Friday, October 28, 2005
The Goodnews
The good news is not - you can do it and you have been given the power, the good news is that Christ has done it for you because you do not have the power to do. There is the difference of Paleo-Protestant Christianity with other expressions of Christianity. For this reason, I have been quiet and do not comment when my minister friends are excited that they are teaching the from thePurpose Driven Life. Well that is not my call.
Wednesday, October 26, 2005
My Sin is Original
They say that when your view of sin is slanted, your view of God's justification will be slanted too.
I remember when I first lied to my mother, there was an insistent desire to avoid pain and yet immediate guilt soon followed - I lied. I did not know the 10 Commandments yet, something told me I should have not lied and that it would have been more noble to have been honest.
Sin according to the Bible is missing the mark. When God commands, he expects us to do them perfectly. We can't unless we confine sin to actuals only, that is to external behavior. If you confine sin to the actuals then you can tap yourself in the back and praise yourself. In fact, you can even delude yourself that you are sinless for a day! Some evangelicals/pentecostals think so! If that is the case then there is a day you can make it on your own without the cross of Jesus. If you can go for one day without sinning, why can you not say that you can go for another and another without sinning.
When you consider what Jesus says - sin is not just outside behavior, it is in us. It is a condition. He says that if we thought about anger, lust we have sinned already in our heart. So sin is not just behavioral it is internal. It is not what we do/say/think that is wrong but also what we did not do/say/think that is right.
We do not sin then become sinners, we are sinners, that is why we sin. Sin is original as found in Romans 5. It is not washed or done away after baptism nor after faith in Christ (Romans 7 and 1 John 2:1-2). We continue to struggle with it and it needs to be forgiven, this God provided at the Cross of Christ, God nailed your sins and mine in his body. So we groan and are not happy and we hope one day we will no longer be in the presence of sin.
I remember when I first lied to my mother, there was an insistent desire to avoid pain and yet immediate guilt soon followed - I lied. I did not know the 10 Commandments yet, something told me I should have not lied and that it would have been more noble to have been honest.
Sin according to the Bible is missing the mark. When God commands, he expects us to do them perfectly. We can't unless we confine sin to actuals only, that is to external behavior. If you confine sin to the actuals then you can tap yourself in the back and praise yourself. In fact, you can even delude yourself that you are sinless for a day! Some evangelicals/pentecostals think so! If that is the case then there is a day you can make it on your own without the cross of Jesus. If you can go for one day without sinning, why can you not say that you can go for another and another without sinning.
When you consider what Jesus says - sin is not just outside behavior, it is in us. It is a condition. He says that if we thought about anger, lust we have sinned already in our heart. So sin is not just behavioral it is internal. It is not what we do/say/think that is wrong but also what we did not do/say/think that is right.
We do not sin then become sinners, we are sinners, that is why we sin. Sin is original as found in Romans 5. It is not washed or done away after baptism nor after faith in Christ (Romans 7 and 1 John 2:1-2). We continue to struggle with it and it needs to be forgiven, this God provided at the Cross of Christ, God nailed your sins and mine in his body. So we groan and are not happy and we hope one day we will no longer be in the presence of sin.
Monday, October 17, 2005
No Talk No Mistake
They feel sorry for me. My good and caring friends in the ministry feel sorry that I am not now pastoring today. I can understand and appreciate their disappointment. However, in a way I am not bothered at all.
Firstly, I can not do anything unless the Lord helps and inspires me, so I believe he prepares and equips his people. Secondly, in a way I am happy, because if I am going to stand and preach to people and it so happens that I preach something that is false, I will be responsible for misleading them. It is a serious business speaking on behalf of the Lord. I will be judged for every word I said.
Then I think of St Paul who was in prison and he still encouraged believers even while he was behind jail. I am very sure that should Paul have been in prison today, he would have requested internet access and would have sent his epistles by e:mail. I think he would have bloged too since his loved for Christ's church can be seen from his letters.
For now I like the Chinese proverb at that says "No talk, no mistake".
Firstly, I can not do anything unless the Lord helps and inspires me, so I believe he prepares and equips his people. Secondly, in a way I am happy, because if I am going to stand and preach to people and it so happens that I preach something that is false, I will be responsible for misleading them. It is a serious business speaking on behalf of the Lord. I will be judged for every word I said.
Then I think of St Paul who was in prison and he still encouraged believers even while he was behind jail. I am very sure that should Paul have been in prison today, he would have requested internet access and would have sent his epistles by e:mail. I think he would have bloged too since his loved for Christ's church can be seen from his letters.
For now I like the Chinese proverb at that says "No talk, no mistake".
Wednesday, October 12, 2005
Scripture is Sufficient 1
I have been listening to debates lately between Protestants and Roman Catholics on the issue of sola scriptura. For a debate question such as "Sola Scriptura or the Sufficiency of Scripture is taught by Scripture", the Protestants will of course take the affirmative side. Now of course, the Protestants do not mean to say that the phrase "Scripture is Sufficient" exactly can be found in the Bible, but is this principle taught just like the Trinity? The word Trinity is not found in the Bible but does the Bible teach such concept about God? Simply because the word is not found in the Bible, it does not mean that the Bible does not teach it.
Now for the RC apologist, what must he do to effectively rebut the affirmative? The Protestants believe that sola scriptura is vouched by 2 Tim 3:14-17. The RCs have to do more than say "I do not accept that". Also the exegesis that limits the application of this Scripture here to OT does not wash, because you will have to deny that the NT is not Scripture and I do not think you would like to go there as it will lead to a can of issues.
Think of this way, what is the Protestant position really saying? They are saying "The Bible teaches that there is only one source for a Christian's faith and conduct - it is the Bible". This is what is being said here.
This is similar to me saying - "I can prove to you that there is only One God". For you do take the negative on this you would have to prove, either of two things. You prove that there is no such God or you prove that there is at least another God and this one is not identical to the other.
For this case, the former is invariably taken as the method used by Atheist because by definition, God is supreme being and therefore unique, that is why we do not hear the latter position taken as a method (that is prove at least 2 God etc.) of proof.
From the debate I hear, RC apologists normally use 2 Th2:15 where Paul says "hold to the traditions that you were taught by us, either by our spoken word or by our letter" to show that sola scriptura is denied. Their point ,from what I understand, is the "spoken word" along with the "letter (Scripture)", thus it is not Scripture alone it has to be the oral words. Notice too that it says "either", that is this tradition is found in either spoken word or letter.
To be successful they have to show that "the spoken word" is NOT the same or is NOT identical with the "letter". That is, the contents of the two must not be identical with each other, for if they were, then they have not denied the position of the Protestant successfully. Thus they have to do a bit more work.
More later, God bless you in your thinking
Now for the RC apologist, what must he do to effectively rebut the affirmative? The Protestants believe that sola scriptura is vouched by 2 Tim 3:14-17. The RCs have to do more than say "I do not accept that". Also the exegesis that limits the application of this Scripture here to OT does not wash, because you will have to deny that the NT is not Scripture and I do not think you would like to go there as it will lead to a can of issues.
Think of this way, what is the Protestant position really saying? They are saying "The Bible teaches that there is only one source for a Christian's faith and conduct - it is the Bible". This is what is being said here.
This is similar to me saying - "I can prove to you that there is only One God". For you do take the negative on this you would have to prove, either of two things. You prove that there is no such God or you prove that there is at least another God and this one is not identical to the other.
For this case, the former is invariably taken as the method used by Atheist because by definition, God is supreme being and therefore unique, that is why we do not hear the latter position taken as a method (that is prove at least 2 God etc.) of proof.
From the debate I hear, RC apologists normally use 2 Th2:15 where Paul says "hold to the traditions that you were taught by us, either by our spoken word or by our letter" to show that sola scriptura is denied. Their point ,from what I understand, is the "spoken word" along with the "letter (Scripture)", thus it is not Scripture alone it has to be the oral words. Notice too that it says "either", that is this tradition is found in either spoken word or letter.
To be successful they have to show that "the spoken word" is NOT the same or is NOT identical with the "letter". That is, the contents of the two must not be identical with each other, for if they were, then they have not denied the position of the Protestant successfully. Thus they have to do a bit more work.
More later, God bless you in your thinking
Saturday, October 08, 2005
RC Bishops Doubt Bible
I got this from NTR Ministries. It is reported that Roman Catholic bishops in Great Britain doubt certain passages of the Bible to be historically accurate. They think, for example, that the story in Genesis 1-11 is untrue. Look here
Thursday, October 06, 2005
Luther and Victory of Justifying Faith
Since Reformation Sunday is coming up I thought it would be good to do some reflections on the struggle of Reformation.
This is from Philip Schaff's, History of the Christian Church, and can be found here. I am repeating it here to help in reflecting on the the Feast of the Reformation, this October
23. The Victory of Justifying Faith.
(Comp. § 7.)
The secret of Luther’s power and influence lies in his heroic faith. It delivered him from the chaos and torment of ascetic self-mortification and self-condemnation, gave him rest and peace, and made him a lordly freeman in Christ, and yet an obedient servant of Christ. This faith breathes through all his writings, dominated his acts, sustained him in his conflicts and remained his shield and anchor till the hour of death. This faith was born in the convent at Erfurt, called into public action at Wittenberg, and made him a Reformer of the Church.
By the aid of Staupitz and the old monk, but especially by the continued study of Paul’s Epistles, be was gradually brought to the conviction that the sinner is justified by faith alone, without works of law. He experienced this truth in his heart long before he understood it in all its bearings. He found in it that peace of conscience which he had sought in vain by his monkish exercises. He pondered day and night over the meaning of "the righteousness of God "(Rom. 1:17), and thought that it is the righteous punishment of sinners; but toward the close of his convent life he came to the conclusion that it is the righteousness which God freely gives in Christ to those who believe in him. Righteousness is not to be acquired by man through his own exertions and merits; it is complete and perfect in Christ, and all the sinner has to do is to accept it from Him as a free gift. Justification is that judicial act of God whereby he acquits the sinner of guilt and clothes him with the righteousness of Christ on the sole condition of personal faith which apprehends and appropriates Christ and shows its life and power by good works, as a good tree bringing forth good fruits. For faith in Luther’s system is far more than a mere assent of the mind to the authority of the church: it is a hearty trust and full surrender of the whole man to Christ; it lives and moves in Christ as its element, and is constantly obeying his will and following his example. It is only in connection with this deeper conception of faith that his doctrine of justification can be appreciated. Disconnected from it, it is a pernicious error.
The Pauline doctrine of justification as set forth in the Epistles to the Romans and Galatians, had never before been clearly and fully understood, not even by Augustin and Bernard, who confound justification with sanctification.137 Herein lies the difference between the Catholic and the Protestant conception. In the Catholic system justification (dikaivwsi") is a gradual process conditioned by faith and good works; in the Protestant system it is a single act of God, followed by sanctification. It is based upon the merits of Christ, conditioned by faith, and manifested by good works.138
This experience acted like a new revelation on Luther. It shed light upon the whole Bible and made it to him a book of life and comfort. He felt relieved of the terrible load of guilt by an act of free grace. He was led out of the dark prison house of self-inflicted penance into the daylight and fresh air of God’s redeeming love. Justification broke the fetters of legalistic slavery, and filled him with the joy and peace of the state of adoption; it opened to him the very gates of heaven.
Henceforth the doctrine of justification by faith alone was for him to the end of life the sum and substance of the gospel, the heart of theology, the central truth of Christianity, the article of the standing or falling church. By this standard he measured every other doctrine and the value of every book of the Bible. Hence his enthusiasm for Paul, and his dislike of James, whom he could not reconcile with his favorite apostle. He gave disproportion to solifidianism and presented it sometimes in most unguarded language, which seemed to justify antinomian conclusions; but he corrected himself, he expressly condemned antinomianism, and insisted on good works and a holy life as a necessary manifestation of faith.139 And it must not be forgotten that the same charge of favoring antinomianism was made against Paul, who rejects it with pious horror: "Let it never be!"
Thus the monastic and ascetic life of Luther was a preparatory school for his evangelical faith. It served the office of the Mosaic law which, by bringing the knowledge of sin and guilt, leads as a tutor to Christ (Rom. 3:20; Gal. 3:24). The law convicted, condemned, and killed him; the gospel comforted, justified, and made him alive. The law enslaved him, the gospel set him free. He had trembled like a slave; now he rejoiced as a son in his father’s house. Through the discipline of the law he died to the law, that he might live unto God (Gal. 2:19).
In one word, Luther passed through the experience of Paul. He understood him better than any mediaeval schoolman or ancient father. His commentary on the Epistle to the Galatians is still one of the best, for its sympathetic grasp of the contrast between law and gospel, between spiritual slavery and spiritual freedom.
Luther held this conviction without dreaming that it conflicted with the traditional creed and piety of the church. He was brought to it step by step. The old views and practices ran along side with it, and for several years he continued to be a sincere and devout Catholic. It was only the war with Tetzel and its consequences that forced him into the position of a Reformer and emancipated him from his old connections.
This is from Philip Schaff's, History of the Christian Church, and can be found here. I am repeating it here to help in reflecting on the the Feast of the Reformation, this October
23. The Victory of Justifying Faith.
(Comp. § 7.)
The secret of Luther’s power and influence lies in his heroic faith. It delivered him from the chaos and torment of ascetic self-mortification and self-condemnation, gave him rest and peace, and made him a lordly freeman in Christ, and yet an obedient servant of Christ. This faith breathes through all his writings, dominated his acts, sustained him in his conflicts and remained his shield and anchor till the hour of death. This faith was born in the convent at Erfurt, called into public action at Wittenberg, and made him a Reformer of the Church.
By the aid of Staupitz and the old monk, but especially by the continued study of Paul’s Epistles, be was gradually brought to the conviction that the sinner is justified by faith alone, without works of law. He experienced this truth in his heart long before he understood it in all its bearings. He found in it that peace of conscience which he had sought in vain by his monkish exercises. He pondered day and night over the meaning of "the righteousness of God "(Rom. 1:17), and thought that it is the righteous punishment of sinners; but toward the close of his convent life he came to the conclusion that it is the righteousness which God freely gives in Christ to those who believe in him. Righteousness is not to be acquired by man through his own exertions and merits; it is complete and perfect in Christ, and all the sinner has to do is to accept it from Him as a free gift. Justification is that judicial act of God whereby he acquits the sinner of guilt and clothes him with the righteousness of Christ on the sole condition of personal faith which apprehends and appropriates Christ and shows its life and power by good works, as a good tree bringing forth good fruits. For faith in Luther’s system is far more than a mere assent of the mind to the authority of the church: it is a hearty trust and full surrender of the whole man to Christ; it lives and moves in Christ as its element, and is constantly obeying his will and following his example. It is only in connection with this deeper conception of faith that his doctrine of justification can be appreciated. Disconnected from it, it is a pernicious error.
The Pauline doctrine of justification as set forth in the Epistles to the Romans and Galatians, had never before been clearly and fully understood, not even by Augustin and Bernard, who confound justification with sanctification.137 Herein lies the difference between the Catholic and the Protestant conception. In the Catholic system justification (dikaivwsi") is a gradual process conditioned by faith and good works; in the Protestant system it is a single act of God, followed by sanctification. It is based upon the merits of Christ, conditioned by faith, and manifested by good works.138
This experience acted like a new revelation on Luther. It shed light upon the whole Bible and made it to him a book of life and comfort. He felt relieved of the terrible load of guilt by an act of free grace. He was led out of the dark prison house of self-inflicted penance into the daylight and fresh air of God’s redeeming love. Justification broke the fetters of legalistic slavery, and filled him with the joy and peace of the state of adoption; it opened to him the very gates of heaven.
Henceforth the doctrine of justification by faith alone was for him to the end of life the sum and substance of the gospel, the heart of theology, the central truth of Christianity, the article of the standing or falling church. By this standard he measured every other doctrine and the value of every book of the Bible. Hence his enthusiasm for Paul, and his dislike of James, whom he could not reconcile with his favorite apostle. He gave disproportion to solifidianism and presented it sometimes in most unguarded language, which seemed to justify antinomian conclusions; but he corrected himself, he expressly condemned antinomianism, and insisted on good works and a holy life as a necessary manifestation of faith.139 And it must not be forgotten that the same charge of favoring antinomianism was made against Paul, who rejects it with pious horror: "Let it never be!"
Thus the monastic and ascetic life of Luther was a preparatory school for his evangelical faith. It served the office of the Mosaic law which, by bringing the knowledge of sin and guilt, leads as a tutor to Christ (Rom. 3:20; Gal. 3:24). The law convicted, condemned, and killed him; the gospel comforted, justified, and made him alive. The law enslaved him, the gospel set him free. He had trembled like a slave; now he rejoiced as a son in his father’s house. Through the discipline of the law he died to the law, that he might live unto God (Gal. 2:19).
In one word, Luther passed through the experience of Paul. He understood him better than any mediaeval schoolman or ancient father. His commentary on the Epistle to the Galatians is still one of the best, for its sympathetic grasp of the contrast between law and gospel, between spiritual slavery and spiritual freedom.
Luther held this conviction without dreaming that it conflicted with the traditional creed and piety of the church. He was brought to it step by step. The old views and practices ran along side with it, and for several years he continued to be a sincere and devout Catholic. It was only the war with Tetzel and its consequences that forced him into the position of a Reformer and emancipated him from his old connections.
Friday, September 30, 2005
Strange Similarity
It is amazing as I listened to a debate between a RC apologist and a Protestant apologist that I just realized the claims of Rome (RCC) matches the claims of Utah (LDS). They are similar in their claims to infallibility of their hierarchy.
Rome claims infallibility for its magisterium. In the RCC catechism, it stated this in point 2035
The LDS also claims infallibility. Look at this statement...
by Charles W. Penrose
by Brigham Young -
If you are not bothered with it I am, for I have dear friends in the RCC who will fight tooth and nail to show that the RCC is the real Church.
Rome claims infallibility for its magisterium. In the RCC catechism, it stated this in point 2035
"The supreme degree of participation in the authority of Christ is ensured by the charism of infallibility. This infallibility extends as far as does the deposit of divine Revelation; it also extends to all those elements of doctrine, including morals, without which the saving truths of the faith cannot be preserved, explained, or observed.[77]"What about point 2051
"The infallibility of the Magisterium of the Pastors extends to all the elements of doctrine, including moral doctrine, without which the saving truths of the faith cannot be preserved, expounded, or observed".
The LDS also claims infallibility. Look at this statement...
by Charles W. Penrose
"Our organization is a very glorious one. It is a perfect organization -- perfect -- because it is divine. It was not made by man. It was not originated by Joseph Smith, or by any of his associates. It came down from above, direct from eternal worlds. It was not taken out of the Bible. It was not taken out of the Book of Mormon, or any other book" Journal of Discourses, vol. 24, p. 304 (1883)
by Brigham Young -
"The Lord Almighty leads this Church, and he will never suffer you to be led astray if you are found doing your duty. You may go home and sleep as sweetly as a babe in its mother's arms, as to any danger of your leaders leading you astray, for if they should try to do so the Lord would quickly sweep them from the earth." Journal of Discourses, vol. 9, p. 289 (1862)
If you are not bothered with it I am, for I have dear friends in the RCC who will fight tooth and nail to show that the RCC is the real Church.
Monday, September 26, 2005
Done or Do?
At the Cross the Lord said it is finished - John 19:30. They say there are only two kinds of religions in this world - the religion you do or the religion that has been done for you. Christianity is unique, Biblically based Christianity that is, for those who come from the Reformation side of Christianity. It asserts that it has been done for you by Christ. Other forms of Christianity mixes faith and works together. This boils down to their view of sin, is sin just a weakness or is it a defect? We are dead in trespasses and sins, we need a savior. We can not even make an effort from a pure heart to draw to God. God gave a Savior it is Jesus - whose name is - the Lord Saves. He died and rose again for the payment for our sins, said the Bible. This is the gospel.
This message is the power of God, the gospel that says - it has been a done deal, your sins have been put on Christ, he carried it at the cross in his body. He lived the perfect life for you and carried your sins (and mine) on the cross of calvary. He did it all. Unfortunately in some churches, aside from RC and EO, they teach that yes, he died you are to believe that and Christ will help you do good works and when you have done these works you will be declared righteous. There is one thing I asked when I was an RC, how much work do I have to do to be righteous? No one can tell you.
Yesterday I spoke at Word for the World, and spoke on Rom 1:16-17 and I believe the Word of the Lord did not return void. There was no altar call. I will stop giving one. I find it interesting that after church lunch a lady came up to me in tears and said "thanks for the message, often I come to church with heavy burdens and leave church still with a heavy burdens, today I go home released with my burdens lifted". I said, it was not my message it was the work of Jesus and what he did for you , and it is also for your children. She walked off with a beaming smile in her face. I too walked off smiling and happy. I believe she received the gospel. It produces faith in the heart of the hearer, it is God's way of delivering his salvation in Christ, so why should we be ashamed of it. We should be happy it has been done, this is good news. It can not be better than that.
This message is the power of God, the gospel that says - it has been a done deal, your sins have been put on Christ, he carried it at the cross in his body. He lived the perfect life for you and carried your sins (and mine) on the cross of calvary. He did it all. Unfortunately in some churches, aside from RC and EO, they teach that yes, he died you are to believe that and Christ will help you do good works and when you have done these works you will be declared righteous. There is one thing I asked when I was an RC, how much work do I have to do to be righteous? No one can tell you.
Yesterday I spoke at Word for the World, and spoke on Rom 1:16-17 and I believe the Word of the Lord did not return void. There was no altar call. I will stop giving one. I find it interesting that after church lunch a lady came up to me in tears and said "thanks for the message, often I come to church with heavy burdens and leave church still with a heavy burdens, today I go home released with my burdens lifted". I said, it was not my message it was the work of Jesus and what he did for you , and it is also for your children. She walked off with a beaming smile in her face. I too walked off smiling and happy. I believe she received the gospel. It produces faith in the heart of the hearer, it is God's way of delivering his salvation in Christ, so why should we be ashamed of it. We should be happy it has been done, this is good news. It can not be better than that.
Monday, September 19, 2005
Apocrypha
It is often a wonder why the three major streams of Christianity differ in the contents of their Old Testaments. Between the Roman Catholic, Eastern Orthodox and Protestants, it is the Protestants that have the smallest number of books of the Old Testament(OT). The differences all stem from the way theses streams treat the OT books found in the Septuagint - the Greek translation of the Hebrew Bible. At the end of the Book of Malachi, a few more books were appended like Tobith, Judith, Baruch etc. in the Septuagint.
The word apocrypha stands for the Greek word "hidden" which was used by the church father Jerome to describe these books - meaning of questionable inspiration. Another church father Augustine considered these books to be inspired. Which church father do you believe? It is a myth to think that the church fathers, to which RC apologists are proud to appeal to as their source of doctrine and practice, were always in agreement. Well did the Reformers say that these church fathers contradicted each other. At anyrate, the RC called these books euphemistically "deuterocanonical", i.e. to mean accepted later as inspired.
Why then did the Protestants not include these books in their OT? Because the Jews did not consider them inspired either. I think this is a sound procedure, because the OT is the book of the Jews from which the Lord comes from and if there is a people who would know their OT, it would be the Jews. Besides this, all along there were early Christians who did not consider these apocryphal books as divine either, whereas the regular canonical books of the OT were accepted without any disputation as inspired. Therefore, it is a safer policy to consider these books as not inspired, and not to take one's doctrine and practice from them.
The word apocrypha stands for the Greek word "hidden" which was used by the church father Jerome to describe these books - meaning of questionable inspiration. Another church father Augustine considered these books to be inspired. Which church father do you believe? It is a myth to think that the church fathers, to which RC apologists are proud to appeal to as their source of doctrine and practice, were always in agreement. Well did the Reformers say that these church fathers contradicted each other. At anyrate, the RC called these books euphemistically "deuterocanonical", i.e. to mean accepted later as inspired.
Why then did the Protestants not include these books in their OT? Because the Jews did not consider them inspired either. I think this is a sound procedure, because the OT is the book of the Jews from which the Lord comes from and if there is a people who would know their OT, it would be the Jews. Besides this, all along there were early Christians who did not consider these apocryphal books as divine either, whereas the regular canonical books of the OT were accepted without any disputation as inspired. Therefore, it is a safer policy to consider these books as not inspired, and not to take one's doctrine and practice from them.
Wednesday, September 14, 2005
Hmmm, Evangelical
Hmmm. I am not sure. I am not sure if I can still identify with being evangelical or pentecostal. Do not get me wrong, I still believe the Bible is the rule for faith and conduct and is inerrant. I still believe that the gifts of the Holy Spirit are for today. I have the following reasons why I am now hesitant to being given that label...
- They limit the gospel to the unsaved, there is more law rather than gospel preached to Christians. I guess that is the problem, there is misunderstanding as to what the gospel is.
- The preaching focus is what you must do; what God has done or will do is put on the background. All now is left up to you.
- Even the worship choruses centers on YOU. The songs are about your love, your dedication and your good will towards God rather than God's love, commitment and good will towards the sinner.
- The Lord's Supper and Baptism are considered mere symbols, and again focuses on what you ought to do. For example, Baptism is your first step to obedience, the Lord's Supper is your observance. The Lord seems absent in the practice of the sacraments.
- There is too much theology of glory rather than theology of the cross. The focus is bring heaven now here on earth. You can have a good time here on earth and then in heaven too.
- There has to be something new and "cutting edge of the HS" every couple of years. Ten years ago there was the "holy laughter", then "the prophetic", and now there is PDL.
- Most modern day evangelical/pentecostals do not know the Apostles Creed, the Lord's Prayer and the Ten Commandments. No systematic catechising.
These are just a few that make me think. Could this be because most evangelicals/pentecostals are non-confessional, i.e. they follow no confession of faith? They do have statements of faith, but such statements are very brief leaving other Bible issues wide-open. Consequently, there is a misunderstanding of the gospel because it is not emphasized in most preaching event. The message is more tilted to what you must do or how you do this or that etc. It is too Arminian and revivalistic with loathing for reformation teaching.
It is strange because the word "Evangelical" was first used by the Lutheran Protestants to signify that they were "evangel" or gospel oriented. Yet today evangelicals are unaware what the reformers taught, if not indifferent to them. Today you mention Luther or Calvin's insight to an evangelical/pentecostal and you get a silent reaction. Either they do not know them or they are taught to avoid them like a plague. There are now two types of Evangelicals , either they are -confessional or non-confessional! I think I like to be lumped w/ the first -with the confessional group since I follow a confession. Start here http://www.reformed.org/documents/?mainframe=heidelberg.html and please consider what I say. Let me know what you think.
Saturday, September 10, 2005
Luther and Mary
I read about protestants who converted to RC refer to the fact that Luther 'honored" or "venerated" Mary. This "fact" is one of those things that led them to embrace RC. In this respect, these protestants think that they have been "short changed" by their churches.
When I read people say that Luther was a Marian and read the quotes from his sermons and works to prove this, I always ask the question - when did he say this? I do not have to deny that he said what he said, the question is when did he say them, did he say them while he was in RC or were they said after his break with RC? Why should we ask when? Because it matters, a man's understanding goes to development, it goes to maturity and greater understanding. I will naturaly expect him to toe the line before he broke away, that would be expected. The issue is what did he teach after he broke away?
At anyrate, even if Luther praised Mary, the Lutherans do not follow Luther in all things he espoused, the same way that Calvinists or the Reformed do not follow all of Calvin's espoused teachings. Why? Because like any human being their teachings will have to line and be at par with scripture. The issue are the confessions written up by the Lutheran and Reformed Protestants. Luther subjected himself to his fellow reformers and when they drew up their confessions , you will find that there is no veneration of Mary or the saints. In the Apology of Augsburg Confession article XXI, the veneration of Mary and the saints have been rejected and considered a pagan origin.
Lastly for a balanced and well researched discussion of how Mary played in Luther's Christianity see http://www.ntrmin.org/Luthers%20Theology%20of%20Mary.htm#VII
When I read people say that Luther was a Marian and read the quotes from his sermons and works to prove this, I always ask the question - when did he say this? I do not have to deny that he said what he said, the question is when did he say them, did he say them while he was in RC or were they said after his break with RC? Why should we ask when? Because it matters, a man's understanding goes to development, it goes to maturity and greater understanding. I will naturaly expect him to toe the line before he broke away, that would be expected. The issue is what did he teach after he broke away?
At anyrate, even if Luther praised Mary, the Lutherans do not follow Luther in all things he espoused, the same way that Calvinists or the Reformed do not follow all of Calvin's espoused teachings. Why? Because like any human being their teachings will have to line and be at par with scripture. The issue are the confessions written up by the Lutheran and Reformed Protestants. Luther subjected himself to his fellow reformers and when they drew up their confessions , you will find that there is no veneration of Mary or the saints. In the Apology of Augsburg Confession article XXI, the veneration of Mary and the saints have been rejected and considered a pagan origin.
Lastly for a balanced and well researched discussion of how Mary played in Luther's Christianity see http://www.ntrmin.org/Luthers%20Theology%20of%20Mary.htm#VII
Tuesday, September 06, 2005
Katrina
Before Katrina hit New Orleans, LA (USA), my friend was sharing with me how he is awed at God at the same time how he feared Him. Reading of what has happened in New Orleans, how could we not be at awe and in fear of God? He is again reminding us that we are not in control, He is.
We have to go past what the TV portrays and put ourselves in the shoes of those refugees. The TV has a way of making us feel detached and un-affected because it is too remote, too far, to feel what the people in New Orleans are going through. Those of us who have never experienced such floodings, never experienced losing a loved one because nature has turned itself on us could never feel their agony/pain. However, it should make us think of the one who owns the storm, it should make us think of God - a healthy fear of him and awe as my friend says, is healthy and will produce wisdom in us.
O Lord be merciful to the people of New Orleans, and to us too who are not there.
We have to go past what the TV portrays and put ourselves in the shoes of those refugees. The TV has a way of making us feel detached and un-affected because it is too remote, too far, to feel what the people in New Orleans are going through. Those of us who have never experienced such floodings, never experienced losing a loved one because nature has turned itself on us could never feel their agony/pain. However, it should make us think of the one who owns the storm, it should make us think of God - a healthy fear of him and awe as my friend says, is healthy and will produce wisdom in us.
O Lord be merciful to the people of New Orleans, and to us too who are not there.
Saturday, September 03, 2005
Fit
Do you sometimes wonder if you are fit for heaven? It has been said that the faith of a Christian goes through growth and development and somtimes doubt becomes a problem. When we look at ourselves, doubt will creep in and screwtape will be there to fuel your doubts (no doubts about it). Our human and carnal mind resists or find it boggling that we can live in the presence of Almighty God, the Creator and Lord of the Universe. This is sometimes too marvelous to believe.
However, when we look at what Jesus has done, when we look at the atonement, and consider that at the cross, God was in Christ reconciling the world to himself, we will not be surprized. No I do not think so. The atonement makes people fit for heaven not because there is anything in ourselves that makes us appropriate to live there, but because it is Jesus' work that makes us fit to live there. His sacrifice makes you ready. You are fit, on account of Christ's work, not yours.
When we are tempted to look inside us to find if there is anything in us that makes us ready, we should immediately agree that we are not, but at the same time in haste look away from ourselves and look outside us, look to the one who did it all - Christ Jesus the Lord, God's Son.
I encourage you on this and remind me of this too.
However, when we look at what Jesus has done, when we look at the atonement, and consider that at the cross, God was in Christ reconciling the world to himself, we will not be surprized. No I do not think so. The atonement makes people fit for heaven not because there is anything in ourselves that makes us appropriate to live there, but because it is Jesus' work that makes us fit to live there. His sacrifice makes you ready. You are fit, on account of Christ's work, not yours.
When we are tempted to look inside us to find if there is anything in us that makes us ready, we should immediately agree that we are not, but at the same time in haste look away from ourselves and look outside us, look to the one who did it all - Christ Jesus the Lord, God's Son.
I encourage you on this and remind me of this too.
Thursday, September 01, 2005
Relevant?
I do not think so, I do not think we need to make the gospel relevant, that is if we truly know what the gospel is. It is not about having a clean moral lifestyle and it is not about being born again though one gets that way when the gospel is received. So long as there is sin in this world, the gospel will be relevant because sin is what the gospel fixes.
Wednesday, August 31, 2005
There is too much
There is too much "looking inside of me" that is going on in our evangelical and pentecostal circles. I get a bit weary with the praise and worship songs that focus so much on what I do for the Lord or what I do for God, how much I love him etc. The theme seems to be romantic in nature like one song I heard "I burn for you". I felt very uneasy as I listened to that praise song, notice how the focus is on the "I". Besides some of these modern songs are quite unreal, like we all know we did not love Jesus the way we should have this week and here we are standing and singing as if it was the song of our hearts. We know we did not spend time with him in prayer and Bible reading yet we sing songs on Sunday as if everything was alright.
I am so sorry but you will find me looking bored with those songs. It will be conducive if you lead me to sing songs about what God does and is rather what I am and will do for him, that is not the gospel. The gospel is about God's love for sinners.
Besides, God's people might have gone through some difficult times during the week and we expect them to simply turn on and "be happy" and the worship team are mad when the people look tired and spaced out. Hey get real. Stop cooking up a feeling and get them to facts, their feelings will come later, the fact is that God is good and wise so sing songs about that. Thanks
I am so sorry but you will find me looking bored with those songs. It will be conducive if you lead me to sing songs about what God does and is rather what I am and will do for him, that is not the gospel. The gospel is about God's love for sinners.
Besides, God's people might have gone through some difficult times during the week and we expect them to simply turn on and "be happy" and the worship team are mad when the people look tired and spaced out. Hey get real. Stop cooking up a feeling and get them to facts, their feelings will come later, the fact is that God is good and wise so sing songs about that. Thanks
Tuesday, August 30, 2005
Welcome To Extra Nos
Hi,
Welcome to my blog. It contains my musings and thoughts concerning the Christian faith. I got the title from Luther who referred to the Gospel of the Lord Jesus Christ as "extra nos", it is objective and outside us.
I will be back soon. Please feel welcome to respond. Your reaction to my postings will be appreciated.
Peace,
LPC
Welcome to my blog. It contains my musings and thoughts concerning the Christian faith. I got the title from Luther who referred to the Gospel of the Lord Jesus Christ as "extra nos", it is objective and outside us.
I will be back soon. Please feel welcome to respond. Your reaction to my postings will be appreciated.
Peace,
LPC
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