham probably falls right below her. As far as I’m concerned, I guarantee I land lower than those two.’ I place the initials of the three of us on the ladder, leaving an honourable amount of space between BG (Billy Graham) and BH (me). I know my place. Then I hand over the pen. Inevitably, the person I’m in conversation with writes his or her initials just south of me. ‘Okay,’ I say. ‘Here’s my only question: What is your plan to make up your gap? Mother Teresa had a plan for her morality gap. It was the cross of Jesus Christ. Billy Graham has a plan for closing the gap between his level of morality and God’s standard of perfection. It’s the cross of Jesus Christ. So what’s your plan?”

Hybels essentially puts forward the idea that
1) Morality is subjective on the grounds that one's moral virtue is not the same as another's

2) Certain people on the basis of their deeds are of greater moral character than others (he uses Mother Teresa and Billy Graham as his example)
3) Christ as filling a “gap” that varies from person to person. The logical inference is that it is possible for a person to either widen or close the gap based on their deeds, and wherever someone is “at”, Jesus acts as a crutch. Yet this is not how scripture describes sin! We are told that

All of us have become like one who is unclean,
and all our righteous acts are like filthy rags;
we all shrivel up like a leaf,
and like the wind our sins sweep us away. Isaiah 64:6

and

9What shall we conclude then? Are we any better? Not at all! We have already made the charge that Jews and Gentiles alike are all under sin. 10As it is written:
"There is no one righteous, not even one;
11there is no one who understands,
no one who seeks God.
12All have turned away,
they have together become worthless;
there is no one who does good,
not even one."
13"Their throats are open graves;
their tongues practice deceit."
"The poison of vipers is on their lips."
14"Their mouths are full of cursing and bitterness."
15"Their feet are swift to shed blood;
16ruin and misery mark their ways,
17and the way of peace they do not know." Romans 3:9-17

The issue is not whether I am better or worse than Mother Teresa or Billy Graham, for due to the sin-nature I have been unable at all to do anything that would be pleasing before God. This is what is often referred to as Original Sin or Total Depravity. Yet Hybels seems to reject it.

We must also remember that sin is not defined by scripture as getting x out of yon a “Morality Ladder” in comparison to others, but rather sin is
“transgression of the [Moral] Law” (1 John 3:4)
and that
“whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it “ (James 2:10).
No one has the right to claim “on a scale between 0 and Mother Teresa, I'm good/bad”, because
“we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world [not just the Jews] held accountable to God.20Therefore no one will be declared righteous in his sight by observing the law; rather, through the law we become conscious of sin“ (Romans 3:19-20).

Without a proper understanding of biblical morality, the nature of Justification and Christ’s role in it simply makes no sense whatsoever.

3. Church attendance used as the yard-stick for effectiveness in outreach rather than the actual conversion experience of a non-believer

Quig Fletcher and Pat McDaniel are two men who have been part of the Willow family since the early days. They both said I could pick on them for the purposes of this book, so I offer their stories now as great examples of formulating a good before-and-after.
Quig has chaired the board of directors meetings at Willow Creek for more than twenty-five years. But before he became such a faithful part of our church, we crossed paths at the Bueller YMCA in Palatine, Illinois. He and I played racquetball almost weekly, a habit that led to a deep friendship.
In those days, Quig wasn’t a very religious person by his own admission. He thought that since he couldn’t seem to stop sinning, there was no hope of heaven for Him. The first time I crossed that locker room to talk to him, I had enough collateral in the relationship that he was actually open to talking about spiritual things. When the time came for me to tell my story, I remember feeling a little insecure because there was nothing flashy to it. I wasn’t a reformed serial killer. God hadn’t had to rehabilitate me from some thousand-buck-a-day cocaine habit. My story just wasn’t dramatic by most standards.
So I walked Quig through my plain-vanilla journey to faith, and soon afterward he began attending church – then a small gathering of young people in a movie theatre. Many, many years went by, but one day at the age of forty-six, he met Christ and his life was radically changed. Because of the work of the Spirit in his life, Quig no longer saw himself as career sinner but instead as freshly anointed saint – from hopeless to heaven-bound.
“Looking back,” Quig told me recently, “I probably would have accepted Jesus Christ much sooner if someone had explained the gospel to me. I had the heart for it but never really had the opportunity.” (pg. 129)

Although Hybels uses this as an example of his outreach model, it actually betrays his views with regards to the level of concern he enourages his church to have when it comes to the eternal welfare of the lost. First, Quig’s testimony is centred around church attendance while the actual conversion is considered subsequent. Quig openly admits that he probably would have accepted Christ much sooner had he simply been told the gospel upfront, suggesting that despite several years of attending the church, no one – among the visitors, the membership or the pastorate – even bothered to explain the gospel clearly.

The closest thing to an instruction for what we are to do when a non-believer is present in any of our gatherings – whether it be small-group or Sunday service – in the Apostle Paul's teaching about how the gift of prophecy is to function in the church in 1 Corinthians 14:24-25

But if an unbeliever or someone who does not understand comes in while everybody is prophesying, he will be convinced by all that he is a sinner and will be judged by all, and the secrets of his heart will be laid bare. So he will fall down and worship God, exclaiming, "God is really among you!"

While the context of the passage is about tongues and prophecy, there is also an evangelistic application that essentially says “If you're here as a visitor and you don't know Jesus, you're more than welcome, but understand first and foremost: You are not one of us, as such you will be preached at; we will refute your objections; we will talk about your sins; we will ask you to surrender your life completely to God; and by the time this meeting is over, we expect you to have decided how you will respond.”

Romans 10:13-17 clearly states
13for, "Everyone who calls on the name of the Lord will be saved."
14How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? 15And how can they preach unless they are sent? As it is written, "How beautiful are the feet of those who bring good news!"
16But not all the Israelites accepted the good news. For Isaiah says, "Lord, who has believed our message?"[c] 17Consequently, faith comes from hearing the message, and the message is heard through the word of Christ.

No one has ever came to saving faith without first receiving the gospel delivered via a verbal medium.
Those who are inclined to say of their witnessing “It’s not about preaching at people! It's about demonstrating!” are inevitably challenging clear scriptural precedent regarding the General Call to respond to the offer of salvation.

Yet Hybels seems to have the view that such preaching will only serve as a hindrance to evangelism (which is in of itself an oxymoron) for in his testimonies throughout the book, never once is there an actual explanation of the full, biblical gospel (Sin, Moral Law, the judgment to come, Repentance and Faith, Dying to Self, New Birth, Surrendering to the Lordship of Christ, the Cost of discipleship) despite his repeated admonitions to the reader about being spirit-led.

Ergo, I seriously do not recommend this resource if one’s intention is to build a healthy outreach ministry within their church.

It you’re an elder or deacon at a local church, please consider the following: How eager are you to see others know the love of God as expressed in the cross? Your family? Friends? Classmates? Co-workers?
Consider the following scenario: A non-christian comes to Lifegroup on a frequest basis. Week after week they have been coming to attend the fellowship, participate in praise and worship, listen to the teaching and in general ‘hang out”.
Yet they remain unsaved.

Take the time to ask yourself regarding how you treat unbelievers whenever they're in our midsts: are you ever going to actually give them the message which will save them from Hell? Will you ever tell them the truth clearly enough regarding that their sins and wicked works have made them enemies of God, that they are currently on the path that leads not to heaven, but to eternal wrath unless they repent and put their trust in the savior?

Or, have you decided that it’s simply easier to entertain them, that on Sundays they can come to have their carnal felt-needs met with uplifting music and good lifestyle advice? Will they ever hear from your lips the words “repent”?
“Surrender”?
“Turn to the savior”?
“Be Born again?”
If you don’t tell them these things, how will they ever be able to actually do it? Or even worse, are you just going to pretend that they’re not even there in the hopes that eventually they’ll assimilate through osmosis? Can you in good concience give your brother and sisters under your God-given care and authority the assurance that if they were to invite their unsaved friends, the gospel will be faithfully preached?

Where is the concern for another human being’s eternal welfare?

"Our first care must be that the sheep are gathered to the Great Shepard. There will be time enough afterward to secure them for our various folds. To make proselytes is a suitable labor for Pharisees. To lead men to God is the honorable aim for all laborers of Christ In the next place, we do not consider soul-winning to be accomplished by hurriedly inscribing more names upon our church rolls in order to show a good increase at the year’s end. This is easily done, and there are those who use great pains, not to say arts, to effect it. But if this practice is regarded as the epitome of a Christian’s efforts, the result will be deplorable!” - Charles Spurgeon

Paul Washer - "Regeneration vs Decisionalism"

Mon, 13 Jul 2009 04:17:03 GMT

_______________________________________________________________

David Wilkerson on the compulsory role of repentance in the ministry and work of the Holy Spirit:

Whatever Happened to Repentance Preaching?

by David Wilkerson | January 15, 2007

January 15, 2007

In New York City, you can visit church after church, from stately cathedrals to small congregations, and you’ll seldom hear a word preached about repentance. The same is true of many evangelical churches across America and worldwide. You can visit congregation after congregation for months on end, and never hear any mention of repentance.

Of course, there are churches today that do not compromise on this important biblical doctrine. But a vast number of churches have decided that repentance is too offensive a message. In fact, entire denominations have de-emphasized it.

In such churches, you can hear all about God’s love, his blessings, his precepts for coping with life, but not a word about godly sorrow for sin. You can hear messages on loving others and being a good, kind person. All of that is indeed scriptural. But you won’t hear a repentance message like the one Peter preached at Pentecost. His sermon led thousands to freedom in Christ.

Many pastors today would be appalled at what Peter preached that day. Acts 2 gives us the context for the apostle’s powerful message: “Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?” (Acts 2:37).

As this verse demonstrates, there must be a knowledge of sin before there can be true repentance. That is the purpose of the law, to awaken a sense of sin. And the hearts of those people in Jerusalem were stirred when they heard God’s Word and recognized their sin.

Peter answered their desperate cries by instructing them, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” (2:38, my italics). What does it mean to repent?

To repent is to experience such contrition as to change one’s way of life. Simply put, repentance is turning from one’s sin and going in the opposite direction.

Repentance is not meritorious. Only the sacrifice of Christ’s blood can forgive. But repentance is the only way to know true healing and rejoicing. There is no other way to enter the peace and rest of Christ except through the doors of repentance. Paul wrote to the Corinthians about the fruit that results from repentance:

“Godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death…For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear” (2 Corinthians 7:10–11).

Let me give you the background of Paul’s letter to the Corinthians. He had exposed the sin of incest in their congregation, but nobody dealt with it. And because this awful sin was overlooked, there was no remorse among the people.

So Paul wrote the church an even stronger message. Now, as the people sat listening to his letter read aloud in the congregation, they were pricked at heart. And they repented, full of godly sorrow at not having faced the exceeding sin in their midst. That repentance brought great rejoicing.

Now Paul encouraged them, saying, “See what godly sorrow did for you? It wrought a carefulness in you. It brought an indignation against your own sin.” Repentance is the only way healing and strength can come to those who are caught up in sin.

Repentance and trust in Christ’s redeeming blood result in total remission of sin, and that means pardon, forgiveness and freedom from sin’s power. According to Paul, there can be no conversion, no freedom, no born-again miracle without repentance: “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord” (Acts 3:19).

Thus, Paul preached to the Athenians: “God…now commandeth all men every where to repent” (17:30). And Jesus tells us he came for that very purpose, “to call…sinners to repentance” (Mark 2:17). Perhaps clearest of all, Luke states, “It behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem” (Luke 24:46–47).

In the early days of Times Square Church, the Holy Spirit instructed our pastoral team to preach repentance. He fired our hearts with the truth that where sin abounds, God’s grace abounds much more.

We were to plant our church in the heart of Broadway, near 42nd Street with its strip clubs, XXX theaters, pornography shops, drug dealers, prostitutes and militant homosexuals. So we began holding services at the Nederlander Theater on 41st Street. At the time that block was called “Junkie Alley,” because addicts snorted and shot up right in front of the theater. It was a picture of hell on earth.

The Spirit warned us that because we were entering into Satan’s territory, we had to take a stand against the dominion of sin. In short, we were going into a war zone, to reclaim those taken captive by the devil. So we had to be prepared for his powers to come at us and those we sought with all the weapons of hell.

We knew upfront we wouldn’t be able to win those captives back by cozying up to their sin. To bring them the reality of Christ’s mercy, we had to confront their sin, so they would be convicted and ready to forsake their sin. It was the only way to wage warfare in such an intense spiritual battleground.

And so we preached repentance. We told everyone who walked through our doors that nobody could claim Jesus as Lord if their lives hadn’t changed. That message was preached to all who sat in our services, regardless of their social status: Broadway actors and drug pushers, Wall Street executives and transvestites. No one could say they loved Jesus if their lives didn’t bear the fruit of repentance.

After confronting sin through repentance preaching, incredible joy began to break out. People were being freed from their sin and forsaking old habits and a sensual way of life. Men and women from executive offices to Junkie Alley were being transformed by Christ’s cleansing blood and the power of his Spirit to break every bondage.

Twenty years later, this same joy continues at Times Square Church. And we still deliver the message the first church preached in Jerusalem on Pentecost: repentance and remission of sin.

Multitudes today are flocking to meetings where a feel-good pastor tells them, “All you need to do is believe, and you’ll be born again.” This doctrine is built on a passage in Acts 16, where an unsaved jailer asked the apostles what he should do to be saved. Paul’s response was, “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house” (Acts 16:31).

Ministers who emphasize this doctrine forget that when the jailer approached the apostles, he was so convicted that he “came trembling, and fell down” (16:29). This man was so distraught he had even considered suicide. He had a sense of his own sin, and his awe of God led him to repentance.

The truth is, human compassion alone cannot convert anyone’s soul. It reaches only the flesh, unable to touch the deep places of the soul. This is an important truth we learned in those early days of Times Square Church. And it’s a truth that is at the very core of the gospel. It says that biblical reproof against sin — amessage warning the sinner to run to the Cross or perish — is the greatest love message that can be offered to man.

Today, underneath our church’s name on the theater marquee, a message reads, “The Church That Love Is Building.” To us, this is no maudlin, sentimental, mushy idea. Rather, it is a message that states clearly, “We are here to fight for you against all of hell. We will give you uncoated truth, if you want a new life.”

The pastor of a mega-church recently fell under conviction over his light, easy messages. For weeks he struggled, thinking, “I’m not a true shepherd. I’m not giving the people what they need to grow and mature in Christ.”

So he changed his preaching to include repentance. At the time, his congregation numbered in the thousands. Then, once he started preaching repentance, he ended up with less than two hundred people. But he is fulfilled and blessed because he’s now seeing his people grow in Christ.

I have to wonder: Is this why so many pastors never preach repentance? Are they afraid of losing people? Do they fear being unable to make mortgage payments? Are they mindful of needing people to give more toward the church’s growing expenses? I’m convinced these things combine to persuade good men to preach a soft message.

At times I’ve wondered what it would be like for people in feel-good churches to hear a repentance message by their preacher. I picture multitudes filing in to hear his latest sermon. Yet, backstage this man is in the grip of the Holy Spirit, who speaks to him with powerful conviction:

“The day of the Lord is at hand. The handwriting is on the wall, and God will soon judge the nations. All things are being shaken, and men’s hearts will fail them for fear.

“Do not go out on that stage tonight and comfort the people in their sins. Many are soul sick and blind, like sheep gone astray. They are in turmoil, with painful family problems, addictions, bondages the enemy torments them with.

“If you won’t warn them, their blood will be on your hands. The prophet Ezekiel has warned that if you don’t blow the trumpet to warn the wicked, they will die in their iniquity and the Lord will require their blood at your hand.

“Go now, and warn the people to repent and forsake their evil ways. Never again choke my conviction, for it leads to life. Then comfort and encourage them.”

If that preacher were to obey, he would immediately witness two things: a mass exodus to the doors, and a fraction of the people left sitting stunned in their seats. After a few minutes, the preacher would begin to see tears and hear soft weeping. Finally, a voice would rise from among those who have stayed, asking, “What do we do now?”

This is already beginning to happen. A major prosperity preacher in Europe recently stood before a huge crowd and said, “The time has come to confess, to weep, to make things right with the Lord.” A preacher friend of mine was there and reported that the event was stunning. My prayer is that the same will happen in all of our churches, here in America and throughout the world.

I have to admit, at times I have left the pulpit in great pain over a hard message I had to preach. At such times I often question myself: “Lord, that seemed so hard. Did I hear you right? If I was wrong to preach this, please show me.” Once, when I was in deep agony over a message, I received a phone call from one of my children, who said, “Dad, thank you for preaching that message. The Lord spoke clearly to me through it. It brought me to a crisis with him that I’ve needed to face.”

I’m certain God is grieved over churches that reject his message of repentance. In fact, it is my belief that the Holy Spirit will not abide in such churches.

Yet there is something else I believe grieves God’s heart even more than neglecting the preaching of repentance. And that is when those who confess Christ and have been forgiven continue to live in fear and unbelief.

I speak of those who have known conviction for their sin. They’ve known godly sorrow over their trespasses, and they have testified that they’ve been forgiven. But they haven’t yet entered the rest and joy that come from forgiveness through repentance.

You see, repentance leads to forgiveness — and forgiveness must lead to rest and rejoicing. These people, however, have no such rest. On the contrary, they live in constant fear that their lives aren’t pleasing to God. They keep praying to renew their salvation, or they may even seek to be baptized over and over. Simply put, they have never come into a full knowledge of the power of forgiveness.

In truth, they are living under the Old Testament covenant. And they’re being oppressed by a law that keeps them tormented by a condemning conscience. As Isaiah says, they are “afflicted, tossed with tempest, and not comforted” (Isaiah 54:11).

All mourning over past sins, all self-imposed humiliation, must be cast into the cleansing fountain of Christ’s blood. Ultimately, there comes a time when all who follow Jesus must hear him say, “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Matthew 11:28).

The Lord calls out to all who have confessed, repented, and believed, yet who can’t rejoice because they still carry a heavy burden of guilt and condemnation — all of these he calls to come to him and give him their heavy burden, and he will give them gladness of heart.

When we do this, the Holy Spirit comes to stand beside us. Jesus called the Spirit “the Comforter,” a name that means “one who comes and stands by.” In short, from that point on we no longer walk alone, in our own efforts, but in cooperation with the Holy Spirit.

This is all because of the New Covenant that God made with believers in these last days. According to Hebrews, this covenant went into effect the moment Jesus drew his last breath: “A testament [or covenant] is of force after men are dead: otherwise it is of no strength at all while the testator liveth” (Hebrews 9:17).

What is the gift of inheritance that Jesus has left us through his testament? It is this promise: “I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more” (8:12).

Yet we are given more than forgiveness through this New Covenant. God gives us a further word of deliverance, saying he is “working in you that which is well-pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever” (13:21).

Numerous Christians, including some pastors, have told me they are continually harassed by former sins. They say, “Brother Dave, if you only knew what I once did, how I sinned against such light, you would understand why I’m so down. My sin still hangs over my head, and I battle constant guilt over it. I believe the Lord has forgiven me, that his blood is sufficient to cover my iniquity. But I don’t have the peace that comes from that knowledge.”

Others tell me, “I believe I’m forgiven, but my mind is continually bombarded with hellish thoughts. It can happen anywhere, even in church, and it makes me feel so unclean. I have a hard time believing I’m pure in God’s sight.”

These believers forget that Satan also tempted Jesus with awful, ugly thoughts during his wilderness testing. Today, the devil sends little foxes into your life, to make you think you’re hopeless, that God is mad at you. They inject thoughts into your mind meant to destroy your faith in the power of Christ’s blood over you.

Dear saint, you are not to listen to those mental invasions. You have to cut them off, crying, “Holy Spirit, I know you’re beside me. Help me.”

You have to accept that all who take up the cross and fight the good fight of faith are in a constant battle. We’re all going to face evil thoughts — thoughts that come because of our past, or because of a sense of rejection, or simply because we live in wicked, sensual times. Yet when we apply Christ’s blood to these roots of doubt, it reaches into every cell of our being, including our minds, and thoroughly cleanses us. And that brings freedom and true rejoicing.

Have you decided there’s no hope you’ll ever be free? I urge you, consider these four things:

Be sure you believe that the Lord still loves you. You are still under his grace and mercy, and his banner over you is love.
Repent, asking the Lord to produce godly sorrow in you.
Receive God’s love, and rest in his promise to forgive you.
Believe his New Covenant word to you: “I will be merciful to you, and forgive all your sins. And I will work in you that which is well pleasing to me.”

You are not alone in your struggle. He has sent you the Holy Spirit, who knows how to deal with the enemy and free you from all bondage. He is the still, small voice that will guide you and empower you through all your battles.

Pray with me: “Holy Spirit, I want to grow in spiritual fruitfulness. I want to be rid of all hypocrisy, and I want gentleness, patience and love. I know you still love me, in spite of my lack of these things. So, stand by me, and help me. Amen.”

http://www.worldchallenge.org/en/node/1026

The Ultimate Youth Pastor!

Mon, 22 Jun 2009 03:18:59 GMT

Ignatius Flame Ministries: The Ultimate Youth Pastor!

While the joke may be funny, what actually is being taught in contemporary youth ministry isn't really that different.

Albert Mohler on why Christian Youth are rapidly desiring more conservative approaches to ministry as opposed to slick and contemporary:

Youth Ministry in a New Key? Substance over Sugarcoating

Posted: Monday, October 30, 2006 at 2:38 am ET

TIME magazine, not to be mistaken for a journal on youth ministry, suggests in the current issue that evangelical youth ministry is trending toward substance and away from what it calls a "sugarcoated" approach.

From the article by Sonja Steptoe:

Youth ministers have been on a long and frustrating quest of their own over the past two decades or so. Believing that a message wrapped in pop-culture packaging was the way to attract teens to their flocks, pastors watered down the religious content and boosted the entertainment. But in recent years churches have begun offering their young people a style of religious instruction grounded in Bible study and teachings about the doctrines of their denomination. Their conversion has been sparked by the recognition that sugarcoated Christianity, popular in the 1980s and early '90s, has caused growing numbers of kids to turn away not just from attending youth-fellowship activities but also from practicing their faith at all.

Now, that is an astounding approach -- maybe these kids are hungry for biblical substance and something more than entertainment and pizza. Well, they probably still want the pizza, but they don't want to waste their time in useless and superficial youth programs. After all, they are swimming upstream against an adolescent culture. In many cases, they are more seriously-minded than their parents. They have to be, because the stakes are higher.

I am constantly asked a fascinating question by parents: Why are my children more conservative than I? The answer is complex, but when it comes to today's youth and young adults, the fact is that they have had to think clearly about the genuine options available. They have had to make hard decisions about life, meaning, morality, truth, and significance.

The fact that TIME found this story interesting is a story in itself. Now, if only we could encourage these parents to be as serious as their teenagers -- and their pastors as serious as their youth ministers.

NOTE: TIME looked at youth ministries at Calvary Baptist Church in Bellflower, California; Shoreline Christian Center in Austin, Texas; and Covenant Life Church in Gaithersburg, Maryland. A nice comment about Covenant Life Church: "Similarly, teens at Covenant Life Church in Gaithersburg, Md., are embracing the big doses of Bible study youth pastors now recommend. Teen ranks have tripled, to nearly 600, since the mid-1990s." I have seen the Covenant Life youth ministry up close, and they do dispense "big doses of Bible study." It shows.

Photo credit: Covenant Life Church

http://www.albertmohler.com/blog_read.php?id=804

STAR TREK: Mr. Spock's take on Unconditional Election

Thu, 21 May 2009 02:02:06 GMT

I took my Dad to see the new Star Trek movie last week. Now both of us are die-hard fans (he being fond of the original 60s series while I gew up under the tutelage of "The Next Generation).

With regards to the new film, we both loved it. The time travel subplot allowed for the writers to obviously have a degree of freedom in creating what served as both a prequel and an original story without having to compromise established continuity. I guess my only gripe is that the main characters are portrayed as being considerably younger than their original incarnation i.e., Chris Pine's Captain Kirk is portrayed as being only 25 years old whereas William Shatner's Kirk is at least in his thirties.

Anywhoo, back to what this blog is for: the discussion of theology. While surfing through YouTube, I found this short but interesting video from the Original Series. Surely with a mind that is so Rational, Mr. Spock should at least have something to contribute with regards to the Arminian/Calvinist debate about Romans 9:10-13 and unconditional election, right?

Complementarianism: The Achilles’ Heel to the Reformed Resurgence?

Sat, 02 May 2009 06:26:51 GMT

Much has been said within the Reformed Christian blogosphere about the resurgence of Calvinism among the younger generations of professing evangelical Protestants. This was perhaps brought to major attention is Christianity Today editor Colin Hansen’s book Young, Restless and Reformed. Here is the original article by Hansen published in the September, 2006 edition (YouTube videos added for the purpose of illustration):

______________________________

Young, Restless, Reformed

Calvinism is making a comeback—and shaking up the church.

Collin Hansen | posted 9/22/2006 01:54PM

Nothing in her evangelical upbringing prepared Laura Watkins for John Piper.

"I was used to a very conversational preaching style," said Watkins, 21. "And having someone wave his arms and talk really loudly made me a little scared."

Watkins shouldn't be embarrassed. Piper does scare some people. It's probably his unrelenting intensity, demanding discipline, and singular passion—for the glory of God. Those themes resound in Desiring God, Piper's signature book. The pastor for preaching and vision at Bethlehem Baptist Church in Minneapolis has sold more than 275,000 copies of Desiring God since 1986. Piper has personally taken his message of "Christian hedonism" to audiences around the world, such as the Passion conferences for college-age students. Passion attracted 40,000 students outside Memphis in 2000 and 18,000 to Nashville earlier this year.

Not all of these youth know Piper's theological particulars. But plenty do, and Piper, more than anyone else, has contributed to a resurgence of Reformed theology among young people. You can't miss the trend at some of the leading evangelical seminaries, like Trinity Evangelical Divinity School, which reports a significant Reformed uptick among students over the past 20 years. Or the Southern Baptist Theological Seminary, now the largest Southern Baptist seminary and a Reformed hotbed. Piper, 60, has tinged the movement with the God-exalting intensity of Jonathan Edwards, the 18th-century Puritan pastor-theologian. Not since the decades after his death have evangelicals heaped such attention on Edwards.

Reformed theology often goes by the name Calvinism, after the renowned 16th-century Reformation theologian John Calvin. Yet even Edwards rejected the label, saying he neither depended on Calvin nor always agreed with him. Still, it is Calvin's followers who produced the famous acrostic TULIP to describe the "doctrines of grace" that are the hallmarks of traditional Reformed theology: Total depravity, Unconditional election, Limited atonement, Irresistible grace, and Perseverance of the saints. (See "It's All About God.")

Already, this latest surge of Reformed theology has divided Southern Baptist churches and raised questions about the future of missions. Its exuberant young advocates reject generic evangelicalism and tout the benefits of in-depth biblical doctrine. They have once again brought the perennial debate about God's sovereignty and humans' free will to the forefront.

The evidence for the resurgence is partly institutional and partly anecdotal. But it's something that a variety of church leaders observe. While the Emergent "conversation" gets a lot of press for its appeal to the young, the new Reformed movement may be a larger and more pervasive phenomenon.

It certainly has a much stronger institutional base. I traveled to some of the movement's leading churches and institutions and talked to theologians, pastors, and parishioners, trying to understand Calvinism's new appeal and how it is changing American churches.

God Starts the Party

A pastors' conference is the wrong place to schedule a private meeting with Joshua Harris. He didn't even speak at the conference I attended, but we still struggled to find a quiet spot to talk at his hotel. Slight and short, Harris doesn't stick out in crowds. But that doesn't stop pastors from recognizing him and introducing themselves. The unassuming 31-year-old took time to chat with each of them, even as our interview stretched late into the night.

Harris was a leader among his generation even before he published I Kissed Dating Goodbye in 1997. But the bestseller introduced him to a wider evangelical audience, earning many fans and at least as many detractors. Now he pastors Covenant Life Church, a congregation of 3,800 in Gaithersburg, Maryland.

Harris grew up as a youth leader in a seeker-sensitive church and later joined a charismatic congregation. Neither place emphasized doctrine. "Even just thinking doctrinally would have been foreign to me," he explained. He knew enough to realize he didn't like Calvinism, though. "I remember some of the first encounters I had with Calvinists," Harris told another group of pastors during Mark Driscoll's Reform and Resurge conference in Seattle in May. "I'm sorry to say that they represented the doctrines of grace with a total lack of grace. They were spiteful, cliquish, and arrogant. I didn't even stick around to understand what they were teaching. I took one look at them and knew I didn't want any part of it."

Harris's response is anything but uncommon in evangelical history. Reformed theology has periodically boomed and busted. Calvinists have always inspired foils, such as Jacob Arminius. The Dutch theologian argued that God frees up human will so people can accept or reject God's offer of salvation. That debate prompted his critics to respond with TULIP. Reformed theology waned during the Second Great Awakening. Most recently, Calvinism has played second fiddle to the charismatic and seeker-sensitive/church-growth movements, all of which downplay many theological distinctives.

For Harris, things started changing when he read Piper describe God's glory and breathtaking sovereignty. Later, C. J. Mahaney, a charismatic Calvinist and founding pastor of Covenant Life, took Harris under his wing and groomed him to take over the church. Mahaney, 51, turned Harris on to his hero, Charles Spurgeon, the great 19th-century Calvinistic Baptist preacher in London. Mahaney assigned him a number of texts, such as Iain H. Murray's Spurgeon vs. Hyper-Calvinism. "I would have been reading Christian comic books if left to myself," Harris told me, flashing the characteristic self-deprecating humor he shares with Mahaney.

The theological depth attracted Harris. "Once you're exposed to [doctrine]," he said, "you see the richness in it for your own soul, and you're ruined for anything else."

He notices the same attraction among his cohorts. "I just think there's such a hunger for the transcendent and for a God who is not just sitting around waiting for us to show up so that the party can get started."

Passion conferences also inspired Harris to trust in a God who takes the initiative. Harris first attended Passion in 1999 and sought the help of conference founder Louie Giglio to plan a similar event, from which blossomed Harris's New Attitude conferences. "Someone like Louie is saying, 'You know what, it's not about us, it's about God's glory, it's about his renown.' Now I don't think most kids realize this, but that's the first step down a pathway of Reformed theology. Because if you say that it's not about you, well then you're on that road of saying it's not about your actions, your choosings, your determination."

Passion's God-exalting focus keeps Piper coming back to speak year after year. He attributes the attraction of Reformed theology to the spirit of Passion—namely, pairing demanding obedience with God's grandeur. "They're not going to embrace your theology unless it makes their hearts sing," Piper said.

More Than a 'Crazy Guy'

During the weekend when I visited Piper's church, the college group was learning TULIP. The student teacher spent about 30 minutes explaining unconditional election. "You may never feel the weight, you will never feel the wonder of grace, until you finally relinquish your claim to have any part of your salvation," he said. "It's got to be unconditional."

Following that talk, I met with a group that included Laura Watkins, a recent graduate of the University of Minnesota. Like Harris, Watkins grew up in an evangelical church that downplayed doctrine. Calvinism certainly wasn't much of a draw for Watkins as she searched for a church in college. "The only exposure I had was high-school textbooks that teach about John Calvin as this crazy guy who burned people," she said.

Yet she stayed for the spiritual maturity and depth she noticed in the church. Now she's as articulate an advocate of Calvinism as I met. She unwittingly paraphrased Spurgeon as she explained her move toward Reformed theology. "When you first become a believer, almost everyone is an Arminian, because you feel like you made a decision," Watkins said.

Watkins didn't stop with election. An enlarged view of God's authority changed the way she viewed evangelism, worship, and relationships. Watkins articulated how complementary roles for men and women go hand in hand with this type of Calvinism. "I believe God is sovereign and has ordered things in a particular way," she explained. Just as "he's chosen those who are going to know him before the foundations of the earth," she said, "I don't want to be rebelling against the way God ordered men and women to relate to one another."

Piper no longer scares Watkins. He's more like a father in the faith, though she says they have never spoken. Privately, Piper contrasts sharply with his authoritative pulpit persona. I dare say he's even a little meek, if relentlessly serious. We mused on Reformed theology in his home in February following one of the last sermons he delivered before undergoing surgery for prostate cancer. He reflected on the rebellion he has unrepentantly fomented.

"One of the most common things I deal with in younger pastors is conflict with their senior pastors," Piper said. "They're a youth pastor, and they've gone to Trinity or read something [R. C.] Sproul or I wrote, and they say, 'We're really out of step. What should we do?'"

He tells them to be totally candid and ask permission to teach according to their newfound convictions, even if they are in Wesleyan-Arminian churches. Of course, he tells the young pastors to pray that their bosses would come to share their vision.

Baptist and Reformed

Starting in 1993, the largest Protestant denomination's flagship seminary quickly lost at least 96 percent of its faculty. SBC inerrantists had tapped 33-year-old Al Mohler to head the Southern Baptist Theological Seminary, which until then had remained open to moderate and liberal professors. Mohler addressed the faculty and re-enforced the school's confession of faith, derived from the landmark Reformed document, the Westminster Confession.

"I said, in sum, if this is what you believe, then we want you to stay. If not, then you have come here under false pretenses, and you must go," Mohler, now 45, said. "As they would say, the battle was joined."

Indeed, television cameras and news helicopters made it difficult for Mohler to work for a while. He still isn't welcome in some Louisville churches. That's not surprising, since no more than 4 faculty members—from more than 100—stayed with Southern after Mohler arrived.

Now it's hard to believe that less than 15 years ago, Southern merited a reputation as a liberal seminary. Mohler has attracted a strong faculty and spurred enrollment to more than 4,300 students—which makes it the largest Southern Baptist seminary. But SBC conservatives may have gotten more than they bargained for in Mohler. The tireless public intellectual freely criticizes perceived SBC shortcomings, especially what he considers misguided doctrine. Oh, and Mohler is an unabashed Calvinist. His seminary now attracts and turns out a steady flow of young Reformed pastors.

"This generation of young Christians is more committed, more theologically intense, more theologically curious, more self-aware and self-conscious as believers because they were not raised in an environment of cultural Christianity," Mohler said. "Or if they were, as soon as they arrived on a university campus, they found themselves in a hostile environment." Mohler explained that Calvinism offers young people a countercultural alternative with deep roots.

Mohler's analysis brought to mind one Southern seminarian I met in Louisville. Bradley Cochran grew up attending a mainline church with his family in rural Kentucky. He hated Sunday mornings, and by age 15 he had racked up a police rap sheet and developed a drug problem. But Cochran's troubles softened his heart to the gospel, and he fled his hometown to enroll at Liberty University. While there, he eagerly shared the Good News and earned an award for his evangelistic enthusiasm. A classmate loaned him some Sproul books, where he learned about predestination. He grew to accept this doctrine, but he said other students criticized his Calvinism before he even understood what the term meant. They couldn't understand how he squared God's sovereign choice with evangelism. Those challenges only intensified his study of Reformed theology. He became emboldened to persuade others.

"I felt like Calvinism was more than abstract points of theology," said Cochran, 25. "I felt you would get a much bigger view of God if you accepted these things, an understanding of justice and grace that would so deepen your affections for God, that would make you so much more grateful for his grace."

Cochran bolstered his arguments by boasting that he had never even read Calvin. Indeed, the renowned reformer appears not to be a major figure among the latest generation to claim the theology he made famous. Centuries ago, George Whitefield, the Calvinistic Methodist evangelist of the First Great Awakening, similarly argued: "Alas, I never read anything that Calvin wrote; my doctrines I had from Christ and his apostles; I was taught them of God."

The relationship of theology to evangelism has become a flash point among Southern Baptists. SBC Life, the journal of the SBC's executive committee, published two articles on Calvinism in April. In one, Malcolm Yarnell, associate professor of systematic theology at Southwestern Baptist Theological Seminary, argued that Southern Baptists generally reject any notion that God "arbitrarily chooses individuals to be damned before they are born."

"[T]he greatest tragedy is when adherence to TULIP leads to division in churches and prevents them from cooperation in, and urgency for, a passion toward fulfilling the Great Commission," Yarnell wrote. He concluded, "Southern Baptists are first, last, and always followers of Jesus Christ, not John Calvin."

The most provocative comments in the SBC may belong to Steve Lemke, provost of New Orleans Baptist Theological Seminary. In April 2005, he presented a paper on "The Future of Southern Baptists as Evangelicals." Lemke warned, "I believe that [Calvinism] is potentially the most explosive and divisive issue facing us in the near future. It has already been an issue that has split literally dozens of churches, and it holds the potential to split the entire convention."

Lemke noted that Calvinism has periodically waxed and waned among Southern Baptists. "However, the number of Calvinist faculty dramatically increased [starting in the 1980s and] over the next 20 years." Lemke and many others explained to me that Calvinists like Mohler earned leadership roles during the SBC's inerrancy battles due to their reliably conservative theology. Their academic and biblical rigor suited them for seminary positions. Now, Lemke said, their influence has made the "newest generation of Southern Baptist ministers … the most Calvinist we have had in several generations."

Lemke doubts that Calvinism has yet reached its high-water mark in the SBC. But he is no fan of this trend. Baptism and membership figures, he said, show that the Calvinist churches of the SBC's Founders Ministries lack commitment to evangelism. According to Lemke, the problem only makes sense, given their emphasis on God's sovereign election.

"For many people, if they're convinced that God has already elected those who will be elect … I don't see how humanly speaking that can't temper your passion, because you know you're not that crucial to the process," Lemke explained.

Evangelicals who adhere to Reformed theology have long chafed at such charges. They remind their critics that Whitefield, one of history's most effective evangelists, believed God elects his church. In addition, Edwards defended the First Great Awakening's revivals with Religious Affections. More recently, J. I. Packer's Evangelism and the Sovereignty of God (1961) showed persuasively that there is no contradiction between those two ideas.

"I think the criticism of Reformed theology is being silenced by the mission and justice and evangelism and worship and counseling—the whole range of pastoral life," Piper said. "We're not the kind who are off in a Grand Rapids ghetto crossing our t's and dotting our i's and telling the world to get their act together. We're in the New Orleans slums with groups like Desire Street Ministries, raising up black elders through Reformed theology from 9-year-old boys who had no chance."

Deep into Doctrine

Calvinistic Baptists often told me they have less of a problem with churches that don't teach election than with churches that downplay doctrine in general. An SBC Life piece published in April by Daniel Akin, a former Southern professor and current president of Southeastern Baptist Theological Seminary in Wake Forest, North Carolina, presented this perspective. "Let us be known for being rigorously biblical, searching the Scriptures to determine what God really says on [God's sovereignty] and other key doctrinal issues," Akin wrote. "For the most part, we are not doing this, and our theological shallowness is an indictment of our current state and an embarrassment to our history!"

The young people I talked to want churches to risk disagreement so they can benefit from the deeper challenges of doctrine. Joshua Harris said years after he graduated from high school, he bumped into his old youth pastor in the grocery store. The pastor seemed apologetic as they reminisced about the youth group's party atmosphere, focused more on music and skits than Bible teaching, Harris said. But the youth pastor told Harris his students now read through Wayne Grudem's Systematic Theology.

"I think there's an expectation that teens can't handle that, or they'll be repulsed by that," Harris told me. "[My youth pastor] is saying the exact opposite. That's a dramatic change in philosophy in youth ministry."

Pastor Kent Hughes senses the same draw for students who cross the street from Wheaton College to attend College Church. "If there's an appeal to students, it's that we're not playing around," Hughes said. "We're not entertaining them. This is life and death. My sense is that's what they're interested in, even from an old man."

Perhaps an attraction to serious doctrine brought about 3,000 ministry leaders to Louisville in April for a Together for the Gospel conference. The conference's sponsors included Mohler and Mahaney, and Piper also spoke. Most of the audience were in their 20s and 30s. Each of the seven speakers holds to the five points of TULIP. Yet none of them spoke of Calvinism unless I asked about it. They did express worry about perceived evangelical accommodation to postmodernism and criticized churches for applying business models to ministry. They mostly joked about their many differences on such historically difficult issues as baptism, church government, eschatology, and the gifts of the Holy Spirit. They drew unity as Calvinist evangelicals from their concerns: with seeker churches, church-growth marketing, and manipulative revival techniques.

Roger Olson, professor of theology at Truett Seminary, Baylor University, said more than just Calvinists worry about these problems. "A lot of us evangelical Arminians agree with them in their criticisms of popular folk religion," Olson said. "I agree with their basic theological underpinnings—that doctrine is important, that grace is the decisive factor in salvation, not a decision we make."

If Olson is right, co-belligerency on these concerns could forestall further conflict, at least on the Calvinist-Arminian debate.

A Passion for Puritans

Mark Dever hasn't sold books to the degree Piper has. And he doesn't head a flagship institution like his longtime friend Mohler. He doesn't even pastor a megachurch. But oh, how strategic his church is. Hop off Washington, D.C.'s Metro on the Capitol South stop. Head north past the Library of Congress and the Capitol. Turn right and bear east before you reach the Supreme Court. A couple blocks later you'll see Capitol Hill Baptist Church, which Dever has led for 12 years, beginning when he was 33.

Yet location isn't what makes Dever's church so strategic. Maybe it's all the political maneuvering in the air, but Dever networks effectively. He conceived Together for the Gospel and otherwise works to connect conservative evangelicals who worry about the same things. Dever's church also trains six interns at a time, imprinting his beliefs about how a local church should run through a related ministry, 9 Marks.

I visited Capitol Hill Baptist in January. The church kicked off with Sunday school, which really should have been called Sunday seminary. Class options included a survey of the New Testament, spiritual disciplines, and a systematic theology lesson on theories of the Atonement.

Such rigor can be expected from a church led by Dever, who earned a Ph.D. from Cambridge studying the Puritans. He embodies the pastoral theologians who are leading young people toward Reformed theology. He has cultivated a church community in the Puritan mold—unquestionably demanding and disciplined. And the church attracts a very young crowd. Its 525 members average 29 years old. Dever mockingly rejected my suggestion that they aim to attract an under-30 crowd. "Yes, that's why we sing those hymns and have a [55-minute] sermon." Dever smiled. "We're seriously calibrated for the 18th century."

Dever and others have turned a young generation onto some old teachers. He organizes his study around a canon of renowned church leaders that includes Augustine, Luther, Calvin, John Owen, John Bunyan, B. B. Warfield, Martin Lloyd-Jones, and Carl Henry. It's mostly Puritans who have fueled this latest resurgence of Calvinism. Leaders like R. C. Sproul and J. I. Packer have for decades told evangelicals they have something to learn from this post-Reformation movement. During the late 1950s, Banner of Truth starting reprinting classic Reformed works, including many from Puritans.

Among the Puritans, Edwards is most popular. Trinity Evangelical Divinity School professor and Edwards scholar Douglas Sweeney said his seminary includes many more Calvinists than 20 years ago. Not unrelated, he said among evangelicals "there is more interest in Edwards today than there has been since the first half of the 19th century."

Garth Rosell, church history professor at Gordon-Conwell Theological Seminary, has noticed his students' increased interest in Puritan studies, especially Edwards. He suspects young evangelicals gravitate toward the Puritans looking for deeper historic roots and models for high-commitment Christianity.

That's at least what Jordan Thomas, a 28-year-old church planter, told me about the Puritans. "I don't read them to find out what these guys say about Calvinism," Thomas told me in Piper's church. "It's their big-hearted love for Christ. They say things about their devotion to him that I'm just like, I wonder if I know the same Jesus these guys love."

Scripture Trumps Systems

Evangelicals have long disagreed on election and free will. The debate may never be settled, given the apparent tension between biblical statements and the limits of our interpretive skills. In addition, some will always see more benefit in doctrinal depth than others.

Those fearing a new pitched battle can rest easy. That's not because the debate will go away—for the foreseeable future, the spread of Calvinism will force many evangelicals to pick sides. And it's not because mission will trump doctrine—young people seem to reject this dichotomy.

It's because the young Calvinists value theological systems far less than God and his Word. Whatever the cultural factors, many Calvinist converts respond to hallmark passages like Romans 9 and Ephesians 1. "I really don't like to raise any banner of Calvinism or Reformed theology," said Eric Lonergan, a 23-year-old University of Minnesota graduate. "Those are just terms. I just like to look at the Word and let it speak for itself."

That's the essence of what Joshua Harris calls "humble orthodoxy." He reluctantly debates doctrine, but he passionately studies Scripture and seeks to apply all its truth.

"If you really understand Reformed theology, we should all just sit around shaking our heads going, 'It's unbelievable. Why would God choose any of us?'" Harris said. "You are so amazed by grace, you're not picking a fight with anyone, you're just crying tears of amazement that should lead to a heart for lost people, that God does indeed save, when he doesn't have to save anybody."

http://www.christianitytoday.com/ct/2006/september/42.32.html?start=1

_______________________________________

So there it is.

For those who uphold and espouse Reformed theology, one would ask “What could possibly wrong with this? Obviously God is doing something in bringing these young people to such an awesome revelation of his sovereignty.”

At first this may seem to be true, yet look at this list of some of the preachers whom the “Young, Restless and Reformed” are looking up to:
Albert Mohler
D.A. Carson
John Macarthur
John Piper
J.I. Packer
Mark Dever
Mark Driscoll
R.C. Sproul
Tim Keller
Wayne Grudem

What do all of these preachers have in common? Yep, they’re all men.

Three weeks ago, my church touched on the subject of complementarianism vs egalitarianism in relation to gender roles within church based on 1 Timothy 2. The sermon was fair in explaining the arguments for against whether women can take up teaching and pastoral roles, though the main “big idea” was holiness in relation to personal modesty. I was able to speak to various leaders about how people responded, and the feedback ranged from intellectual curiosity, to frustration and to a rare degree, offence.
Ps Lance brought up an interesting point with regards to the “consequences of ideas”: among Pentecostalism today, one can find a reasonably large entourage of prominent female preachers (e.g. Joyce Meyer, Lisa Bevere, Christine Caine, Bobby Houston, Darlene Zsech) who have written books and serve as itinerant ministers. On the other hand, given that Reformed churches have been historically beencomplementarian and not having women take up teaching roles, it is hard to find a Calvinistic “Titus 2” Lady.
Ergo, when a young Christian lady after months of serious Bible study joins the Reformed Resurgence, one of the pitfalls that is likely to occur is that there is a gaping void with regards to teaching and mentorship from mature women in Christ that just so happen to also hold to a Reformed soteriology in such a way that they can coach and support the new “T.U.L.I.P. Girl” when it comes to issues that are best discussed among women. If you were to walk into a Christian bookstore and ask at the counter for a book on women’s issues by a female author that held to a Reformed view of salvation, chances are that you sadly won’t find one.

Evangelism Explosion (EE) vs XEE: A Culturally relevant improvement or a culturally appeasing compro

Wed, 01 Apr 2009 12:27:45 GMT

In contending for Biblical Evangelism, I have all-too often been accused of being a Ray Comfort fanboy with a biased view towards any other program and ministry. Now I’ll admit that on the basis of biblical exposition alone, Ray Comfort’s Way of the Master ministry does put forward a gospel presentation that is more in line with biblical precedent than others such as Campus Crusade’s “4 Spiritual Laws/Knowing God Personally” or Bill Hybel’s Walk Across the Room. So in fairness, what I’d like to do in this post is to do a review of another popular evangelistic ministry along with it’s newer offshoot.
Let me say first that in full honesty, I have the utmost love and respect towards the late D. James Kennedy. He was the rare combination of expositor, shepherd, evangelist and scholar. While these virtues are certainly what all pastors are called to do, few do so in the balanced manner that Kennedy did. He truly was a genuine contender of the faith.

The History of Evangelism Explosion

From the Official Website:
EE started in 1962 by Dr. D. James Kennedy. As a young pastor, Jim watched all his attempts to grow his first congregation go down the tubes. His church attendance dipped. Recalling those difficult times, he said, “Extrapolation made it clear that I had two-and-a-half months of ministry left before I was preaching to only my wife—and she was threatening to go to the Baptist Church down the street!”

Jim called this time the lowest point in his ministry. It was then that friend, and pastor, Kennedy Smartt, invited Jim to assist him in, of all things, a series of evangelistic services in Scottdale, Georgia, “I who had decimated one church was being asked to ship my technique across state lines. Have plague will travel!” quipped Jim.

During those 10 days of meetings, Jim simply went out with his friend and watched him engage people spiritually. By the end of the meetings, 54 people made professions of faith in Christ. Jim returned to Fort Lauderdale with the seeds that eventually became Evangelism Explosion. His church began to grow, and grow. In a brief 12-year period, church membership increased from 17 to 2,000.

Realizing that he couldn’t do this alone, he made witness-training a bedrock of his ministry, utilizing on-the-job training. In 1967, his Coral Ridge Presbyterian Church was singled out as the most rapidly expanding church in America. In 1972, EE was incorporated with its own staff and Board of Directors. As it spread to other countries, EE materials were translated into other languages. By 1984 more training clinics were held overseas than were held in the US.

In early 1996 EE was planted in all nations of the world. Materials have been translated into more than 70 different languages and clinics have been held in many nations. But there is still much work yet to be done developing national leadership and establishing strong, indigenous ministries in every nation.

The International Office provides an administrative base and raises financial support for the international operations of this ministry. It also oversees the material sales and training clinics for the United States. EE is a multi-denominational, non-profit missions organization whose operations are dependent upon our Lord’s grace and the gifts of His people.[i]

The EE Program

From the Official Website:

More and more people are becoming equipped to share their faith in Christ through Classic EE. Classic EE outlines how a whole congregation can be motivated and mobilized to perform the task of sharing their faith in Jesus.

Once lay leaders and laypeople are trained, they, in turn, train others beginning the important process of spiritual multiplication.

Classic EE begins when a pastor or lay leader attends EE leadership training. Each pastor and lay leader then returns to his or her own church and begins to train church members (Level 1 training). The training includes actual witnessing experience. The inexperienced (trainees) go onto the streets in evangelistic outreach with the experienced (trainers) leading the way.

Line upon line, trainees gradually learn how to present the Gospel convincingly. Experience builds confidence. By the end of the training, each trainee is able to share the whole Gospel presentation.

EE training is scheduled across the country. EE offers training to fit your schedule from one-day Share Your Faith Workshops to more in-depth training of two-days or longer. [ii]

Becoming a skilled pilot not only takes class work, but on-the-job training. It’s the same with evangelism. Unfortunately, too many evangelism courses are all class work and no practical witnessing experiences.

Evangelism Explosion Leadership Training Clinics get you “in the air” with skilled Trainers who go out into the harvest field and share Jesus’ saving story confidently and completely.

You observe. You learn. Then you participate incrementally until you’ve mastered, and shared an entire Gospel presentation.

In a few short days this training has changed lives resulting in changed churches!

It’s no secret that the church is the key to the Great Commission. Once lay leaders are trained in EE, you’re ready to take off as you then equip the members of your church.

An EE clinic is not an easy commitment, but it’s small when considering it will change the lives of your congregation and community forever!

It’s the same method Jesus used. He began with a handful of people and turned the world upside down!

Take flight in four steps:

• Key leaders from your church attend a five-day Leadership Training Clinic (if at all possible we encourage pastors to attend)
• Begin training people in your church
• Watch as key lay leaders take charge of evangelism and outreach
• Experience personal and healthy vital church growth!

Pastor, it starts with you, and filters into the hearts of laypeople releasing them as lay leaders who train others and reach your community for Christ.[iii]

The EE Gospel Presentation: “Did You Know?”

Review:

Pros:
1. An eternal focus: the “Did You Know” tract begins with a proposal relating to the reader’s eternal welfare. The opening statement is not a humanistic one wherein God is seen as the answer to man’s insecurities and lack of fulfilment, but rather the focus is one that anyone has at least thought about once: “What will happen why I die?”

2. Sin is treated is specifics as opposed to being defined as an abstract: While not explained in the manner of directly referring to the Moral Law in the way that Way of the Master is best known for, the presentation nonetheless explain that sin is indeed violation of a real, tangible law and listsindividual trangressions.

3. Grace-centred: The tract explains both the justice and mercy of God as two interlinked divine attributes. The presentation expounds upon human inability as well as the need for God’s grace apart from works.

4. Lordship focused: Some tracts leave the explanation of Christ divine identity out on the grounds that it is perceived as irrelevant or confusing. EE on the other hand describes Jesus as not just a man, but as God, using John 1 as the basis. Furthermore, the tract explains before the call to respond that saving faith is more than cerebral assent, but it is a call to repentance and full transformation.

5. Reformed Soteriology: While Kennedy does not specifically mention Calvinism or T.U.L.I.P. by name, he nonetheless presupposes throughout the textbook Calvinistic concepts such as Total Depravity, Regeneration preceding Faith and the evangelist’s reliance not upon himself, but the power and providence of the Holy Spirit. Of course, there are no doubt Arminians too who (mis)use EE as well.

6. Local-Church Discipleship and Accountability: With due respect to my brothers in Christ who serve in evangelistic parachurch ministry, all too often a “successful” witness encounter rarely goes beyond the encounter itself. That is, the new convert is merely left to fend for themselves without instruction as to what they are to do or where they are to go. EE’s formal training on the other hand starts with the local church with a focus on training senior leaders who in turn train the elders under them, who in turn train members, etc, until the whole church is mobilized. In that regard, Senior Pastors are formally taught how to properly “do the work of an evangelist” (2 Timothy 4:4).
One of the traps a lot of churches make is in separating the discipleship ministry from the evangelism ministry; i.e. “I snuff ‘em, you stuff ‘em!” This often results in the evangelism ministry having a detached accountability wherein should an evangelist preach an unbiblical gospel presentation, the responsibility lies not on the evangelist who should be indicted for false teaching, but rather the discipler.
EE on the other hand calls harvest workers to fulfil both roles: gathering the fruits, feeding the new convert, getting them “folded” into church membership, and hopefully training them to the point that the process can be duplicated with the new convert “enlisting” to join the battle for souls.

Cons:

1. Sinner’s Prayer recitation: Here is Dr. Kennedy giving an invitation to recite the sinner’s prayer -

Paul Washer’s “War on the Sinner’s Prayer” -
>

2. Congratulatory gesture: Following from the above point, including both a congratulatory gesture as well as a “spiritual birth certificate” is both presumptuous as well as trite. The downside of including a congratulatory gesture in a printed tract is that one need only turn a page to see CONGRATULATIONS! written in bold and wrongly assume they are now saved because the tract told them so despit the apparent lack of conviction or understanding (I speak from experience in using the tract with one-on-one witnessing. Since then I simply tore the page out.)

3. Requires large Human Resource base: While EE may be good for those who wish to start an outreach ministry from scratch, there is an underlying presumption that said church will already have a pre-established discipleship program for members along with sufficient church administration to keep track of new visitors in addition to a health intercessory prayer ministry. Ergo, in an environment that doesn’t really have such ministries already up and running, the EE program probably won’t be very sustainable. (The same critique could also be applied to new church plants).

XEE

From the official website:

For more than 45 years, Evangelism Explosion has impacted lives around the globe by equipping believers to share their faith. Millions have been trained and they, in turn, have trained millions of others. This “spiritual multiplication” is why EE has been so successful. Equally exciting for us is that, every year, millions of people make a profession of faith in Christ through EE and hundreds of churches experience tremendous growth.

Now we have developed XEE, a new and effective way for Gen X and Y leaders to equip people in personal, relational evangelism. Through XEE, people become the type of witnesses that Christ intends for us all to be. XEE trains people to really connect with those around them and build stronger relationships. Using this platform, it’s easier for someone to share the Good News simply and confidently. Ultimately, we want to help people lead their friends to a relationship with Jesus. We invite you to get on board.

The XEE Gospel Presentation

00 Intro
On a Scale of 1 to 10, how fulfilling would you say your life is?

What makes it an X? Would it change in either direction if God were in your life?

Many people think of God as
Uncaring
Uninvolved
Dead

But that's not true. God wants to have a relationship with us and give us a full life.

01 Life
Jesus, who is God's Son said "I have come that they may have life, and have it to the full." (John 10:10)

Let's think about what Jesus meant by life to the full. He is not talking about our circumstances, or a feeling of well being, He is describing a dimension of life, rather than a quality of life. It's like the difference between virtual life and real life. Life to the full is life lived in real relationship with Jesus, and results in life both now and forever.

What do you think stops us from having life to the full?

02 Us
We ignore God in attitude and in action. We rebel and separate ourselves from Him, breaking our relationship, which ultimately results in death - permanent separation from Him.

Ignoring God in attitude leads to ignoring Him in action. Because we ignore God, we end up living life our own way. Some of us do this in small ways, and some of us in really big and devastating ways that have significant consequences. We mess up our lives and we never find real fulfillment in life. When we live in rebellion to God, it affects and breaks our relationship with Him.

The Bible says, "For all have sinned and fall short of the glory of God" (Romans 3:23) "There is no one righteous, not even one; There is no one who understands, no one who seeks God, all have turned away." (Romans 3:10-12a)

How do you think God will react to us ignoring Him?

03 God
"God is love" (1 John 4:8) On one hand God is loving, so He doesn't want to punish us.

"God is just" (Exodus 34:7b) on the other hand God is just, which means He must punish our sin.

God's love for us doesn't depend on what we do for Him. He wants to have a relationship with us. But no matter how much He loves us and doesn't want to punish us, He cannot ignore our sinfulness.

God solved this tension in the person of Jesus.

04 Jesus
Jesus lived the perfect life.

The Bible tells us that Jesus was fully God and fully man. He lived a perfect (sinless) life. Being man, He experienced adversity - just like us - in the midst of social upheaval, depression, and crisis. But, being God, He never sinned. Because Jesus chose to obey, He lived his life to the fullest; being blessed by God and being a blessing to those around Him. It's the way life was meant to be lived.

So if Jesus lived His life to the full, what does that mean for us?

Jesus did something no one else could do because of who He is. Being without sin, He became the substitute for our sins, and by doing so, He has removed the barrier that blocked our relationship with God. He took our penalty, our sins were laid on Him and He assumed our guilt and our debt, and He rose from death to a life forever. This means we can join Jesus and live with Him forever. We're not covered by guilt or sin anymore, because Jesus has removed it.

The Bible says, "God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life."(John 3:16)

Our relationship with him can start today, and we can have life to the full, now and forever.

05 Faith
How do we receive this life to the full?

Jesus says, "I am the way the truth and the life." (John 14:6)

We start this relationship through faith, and receive this life to the full as a free gift.

Faith is not simply knowing in our mind the existence of God and Jesus. Faith is not temporary or fleeting.

Faith is Knowledge, Agreement, and Trust.

It is understanding who Jesus is and what He did for you, agreeing that He is in fact the Lord and Savior, and trusting in Him alone for life to the full.

We cannot in any way earn or deserve this relationship with God.

The Bible says, "For it is by grace you have been saved, through faith - and this not from yourselves, it is the gift of God - not by works, so that no one can boast." (Ephesians 2:8-9)

Trusting in Jesus is the only way by which we can receive this life He promises.

06 Response

The real life Jesus offers can start today and go on forever.

It's a life that lasts beyond the grave. Jesus offers us this life to the full. All we have to do is take it.

Would you like to begin this relationship with Jesus and have life to the full?

You need to:
A. Admit that you have sinned against God, need to repent, and accept His forgiveness
B. Believe that only Jesus can save, that He died, and rose again
C. Commit to following Him as Lord and Savior

If this is the desire of your heart, then we encourage you to tell God by speaking to Him in these words:

My Lord and my God, I admit that I have been wrong in not following You. I turn away from my sin - I repent. Please forgive me. I believe that You paid the penalty for me on the cross and that You rose again from the dead to offer me new life. I commit myself to following You as my Savior and Lord. I want Your gift of life, now and forever. Help me to live for You by the power of the Holy Spirit. In Jesus' name I pray. Amen.

Jesus says, "I tell you the truth, he who believes has everlasting life." (John 6:47)

Review:

Pros:
1. Generational target: XEE is designed to reach out towards a specific taget group, that is GenX and Y. It notes the characteristics young people in today’s era have with regards to culture and aims to respond accordingly.

2. Contemporary teaching methods: XEE makes use of various multimedia technologies such as DVD and Internet rather than just face-to-face lecturing. Viewers are shown the method taught and demonstrated by young people who model the outreach target.

3. Use of natural dialogue as opposed to a “canned” presentation: As demonstrated in the videos, the XEE Gospel presentation was not so much a word-for-word recital of a formula, but rather came out as natural conversation that involved both parties.

Cons:
1. Shift from eternal to temporal concern: EE’s trademark feature is the proposal centred around eternal consequence: “DO YOU KNOW for sure that you are going to be with God in Heaven?” On the other hand, XEE is very much focused on Life here on Earth, proof-texting John 10:10 “I have come that they may have life, and have it to the full.”

2. Lure of life-enhancement: Following from the above, the underlying motif shifts from eternal welfare to a subtle suggestion of life enhancement; that life here on earth is incomplete and unfulfilling apart from a relationship with Jesus. It must be remembered that when Jesus used the word “full”, he was not necessarily speaking of improved quality, rather it will be full of the believer’s calling from God. And when we look through the scriptures, we do see that the disiples definitely lived lives that were indeed “full”: shipwrecks, stonings, imprisonment, persecution, etc.

3. Omission of the Moral Law: While XEE correctly quoes from Romans 3 to describe sin, it fails to expound upon the specifics of the Law as it’s EE parent did. The explanation of sin, morality and the Holiness of God thus becomes abstract and ad hoc.

4. Relational rather than Confrontational slant: XEE is unapologetically a relationship/friendship evangelism method. In todays age, Relationship/Friendship evangelism may seem like the best way to witness on the grounds that light of the fact that we live in a society that embraces relativism and political correctness, to suddenly approach someone out of the blue and “preach at them” about sin and the need to receive christ as the only means of salvation, hence it is better to build a level of trust until they seem confortable with issues of faith. Based on Australian culture, it seems that this should be the ideal way to witness. However, such an approach does have shortcomings if taken to an unhealthy extreme:
1. It becomes dependant upon the virtues of the messenger: The Christian has to exert themselves to be extra- attentive to their mannerisms, expressions and attitudes. While Christians are to be careful that they maintain personal holiness, especially among non-believers, we should be careful that we don't impose upon ourselves a degree of perfectionism that eventually leads to legalism, or worse, pride. Secondly, we may find that others within our friend's immediate social group that are also non-christians who just happen to be calmer, nicer, more gentle, attractive and outgoing than us! Consider the merits of the Apostle Paul as he described his own ministry in 1 Corinthians 2:1-5 1When I came to you, brothers, I did not come with eloquence or superior wisdom as I proclaimed to you the testimony about God.2For I resolved to know nothing while I was with you except Jesus Christ and him crucified.3I came to you in weakness and fear, and with much trembling.4My message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit's power,5so that your faith might not rest on men's wisdom, but on God's power.
Later when defending his ministry to the Corinthians, Paul writes in 2 Corinthians 10:10 (New King James Version) “For his letters,” they say, “are weighty and powerful, but his bodily presence is weak, and his speech contemptible.”
Paul was clearly not the ideal candidate for relational witnessing.
2.One can become unequally yoked: 2 Corinthians 6:14-18 warns
14Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness?15What harmony is there between Christ and Belial? What does a believer have in common with an unbeliever? 16What agreement is there between the temple of God and idols? For we are the temple of the living God. As God has said: "I will live with them and walk among them, and I will be their God, and they will be my people."
17"Therefore come out from them
and be separate, says the Lord.
Touch no unclean thing,
and I will receive you."
18"I will be a Father to you,
and you will be my sons and daughters, says the Lord Almighty."
Being unequally yoked doesn't just mean having intimate relations with a non-believer (e.g., Boy-Girl Relationships, marriage), but it can apply to any kind of connection between two people from something as meaningful as a close friendship to something as disconnected as a business partnership. Either way, when a believer lacks resolve to be open and up-front about standing for their convictions and “earnestly contending for the faith” (Jude 3), eventually compromise will set in when the friend takes the more dominating role in the friendship to the extent that the Christian finds themselves unwittingly doing everything to please that person, even going as far as to deny faith in Christ when the friend openly declares to show no interest or belief in God at all. “Am I now trying to win the approval of men, or of God? Or am I trying to please men? If I were still trying to please men, I would not be a servant of Christ” (Galatians 1:10).
3. People receive the saint, but not the savior: When the messenger is made sovereign over another person's salvation instead of God alone, it can lead to the potential convert making a decision for Christ based on what they see in the messenger, and not the actual concern of the gospel. Their “discipleship” consists not so much of growing in Christ-likeness, but rather emulating the characteristics of the person who led them to the point of decision: a charismatic personality, a successful lifestyle, intelligence, natural charm. Sadly, when the witness either goes through a “dry spell” in their walk and/or starts to backslide causing them to not be at a full 100% in their own Christian walk, the new believer can only be expected to follow and be stumbled.
3For you have spent enough time in the past doing what pagans choose to do—living in debauchery, lust, drunkenness, orgies, carousing and detestable idolatry. 4They think it strange that you do not plunge with them I nto the same flood of dissipation, and they heap abuse on you. 1 Peter 4:3-4

At it's core relationship evangelism as exemplified by XEE presents a erroneus view of fallen man's relationship with God that is unbiblical on the grounds that the Bible teaches that the fundamental difference between belief and unbelief have nothing to do with a person's “Connections”, but rather their spiritual condition:

5 The LORD saw how great man's wickedness on the earth had become, and that every inclination of the thoughts of his heart was only evil all the time. Genesis 6:5

6 All of us have become like one who is unclean,
       and all our righteous acts are like filthy rags;
       we all shrivel up like a leaf,
       and like the wind our sins sweep us away. Isaiah 64:6

9 The heart is deceitful above all things
and beyond cure.
Who can understand it? Jeremiah 17:9

21For from within, out of men's hearts, come evil thoughts, sexual immorality, theft, murder, adultery, 22greed, malice, deceit, lewdness, envy, slander, arrogance and folly. 23All these evils come from inside and make a man 'unclean.' " Mark 7:21-23

19This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil. 20Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed. 21But whoever lives by the truth comes into the light, so that it may be seen plainly that what he has done has been done through God. John 3:19-21

18The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness, 19since what may be known about God is plain to them, because God has made it plain to them. 20For since the creation of the world God's invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that men are without excuse.

21For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. 22Although they claimed to be wise, they became fools 23and exchanged the glory of the immortal God for images made to look like mortal man and birds and animals and reptiles.
24Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. 25They exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator—who is forever praised. Amen. 26Because of this, God gave them over to shameful lusts. Even their women exchanged natural relations for unnatural ones. 27In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed indecent acts with other men, and received in themselves the due penalty for their perversion. Romans 1:18-27

10As it is written:
   "There is no one righteous, not even one;
    11there is no one who understands,
      no one who seeks God.
12All have turned away,
      they have together become worthless;
   there is no one who does good,
      not even one."
13"Their throats are open graves;
      their tongues practice deceit."
   "The poison of vipers is on their lips."
    14"Their mouths are full of cursing and bitterness."
15"Their feet are swift to shed blood;
    16ruin and misery mark their ways,
17and the way of peace they do not know."
    18"There is no fear of God before their eyes."
19Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God. 20Therefore no one will be declared righteous in his sight by observing the law; rather, through the law we become conscious of sin. Romans 3:10-20

7the sinful mind is hostile to God. It does not submit to God's law, nor can it do so. 8Those controlled by the sinful nature cannot please God. Romans 8:7-8

3And even if our gospel is veiled, it is veiled to those who are perishing. 4The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ, who is the image of God. 2 Corinthians 4:3-4

The Bible is clear that apart from the grace of God in the act of regeneration by the Holy Spirit, man on his own has no ability or inclination whatsoever to seek, worship or obey God. We cannot self-regenerate. Any attempt merely results in counterfeit religion at best. Scrpture portray the spiritually open-minded not as though they are humble “seekers” in search of God, but rather rebellious idolators trying their hardest to turn away from him completely. How does this apply practically in outreach? Listen to the words of the apostle Paul as he explains how he put this principle into action:
17For Christ did not send me to baptize, but to preach the gospel—not with words of human wisdom, lest the cross of Christ be emptied of its power.
18For the message of the cross is foolishness [gk. Moria, from where we derive the english word “Moron”] to those who are perishing, but to us who are being saved it is the power of God. 19For it is written:
   "I will destroy the wisdom of the wise;
      the intelligence of the intelligent I will frustrate."20Where is the wise man? Where is the scholar? Where is the philosopher of this age? Has not God made foolish the wisdom of the world? 21For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe. 22Jews demand miraculous signs and Greeks look for wisdom, 23but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, 24but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God. 1 Corinthians 1:17-24

There's a two-fold application in the above passage. Firstly, human virtue on it's own is not a contributing factor when it comes to salvation. When true believers gather together, there should be a sense of shock that those present are not there as representatives of the World's finest when it comes to whatever is considered hip, cool or successful. When you look at People Magazine's Top 50 Most Beautiful people, how many of those listed are in a personal relationship with Christ? We see this demonstrated within Jesus' selection of the twelve: uneducated fisherman (Peter and Andrew), unruly youths (James and John, the sons of Zebedee), a tax collector (Matthew), even a local terrorist (Simon the Zealot); these were those society considered expendible. To the humanist who wants to stand before God on judgment day thinking they're going to receive a trophy for how good they thought they were, all they can expect is a hard slap in the jaw by the sovereign grace of God.

Secondly, Paul clearly did not make attractional appeals to people at the worldly level in the hopes that it would lead others to Christ. If anything, he saw such thinking as a hindrance to the annointing of the Holy Spirit in his ministry. He desired to be completely reliant upon the grace of God in such a way that his preaching would point people to Christ rather than himself. It was not as though Paul was an inept moron; when we look at the issues he covers in the letter of Romans, it's obvious that he could have gone toe-to-toe with the intellectuals of his day and given them a run for their money; yet even so, when he was in athens among the philosophers, their response to his presentation of the gospel was "What would this idle babbler wish to say?" (Acts 17:18). When people reject the message of the gospel it is not because they personally reject you even though may seem to do so vocally, it is because “The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned“ 1 Corinthians 2:14.
Again, the difference between belief and unbelief lies not in the merits of man – in either the messenger or the recipient – but rather the supernatural intervention of God. How then are we to serve as the mid-wife of this new birth?
“How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? And how can they preach unless they are sent? As it is written, "How beautiful are the feet of those who bring good news!" Romans 10:14-15.
On the other hand, if a person is convinced to “make a decision” for Christ on the basis of the very things Paul preached against in 1 Corinthians 1:18-24, don't expect them to last long as inevitably they will encounter people outside the church who display such things on a much grander level than those within.

In conclusion, XEE marks a vast departure from the attempts by D. James Kennedy to create an evangelistic ministry built upon a foundation of Reformed ideals. If anything, there is an underlying shift in churches’ soteriology wherein the emphasis is not on conversion as a confrontational experience wherein one is quickened to promptly be brought face-to–face with his sin, but rather as a relationship with a God who promises an improved life on Earth.

If D. James Kennedy were still alive, would he agree with the format of XEE?

[i] http://www.eeinternational.org/pages/page.asp?page_id=23712

[ii] http://www.eeinternational.org/pages/page.asp?page_id=23936

[iii] http://www.eeinternational.org/pages/page.asp?page_id=37082

A critical review of the Willow Creek Leadership Summit

Sat, 21 Feb 2009 03:33:11 GMT

Seeker-Sensitive Leadership?

Those who frequent this blog will be all-too aware of my concerns with regards to the outreach strategies espoused by churches that adhere to the seeker-sensitive model as demonstrated by the likes of Purpose-Driven Life author Rick Warren at Saddleback in Southern California and Bill Hybels’ Willow Creek in Chicago along with the newer “Emergent Church” movement that while making the claim to be a generational “response” to the former, nonetheless plays on the same proposition of “Christian-as-consumer”.

But what about the actual views of leadership and pastoral care that these churches put forward? How does the framework for outreach that these churches hold to fit into the broader paradigm that also incorporates leadership and the actual running of the church? Is it advisable for churches who seek to build a strong, faithful leadership core to heed the counsel offered at an event such as the Willow Creek Global Leadership Summit?

First of all, let’s look at the speakers for the annual summits over the past two years:
2008
- Bill Hybels Senior Pastor, Willow Creek Community Church
- Craig Groeschel, Senior Pastor, LifeChurch.tv
- Brad Anderson, Vice-Chairman & CEO Best Buy, Inc.
- Wendy Kopp, CEO & Founder, Teach for America
- John Burke, Lead Pastor, Gateway Community Church
- Chuck Colson, Chairman & Founder, Prison Fellowship Ministries
- Efrem Smith, Senior Pastor, The Sanctuary Covenant Church
- Bill George, Professor, Harvard Business School, Former CEO, Medtronics
- Catherine Rohr, CEO & Founder, Prison Entrepreneurship Program
- Gary Haugen, CEO & Founder, International Justice Mission

2007
- Bill Hybels
- Colin Powell, U.S. Secretary of State from 2001 to 2005 under President George W. Bush.
- Michael E. Porter, Bishop William Lawrence University Professor at Harvard Business School.
- John Ortberg, senior pastor at Menlo Park Presbyterian Church in Menlo Park, California. Ortberg served as the teaching pastor at Willow Creek Community Church from 1994 to 2003 and earned a Ph.D. in clinical psychology from Fuller Seminary.
- Rev. Dr. Floyd H. Flake, senior pastor of the Greater Allen A.M.E. Cathedral of New York in Queens and the president of Wilberforce University in Ohio.
- Carly Fiorina, President and CEO of Hewlett-Packard from 1999 to 2005.
- Marcus Buckingham, author of four best-selling books, including his latest releaseGo Put Your Strengths to Work. In his books, he gives important insights to maximizing strengths, understanding the crucial differences between leadership and management, and fulfilling the quest for long-lasting personal success.
- Richard Curtis, best known as the Oscar-nominated screenwriter for the popular British romantic comediesFour Weddings and a Funeral, Notting Hillas well as theMr. Beantelevision series.

- Jimmy Carter, 39th president of the United States, from 1977 to 1981 and received the Nobel Peace Prize in 2002.

The list includes not only Christian pastors, but also secular business leaders, and, in the case of Richard Curtis, a film-maker. Perhaps Hybels’ most famous guest was U2’s lead singer Bono when he did an interview at the 2006 summit:

But what kind of leadership model is Hybels really trying to create here? Is it merely a pastor’s conference wherein church leaders can receive impartation as to how they can lead their flock to draw closer to God? Is it an evangelistic event for secular leaders where the Christian speakers can hopefully engage them within their context with the intent of eventually preaching the gospel?
While participants may claim both in Hybels’ defence, in actuality, it seems to be neither. Rather, by allowing leaders who are either Christians not serving in a pastoral ministry or mere non-believers an equal platform with ordained Christian ministers, the eventual outcome is syncretism where hopefully ideas can be exchanged, shared and implemented.

But how does this actually compare with the biblical criteria for leadership within the church?
¹The saying istrustworthy: If anyone aspires tothe office of overseer, he desires a noble task.²Thereforean overseermust be above reproach,the husband of one wife, sober-minded, self-controlled, respectable,hospitable,able to teach,³not a drunkard, not violent butgentle, not quarrelsome,not a lover of money.⁴He must manage his own household well, with all dignitykeeping his children submissive,⁵for if someone does not know how to manage his own household, how will he care forGod’s church?⁶He must not be a recent convert, or he maybecome puffed up with conceit and fall into the condemnation of the devil.⁷Moreover, he must be well thought of byoutsiders, so that he may not fall into disgrace, intoa snare of the devil.

Qualifications for Deacons
⁸Deacons likewise must be dignified, not double-tongued, not addicted to much wine,not greedy for dishonest gain.⁹They musthold the mystery of the faith witha clear conscience.¹⁰Andlet them also be tested first; then let them serve as deacons if they prove themselves blameless.¹¹Their wives likewise mustbe dignified, not slanderers, but sober-minded,faithful in all things.¹²Let deacons each bethe husband of one wife, managing their children and their own households well.¹³Forthose who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus.

The Mystery of Godliness
¹⁴I hope to come to you soon, but I am writing these things to you so that,¹⁵if I delay, you may know how one ought to behave in the household of God, which is the church of the living God, a pillar and buttress of the truth.¹⁶Great indeed, we confess, is the mystery of godliness:
   Hewas manifested in the flesh,
vindicatedby the Spirit,
      seen by angels,
proclaimed among the nations,
   believed on in the world,
taken up in glory.
1 Timothy 3 (English Standard Version)

After examining Paul’s criteria, it is obvious that not every speaker at the Willow Creek Leadership Summit would fit – let alone even agree with – what is actually required of anyone who aspires for a leadership position within the church. More importantly, the very cornerstone for Christian leadership is given in v9 and 16: the “mystery of godliness”; that is, Christ and Him Crucified. One that does not affirm Christ simply cannot contribute in any way to the operation of the church, no matter what practical skills they can contribute.
Even someone like Bono, who may declare himself a “Christian” and employ biblical language plus engage in charitable activities mainstream Christians would agree with, still nonetheless holds to religious views that are muddy at best, blasphemous at worst.

According to John Macarthur:
The church in those last ten or fifteen years has basically been in many ways co-opted or commandeered by the entrepreneurs. And the guys who can really pull it off, the guys who are the clever guys, the glib guys, the smooth communicators, the guys who are really savvy to the marketing strategy, the guys who have a lot of money at their feet who can access a lot of money and pull this off are becoming the success models for the church. And now they're getting all the kudos, they're selling books by the millions, they're creating massive websites and sucking up all kinds of other pastors and churches into the vortex of these entrepreneurial kind of culturally driven quasi churches. It isn't that everything they say is wrong. It isn't that everything they do is wrong. It is that the church is being run by market savvy entrepreneurs. That in itself has no connection to Scripture.[i]

Mark Driscoll on the dangers of “Eliashib and Tobiah” (Nehemiah 13)

The issue is do Christian leaders have the right level of trust in the sufficiency in the authority of scripture that they realize that the actually don’t need to look to external sources? Says Paul Washer:
Over the last several decades there has been a mighty battle with regard to the inspiration of Scripture. Now some of you have not been a part of that battle, but many of us in more liberal denominations most certainly have, a battle for the Bible.

But there is only one problem. When you come to believe as a people that the Bible is inspired you have only fought half the battle because the question is not merely is the Bible inspired, is it inerrant. The major question following that that must be answered: Is the Bible sufficient or do we have to bring in every so called social science and cultural study in order to know how to run a church? That is a major question. Social sciences, in my opinion, have taken precedent over the Word of God in such a way that most of us can’t even see it. It has so crept in to our Church, our evangelism and our missiology that you can barely call what we are doing Christian anymore. Psychology, anthropology, sociology have become primary influences in the Church.

Several years ago, many years ago when I was in seminary I remember a professor walked in and he started drawing footprints on the blackboard. And as he marched them across the blackboard then he turned to all of us and said only this. “Aristotle is walking through the halls of this institution. Beware, for I hear his footsteps more clearly than those of the apostle Paul and the team of inspired men who were with him and even the Lord Jesus Christ himself.”

We have come to believe that a man of God can deal in certain tiny areas in the life of the Church, but when it really gets tough we need to go to the social experts. That is an absolute lie. It says here in Scripture that the man of God may be equipped, adequate, equipped for every good work.
What does Jerusalem have to do with Rome? And what do we have to do with all these modern day social sciences that were actually created as a protest against the Word of God? And why is it that evangelism and missions and so called church growth is more shaped by the anthropologist, the sociologist and the Wall Street student who is up on every cultural trend?

All the activity in our church must be based upon the Word of God, all the activity in missions upon the Word of God. Our missionary activity, our church activity, everything we do ought to flow from the theologian and the exegete, the man who opens up his Bible and only has one question.

What is thy will, oh God?[i]

John Macarthur continues:
You know, the simple question is: what ever happened to the man of God? What ever happened to the man of God who is known as a man of prayer, as a man of deep understanding of Scripture, who is known as a Bible teacher, who is known as a godly man whose life is a pattern to follow, who is a discipler of others, who's a builder of spiritual leaders? And even going deeper into the issue, whatever happened to the understanding of the church as the body of Christ over which Christ is the head who Himself as the Lord of the church has already defined the ministry of the church and the content for that ministry and the leadership for that ministry and how that leadership is to function? It just seems as if we've pushed aside the biblical model. We've pushed aside the man of God.[ii]

Why then, would someone like Bill Hybels be so easily be persuaded to look beyond the precedent set by scripture and look to secular authoritires? The answer may actually lie within his Seeker-Sensitive evangelism model and how it relates to his view about the human nature:

Consider: the seeker-friendly model presupposes that – contrary to what scripture says about man being “dead in transgression and sins” (Ephesians 2:1) – is only partially wounded is his ability to know God. In essence, everyone is seeking after spiritual things and has a latent desire to know the things of God. The eventual outcome of this thinking is actually pluralism: if everyone possesses a latent ability to seek and know God on their own, then Christians are merely in a higher class than everyone else aboard the same boat. It is perfectly reasonable then, for the Christian to look outside the boundaries of the Christian worldview when practically anyone and everyone can contribute.
Now let’s examine the biblical view of man: man is a fallen being, corrupted in heart, mind, body an soul without the ability to know God for who he is (John 3:19-21, Romans 1:18-32, Romans 3:9-18). God in his sovereignty elects a chosen few (Romans 8:28-30, Romans 9:1-24, Ephesians 2:8-10, 1 Peter 1:1-5) and regenerates them through the power of the Holy Spirit (John 3:5-8, John 6:44, John 6:65, Ephesians 2:4-5) which has been made available via Christ’s death on the cross which served to act as a set propitiation (John 10:14-15, John 15:13, Ephesians 5:25). With this in mind, logically we must conclude that it is the church alone that holds the monopoly when it comes to understanding the things of God. Ergo, outsiders simply cannot contribute to the Christian’s endeavours on the grounds that such knowledge cannot be truly grasped in the way that the Christian has been allowed to thanks to being born again through the Holy Spirit.

[i] http://www.youtube.com/watch?v=x_r-bGk8KG8

[ii] http://www.gty.org/Resources/Sermons/GTY90

[i] http://www.gty.org/Resources/Sermons/GTY90