I had the distinct privilege to take part in the homecoming service for brother Alan. It was an incredible service where Pastor Bud Pate gave the opening comments about Alan’s battle with cancer and how his wife Debbie was loyally beside her husband throughout. In the many times that I visited with them, there was never a time that Debbie was not there by his side ministering and loving on her husband. What an incredible example of living out our marriage vows that we give to our Lord and one another. Her strength, resolve, and love played out before me will leave an indelible mark in my heart in what it means to love “in sickness and in health.”
Pastor Jaime Ferguson then gave his remarks and talked about his privilege some 5 years previously to lead both Alan and Debbie to the Lord. He also had the honor of baptizing the both of them as they desired to be obedient to the commands of Christ in their lives. He continued to talk about how faithful they were to the ministry of Mt Zion Baptist church and that they we’re eager and hungry to learn more about God’s Word. They also decided that it was important to renew their marriage vows as Christians and Pastor Jamie commented on the growth and desire they had to honor the Lord with their lives. Pastor Jamie gave a clear gospel presentation and an invitation to all those without Christ to either receive the free gift of salvation or to say good bye to Alan as they would not be able to see him again. However, the hope we have in Christ is to know that we don’t have to say good bye and that we that are in Christ, will see Alan again on the other side of eternity.
The services ended at the Washington County Memory Gardens where I had the honor to conduct the committal service. What had an incredible impact on me was not only was there hundreds of people at the services, where even the overflow room was filled to capacity, but there were almost as many who came to the committal service. Although all the preaching was good, they say that your life is what preaches and has the greatest impact. By all those that were present, it is evident that Alan’s life preached the best message of the day.
We will miss Alan greatly at Mt Zion Baptist.
Death is just a natural thing
Like the closing of a door
As we start upon a journey
To a new and distant shore
So let your grief be softened
And yield not to despair
You have only placed
Your loved one in
The loving Father’s care.
Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness. Isaiah 41:10
Obituary
Mr. Alan Dawson Miller, age 55, Jonesborough, passed away Wednesday, December 23, 2009, at Johnson City Medical Center. Mr. Miller was of Washington County and son of Dawson Miller and Dean Morris Miller. He was a member of Mt. Zion Baptist Church. He truly enjoyed going to church and loved his church family. Mr. Miller was a truck driver for FedEx Freight and received a 16 year safe driving award. He loved his family and spending time with them. He enjoyed his Mustangs, going to car shows and cruising. Survivors in addition to his parents include his wife, Deborah Poteat Miller, of the home; two sons, Alan Michael Miller and wife, Kimberly, and Bradley James Miller and wife Jessica; one granddaughter, Amber Lynn Miller; two brothers and sisters-in-law, Louis Miller and wife, Danette, and Todd Miller and wife, Cassandra; aunt, Wyona Miller; mother-in-law, Virginia Poteat; sisters-in-law, Barbara Thompson and husband, Richard, Vicky Lloyd and husband, Jerry, and Mary Lou Sluss and husband, Tim; and several nieces, nephews, and cousins.
Tuesday, December 29, 2009
The History of Worship
I find it interesting that in looking at worship in the early church, there is little to nothing stated about the style or type of music that’s played. They were more focused on Christ and remembering the life, death, and resurrection of the Saviour. It would do the church good instead of focusing on the type of music, how loud or soft it’s played, whether or not there is a perfect balance between contemporary music and the hymns and focus on the weightier matters and the true essence of worship. Worship is “worthy-ship” and it’s about a person and not a preference. Maybe it would be good in our worship to have more repentance, prayer, and fasting, and take another look at the importance of the Lord’s Supper and begin to examine ourselves to where we are at in attitude of worship toward our Prophet, Priest, and King. He (Jesus Christ) is worthy of our praise.
In examining the history of worship, you will find that the first part of an early Christian worship assembly was open to all, including strangers, who might be converted by the preaching. The second part of the service involved the Lord’s Supper, which only the baptized were allowed to partake, so the unbaptized departed then.
Many Romans believed Christians were a funeral society because Christian families observed the anniversary of a relative’s death on the third, ninth, and thirtieth (or fortieth) day after the death. They gathered at the tomb, sang psalms, read Scripture, prayed, gave alms to the poor, and ate a meal. Later, this practice developed into feasts to honor martyrs. Perhaps the first such feast was for Polycarp (a bishop burned to death for his faith); it began shortly after his death in about 156.
Christians prepared for Easter, the festival of the Resurrection, by fasting. At first, the fasting lasted one day; later it was extended to 40 hours, to symbolize the 40 days Jesus spent fasting and praying in the wilderness.
Sunday, the “little Easter,” was also a festival of joy. To prepare for it, many Christians fasted on Wednesday and Friday.
Repentance was an involved process in the early church. Sin was seen not as a personal matter but as something that destroyed the unity of the church. Penitents fasted and prayed for the forgiveness of their sins, appeared before the church to make public confession, and were barred from the Lord’s Supper until they gave evidence of a change of heart and were absolved. (The only exception was for people facing persecution. They were readmitted to the Lord’s Supper so they could receive strength.)
In the first century, the Lord’s Supper included not only the bread and the cup but an entire meal. As part of the meal, neighbors who had quarreled made peace again.
Early Christians continued to observe the Jewish Passover. But they did not celebrate the Passover in memory of deliverance from Egypt. Instead, they fasted to commemorate the sufferings of Jesus, the true Passover Lamb.
Christians fiercely disagreed over when to celebrate Easter. Believers in Asia (modern Turkey) celebrated Easter, the “Christian Passover,” on Passover (the 14th day of the Jewish month of Nisan). Victor, the bishop of Rome from 189 to 198, insisted all churches had to celebrate Easter on a Sunday (the first Sunday following the 14th of Nisan). Victor threatened to excommunicate those Christians who observed Easter differently, but the Asian custom continued. The Council of Nicaea in 325 finally decreed that Easter should be celebrated on the first Sunday after the first full moon in spring, the practice today.
In Africa, newly baptized believers were given a drink of milk and honey, symbols of their being children of Christ and citizens in heaven, a land of milk and honey.
The first Christian feast (other than Easter and Pentecost) was a feast in memory of the baptism of Jesus. It was first celebrated on January 6 or sometimes January 10; this became the feast of the Epiphany, which means “manifestation” in Greek. Christmas was not widely celebrated until the late 300s.
When worship was ended, Christians took home the consecrated bread so that those who couldn’t attend worship could partake of the Lord’s Supper. In North Africa, Christians took home the bread so they could celebrate the sacrament every day with their families. Thus, “Give us today our daily bread” carried a deeper meaning.
Bibliography:
Christian History Magazine-Issue 37: Worship in the Early Church (Carol Stream, IL: Christianity Today, 1993).
In examining the history of worship, you will find that the first part of an early Christian worship assembly was open to all, including strangers, who might be converted by the preaching. The second part of the service involved the Lord’s Supper, which only the baptized were allowed to partake, so the unbaptized departed then.
Many Romans believed Christians were a funeral society because Christian families observed the anniversary of a relative’s death on the third, ninth, and thirtieth (or fortieth) day after the death. They gathered at the tomb, sang psalms, read Scripture, prayed, gave alms to the poor, and ate a meal. Later, this practice developed into feasts to honor martyrs. Perhaps the first such feast was for Polycarp (a bishop burned to death for his faith); it began shortly after his death in about 156.
Christians prepared for Easter, the festival of the Resurrection, by fasting. At first, the fasting lasted one day; later it was extended to 40 hours, to symbolize the 40 days Jesus spent fasting and praying in the wilderness.
Sunday, the “little Easter,” was also a festival of joy. To prepare for it, many Christians fasted on Wednesday and Friday.
Repentance was an involved process in the early church. Sin was seen not as a personal matter but as something that destroyed the unity of the church. Penitents fasted and prayed for the forgiveness of their sins, appeared before the church to make public confession, and were barred from the Lord’s Supper until they gave evidence of a change of heart and were absolved. (The only exception was for people facing persecution. They were readmitted to the Lord’s Supper so they could receive strength.)
In the first century, the Lord’s Supper included not only the bread and the cup but an entire meal. As part of the meal, neighbors who had quarreled made peace again.
Early Christians continued to observe the Jewish Passover. But they did not celebrate the Passover in memory of deliverance from Egypt. Instead, they fasted to commemorate the sufferings of Jesus, the true Passover Lamb.
Christians fiercely disagreed over when to celebrate Easter. Believers in Asia (modern Turkey) celebrated Easter, the “Christian Passover,” on Passover (the 14th day of the Jewish month of Nisan). Victor, the bishop of Rome from 189 to 198, insisted all churches had to celebrate Easter on a Sunday (the first Sunday following the 14th of Nisan). Victor threatened to excommunicate those Christians who observed Easter differently, but the Asian custom continued. The Council of Nicaea in 325 finally decreed that Easter should be celebrated on the first Sunday after the first full moon in spring, the practice today.
In Africa, newly baptized believers were given a drink of milk and honey, symbols of their being children of Christ and citizens in heaven, a land of milk and honey.
The first Christian feast (other than Easter and Pentecost) was a feast in memory of the baptism of Jesus. It was first celebrated on January 6 or sometimes January 10; this became the feast of the Epiphany, which means “manifestation” in Greek. Christmas was not widely celebrated until the late 300s.
When worship was ended, Christians took home the consecrated bread so that those who couldn’t attend worship could partake of the Lord’s Supper. In North Africa, Christians took home the bread so they could celebrate the sacrament every day with their families. Thus, “Give us today our daily bread” carried a deeper meaning.
Bibliography:
Christian History Magazine-Issue 37: Worship in the Early Church (Carol Stream, IL: Christianity Today, 1993).
Friday, December 4, 2009
Mrs. Christine Phillips
Mrs. Phillips went had her homecoming on Tuesday, December 1, 2009. I didn't know Christine as much as I would have liked and only had the privilege of being her pastor for a short 10 months. Although I have only been at Mt Zion Baptist for a short time, however, Christine had been there making a difference for a quite some time. In looking at the church records we found that she joined by baptism on August 17, 1960. She was not just a name on a church roll, but was active in serving her Savior by serving others as she taught in Sunday school and was active in the Ladies ministry. Her ministry had an impact on a young boy, Jeremy Dikes who was her neighbor as he grew up. Pastor Jeremy, now 35 yrs old preached her "graduation" service and described Christine as a reflection of a Proverbs 31 woman.
The funeral was held on Thursday and I went to the funeral home early and was astonished at the number of people that came through for the viewing and encouraged Herman and the family. It took me 25 minutes to finally see Christine and her husband Herman. That long line remained right up to the service time, which was a great testimony about Christine and preached a message to this pastor and confirmed again in my mind that Christine followed the Great Commandment and Loved the Lord and others with all her heart. What an impact she has made with her life on the Kingdom of God!
We will miss Christine and while our grief may seem insurmountable, I am compelled to remind us that there is no weight of the soul that our savior Jesus Christ cannot help us to bear. He is with us and wants us to trust in him as we cope with our sorrow. We must not ever forget to allow the Holy Spirit, Who’s name is Comforter to minister to our hearts so that he may heal our wounds and relieve your pain. As Jesus says to all of us, “Let not your heart be troubled: ye believe in God, believe also in me.”
Life is but a Stopping Place
Life is but a stopping place,
A pause in what's to be,
A resting place along the road,
to sweet eternity.
We all have different journeys,
Different paths along the way,
We all were meant to learn some things,
but never meant to stay...
Our destination is a place,
Far greater than we know.
For some the journey's quicker,
For some the journey's slow.
And when the journey finally ends,
We'll claim a gr
Together with "Christine" and the lord
-Author unknown
-Obituary
Mrs. Christine Harris Phillips, age 78, Jonesborough, passed away Tuesday, December 1, 2009 at the Johnson City Medical Center. Mrs. Phillips was a native of Washington County and daughter of the late Frank & Lilly Cole McKee. In addition to her parents, Mrs. Phillips was also preceded in death by one brother, Everett McKee and one sister, Sylvia Phillips. She was a long time member of Mt. Zion Baptist Church, where she helped with Bible School and Sunday school. She was also a member of the Mt. Zion Ladies Circle. Mrs. Phillips retired from Woolworth’s as Assistant Manager. Survivors include her husband, Herman Phillips, Jonesborough; step-daughter, Jan Neal and husband, Allen, Jonesborough; step-son, Sherrill Phillips and wife Janie, Jonesborough; three sisters and brother-in-law, Mary Malone, Martha & Howard Coggins, all of Jonesborough and Louise Matson, Pennsylvania; half-sister, Shirley Bennett, Nashville, Tenn. ; step-grandchildren, Mark Phillips, Pam Phillips, Donnie Neal and Dale Neal; and several nephews and nieces.
The funeral was held on Thursday and I went to the funeral home early and was astonished at the number of people that came through for the viewing and encouraged Herman and the family. It took me 25 minutes to finally see Christine and her husband Herman. That long line remained right up to the service time, which was a great testimony about Christine and preached a message to this pastor and confirmed again in my mind that Christine followed the Great Commandment and Loved the Lord and others with all her heart. What an impact she has made with her life on the Kingdom of God!
We will miss Christine and while our grief may seem insurmountable, I am compelled to remind us that there is no weight of the soul that our savior Jesus Christ cannot help us to bear. He is with us and wants us to trust in him as we cope with our sorrow. We must not ever forget to allow the Holy Spirit, Who’s name is Comforter to minister to our hearts so that he may heal our wounds and relieve your pain. As Jesus says to all of us, “Let not your heart be troubled: ye believe in God, believe also in me.”
Life is but a Stopping Place
Life is but a stopping place,
A pause in what's to be,
A resting place along the road,
to sweet eternity.
We all have different journeys,
Different paths along the way,
We all were meant to learn some things,
but never meant to stay...
Our destination is a place,
Far greater than we know.
For some the journey's quicker,
For some the journey's slow.
And when the journey finally ends,
We'll claim a gr
Together with "Christine" and the lord
-Author unknown
-Obituary
Mrs. Christine Harris Phillips, age 78, Jonesborough, passed away Tuesday, December 1, 2009 at the Johnson City Medical Center. Mrs. Phillips was a native of Washington County and daughter of the late Frank & Lilly Cole McKee. In addition to her parents, Mrs. Phillips was also preceded in death by one brother, Everett McKee and one sister, Sylvia Phillips. She was a long time member of Mt. Zion Baptist Church, where she helped with Bible School and Sunday school. She was also a member of the Mt. Zion Ladies Circle. Mrs. Phillips retired from Woolworth’s as Assistant Manager. Survivors include her husband, Herman Phillips, Jonesborough; step-daughter, Jan Neal and husband, Allen, Jonesborough; step-son, Sherrill Phillips and wife Janie, Jonesborough; three sisters and brother-in-law, Mary Malone, Martha & Howard Coggins, all of Jonesborough and Louise Matson, Pennsylvania; half-sister, Shirley Bennett, Nashville, Tenn. ; step-grandchildren, Mark Phillips, Pam Phillips, Donnie Neal and Dale Neal; and several nephews and nieces.
Saturday, November 14, 2009
Conviction – A Work of the Holy Spirit
There are many works of the Holy Spirit, but I would like to examine the work in regard to conviction. Jesus in John 16:8 states very clearly this work of conviction: “And when he (Holy Spirit) is come, he will reprove (convict) the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me;”
Conviction defined is the process of being condemned by one’s own conscience as a sinner because of God’s demands. The idea of conviction is a major theme of Scripture, although the word is rarely used (Psalm 32; 51; Acts 2:37; Rom. 7:7–25). The agent of conviction is the Holy Spirit (John 16:7–11); and the means of conviction is either the Word of God (Acts 2:37) or God’s general revelation of His demands through nature and people’s inborn consciousness of a sense of right and wrong (Rom. 1:18–20; 2:15). The purpose of conviction is to lead people to repent of their sins (Acts 2:37–38; Rom. 2:1–4) and to turn to God for salvation and eternal life.
By nature, we are satisfied with ourselves, content to go on, imagining that all is well, that we are good people, or perhaps knowing that we are bad people, but still knowing no conviction of sin. However, when the Holy Spirit begins to work He convicts us of sin. This work of conviction by the third Person of the Trinity causes us to realize something of the truth concerning the holiness of God. We may have talked about God for years; we may have ‘said our prayers’ to Him, but we have never thought much about Him, and we know nothing about Him truly until the Holy Spirit begins to deal with us.
These two things happen together. I am made to see myself fallen and undone (Isa 6:5). I begin to understand that the trouble with me is not so much that I do things I should not do, but that I should ever desire to do them. I become aware of the fact that there is something within me that is vile and rotten and wrong, a perverted and a twisted nature; and I begin to realize that I do not know God, that I am really an enemy against God, that there is a hatred of God in the depths of my heart. Sure I was one of those people that “believed” in God and was happy to talk about God as long as He did not interfere in my life. I even convinced myself that I was a pretty good guy without realizing that even the good I do falls short of bringing glory to God and ultimately did it in order to bring glory to myself. I would even turn to Him when in need and pray to Him for help. However, I did not want God to dominate my life, I did not want to be guided and accountable to a holy God. The Holy Spirit awakens us to a realization of all this. He also leads us to a conviction of our lost condition, of our emptiness, and our despair. When this happens; there is one inevitable result, namely, that we are humbled, we are brought low; we are made to see ourselves as we really are.
We come to the humbling conclusion that we have nothing to brag about in what we have done or not done. We also realize that even looking at others and comparing ourselves to them does not any longer bring us comfort as we understand that the only comparison God makes is with His Son Jesus. We see the truth about ourselves; and we know that the same is true for others. The Apostle Paul, while Saul of Tarsus and before the Holy Spirit did His work in him, was a great boaster: “A Hebrew of the Hebrews, of the tribe of Benjamin, circumcised the eighth day”, a man who sat at the feet of Gamaliel, the best of scholars, exceeding all others in zeal and energy and the service of God. Even so, later he came to say, “But what things were gain to me, those I counted loss for Christ”. His privileges and his works had become “dung” and “loss”. In writing later to Timothy he said, “It is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief” (1 Timothy 1:15). He had lost his pride, his boasting, his everything; he is nothing; in his view, there was no greater sinner in the universe.
Bibliography:
David Martyn Lloyd-Jones, Christian Unity (Studies in Ephesians, Chapter 4, Verses 1 Through 16) (Grand Rapids: Baker Book House, 1972), 62.
Ronald F. Youngblood, F. F. Bruce, R. K. Harrison and Thomas Nelson Publishers, Nelson's New Illustrated Bible Dictionary, Rev. Ed. of: Nelson's Illustrated Bible Dictionary.; Includes Index. (Nashville: T. Nelson, 1995).
Conviction defined is the process of being condemned by one’s own conscience as a sinner because of God’s demands. The idea of conviction is a major theme of Scripture, although the word is rarely used (Psalm 32; 51; Acts 2:37; Rom. 7:7–25). The agent of conviction is the Holy Spirit (John 16:7–11); and the means of conviction is either the Word of God (Acts 2:37) or God’s general revelation of His demands through nature and people’s inborn consciousness of a sense of right and wrong (Rom. 1:18–20; 2:15). The purpose of conviction is to lead people to repent of their sins (Acts 2:37–38; Rom. 2:1–4) and to turn to God for salvation and eternal life.
By nature, we are satisfied with ourselves, content to go on, imagining that all is well, that we are good people, or perhaps knowing that we are bad people, but still knowing no conviction of sin. However, when the Holy Spirit begins to work He convicts us of sin. This work of conviction by the third Person of the Trinity causes us to realize something of the truth concerning the holiness of God. We may have talked about God for years; we may have ‘said our prayers’ to Him, but we have never thought much about Him, and we know nothing about Him truly until the Holy Spirit begins to deal with us.
These two things happen together. I am made to see myself fallen and undone (Isa 6:5). I begin to understand that the trouble with me is not so much that I do things I should not do, but that I should ever desire to do them. I become aware of the fact that there is something within me that is vile and rotten and wrong, a perverted and a twisted nature; and I begin to realize that I do not know God, that I am really an enemy against God, that there is a hatred of God in the depths of my heart. Sure I was one of those people that “believed” in God and was happy to talk about God as long as He did not interfere in my life. I even convinced myself that I was a pretty good guy without realizing that even the good I do falls short of bringing glory to God and ultimately did it in order to bring glory to myself. I would even turn to Him when in need and pray to Him for help. However, I did not want God to dominate my life, I did not want to be guided and accountable to a holy God. The Holy Spirit awakens us to a realization of all this. He also leads us to a conviction of our lost condition, of our emptiness, and our despair. When this happens; there is one inevitable result, namely, that we are humbled, we are brought low; we are made to see ourselves as we really are.
We come to the humbling conclusion that we have nothing to brag about in what we have done or not done. We also realize that even looking at others and comparing ourselves to them does not any longer bring us comfort as we understand that the only comparison God makes is with His Son Jesus. We see the truth about ourselves; and we know that the same is true for others. The Apostle Paul, while Saul of Tarsus and before the Holy Spirit did His work in him, was a great boaster: “A Hebrew of the Hebrews, of the tribe of Benjamin, circumcised the eighth day”, a man who sat at the feet of Gamaliel, the best of scholars, exceeding all others in zeal and energy and the service of God. Even so, later he came to say, “But what things were gain to me, those I counted loss for Christ”. His privileges and his works had become “dung” and “loss”. In writing later to Timothy he said, “It is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief” (1 Timothy 1:15). He had lost his pride, his boasting, his everything; he is nothing; in his view, there was no greater sinner in the universe.
Bibliography:
David Martyn Lloyd-Jones, Christian Unity (Studies in Ephesians, Chapter 4, Verses 1 Through 16) (Grand Rapids: Baker Book House, 1972), 62.
Ronald F. Youngblood, F. F. Bruce, R. K. Harrison and Thomas Nelson Publishers, Nelson's New Illustrated Bible Dictionary, Rev. Ed. of: Nelson's Illustrated Bible Dictionary.; Includes Index. (Nashville: T. Nelson, 1995).
Friday, October 9, 2009
Basil of Caesarea
The “Cappadocian Fathers” brought the best gift of all: a powerful scriptural defense of the Trinity and Christ’s divinity against the Arian heretics.
Basil of Caesarea (“the Great”) Pugnacious saint and theologian of the Spirit
Mention the “church fathers” to a Western Christian, and Basil the Great is not usually the first name to come to mind. Nevertheless, even for the Roman Catholic Church, Basil ranks with his friend Gregory of Nazianzus and John Chrysostom as one of the great propounders and defenders of the faith.
Born around 330, Basil grew up in a world where Christianity was recognized by the Roman government but divided between those who believed in the full divinity of Christ and the Arians, who did not. For much of the fourth century, the Arians would enjoy the support of the emperors. The struggle between Christianity and the empire had not ended with Constantine.
After his studies in Athens ended in 356, the young Basil returned to his native city of Caesarea in Cappadocia (southeastern Asia Minor). Though he appeared to have a brilliant secular career before him, instead Basil chose to follow the path of his sister Macrina, renouncing his share in the family property and living an ascetic life with a few companions.
Thus, Basil was one of the first to establish a monastic community in Asia Minor, and the rules he drew up are still normative for Orthodox monks today.
In 370 he became the archbishop of Caesarea, which brought him into conflict with the Arian emperor Valens. In an attempt to intimidate the stubborn bishop, Valens sent the prefect of the imperial guard, Modestus, to threaten him with punishment. Basil answered that he was ready and eager to die for Christ, and that he had so few possessions that banishment, confiscation, or imprisonment would mean nothing to him.
When Modestus complained that no one had ever talked to him like that, Basil answered that perhaps he had never met a bishop before: “When the interests of God are at stake, we care for nothing else.”
The emperor eventually backed down after his young son took sick and died, but the controversy with the Arians continued for the rest of Basil’s life.
In 374 Basil wrote a treatise On the Holy Spirit, which fleshed out the orthodox doctrine of the divinity of the Spirit.
It was while Basil was at Caesarea that the doxology “Glory be to the Father, and to the Son, and to the Holy Spirit” was first used, placing all three Persons of the Trinity on an equal footing. Basil also authored a liturgy still used by the Orthodox Church.
Basil’s major work of biblical interpretation was the Hexameron, his homilies on the six days of creation. He refused to allegorize away the literal meaning of the text, and is often classed with the “Antiochene” school of exegesis. Along with scientific speculation and theological argument, however, the Hexameron also interprets animal behavior as symbolic of various human characteristics, in order to offer moral instruction. Comparing an unhappy couple to a viper mating with a lamprey surely does not count as “literal exegesis.”
Basil was a difficult man to deal with, even for his friends. He made his friend Gregory of Nazianzus and his own brother Gregory of Nyssa miserable by forcing them to accept positions as bishops of small rural towns, positions for which they were not suited. He was accused of harshness or pride in his defense of the truth. Yet as bishop he devoted immense energy to feeding the hungry and caring for the poor, and his courage and devotion are beyond doubt. Basil’s life showed that the heroic, counter-cultural power of the gospel had not been stifled by government recognition of Christianity, and that even in a state-sponsored church there would always be found those willing to die for Christ.[1]
[1]Christian History Magazine-Issue 80: The First Bible Teachers (Carol Stream, IL: Christianity Today, 2003).
Basil of Caesarea (“the Great”) Pugnacious saint and theologian of the Spirit
Mention the “church fathers” to a Western Christian, and Basil the Great is not usually the first name to come to mind. Nevertheless, even for the Roman Catholic Church, Basil ranks with his friend Gregory of Nazianzus and John Chrysostom as one of the great propounders and defenders of the faith.
Born around 330, Basil grew up in a world where Christianity was recognized by the Roman government but divided between those who believed in the full divinity of Christ and the Arians, who did not. For much of the fourth century, the Arians would enjoy the support of the emperors. The struggle between Christianity and the empire had not ended with Constantine.
After his studies in Athens ended in 356, the young Basil returned to his native city of Caesarea in Cappadocia (southeastern Asia Minor). Though he appeared to have a brilliant secular career before him, instead Basil chose to follow the path of his sister Macrina, renouncing his share in the family property and living an ascetic life with a few companions.
Thus, Basil was one of the first to establish a monastic community in Asia Minor, and the rules he drew up are still normative for Orthodox monks today.
In 370 he became the archbishop of Caesarea, which brought him into conflict with the Arian emperor Valens. In an attempt to intimidate the stubborn bishop, Valens sent the prefect of the imperial guard, Modestus, to threaten him with punishment. Basil answered that he was ready and eager to die for Christ, and that he had so few possessions that banishment, confiscation, or imprisonment would mean nothing to him.
When Modestus complained that no one had ever talked to him like that, Basil answered that perhaps he had never met a bishop before: “When the interests of God are at stake, we care for nothing else.”
The emperor eventually backed down after his young son took sick and died, but the controversy with the Arians continued for the rest of Basil’s life.
In 374 Basil wrote a treatise On the Holy Spirit, which fleshed out the orthodox doctrine of the divinity of the Spirit.
It was while Basil was at Caesarea that the doxology “Glory be to the Father, and to the Son, and to the Holy Spirit” was first used, placing all three Persons of the Trinity on an equal footing. Basil also authored a liturgy still used by the Orthodox Church.
Basil’s major work of biblical interpretation was the Hexameron, his homilies on the six days of creation. He refused to allegorize away the literal meaning of the text, and is often classed with the “Antiochene” school of exegesis. Along with scientific speculation and theological argument, however, the Hexameron also interprets animal behavior as symbolic of various human characteristics, in order to offer moral instruction. Comparing an unhappy couple to a viper mating with a lamprey surely does not count as “literal exegesis.”
Basil was a difficult man to deal with, even for his friends. He made his friend Gregory of Nazianzus and his own brother Gregory of Nyssa miserable by forcing them to accept positions as bishops of small rural towns, positions for which they were not suited. He was accused of harshness or pride in his defense of the truth. Yet as bishop he devoted immense energy to feeding the hungry and caring for the poor, and his courage and devotion are beyond doubt. Basil’s life showed that the heroic, counter-cultural power of the gospel had not been stifled by government recognition of Christianity, and that even in a state-sponsored church there would always be found those willing to die for Christ.[1]
[1]Christian History Magazine-Issue 80: The First Bible Teachers (Carol Stream, IL: Christianity Today, 2003).
Monday, September 21, 2009
Edict of Milan (313)
The agreement shifted Christianity from being illicit, persecuted sect to being a welcome, and soon dominant, religion of the Roman Empire.
It came out of a two-man summit meeting in the northern Italian city of Milan in January 313. The two men were the Roman emperors: Constantine ruling the West and Licinius the East. They met "under happy auspices," as their joint communication put it. After years of power struggles for the imperial purple, the Roman world enjoyed a degree of peace. And after the failure of the Great Persecution initiated by emperors Diocletian and Galerius in 303-304, the Christian church had began to recover stability. Constantine and Licinius turned their minds to matters affecting the general welfare of the Empire.They determined first of all to attend to "the reverence paid to the Divinity." This required a guarantee of full religious freedom to the Christians, setting them on par with those who followed other religions. The so-called Edict of Milan provided for this. It marks the Roman Empire's final abandonment of the policies of persecution of Christians. The age of the martyrs was at an end. The transition to the era of the "Christian Empire" had begun.
Provisions of the "Edict"
The conference at Milan undoubtedly resulted in a concordat. But its terms are known to us only from re-script issued six months later by Licinius.
(This re-script was sent from his capital in Nicomedia-now Izmit in Turkey, just east of the Bosporus-to the governor of the nearby province of Bithynia. The Christian writer Lactantius has preserved its original Latin, while the church historian Eusebius gives it in Greek.)
Here are the re-script's main provisions:
"Our purpose is to grant both to the Christians and to all others full authority to follow whatever worship each person has desired, whereby whatsoever Divinity dwells in heaven may be benevolent and and propitious to us, and to all who are placed under our authority. Therefore we thought it salutary and most proper to establish our purpose that no person whatever should be refused complete toleration, who has given up his mind either to the cult of the Christians or to the religion which he personally feels best suited to himself. It is our pleasure to abolish all conditions whatever which were embodied in former orders directed to your office about the Christians, that every one of those who have a common wish to follow the religion of the Christians may from this moment freely and unconditionally proceed to observe the same without any annoyance or disquiet."
The re-script goes out of its way to ensure evenhanded treatment of all: "no diminution must be made from the honor of any religion. "But the strongly pro-Christian flavor is tasted in the instructions to restore to the Christians all property that had been appropriated during the persecution. This applied to property belonging to individual Christians as well as to churches, and without regard for the present owners, who could apply to the state for compensation.
In implementing these rulings the governor was to give the Christians his "most effective intervention," making sure the terms were published to all.
These actions, Constantine and Licinius concluded, would ensure that "Divine favor toward us, which we have already experienced in so many affairs, shall continue for all time to give us prosperity and success, together with happiness for the state."
Significance of the "Edict"
In reality, the subjects of Constantine in the Western Empire already enjoyed the toleration and property rights spelled out in the re-script. Nevertheless, the "Edict's" significance stands unchallenged (even though we must recognize the inaccuracy of its traditional title, since it was not an edict.)
Only a few months earlier Constantine had become the first Roman emperor to throw in his lot with the Christians. Although the Milan summit decreed only strict parity for Christians alongside other religionists, hindsight reads between the lines and discerns the hint of things to come. Before the end of the 4th century, orthodox Christianity had become the sole official religion of the Roman Empire.
For Christianity, the changes were momentous. To this day state churches perpetuate the alignment between Christianity and the Empire worked out in the 4th century. Meanwhile, Christians in independent, "free" churches have long regarded the Constantine revolution as little short of the fall of Christianity, almost as calamitous as the fall of Adam and Eve.
Tuesday, August 18, 2009
Defend & Refute
I was asked a question recently, that quite frankly, I was glad to get, and yet somewhat surprised. The question came about in a round about way, but the bottom line was this person was desiring to know more about her beliefs and to be able to intelligently and irenically discuss them. Of course, as a pastor that thrilled my heart as that, unfortunately, is not a question often asked. The church, I believe, needs to know what they believe in and why. Additionally, we should also be able to defend or refute claims made otherwise. With that, I limited myself to only three key areas that we should be able to defend and refute.
Three claims that I feel are important to defend today:
Again, it was difficult to chose, and my choices are based more on what I currently find myself dealing with as I talk with people that are from within (professing Christians) the church and those outside the church (unregenerate). The first two, I find myself defending for the most part with those outside the church and the last one with those from within the church. In our present landscape, there has been a continued shift from secular humanism (Marxism) to a form of humanism known as the New Age Movement. This movement has a marked disdain for dogma and in its basic philosophy is that the truth resides within each as individuals.
1. God’s existence. This has been the age old question on whether there is a God or not. And if there is a God is there only one or many? Many believe it’s just an idea, something they can conjure up to be in their own mind, or a philosophy.
2. Jesus Christ is the only way to heaven, to peace with God. With our pluralistic society, again, many that might believe in a “higher power” and a better place believe that there must be other ways to get there besides just through one person.
3. We are responsible to God for our moral behavior. The majority today believe that morality is driven by the culture and are responsible only to ourselves and not God.
Three claims that I feel important to refute today:
1. Jesus is merely a great teacher or prophet. If He was not the very Son of God then there is no hope that sins are forgiven and the wrath of God is still on us.
2. It doesn’t matter what your religion is as long as you are sincere—God understands. It is not a question of whether God understands or not and in His omniscience he knows all and is Sovereign. In His sovereignty, He has made a way to have a relationship and although it doesn’t matter about your religion it does matter that you come His way to a personal relationship.
3. The Bible is an old book—it was fine for back then but it has nothing to say to our time. The Bible is the inspired Word of God that has been preserved for over 2000 years and is just as relevant now as it has always been.
Defense of the existence of God.
Does God exist? At first, it would seem that this is a new question but has actually been around from the beginning of time. Paul in the New Testament addressed a group of pagan philosophers about this on Mars Hill by referring to the inscription “to the unknown God” (Acts 17:23). Paul took advantage of this to unveil the true God (Acts 17:24-31). So the question is how to defend His (God’s) existence?
First, there must be some ground work laid and some understanding of what is prevalent today. The different view of the theology of revelation verses the epistemology of philosophy. In philosophy there is a search for wisdom which embraces epistemology. Epistemology states how do we know and how do we know it is true? It’s concerned with reason as the theology revelation to what is given. So, the argument from the theology standpoint assumes that God has revealed Himself and that He has revealed truth about Himself. Thus, God is, therefore, knowable and things can be known about Him or said another way, truths concerning Him. Again, one of the greatest threats today, I believe, is that of pluralism.
This subject can be divided into two parts: non-redemptive revelation of God and redemptive revelation of God. The focus for this discussion will be on the non-redemptive revelation of God. First, general revelation states that all people have some knowledge, learning or awareness of God. History proves that in all civilizations that there was recognition of a higher power.
Romans 1:19 states that what God has made known to us is plain with people. Because that which may be known of God is manifest in them; for God hath shewed it unto them. It goes on to say in Romans 1:20 that there is a Creator and that people are without an excuse. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without an excuse:
Lastly, it states in Rom 1:18 that He is holy. Mankind’s reaction to this, is to suppress the truth because of their wickedness. They don’t like to be made accountable for their actions. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;
This knowledge of God is both innate (born with) and learned (what is observed), and comes in the image of God in man, the conscious, and lastly by reason.
The image of God in man, even though it is marred by the Fall (Gen1:27), is, however, still innate within the consciousness of mankind. This event in history when our first parents, Adam and Eve, sinned in the Garden of Eden, leaving the human race helpless and sinful but with a non-redemptive knowledge of the Creator.
The conscious is the natural ability of man to reflect on himself in the light of what he knows is right or wrong. Romans 2:15 states, Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) The conscious is what is left of the image of God in us, incapable of saving us and yet leaving us without excuse.
Reason is that which one can conclude that there is a Creator God where he honestly to follow through what his conscious tells him. In Acts 17:27 tells us that God did this, so they would seek Him. That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: Historically we have seen Theologians, such as Thomas Aquinas and Anselm demonstrate by reason the ontological proof of why there must be a God.
These three sources of awareness are further confirmed by Jesus Christ in John 1:9 where He has given that light to all mankind: That was the true Light, which lighteth every man that cometh into the world. This light does not save us but is essentially what is implied by all the above; the image of God, the conscience, and the ability to reason.
Furthermore there is natural revelation. This states what people perceive of God through nature. This is to some extent a different way of describing general revelation.
Three claims that I feel are important to defend today:
Again, it was difficult to chose, and my choices are based more on what I currently find myself dealing with as I talk with people that are from within (professing Christians) the church and those outside the church (unregenerate). The first two, I find myself defending for the most part with those outside the church and the last one with those from within the church. In our present landscape, there has been a continued shift from secular humanism (Marxism) to a form of humanism known as the New Age Movement. This movement has a marked disdain for dogma and in its basic philosophy is that the truth resides within each as individuals.
1. God’s existence. This has been the age old question on whether there is a God or not. And if there is a God is there only one or many? Many believe it’s just an idea, something they can conjure up to be in their own mind, or a philosophy.
2. Jesus Christ is the only way to heaven, to peace with God. With our pluralistic society, again, many that might believe in a “higher power” and a better place believe that there must be other ways to get there besides just through one person.
3. We are responsible to God for our moral behavior. The majority today believe that morality is driven by the culture and are responsible only to ourselves and not God.
Three claims that I feel important to refute today:
1. Jesus is merely a great teacher or prophet. If He was not the very Son of God then there is no hope that sins are forgiven and the wrath of God is still on us.
2. It doesn’t matter what your religion is as long as you are sincere—God understands. It is not a question of whether God understands or not and in His omniscience he knows all and is Sovereign. In His sovereignty, He has made a way to have a relationship and although it doesn’t matter about your religion it does matter that you come His way to a personal relationship.
3. The Bible is an old book—it was fine for back then but it has nothing to say to our time. The Bible is the inspired Word of God that has been preserved for over 2000 years and is just as relevant now as it has always been.
Defense of the existence of God.
Does God exist? At first, it would seem that this is a new question but has actually been around from the beginning of time. Paul in the New Testament addressed a group of pagan philosophers about this on Mars Hill by referring to the inscription “to the unknown God” (Acts 17:23). Paul took advantage of this to unveil the true God (Acts 17:24-31). So the question is how to defend His (God’s) existence?
First, there must be some ground work laid and some understanding of what is prevalent today. The different view of the theology of revelation verses the epistemology of philosophy. In philosophy there is a search for wisdom which embraces epistemology. Epistemology states how do we know and how do we know it is true? It’s concerned with reason as the theology revelation to what is given. So, the argument from the theology standpoint assumes that God has revealed Himself and that He has revealed truth about Himself. Thus, God is, therefore, knowable and things can be known about Him or said another way, truths concerning Him. Again, one of the greatest threats today, I believe, is that of pluralism.
This subject can be divided into two parts: non-redemptive revelation of God and redemptive revelation of God. The focus for this discussion will be on the non-redemptive revelation of God. First, general revelation states that all people have some knowledge, learning or awareness of God. History proves that in all civilizations that there was recognition of a higher power.
Romans 1:19 states that what God has made known to us is plain with people. Because that which may be known of God is manifest in them; for God hath shewed it unto them. It goes on to say in Romans 1:20 that there is a Creator and that people are without an excuse. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without an excuse:
Lastly, it states in Rom 1:18 that He is holy. Mankind’s reaction to this, is to suppress the truth because of their wickedness. They don’t like to be made accountable for their actions. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;
This knowledge of God is both innate (born with) and learned (what is observed), and comes in the image of God in man, the conscious, and lastly by reason.
The image of God in man, even though it is marred by the Fall (Gen1:27), is, however, still innate within the consciousness of mankind. This event in history when our first parents, Adam and Eve, sinned in the Garden of Eden, leaving the human race helpless and sinful but with a non-redemptive knowledge of the Creator.
The conscious is the natural ability of man to reflect on himself in the light of what he knows is right or wrong. Romans 2:15 states, Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) The conscious is what is left of the image of God in us, incapable of saving us and yet leaving us without excuse.
Reason is that which one can conclude that there is a Creator God where he honestly to follow through what his conscious tells him. In Acts 17:27 tells us that God did this, so they would seek Him. That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: Historically we have seen Theologians, such as Thomas Aquinas and Anselm demonstrate by reason the ontological proof of why there must be a God.
These three sources of awareness are further confirmed by Jesus Christ in John 1:9 where He has given that light to all mankind: That was the true Light, which lighteth every man that cometh into the world. This light does not save us but is essentially what is implied by all the above; the image of God, the conscience, and the ability to reason.
Furthermore there is natural revelation. This states what people perceive of God through nature. This is to some extent a different way of describing general revelation.
Biblical arguments for the existence of God through general revelation:
1. Acts 17:24-28
a. God so ordered the affairs of men that they should seek God and find Him.
b. Paul shows that men do not honestly search Him.
c. He shows that all men ought to recognize that god testifies to Himself through nature and human affairs.
2. Romans 1:18-25
a. Man recognizes creation to be His handiwork.
b. Although God reveals Himself in nature man does not make the appropriate response to God but becomes idolatrous.
3. Through many of the Psalms
a. Psalm 8 – The Lord is creator of nature. It displays God’s goodness and majesty, testifying to these things.
b. Psalm 19 – the heavens declare His glory. The regularity of day and night.
c. Psalm 29 – the voice of the Lord is over the waters, breaks cedars and shakes the desert.
In conclusion, all mankind are given a limited knowledge of God. It reveals God’s creation and glory and comes through nature and the conscience. No-one is saved merely by this revelation; it is non-redemptive and yet it leaves men without an excuse. They chose not to acknowledge God and suppress the truth by their sin.
Refuting the claim that Jesus is merely a great teacher or prophet.
Is Jesus God? Most people sadly did not grasp the implications of the new millennium. The year is 2007 because of the birth of Jesus over 2000 years ago. AD stands for anno domini: the year of our Lord. Granted, Jesus may not have been born in 6 BC, or 4 BC. Of course, this is a reminder to Jew who rejected Jesus as Messiah and is also an offence to Muslims. At the end of the day the ultimate issue regarding the person of Jesus is whether or not he was – and is – God. This question is paramount if we are to continue to call ourselves Christians. If He is less than God, then we are not Christians.
If it is true that Jesus was a prophet and not the Son of God (as Muslims claim), it is undermining Jesus. In addition, if we say that He was a good man, a good teacher, a good example and one who did not deserve to be crucified, but that He was not God, is also to undermine Jesus.
The Bible is replete concerning the Christ’s deity. First we have the virgin birth. Although there some that would say that this would not prove his deity as do the Jehovah’s Witnesses. Because of the virgin birth Jesus did not have an earthly father. Mary in Luke 1:34 tells of her reaction when the angel Gabriel told her that she was to have a child. Gabriel went on to tell her that she would have a son and his name would be Jesus (Luke 1:32-35). This would take place be the Holy Spirit who will “overshadow” her (Luke 1:35). This means that Mary was impregnated by the Holy Spirit of God. The birth of a son without a human father, but rather the Most High God, could only mean that Jesus is God’s Son. Using the term ‘Son of God’ is the same as saying Jesus is God. The Jews saw it this way when the outright asked him in Luke 22:70-71. We also see it in many other places in the gospel of John (1:1, 5:18, 10:33, 20:31).
There are explicit references to the deity of Jesus. In John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God. There is no way that we can get around this verse with integrity. It shows Christ’s relationship with the Father; the Word (Gr. Logos) was “with God”. It shows the pre-existence of the Word: “In the beginning”, that is, before the Word became flesh. John 1:14 says, And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. Thomas said to Him, My Lord and my God (John 20:28). We could go on and on through both the Old and New Testaments.
Jesus also made claim to His deity. In Luke 2:49, Jesus said that “I must be about his fathers business.” Jesus asked Peter in Matt 16:15-17 “Who do you say I am?” Peter answered “You are the Christ.” Jesus then affirmed Peter’s testimony.
Then there is the actual evidence of Jesus’ deity. His demonstration of omnipotence was often demonstrated. When Jesus stilled the storm with a word (Matt 8:26-27) When He multiplied the loaves and fish (Matt 14:19). When He changed the water into wine (Jn 2:1-11).
Jesus’ eternity demonstrates his deity. He said he was before Abraham (Jn 8:58). The first and last (Rev 22:13). Also his sovereignty demonstrates his deity. He said he could forgive sins (Mark 2:5-7).
Although we could go on it is evident that Jesus was 100% God and 100% man. If not we can close down the church and lock the doors. Because we would have no hope.
Tuesday, August 11, 2009
Communicating in a Relationship
There are so many important areas that a couple need to be aware of in the area of communication. For communication to flourish in a relationship there are some key areas that a couple needs to be made aware of.
First of all, they need to be able to feel safe and to think for themselves. The “hot spots” are one or both in a relationship can become too distant or the other extreme is too controlling. Too much distance can occur when the husband and wife are not talking enough for both to feel “connected.” One person is too often silent, unable to share deep feelings or simply closes the other person out of his or her private life. Often a couple gets too busy to stay in touch emotionally; one’s job may require too much time away from home. This is especially true, I find, when a couple has a new borne arrive in the home. As the wife’s attention is given to this new gift from God, less time and attention is given to the husband. In response, he will, and in most cases unwittingly, turn to his job, hobby, or some other thing to feel a connection. However, if even one person feels this “distance,” resentment can spread quickly.
On the other side, you have the situation of over-control. This is where one spouse is dominating the other and will choose where the couple will live, go to church, and take vacations; making everyday decisions; and so on. The one being controlled can lose a sense of personal identity and eventually not know clearly what he or she wants or who he or she really is and what, if any, role they play in the relationship, if any at all.
Because of this, it’s important for the couple to work at staying “connected” and to do that they both need to share dreams with each other, deep feelings. They need to learn to value the opinion of their spouse and allow them to have an opinion.
I have to admit, that I was somewhat insensitive to my wife’s thinking process in the early years of our marriage. I believed many stereotypes about the female “emotional” way of thinking; at times I would discount her ideas because of my desire to have everything “perfectly logical.” That’s not always the superior way, as we like to think. Now, having been married for awhile, I am beginning to learn to not only listen to my wife’s ideas but seek it out as much as I can. She’s got that women’s intuitiveness and thinking process that keeps me out of a lot of messes.
Secondly, each must value what the other person is saying. This has to do with how they choose to talk and to listen. I believe it’s important to emphasize that we need to learn to think about what you are about to say before you say it. This is especially true if it has to do with an area of contention. Often it’s also best to give a “warning order” (that’s my 21 years of military coming out) and tell the person in a question format that they need to talk about something a little later. This gives the person time to prepare themselves before your jumping on them “from the top ropes” (that’s a wrestling analogy). Then have a “good” and “positive” conversation first. The Parrot’s give some great examples of how not to communicate by “placating, blaming, computing, and distracting.” They also give some great examples of how to “package” your communication in a way so it has “warmth, genuineness, and empathy.”[1]
Talking, however, is normally not the greatest area of concern but listening on the other hand takes some skill and practice to be effective at it. This is where it is important to listen with the attitude that what you hear expressed is valued, even if you disagree. Perception is reality. It really doesn’t matter whether or not what is being said is “right” because by not butting in and purposely listening creates the environment of safety and will give the person a sense of value. You will discover that many times people just want to talk through some things and need a place to do it. Men often feel that they have to fix something or to solve the problem when in reality our wives just want us to shut-up and listen. If we don’t purpose to do be an active listener, it will eventually leave our wives feeling frustrated when all she wants is to be heard. This means the spouse must listen actively and not ritualistically. Petersen describes ritual listening as “while others talk, ritual listeners prepare.”[2] In doing so, they stop listening and look for the opportunity to either prove that they are wrong (defense) or come up with the solution. In other words, they stop listening and start forming their response before the other person finishes. To actively listen then, I tell couples to use the “brief back” method of communication. I was taught this in that Army and used it for 21 years and never realized how effective it could be in my own relationship. I have also seen it in books and has been described as “drive through communication.” In other word, to be an active listener is to be like the person who takes orders in a drive through. To make sure they got it right they repeat back what you ordered to make sure “they heard you right.” Many problems in marriage or any other relationships are because of miscommunication and this technique helps greatly to diminish it.
Thirdly, there needs to be a level of vulnerability where the couple shares their deeper feelings. Yes, that means us guys too. Dr. Garry Smalley identifies 5 levels of communication: (1) clichés – just catch phrases, (2) facts—just information, (3) opinions – here is where communication feels a bit more unsafe and conflict may arise, (4) feeling – opening up this way can be scary, but we can reach the deeper levels of loving and being loved only when we put ourselves at risk of having our feelings misunderstood or ridiculed, and (5) needs – to risk this level of venerable intimacy, we have to feel secure in the relationship.[3] I have found that most couples don’t even get to the third level. I tell them if in their communication they hear the actual words “I feel, and I need” that they probably have good deep communication. That translates into a close connected relationship, that is growing.
Because we are involved in communicating all the time, most of us assume we do it well, which is not always the case. Every spouse needs to realize that good communication is not so much a matter of the words that are said but of the attitude of the heart. Because of that it’s also good to look at the biblical principles and practices that will enable them to maintain good communications.
The Bible is very clear how damaging our conversation can be:
Ø Horse and bit (James 3:2-3)
Ø Ship and rudder (Jams 3:4)
Ø Boasting tongue (James 3:5a)
Ø Tongue as fire (James 3:5b-6)
Ø Tongue as serpent (Proverbs 18:21)
Ø Tongue as sword (Proverbs 12:18)
James 1:19 is the fundamental principle of good communication in being “Swift to hear, Slow to speak, Slow to wrath.”
Another key, that I will address more at a later time, is not if we get angry, but how we respond to anger. “A soft , gentle answer turns away wrath” (Proverbs 15:1). Ephesians 4:25-32 portrays a godly example of good communication. Don’t lie, speak the truth, be angry and don’t sin, and be willing to reconcile immediately.
Let me end by challenging you to listen to your conversation with your wife or husband and identify if you are communicating effectively. How can you do this? There are a couple of different ways. First, see how often you hear the words or if you feel safe to say the words “I need and I feel.” If not, you have a relationship that is shallow and one or both of you aren’t willing to communicate in a deep level. Secondly, do you listen on purpose? Remember listening is a skill that is only developed with practice. Do you wait for your spouse to finish what they are saying and then give a “brief back” to ensure you understood correctly? Or do you stop listen and begin to form a response and interject before they even finish. Thirdly, do you or does your spouse make all the decisions? Or do you decide things together? Often times, this is as easy as forming a question instead of making a statement. An example might be that you have decided that you need a new dress or a new power tool. Instead of telling your spouse what you have decided put it in a question instead and package it with a lot of sugar. “Honey, what do you think about me possibly getting a new dress? Or, “Honey, I really could use a new riding lawn mower, what do you think?
It works! But communication takes work!
[1] Parrot, Les & Leslie (2006). Saving Your Marriage Before it Starts (81-82). Grand Rapids, MI: Zondervan
[2] Petersen, James C. (2007). Why Don’t We Listen Better?: Communicating & Connecting in Relationships. (116) Tigard, OR: Petersen Publications.
[3] Smalley, Gary. (2001). Secrets of Lasting Love. (131) New York, NY: Simon & Schuster Publications
First of all, they need to be able to feel safe and to think for themselves. The “hot spots” are one or both in a relationship can become too distant or the other extreme is too controlling. Too much distance can occur when the husband and wife are not talking enough for both to feel “connected.” One person is too often silent, unable to share deep feelings or simply closes the other person out of his or her private life. Often a couple gets too busy to stay in touch emotionally; one’s job may require too much time away from home. This is especially true, I find, when a couple has a new borne arrive in the home. As the wife’s attention is given to this new gift from God, less time and attention is given to the husband. In response, he will, and in most cases unwittingly, turn to his job, hobby, or some other thing to feel a connection. However, if even one person feels this “distance,” resentment can spread quickly.
On the other side, you have the situation of over-control. This is where one spouse is dominating the other and will choose where the couple will live, go to church, and take vacations; making everyday decisions; and so on. The one being controlled can lose a sense of personal identity and eventually not know clearly what he or she wants or who he or she really is and what, if any, role they play in the relationship, if any at all.
Because of this, it’s important for the couple to work at staying “connected” and to do that they both need to share dreams with each other, deep feelings. They need to learn to value the opinion of their spouse and allow them to have an opinion.
I have to admit, that I was somewhat insensitive to my wife’s thinking process in the early years of our marriage. I believed many stereotypes about the female “emotional” way of thinking; at times I would discount her ideas because of my desire to have everything “perfectly logical.” That’s not always the superior way, as we like to think. Now, having been married for awhile, I am beginning to learn to not only listen to my wife’s ideas but seek it out as much as I can. She’s got that women’s intuitiveness and thinking process that keeps me out of a lot of messes.
Secondly, each must value what the other person is saying. This has to do with how they choose to talk and to listen. I believe it’s important to emphasize that we need to learn to think about what you are about to say before you say it. This is especially true if it has to do with an area of contention. Often it’s also best to give a “warning order” (that’s my 21 years of military coming out) and tell the person in a question format that they need to talk about something a little later. This gives the person time to prepare themselves before your jumping on them “from the top ropes” (that’s a wrestling analogy). Then have a “good” and “positive” conversation first. The Parrot’s give some great examples of how not to communicate by “placating, blaming, computing, and distracting.” They also give some great examples of how to “package” your communication in a way so it has “warmth, genuineness, and empathy.”[1]
Talking, however, is normally not the greatest area of concern but listening on the other hand takes some skill and practice to be effective at it. This is where it is important to listen with the attitude that what you hear expressed is valued, even if you disagree. Perception is reality. It really doesn’t matter whether or not what is being said is “right” because by not butting in and purposely listening creates the environment of safety and will give the person a sense of value. You will discover that many times people just want to talk through some things and need a place to do it. Men often feel that they have to fix something or to solve the problem when in reality our wives just want us to shut-up and listen. If we don’t purpose to do be an active listener, it will eventually leave our wives feeling frustrated when all she wants is to be heard. This means the spouse must listen actively and not ritualistically. Petersen describes ritual listening as “while others talk, ritual listeners prepare.”[2] In doing so, they stop listening and look for the opportunity to either prove that they are wrong (defense) or come up with the solution. In other words, they stop listening and start forming their response before the other person finishes. To actively listen then, I tell couples to use the “brief back” method of communication. I was taught this in that Army and used it for 21 years and never realized how effective it could be in my own relationship. I have also seen it in books and has been described as “drive through communication.” In other word, to be an active listener is to be like the person who takes orders in a drive through. To make sure they got it right they repeat back what you ordered to make sure “they heard you right.” Many problems in marriage or any other relationships are because of miscommunication and this technique helps greatly to diminish it.
Thirdly, there needs to be a level of vulnerability where the couple shares their deeper feelings. Yes, that means us guys too. Dr. Garry Smalley identifies 5 levels of communication: (1) clichés – just catch phrases, (2) facts—just information, (3) opinions – here is where communication feels a bit more unsafe and conflict may arise, (4) feeling – opening up this way can be scary, but we can reach the deeper levels of loving and being loved only when we put ourselves at risk of having our feelings misunderstood or ridiculed, and (5) needs – to risk this level of venerable intimacy, we have to feel secure in the relationship.[3] I have found that most couples don’t even get to the third level. I tell them if in their communication they hear the actual words “I feel, and I need” that they probably have good deep communication. That translates into a close connected relationship, that is growing.
Because we are involved in communicating all the time, most of us assume we do it well, which is not always the case. Every spouse needs to realize that good communication is not so much a matter of the words that are said but of the attitude of the heart. Because of that it’s also good to look at the biblical principles and practices that will enable them to maintain good communications.
The Bible is very clear how damaging our conversation can be:
Ø Horse and bit (James 3:2-3)
Ø Ship and rudder (Jams 3:4)
Ø Boasting tongue (James 3:5a)
Ø Tongue as fire (James 3:5b-6)
Ø Tongue as serpent (Proverbs 18:21)
Ø Tongue as sword (Proverbs 12:18)
James 1:19 is the fundamental principle of good communication in being “Swift to hear, Slow to speak, Slow to wrath.”
Another key, that I will address more at a later time, is not if we get angry, but how we respond to anger. “A soft , gentle answer turns away wrath” (Proverbs 15:1). Ephesians 4:25-32 portrays a godly example of good communication. Don’t lie, speak the truth, be angry and don’t sin, and be willing to reconcile immediately.
Let me end by challenging you to listen to your conversation with your wife or husband and identify if you are communicating effectively. How can you do this? There are a couple of different ways. First, see how often you hear the words or if you feel safe to say the words “I need and I feel.” If not, you have a relationship that is shallow and one or both of you aren’t willing to communicate in a deep level. Secondly, do you listen on purpose? Remember listening is a skill that is only developed with practice. Do you wait for your spouse to finish what they are saying and then give a “brief back” to ensure you understood correctly? Or do you stop listen and begin to form a response and interject before they even finish. Thirdly, do you or does your spouse make all the decisions? Or do you decide things together? Often times, this is as easy as forming a question instead of making a statement. An example might be that you have decided that you need a new dress or a new power tool. Instead of telling your spouse what you have decided put it in a question instead and package it with a lot of sugar. “Honey, what do you think about me possibly getting a new dress? Or, “Honey, I really could use a new riding lawn mower, what do you think?
It works! But communication takes work!
[1] Parrot, Les & Leslie (2006). Saving Your Marriage Before it Starts (81-82). Grand Rapids, MI: Zondervan
[2] Petersen, James C. (2007). Why Don’t We Listen Better?: Communicating & Connecting in Relationships. (116) Tigard, OR: Petersen Publications.
[3] Smalley, Gary. (2001). Secrets of Lasting Love. (131) New York, NY: Simon & Schuster Publications
My Personal Testimony of Salvation
I was first introduced to the whole idea of “Christianity” when I met a guy in a bar in the Republic of Panama. Both my brother and I were in the Army and incredibly had both received assignments to be stationed there. However we were never close growing up and after almost 6-months had yet to contact or see one another. The guy in the bar said I looked like someone in his unit and after further exploration came to the conclusion that he served in the same unit and this guy who looked like me was indeed my brother. Both my brother and I could be described as out of control growing up and although we had good parents, we never went to any kind of church. However, as I would be considered a “bad” person, my brother was even more so than I ever was. I then made some comments about how crazy my brother was and the guy across the table looked at me quizzically and said that we must be talking about someone different, because the guy he had in mind was in what he called “the God squad.” He went on to tell about a brother that was not the brother I knew growing up.
This got me curious, and so I got a hold of my brother and invited him over for dinner so I could see this transformation for myself. There was indeed something different about my brother and after about an hour, I finally asked him about all this stuff I heard about him being in “the God squad.” He immediately pulled out a small Bible and began to share with me some verses in the Bible. I couldn’t believe that this was the same brother I grew up with. Nonetheless, I wasn’t buying all the things he was telling me about and figured this was just a phase of life he was going through. Before he left that night, he invited me to church to check it out for myself. I told him that I would think about it and let him know. I couldn’t get over the difference in my brother and knew that I was going to have to check this so called church out for myself. To be honest, I thought that my brother had gotten himself involved with some kind of a cult. However, that coming weekend, I had to deploy to the field and would not be able to attend, so I told my wife to go and check out this church my brother was attending. My wife, unlike me grew up in a church similar to this one and when I got back from my deployment and asked my wife about the church, she was very hesitant and told me frankly that I would not like it. When I asked why, she said that they “preached” directly from the Bible. By her telling me that, made me all the more curious, so we both went the following Sunday. When the Pastor spoke that morning, I felt very uneasy with what he was saying. I knew he was talking about me and that my life was missing something, and I was doing all kinds of things to try to find peace and contentment in my life. I heart was beating furiously and I felt an immediate need to remove myself from the situation. I left and went to the restroom where I became physically ill and vowed never to return. Nonetheless, in God’s mercy, I found myself going back the following Sunday. This time, when the pastor gave the invitation, I responded to the good news about Jesus Christ and what He did for me when He died on a cross.
What I realized is that I was missing this personal relationship with Jesus Christ. When the pastor came to the close of his message and asked if there was anyone who wanted to have this personal relationship with Jesus, I simply said in my heart, yes Jesus. I then found myself in front of this church where a guy sat down with me and showed me some more Bible verses and prayed with me. That day was the beginning of many changes that took place in my life and still continue to this day. It was incredible how my desires changed and the things that were once so important to me, now seemed less important. One of the biggest changes that happened was with the relationships that I had with my wife, family and others that I came in contact with.
May I share with you from the Bible how similar changes can happen with you?
This got me curious, and so I got a hold of my brother and invited him over for dinner so I could see this transformation for myself. There was indeed something different about my brother and after about an hour, I finally asked him about all this stuff I heard about him being in “the God squad.” He immediately pulled out a small Bible and began to share with me some verses in the Bible. I couldn’t believe that this was the same brother I grew up with. Nonetheless, I wasn’t buying all the things he was telling me about and figured this was just a phase of life he was going through. Before he left that night, he invited me to church to check it out for myself. I told him that I would think about it and let him know. I couldn’t get over the difference in my brother and knew that I was going to have to check this so called church out for myself. To be honest, I thought that my brother had gotten himself involved with some kind of a cult. However, that coming weekend, I had to deploy to the field and would not be able to attend, so I told my wife to go and check out this church my brother was attending. My wife, unlike me grew up in a church similar to this one and when I got back from my deployment and asked my wife about the church, she was very hesitant and told me frankly that I would not like it. When I asked why, she said that they “preached” directly from the Bible. By her telling me that, made me all the more curious, so we both went the following Sunday. When the Pastor spoke that morning, I felt very uneasy with what he was saying. I knew he was talking about me and that my life was missing something, and I was doing all kinds of things to try to find peace and contentment in my life. I heart was beating furiously and I felt an immediate need to remove myself from the situation. I left and went to the restroom where I became physically ill and vowed never to return. Nonetheless, in God’s mercy, I found myself going back the following Sunday. This time, when the pastor gave the invitation, I responded to the good news about Jesus Christ and what He did for me when He died on a cross.
What I realized is that I was missing this personal relationship with Jesus Christ. When the pastor came to the close of his message and asked if there was anyone who wanted to have this personal relationship with Jesus, I simply said in my heart, yes Jesus. I then found myself in front of this church where a guy sat down with me and showed me some more Bible verses and prayed with me. That day was the beginning of many changes that took place in my life and still continue to this day. It was incredible how my desires changed and the things that were once so important to me, now seemed less important. One of the biggest changes that happened was with the relationships that I had with my wife, family and others that I came in contact with.
May I share with you from the Bible how similar changes can happen with you?
Book Review: "Radically Unchurched"
In his book titled “Radically Unchurched” author Alvin Reid writes an incredible book about sharing Christ is the rapidly changing culture that threatens to swallow up and overturn the 21st Century church of today.[1] Dr. Reid is an accomplished author, leader and professor. He currently serves as Professor of Evangelism and student Ministry at Southeastern Baptist Theological Seminary. He is also the founder of Bailey Smith Chair of Evangelism and has earned a M.Div and Ph.D with a major in, what one will find out quickly to be his passion – evangelism.
He is a highly sought out speaker and has spoken at a multiplicity of conferences in just about every state and continent. Reid’s writings focus extensively on evangelism, in one way or another, and he has a soft spot for student ministries that is evident in much of the titles of his books and writings. In addition, Reid’s writings challenge and help to equip current leaders to deal with the upcoming generations and the tremendous opportunity leaders have to make an impact on the “radically unchurched.”[2]
The thesis of “Radically Unchurced” is found right in the book’s subtitle, which states “who they are and how to reach them.” His premise is that the church is not focusing on the upcoming generation and the great opportunity that the church has to reach them. He goes on to state that the church is not reaching them, partly because the church does not know how or what to do to reach them. Reid’s passion is to help equip the church and its leaders to reach these radical’s and that is evident throughout the book as he injects numerous challenges to the reader with a question that strikes at the heart: “The question is, will the adults who lead such your people in our churches take advantage of this opportunity.”[3] Reid is highly successful in achieving his intended purpose in profiling not only who these people are but more importantly how to best reach them with the gospel. The author accomplishes this by first giving the profile of who exactly these radically unchurched are in the first part of the book. Then, in the second part, the book details a plan on how the church can reach these people in the most effective way.
In part one, Reid does not only profile who the radically unchurched are, but what the author also includes the underlying causes of this loss, which he states as unequivocally as the “failure of the church to follow the New Testament pattern for penetrating the culture with the gospel.”[4] There is no doubt in the authors mind that to be “successful” at piercing the culture will be through a mighty movement of God on behalf of His church being obedient to the Great Commission and living lives that resemble and reflect Jesus Christ. Chapters one and two, will give the reader a complete picture of who the radically unchurched and what the church needs to do to reach them. The strategy Reid gives is a biblical model as seen in Scripture and notable the Great Commission. However, the author illustrates how the church reacts and speaks to its culture. What’s missing, he surmises, is the power of God through the preaching of the gospel in the fullness of the Spirit through prayer and a holy life. In the remaining chapters of part one, he explains the incredible power that one person can have and how that can be the impetus for moving the church to change and focus on the great opportunity the church has.
In the second part of the book and what will be refreshing to the reader, is that Reid attacks this issue in a positive, rather than just being argumentative about the problem, and here offers various solutions to reaching the radically unchurched. Within these five chapters, Reid explains the specific changes and mindset the church must have in reaching this unreached people group. In these chapters, Reid stresses that the church must not abandon a solid biblical foundation, but will have to look at its methodology. Testimonies and narratives are the norm as these “radicals” want to know how the gospel has affected our own lives. The worship needs to bring folks to encounter the presence of God, and not just filler within a particular church service. Lastly, in reaching these radically unchurched, the leadership and churches need to be willing to plant specific churches that understand and are focused, trained and equipped with a goal to reach this people group, Reid calls the “Radically Unchurched.”
Overall, I would put this on the must read list of books and should be on the shelf of every church pastor and leader. The author does a great job in the book’s architecture in breaking it down into two parts. In the first part, he explains in detail, who these radically unchrurched are, and that we, the church, are in a different and emerging culture that must understand who these people are. One does not have to go out on visitation or talk with people very long to understand that our present culture has little understanding of what a church is, nor do they comprehend or have been given a clear presentation of the gospel message. This book will give you the background and understanding of who these people are and more importantly how to communicate to this generation that regards the church irrelevant and outdated.
Reid defines the “radically unchurced as those who have no clear personal understanding of the message of the gospel, and who have had little or no contact with a Bible-teaching, Christ-honoring church.”[5] Shame on us, who are called to reach people right in our “Jerusalem” and yet this generation makes up 41% of a people group that is untouched by the church.[6] This is true in my own church that I have been pastor now for two months. I find that most of the new membership is coming from other churches and not from new converts. In fact, there is little to no emphasis on reaching let alone even trying to understand this untapped, unchurched generation. This is why the North American Mission Board of the Southern Baptists are putting more effort, energy and money into starting new churches that are slanted at reaching this untapped generation with the gospel. I can see why it would be easier to “start new” as opposed to waiting on churched who, refuse to budge from their time continuum. I experienced this personally in talking with many pulpit committees as I was looking for a church. Most wanted me to keep the status-quo and found it difficult to find a church willing and eager to reach this generation.
Reid articulates well and spells out in a way that is motivational and yet challenging to pastors, and leaders to “re-tool” their church. I personally was challenged and before this believed that we had the gospel and that they would and should come to us our way. However, I think if we are to be effective in reaching this generation, we are going to have to take the church to them. This is doable, and the author does a good job of telling us how and shows that it can be done without, as he explains in chapter six, subtracting or taking anything away from the fundamentals of the gospel. In fact, Reid is adamant that “To reach the changing culture, the church needs doctrinal conviction, compassion for people, and the realization that the church belongs to God, not to us.”[7]
As pastors and leaders in the church, we need to look closely at chapter nine, where it talks about communicating the Truth in new and creative ways. We must remember that we are only communicating if what we say is listened to and to be listened to by this generation we need to speak their language. One way I have implemented some of what I read is I am now having my associate pastor teach the Wednesday night service so I can meet with the teens and singles in an environment that is conducive to them. We also have brought in the “older” generations to give their testimony to them each month. What we have found is that there is a connection being made as they are beginning to look at and talk with one another as we work through the language and generation barriers. We found that they want to be prayed for more than they want to be preached at. They also want to be actively involved in the church and are excited about starting a “Teens On-Mission” ministry that has set a high bar for standard for themselves in their personal lives and what they are doing to reach their generation. I agree that the best folks to reach these “radically unchruched” are those who understand it the best and who are part of that generation.
In conclusion, this book will be one that I will keep close at hand as we “re-tool” our church to reach this generation. I praise God, that although we have a long way to go, that my people are willing and eager to radically reach this unchurched people group. Reid ends the book with a chapter titled “What is Your Passion?” Our passion needs to be what the author’s friend Richard’s was “a consuming passion for Jesus.”[8] Ultimately it is not about any program or a philosophy but a person – Jesus Christ. We need to have and reflect the same passion as He did for the lost because infiltrating this unchurched culture will come at a great cost.
Bibliography:
[1] Alvin L. Reid, Radically Unchurched: Who are They & How to Reach Them (Grand Rapids, MI: Kregel Publications, 2002).
[2] Alvin Reid, "Http://alvinreid.com/as-a-speaker/my-bio," http://alvinreid.com// (accessed May 6, 2009).
[3] Alvin L. Reid, Radically Unchurched: 101.
[4] Ibid. 13.
[5] Ibid. 21.
[6] Ibid. 22.
[7] Ibid. 112.
[8] Ibid. 194.
He is a highly sought out speaker and has spoken at a multiplicity of conferences in just about every state and continent. Reid’s writings focus extensively on evangelism, in one way or another, and he has a soft spot for student ministries that is evident in much of the titles of his books and writings. In addition, Reid’s writings challenge and help to equip current leaders to deal with the upcoming generations and the tremendous opportunity leaders have to make an impact on the “radically unchurched.”[2]
The thesis of “Radically Unchurced” is found right in the book’s subtitle, which states “who they are and how to reach them.” His premise is that the church is not focusing on the upcoming generation and the great opportunity that the church has to reach them. He goes on to state that the church is not reaching them, partly because the church does not know how or what to do to reach them. Reid’s passion is to help equip the church and its leaders to reach these radical’s and that is evident throughout the book as he injects numerous challenges to the reader with a question that strikes at the heart: “The question is, will the adults who lead such your people in our churches take advantage of this opportunity.”[3] Reid is highly successful in achieving his intended purpose in profiling not only who these people are but more importantly how to best reach them with the gospel. The author accomplishes this by first giving the profile of who exactly these radically unchurched are in the first part of the book. Then, in the second part, the book details a plan on how the church can reach these people in the most effective way.
In part one, Reid does not only profile who the radically unchurched are, but what the author also includes the underlying causes of this loss, which he states as unequivocally as the “failure of the church to follow the New Testament pattern for penetrating the culture with the gospel.”[4] There is no doubt in the authors mind that to be “successful” at piercing the culture will be through a mighty movement of God on behalf of His church being obedient to the Great Commission and living lives that resemble and reflect Jesus Christ. Chapters one and two, will give the reader a complete picture of who the radically unchurched and what the church needs to do to reach them. The strategy Reid gives is a biblical model as seen in Scripture and notable the Great Commission. However, the author illustrates how the church reacts and speaks to its culture. What’s missing, he surmises, is the power of God through the preaching of the gospel in the fullness of the Spirit through prayer and a holy life. In the remaining chapters of part one, he explains the incredible power that one person can have and how that can be the impetus for moving the church to change and focus on the great opportunity the church has.
In the second part of the book and what will be refreshing to the reader, is that Reid attacks this issue in a positive, rather than just being argumentative about the problem, and here offers various solutions to reaching the radically unchurched. Within these five chapters, Reid explains the specific changes and mindset the church must have in reaching this unreached people group. In these chapters, Reid stresses that the church must not abandon a solid biblical foundation, but will have to look at its methodology. Testimonies and narratives are the norm as these “radicals” want to know how the gospel has affected our own lives. The worship needs to bring folks to encounter the presence of God, and not just filler within a particular church service. Lastly, in reaching these radically unchurched, the leadership and churches need to be willing to plant specific churches that understand and are focused, trained and equipped with a goal to reach this people group, Reid calls the “Radically Unchurched.”
Overall, I would put this on the must read list of books and should be on the shelf of every church pastor and leader. The author does a great job in the book’s architecture in breaking it down into two parts. In the first part, he explains in detail, who these radically unchrurched are, and that we, the church, are in a different and emerging culture that must understand who these people are. One does not have to go out on visitation or talk with people very long to understand that our present culture has little understanding of what a church is, nor do they comprehend or have been given a clear presentation of the gospel message. This book will give you the background and understanding of who these people are and more importantly how to communicate to this generation that regards the church irrelevant and outdated.
Reid defines the “radically unchurced as those who have no clear personal understanding of the message of the gospel, and who have had little or no contact with a Bible-teaching, Christ-honoring church.”[5] Shame on us, who are called to reach people right in our “Jerusalem” and yet this generation makes up 41% of a people group that is untouched by the church.[6] This is true in my own church that I have been pastor now for two months. I find that most of the new membership is coming from other churches and not from new converts. In fact, there is little to no emphasis on reaching let alone even trying to understand this untapped, unchurched generation. This is why the North American Mission Board of the Southern Baptists are putting more effort, energy and money into starting new churches that are slanted at reaching this untapped generation with the gospel. I can see why it would be easier to “start new” as opposed to waiting on churched who, refuse to budge from their time continuum. I experienced this personally in talking with many pulpit committees as I was looking for a church. Most wanted me to keep the status-quo and found it difficult to find a church willing and eager to reach this generation.
Reid articulates well and spells out in a way that is motivational and yet challenging to pastors, and leaders to “re-tool” their church. I personally was challenged and before this believed that we had the gospel and that they would and should come to us our way. However, I think if we are to be effective in reaching this generation, we are going to have to take the church to them. This is doable, and the author does a good job of telling us how and shows that it can be done without, as he explains in chapter six, subtracting or taking anything away from the fundamentals of the gospel. In fact, Reid is adamant that “To reach the changing culture, the church needs doctrinal conviction, compassion for people, and the realization that the church belongs to God, not to us.”[7]
As pastors and leaders in the church, we need to look closely at chapter nine, where it talks about communicating the Truth in new and creative ways. We must remember that we are only communicating if what we say is listened to and to be listened to by this generation we need to speak their language. One way I have implemented some of what I read is I am now having my associate pastor teach the Wednesday night service so I can meet with the teens and singles in an environment that is conducive to them. We also have brought in the “older” generations to give their testimony to them each month. What we have found is that there is a connection being made as they are beginning to look at and talk with one another as we work through the language and generation barriers. We found that they want to be prayed for more than they want to be preached at. They also want to be actively involved in the church and are excited about starting a “Teens On-Mission” ministry that has set a high bar for standard for themselves in their personal lives and what they are doing to reach their generation. I agree that the best folks to reach these “radically unchruched” are those who understand it the best and who are part of that generation.
In conclusion, this book will be one that I will keep close at hand as we “re-tool” our church to reach this generation. I praise God, that although we have a long way to go, that my people are willing and eager to radically reach this unchurched people group. Reid ends the book with a chapter titled “What is Your Passion?” Our passion needs to be what the author’s friend Richard’s was “a consuming passion for Jesus.”[8] Ultimately it is not about any program or a philosophy but a person – Jesus Christ. We need to have and reflect the same passion as He did for the lost because infiltrating this unchurched culture will come at a great cost.
Bibliography:
[1] Alvin L. Reid, Radically Unchurched: Who are They & How to Reach Them (Grand Rapids, MI: Kregel Publications, 2002).
[2] Alvin Reid, "Http://alvinreid.com/as-a-speaker/my-bio," http://alvinreid.com// (accessed May 6, 2009).
[3] Alvin L. Reid, Radically Unchurched: 101.
[4] Ibid. 13.
[5] Ibid. 21.
[6] Ibid. 22.
[7] Ibid. 112.
[8] Ibid. 194.
Book Review: "Family to Family"
In the book “Family to Family: Leaving a Lasting Legacy” authors Jerry Pipes and Victor Lee write this much needed book to help equip parents and families in passing on their Christian legacy.[1] Jerry Pipes is the author of several books besides this one that are related to personal growth and the family. Additionally, he has produced numerous booklets and training processes along with being the Team Leader of the Prayer and Spiritual Awakening Team at the North American Mission Board. He has traveled internationally, speaking at crusades, seminars, and is a sought after conference speaker. He earned his M.A. at Southwestern Baptist Theological Seminary, and D. Min. at Luther Rice Seminary. Dr. Pipes and his wife, Debra, have two children.
Co-author, Victor Lee is a veteran journalist and minister with a focus on discipleship, sports evangelism, singles a ministry, purposeful family living, and evangelism strategy. A former newspaper reporter, Victor has written several hundred articles for Christian web sites and magazines. He also serves as Minister of Single Adults & Evangelism for First Baptist Concord, in Knoxville, Tennessee.[2]
The book is a short book made up of only six chapters totaling a little over a hundred and twenty pages. Although it is a small book it is packed with a wealth of information to help and assist families in passing on a Christian legacy. This is done through short easy to read chapters that give plenty of practical examples and illustrations that help the reader to relate personally with what Pipes and Victor write. Many parents are without answers and have never been taught on how to pass on their faith and are frustrated that many of the children, when they leave the home also leave the faith. The author writes that this book and “the success of our families will be determined by the commitment to know and live the principles of God’s Word.”[3] This book depicts at the end of each chapter examples on how any family, no matter where they may be at in the journey in raising children practical applications to begin leaving a lasting legacy.
The introduction to the book gives the reader the background and purpose for writing the book and encourages the reader that the tools given can get a family off in the right direction. However, the authors warn that it won’t be easy nor is it a quick fix. He encourages the reader, that the book should be read together as parents and states the importance of that throughout the book. The first chapter continues to substantiate the need for families to be “on-mission” as the author supports that with not only illustrations of a typical 21st Century family, but page after page of startling statistics that what families are doing now, is not being successful. He then gives the reader ways to examine where their family is at, which helps best determine where to state. Once a family begins to implement the biblical principles, the author then gives clear marks or distinctions of what a healthy, biblical family will become.
Chapters two and three look at the nuts and bolts of developing a mission statement that is unique to your family and situation. Through this process of developing a personal family mission statement is the means in which the baton of their faith is passed on. Much through understanding how to lead children or different ages to Christ. The family mission statement allows what the author calls a “centerline and will show when and if a family has strayed from the centerline of faith.”[4] Both of these chapters along with all of them are packed with Scripture verses and biblical examples with the primary focus being on evangelism. First of one’s own family and that affect that this will have as families “pass the baton of their faith to the next generation.”[5]
The last three chapters focus and give rather a unique “bull’s-eye” approach on how the gospel then expands from the family outward to relatives, all the way to what the authors call person “X.” However, it all starts from the family, then from there this faith moves out of the house and into the world. The whole idea the authors try and emphasize is that the family, due to its purpose statement and being on-mission will pass on their faith to their immediate family, friends and into the world. However, it does not stop there, because now these Christians then move out from their families and into their own churches. However, because of being on-mission, they are fully devoted followers of Christ.
The author’s purpose was to provide a simple, yet very practical book that would be able to help parents and families develop a family mission statement that would keep families from losing the next generation and equip them to pass on their faith. To that extent the authors were highly successful. The authors also do an exceptional job in setting up the chapters that flow in a logical sequence. Because of this, the book is user friendly and will be more likely to be used and put into implementation as opposed to just read and cast aside.
Each of the six chapters of the book gives the reader plenty of real life scenarios, which are then followed by practical steps to be taken to implement a comprehensive purpose statement no matter the make-up of a family. In addition, at the end of each chapter are the “steps to making it yours.” This is an actual outline of what you just learned in the chapter and require you to fill in the empty blanks. I like this, because it makes you go back through the chapter and review the main principles. In addition, these “fill in the blank” pages can also be used as handouts to teach this in a small group scenario.
The reader will also enjoy reading and implementing some of the “Family Building Activities” that are also at the end of each chapter. These are great ideas to help families give and plan quality and quantity time together. There is also a list of key Scriptures at the end of each chapter that were used in support of the principle being taught. I like that each chapter is packed full of Scripture and the verses are not taken out of context. In addition to this, there is also a list of additional resources, which gives the reader a wealth of additional material that may help a particular struggle a family may be experiencing.
In summing up the book, I would say it is more like a workbook. This makes it an incredible usable tool for any family to pick up and begin to train themselves to be an on-mission Christian family. God’s building block for society has always been the family. The key, however, is if that if a family wants to cooperate with God in building a strong family and carry out our mission as Christians to make disciples, as given to us in the Great Commission, we need to be taught how that can be done. This book does that and should be required reading for parents. This is a book that would be a great tool to use in premarital counseling. The couple can go through it fairly quickly and produce a family mission statement that could then be reviewed by the pastor or counselor. It’s also great, for any couple to have on their bookshelf as it shares with parents how they can lead their children to Christ.
In conclusion, I initially wondered why this book would be included in a class about evangelism. I quickly realized the importance that this book has on passing on our Christian legacy and how that our faith is caught more than taught. This book teaches parents how we can pass on that legacy, by simply producing a family mission statement that can guide us in keeping our priorities on-mission. Our culture is fast paced, and it is so easy to lose sight on what is important and what will make an eternal difference. In having a family mission statement it will aid us in identifying when we have strayed off course and not doing what is really important. By being on-mission, our children won’t just hear about what we are supposed to do as Christians, but they will live it!
[1] Jerry Pipes and Lee Victor, Family to Family: Leaving a Lasting Legacy (Alpharetta, GA: North American Mission Board, 2008).
[2] Victor Less, Victorlee.org, http://www.victorlee.org// (accessed May 3, 2009).
[3] Pipes and Lee. Family to Family. 3.
[4] Pipes and Lee. Family to Family. 25.
[5] Ibid. 51.
Co-author, Victor Lee is a veteran journalist and minister with a focus on discipleship, sports evangelism, singles a ministry, purposeful family living, and evangelism strategy. A former newspaper reporter, Victor has written several hundred articles for Christian web sites and magazines. He also serves as Minister of Single Adults & Evangelism for First Baptist Concord, in Knoxville, Tennessee.[2]
The book is a short book made up of only six chapters totaling a little over a hundred and twenty pages. Although it is a small book it is packed with a wealth of information to help and assist families in passing on a Christian legacy. This is done through short easy to read chapters that give plenty of practical examples and illustrations that help the reader to relate personally with what Pipes and Victor write. Many parents are without answers and have never been taught on how to pass on their faith and are frustrated that many of the children, when they leave the home also leave the faith. The author writes that this book and “the success of our families will be determined by the commitment to know and live the principles of God’s Word.”[3] This book depicts at the end of each chapter examples on how any family, no matter where they may be at in the journey in raising children practical applications to begin leaving a lasting legacy.
The introduction to the book gives the reader the background and purpose for writing the book and encourages the reader that the tools given can get a family off in the right direction. However, the authors warn that it won’t be easy nor is it a quick fix. He encourages the reader, that the book should be read together as parents and states the importance of that throughout the book. The first chapter continues to substantiate the need for families to be “on-mission” as the author supports that with not only illustrations of a typical 21st Century family, but page after page of startling statistics that what families are doing now, is not being successful. He then gives the reader ways to examine where their family is at, which helps best determine where to state. Once a family begins to implement the biblical principles, the author then gives clear marks or distinctions of what a healthy, biblical family will become.
Chapters two and three look at the nuts and bolts of developing a mission statement that is unique to your family and situation. Through this process of developing a personal family mission statement is the means in which the baton of their faith is passed on. Much through understanding how to lead children or different ages to Christ. The family mission statement allows what the author calls a “centerline and will show when and if a family has strayed from the centerline of faith.”[4] Both of these chapters along with all of them are packed with Scripture verses and biblical examples with the primary focus being on evangelism. First of one’s own family and that affect that this will have as families “pass the baton of their faith to the next generation.”[5]
The last three chapters focus and give rather a unique “bull’s-eye” approach on how the gospel then expands from the family outward to relatives, all the way to what the authors call person “X.” However, it all starts from the family, then from there this faith moves out of the house and into the world. The whole idea the authors try and emphasize is that the family, due to its purpose statement and being on-mission will pass on their faith to their immediate family, friends and into the world. However, it does not stop there, because now these Christians then move out from their families and into their own churches. However, because of being on-mission, they are fully devoted followers of Christ.
The author’s purpose was to provide a simple, yet very practical book that would be able to help parents and families develop a family mission statement that would keep families from losing the next generation and equip them to pass on their faith. To that extent the authors were highly successful. The authors also do an exceptional job in setting up the chapters that flow in a logical sequence. Because of this, the book is user friendly and will be more likely to be used and put into implementation as opposed to just read and cast aside.
Each of the six chapters of the book gives the reader plenty of real life scenarios, which are then followed by practical steps to be taken to implement a comprehensive purpose statement no matter the make-up of a family. In addition, at the end of each chapter are the “steps to making it yours.” This is an actual outline of what you just learned in the chapter and require you to fill in the empty blanks. I like this, because it makes you go back through the chapter and review the main principles. In addition, these “fill in the blank” pages can also be used as handouts to teach this in a small group scenario.
The reader will also enjoy reading and implementing some of the “Family Building Activities” that are also at the end of each chapter. These are great ideas to help families give and plan quality and quantity time together. There is also a list of key Scriptures at the end of each chapter that were used in support of the principle being taught. I like that each chapter is packed full of Scripture and the verses are not taken out of context. In addition to this, there is also a list of additional resources, which gives the reader a wealth of additional material that may help a particular struggle a family may be experiencing.
In summing up the book, I would say it is more like a workbook. This makes it an incredible usable tool for any family to pick up and begin to train themselves to be an on-mission Christian family. God’s building block for society has always been the family. The key, however, is if that if a family wants to cooperate with God in building a strong family and carry out our mission as Christians to make disciples, as given to us in the Great Commission, we need to be taught how that can be done. This book does that and should be required reading for parents. This is a book that would be a great tool to use in premarital counseling. The couple can go through it fairly quickly and produce a family mission statement that could then be reviewed by the pastor or counselor. It’s also great, for any couple to have on their bookshelf as it shares with parents how they can lead their children to Christ.
In conclusion, I initially wondered why this book would be included in a class about evangelism. I quickly realized the importance that this book has on passing on our Christian legacy and how that our faith is caught more than taught. This book teaches parents how we can pass on that legacy, by simply producing a family mission statement that can guide us in keeping our priorities on-mission. Our culture is fast paced, and it is so easy to lose sight on what is important and what will make an eternal difference. In having a family mission statement it will aid us in identifying when we have strayed off course and not doing what is really important. By being on-mission, our children won’t just hear about what we are supposed to do as Christians, but they will live it!
[1] Jerry Pipes and Lee Victor, Family to Family: Leaving a Lasting Legacy (Alpharetta, GA: North American Mission Board, 2008).
[2] Victor Less, Victorlee.org, http://www.victorlee.org// (accessed May 3, 2009).
[3] Pipes and Lee. Family to Family. 3.
[4] Pipes and Lee. Family to Family. 25.
[5] Ibid. 51.
Theology of Missions
Theology of missions is a discipline that is fully grounded in and supported by Scripture. The focus of this paper is to explain mission theology and what it has to do with the relation of the Bible to mission theory and practice. There is a definite need for the church today and in the future to reflect on how it is to embrace and promote mission from a scriptural understanding. Glasser states that, “Only when the church understands the full biblical revelation of God concerning the mission of God’s people, stimulated by confronting Scripture with today’s questions, will they be responsibly challenged to offer to God the devotion of heart, strength, time, and resources essential to its completion.”[1] To better understand the theology of missions, it is important to identify what the key passages in the Old and New Testament that relates to mission. Furthermore, how the nature of God communicates and is inseparable from mission. Additionally, there are key themes in mission theology that relate and are inseparable with other aspects of theology. Moreover, there are different relationship aspects of the people who carry out missions.
The Bible is replete with references to mission and many would say that the Bible itself is a missionary book with the purpose of restoring and bringing people into a right and worshipful relationship with God. Both the Old Testament and New reveal these facts and acts of God’s gracious revelation of His Son and the redemptive work being His primary purpose.[2] Others have said mission is similar to a divine drama with various acts of missions as seen from creation to Consummation.[3]
Within the Old Testament Drama, mission is seen in four of the seven acts. First, it is seen in the act of creation. Mankind is distinct from all creation in that God created humans in God’s image (Genesis 1-2). After a dramatic display of power in creating the heavens and the earth, God creates man. Adam and Eve are created in the image of God, in perfect fellowship and harmony with Him. Living in an idyllic setting in the Garden of Eden, they are individuals of beauty and high intelligence. The "image" is not a physical likeness, but a personal and spiritual likeness. Man has intellect, emotion, and will. He has a moral sense of right and wrong. He is a creative being. There are some characteristics of God that are shared by man, and in this sense, man is created in the image of God. But in Genesis chapter three that relationship is suddenly severed.
Sin enters the scene where Satan, appearing in the form of a serpent, lures Adam and Eve into rebelling against God and violating the one prohibition God had given them: not to eat from the tree of the knowledge of good and evil. They are driven out of the Garden of Eden, and a curse is placed on the earth. All the pain, all the evil, all the suffering endured by mankind for all time can be traced to that one act, and thus initiates God’s plan of mission. Over the next several hundred years (Genesis 6-10), as man multiplies in numbers, so his tendency to sin multiplies, until a time comes when God can find only eight people who are willing to live in a righteous relationship with Him: Noah, his wife, his three sons, and their wives. So, in judgment for sin, God performs surgery on the human race, cutting out the cancerous tissue, as it were, and leaving behind the healthy tissue to restore itself. He does this by sending a worldwide flood which destroys mankind, except for Noah and his family, who are saved in Noah's ark. Then beginning in Genesis chapter eleven, God's post-flood mandate to man was to spread out, populate, and subdue the whole earth. In direct disobedience to that command, man stays in one place and begins building a monument to himself, the Tower of Babel. God causes this large congregation of people to begin speaking different languages. Lack of communication prevents them from further progress on the tower, and the people of each tongue disperse to the four corners of the earth and form the beginning of the nations of the world as we know them today. In all of this, God is seen in His reaching out to restore mankind. It is first hinted at in Genesis 3:15, where there is the initial hint of salvation and the promise of Jesus coming for all people. This act comes to an end with a picture of the people scattered and then sets the stage for the drama to continue through act two, the calling of a people. [4]
Because of Adam's sin and the fall of man, God's attention is now focused on a plan of redemption for mankind. God wants a people through whom He can work to produce a reflection of Himself, and through whom He can spread the message of redemption to the world. He chooses Abraham (Genesis 12-23), who becomes the father of the Hebrew people, and promised him a country (land), countless descendants (seed), and a worldwide and timeless impact (blessing). Abraham is living in Ur, near the convergence of the Tigris and Euphrates Rivers, at that time. God leads him to the land of Canaan, where Abraham settles and has two sons, Ishmael and Isaac. The rest of Genesis works out God’s call through the lives of his decedents Isaac (Gen. 24-26), Jacob, also known as the Father of the nation of Israel (Gen 27-30), and Joseph (Genesis 37-50), who was the leader in Egypt. The end of this story, displays a further clarification of the promise made in the garden. “The identity of the one foreshadowed to come through Even in Genesis 3:15…is now narrowed to the line of Judah.”[5]
Act four of the drama and finishing out God’s mission in the Old Testament is God’s provision in the exile. Although Israel was being judged for turning their back on God, all the while, God provided for and preserved His chosen people and lifted up prophets to proclaim the coming messiah. It is evident that God has been active throughout the Old Testament history and through His chosen people to call people to Himself and that continues in the New Testament.
The New Testament brings in acts five through seven. Act five is demonstrated in the Gospels where we have Jesus, God incarnate who is our ultimate source for the redemption of mankind. Mankind receives that hope through repenting of their sins and receiving Christ as their Savior. Matthew as written primarily for the Jews has specific passages that include Matthew 9:35-38, where Jesus is seen having compassion on the people and begins to preach, heal and call laborers to the work of mission. This is further seen in Matthew 24:14, where the gospel is to be preached to “all nations” before the end will come. Lastly, there is the Great Commission (Matt. 28:16-20) that is also repeated in the other Gospels. Here we see the authority that was given to Christ and Him passing it on to His disciples to “go, baptize, and teach people to obey. The Gospel of Mark differs from Matthew as its focus on mission is not just for the Jews but also the Gentiles.
What is the nature of God in mission? Well, the beginning, continuation, and future of mission rest in the very being of God. This is difficult for the western church to understand as it is so man-centered. Salvation is of God, through grace, and totally the work of Him. God’s greatest desire is to be glorified though the worship of His creation. Mankind’s greatest purpose is to glorify God, thus the church and its missions efforts are the means to bring that about. Piper states it best and says, “The chief end of man is to glorify God and enjoy Him forever, while the chief end of God is to glorify God and enjoy himself forever.”[6] Piper then goes on to substantiate this though countless Scriptures, both in the New and Old Testament. The entire Bible can be summed up in one word – redemption. This theocentric emphasis, counters what most churches focus on in their efforts in missionary endeavors. They look to the reports and the success they have through establishing churches and the growth that they are able to report through the number saved and baptized and added to the church. However, that is contrary to the nature of God in missions. The highest goal is the glory of God because the being and character of God are the foundation of missions.[7] It is ultimately what God does and the church is privileged to participate, and willing to put God’s working ahead of their own plans and ambitions. Wright hits it with his statement that “we (the church), argue what can legitimately be included in the mission of God expects from the church, when we should ask what kind of church God expects for his mission.”[8]
Mission is ultimately what God does and it is evident in His initiative. God initiated fellowship in the garden even after the fall. That process continues though Abraham and the nation of Israel in Egypt. It is interesting to note at Mount Sinai before giving the gift of the Ten Commandments, God reminds them how He brought them out of the bondage of Egypt (Ex. 20:2). It is then further demonstrated by God in the flesh, who willing took on flesh and went to the cross (John 3:16, Rom 5:8).[9] Speer sums it up best stating “The supreme arguments for missions are not found in any specific words. It is the very being and character of God that the deepest ground of missionary enterprises is to be found.”[10]
Mission theology is the heart of theology and as such feeds and is interconnected to all other aspects of theology. It is understood throughout Scripture that the end result of Missio Dei will be the glorification of the Trinity. So then the Bible itself is “not a theology as such, but rather, a record of theology of mission – God in action on behalf of the salvation of mankind.”[11] If, if fact God’s concern is that mission exists because worship does not, then mission must be the means to the end and what the church is to be and do. Therefore, mission is placed central to the theology of God which is the end to the means. Humanity also has their need for redemption and then has a mandate to be a part of the missions through their church and person witness. And lastly, the created order and the work of God’s Missio Dei and all that He is doing in the world to manifest Himself and His reign.[12]
There are several key themes in mission theology. First there is the kingdom of God. The Bible speaks of the kingdom of God in two ways. First of all, it stipulates that He reigns over all and that his kingdom is all-inclusive. At the same time, the Bible speaks of the kingdom of God as that which Christ came to reveal on earth and which stands in opposition to the kingdom of this sinful world.[13] Therefore, mission and the kingdom are undeniably connected and are both the seat of operations and the goal of which Christians as they are following Christ’s mandate. This theme of the kingdom is evident when churches are on mission and putting God’s plan into action through church-planting and as they represent the kingdom as true ambassadors.[14] Secondly, Christ is central to mission and it is through His finished work on the cross that we put our faith in. Christ is the conscience center of the mission of the church and the objective of the church is to “bring about the obedience of faith “for the sake of his name among all the nations” (Rom 1:5).[15] Thirdly, there is the role in mission of the Holy Spirit. After Pentecost, God’s mission work turned from working through a particular people to working in the midst of peoples by the baptism of the Holy Spirit.[16] The Holy Spirit pervades mission by His convicting power and the empowering of Christians in witnessing. In addition, He is the enabler of those that receive Christ to live and be molded into His image. Fourthly, there is the bride of Christ, His church. This is most evident in the book of Acts, which prescribes and gives an example of how the church is to grow and to spread the Gospel.[17] These along with other motifs are seen in mission theology and help to define how it all comes about. It all points to the central need and the reestablishment of a relationship with a loving God, and to love with all their heart, soul, and mind (Matt 22:37).
Mission Theology has many relationships. The first is the missionaries themselves. These are those whom are sent forth and although all Christians have an obligation, as seen in the Great Commission verses. In the technical and traditional sense, “a missionary is a Christian messenger of the gospel, sent fort by the authority of the Lord and the church to cross national borders and/or cultural and religious lines in order to occupy new frontiers for Christ, to preach the gospel of redemption…to make disciples…and to establish functioning and evangelizing churches.”[18] As a missionary is sent forth with a definite assignment to fulfill distinguish him from an ordinary Christian and their obligation to fulfill the Great Commission. Secondly, there is the relationship of the church leaders to theology of mission. I will have to commend Piper’s book Let the Nations be Glad and his church as a great model to follow. A church leader should have as their foundation the idea of mission. It is to be the leader’s passion to spread the gospel and to teach and equip their congregations to get on-mission and working in God’s plan. In addition, church leaders must encourage their congregations to partner with their missionaries and to expose them to seeing first-hand how God is working despite us. Furthermore, church leaders need to focus on kingdom work through their missions and not on building their own empires. Lastly, there are the Christians themselves. They too are to be involved in missions as they are to be obedient to the Great Commission verses as already stated. Furthermore, it is also in sync with the doctrine of the priesthood of the believer and the essential missionary nature of the church. It is our obligation only to go and to proclaim the gospel and then leave the saving to the work of the Holy Spirit. It is every Christian’s obligation then to know what the Word of God says in relation to leading them to their responsibility in responding to the gospel message.
In conclusion, it is clear that the Scripture, and in fact the entire Bible is a book on mission. God throughout the Old Testament, used a person and a nation to be a lighthouse to bring mankind into a right relationship with himself. In the New Testament, God incarnate and his disciples were to spread the new covenant and gospel to all nations that they are to repent and receive Christ finished work by faith. Mission is the very being of God and is seen by his constant initiation in restoring mankind into a right relationship. It is therefore the obligation and the privilege for the church to be active in evangelizing their Jerusalem and to be active in sending forth other to reach the nations of the world. May we all be reminded that “the chief end of man is to glorify God and enjoy him forever.”[19]
BIBLIOGRAPHY
Glasser F. Arthur. Announcing the Kingdom: The Story of Go's Mission in the Bible. Grand Rapids. MI: Baker Academic, 2003.
Moreau, Scott A., Gary R. Corwin, Gary B. McGee. Introducing World Missions: A Biblical, Historical, and Practical Survey. Grand Rapids, MI: Baker Academic, 2007.
Peters, George W. A Biblical Theology of Missions. Chicago, IL: Moody Press, 1972.
Piper, John. Let the Nations Be Glad!: The Supremacy of God in Missions. Grand Rapids, MI: Baker Academic, 2003.
Speer, Robert E. Christianity and the Nations. New York: Revell, 1910, 17-18. Quoted in George w. Peters, A Biblical Theology of Missions. Chicago: Moody, 1972, 55.
Wright, Christopher J.H. The Mission of God. Downers Grove, IL: Intervarsity, 2006.
[1] Glasser F. Arthur, Announcing the Kingdom: The Story of God's Mission in the Bible (Grand Rapids. MI: Baker Academic, 2003), 11.
[2] Ibid. 17
[3] Gary R. Corwin A. Scott Moreau, Gary B. McGee, Introducing World Missions: A Biblical, Historical, and Practical Survey (Grand Rapids, MI: Baker Academic, 2007), 29.
[4] Ibid. p. 29-30.
[5] Ibid. p. 32.
[6] John Piper, Let the Nations Be Glad!: The Supremacy of God in Missions (Grand Rapids, MI: Baker Academic, 2003), 21.
[7] George W. Peters, A Biblical Theology of Missions (Chicago, IL: Moody Press, 1972), 57.
[8] Christopher J.H Wright, The Mission of God (Downers Grove, IL: Intervarsity, 2006), 534.
[9] Peters, A Biblical Theology of Missions, 64.
[10] Robert E. Speer, Christianity and the Nations (New York: Revell, 1910), 17-18; quoted in George W. Peters, A Biblical Theology of Missions (Chicago: Moody, 1972).
[11] Peters, A Biblical Theology of Missions, 9.
[12] Gary R. Corwin A. Scott Moreau, Gary B. McGee, Introducing World Missions. 76.
[13]Moller, F. P. (1998). Vol. 4: Kingdom of God, church and sacraments. Words of light and life. Pretoria: Van Schaik Religious Books.
[14] Gary R. Corwin A. Scott Moreau, Gary B. McGee, Introducing World Missions, 81.
[15] John Piper, Let the Nations be Glad. 111.
[16] Glasser F. Arthur, Announcing the Kingdom. 259.
[17] Gary R. Corwin A. Scott Moreau, Gary B. McGee, Introducing World Missions:, 83.
[18] Peters, A Biblical Theology of Missions, 248-249.
[19] Piper. Let the Nations Be Glad. 21.
The Bible is replete with references to mission and many would say that the Bible itself is a missionary book with the purpose of restoring and bringing people into a right and worshipful relationship with God. Both the Old Testament and New reveal these facts and acts of God’s gracious revelation of His Son and the redemptive work being His primary purpose.[2] Others have said mission is similar to a divine drama with various acts of missions as seen from creation to Consummation.[3]
Within the Old Testament Drama, mission is seen in four of the seven acts. First, it is seen in the act of creation. Mankind is distinct from all creation in that God created humans in God’s image (Genesis 1-2). After a dramatic display of power in creating the heavens and the earth, God creates man. Adam and Eve are created in the image of God, in perfect fellowship and harmony with Him. Living in an idyllic setting in the Garden of Eden, they are individuals of beauty and high intelligence. The "image" is not a physical likeness, but a personal and spiritual likeness. Man has intellect, emotion, and will. He has a moral sense of right and wrong. He is a creative being. There are some characteristics of God that are shared by man, and in this sense, man is created in the image of God. But in Genesis chapter three that relationship is suddenly severed.
Sin enters the scene where Satan, appearing in the form of a serpent, lures Adam and Eve into rebelling against God and violating the one prohibition God had given them: not to eat from the tree of the knowledge of good and evil. They are driven out of the Garden of Eden, and a curse is placed on the earth. All the pain, all the evil, all the suffering endured by mankind for all time can be traced to that one act, and thus initiates God’s plan of mission. Over the next several hundred years (Genesis 6-10), as man multiplies in numbers, so his tendency to sin multiplies, until a time comes when God can find only eight people who are willing to live in a righteous relationship with Him: Noah, his wife, his three sons, and their wives. So, in judgment for sin, God performs surgery on the human race, cutting out the cancerous tissue, as it were, and leaving behind the healthy tissue to restore itself. He does this by sending a worldwide flood which destroys mankind, except for Noah and his family, who are saved in Noah's ark. Then beginning in Genesis chapter eleven, God's post-flood mandate to man was to spread out, populate, and subdue the whole earth. In direct disobedience to that command, man stays in one place and begins building a monument to himself, the Tower of Babel. God causes this large congregation of people to begin speaking different languages. Lack of communication prevents them from further progress on the tower, and the people of each tongue disperse to the four corners of the earth and form the beginning of the nations of the world as we know them today. In all of this, God is seen in His reaching out to restore mankind. It is first hinted at in Genesis 3:15, where there is the initial hint of salvation and the promise of Jesus coming for all people. This act comes to an end with a picture of the people scattered and then sets the stage for the drama to continue through act two, the calling of a people. [4]
Because of Adam's sin and the fall of man, God's attention is now focused on a plan of redemption for mankind. God wants a people through whom He can work to produce a reflection of Himself, and through whom He can spread the message of redemption to the world. He chooses Abraham (Genesis 12-23), who becomes the father of the Hebrew people, and promised him a country (land), countless descendants (seed), and a worldwide and timeless impact (blessing). Abraham is living in Ur, near the convergence of the Tigris and Euphrates Rivers, at that time. God leads him to the land of Canaan, where Abraham settles and has two sons, Ishmael and Isaac. The rest of Genesis works out God’s call through the lives of his decedents Isaac (Gen. 24-26), Jacob, also known as the Father of the nation of Israel (Gen 27-30), and Joseph (Genesis 37-50), who was the leader in Egypt. The end of this story, displays a further clarification of the promise made in the garden. “The identity of the one foreshadowed to come through Even in Genesis 3:15…is now narrowed to the line of Judah.”[5]
Act four of the drama and finishing out God’s mission in the Old Testament is God’s provision in the exile. Although Israel was being judged for turning their back on God, all the while, God provided for and preserved His chosen people and lifted up prophets to proclaim the coming messiah. It is evident that God has been active throughout the Old Testament history and through His chosen people to call people to Himself and that continues in the New Testament.
The New Testament brings in acts five through seven. Act five is demonstrated in the Gospels where we have Jesus, God incarnate who is our ultimate source for the redemption of mankind. Mankind receives that hope through repenting of their sins and receiving Christ as their Savior. Matthew as written primarily for the Jews has specific passages that include Matthew 9:35-38, where Jesus is seen having compassion on the people and begins to preach, heal and call laborers to the work of mission. This is further seen in Matthew 24:14, where the gospel is to be preached to “all nations” before the end will come. Lastly, there is the Great Commission (Matt. 28:16-20) that is also repeated in the other Gospels. Here we see the authority that was given to Christ and Him passing it on to His disciples to “go, baptize, and teach people to obey. The Gospel of Mark differs from Matthew as its focus on mission is not just for the Jews but also the Gentiles.
What is the nature of God in mission? Well, the beginning, continuation, and future of mission rest in the very being of God. This is difficult for the western church to understand as it is so man-centered. Salvation is of God, through grace, and totally the work of Him. God’s greatest desire is to be glorified though the worship of His creation. Mankind’s greatest purpose is to glorify God, thus the church and its missions efforts are the means to bring that about. Piper states it best and says, “The chief end of man is to glorify God and enjoy Him forever, while the chief end of God is to glorify God and enjoy himself forever.”[6] Piper then goes on to substantiate this though countless Scriptures, both in the New and Old Testament. The entire Bible can be summed up in one word – redemption. This theocentric emphasis, counters what most churches focus on in their efforts in missionary endeavors. They look to the reports and the success they have through establishing churches and the growth that they are able to report through the number saved and baptized and added to the church. However, that is contrary to the nature of God in missions. The highest goal is the glory of God because the being and character of God are the foundation of missions.[7] It is ultimately what God does and the church is privileged to participate, and willing to put God’s working ahead of their own plans and ambitions. Wright hits it with his statement that “we (the church), argue what can legitimately be included in the mission of God expects from the church, when we should ask what kind of church God expects for his mission.”[8]
Mission is ultimately what God does and it is evident in His initiative. God initiated fellowship in the garden even after the fall. That process continues though Abraham and the nation of Israel in Egypt. It is interesting to note at Mount Sinai before giving the gift of the Ten Commandments, God reminds them how He brought them out of the bondage of Egypt (Ex. 20:2). It is then further demonstrated by God in the flesh, who willing took on flesh and went to the cross (John 3:16, Rom 5:8).[9] Speer sums it up best stating “The supreme arguments for missions are not found in any specific words. It is the very being and character of God that the deepest ground of missionary enterprises is to be found.”[10]
Mission theology is the heart of theology and as such feeds and is interconnected to all other aspects of theology. It is understood throughout Scripture that the end result of Missio Dei will be the glorification of the Trinity. So then the Bible itself is “not a theology as such, but rather, a record of theology of mission – God in action on behalf of the salvation of mankind.”[11] If, if fact God’s concern is that mission exists because worship does not, then mission must be the means to the end and what the church is to be and do. Therefore, mission is placed central to the theology of God which is the end to the means. Humanity also has their need for redemption and then has a mandate to be a part of the missions through their church and person witness. And lastly, the created order and the work of God’s Missio Dei and all that He is doing in the world to manifest Himself and His reign.[12]
There are several key themes in mission theology. First there is the kingdom of God. The Bible speaks of the kingdom of God in two ways. First of all, it stipulates that He reigns over all and that his kingdom is all-inclusive. At the same time, the Bible speaks of the kingdom of God as that which Christ came to reveal on earth and which stands in opposition to the kingdom of this sinful world.[13] Therefore, mission and the kingdom are undeniably connected and are both the seat of operations and the goal of which Christians as they are following Christ’s mandate. This theme of the kingdom is evident when churches are on mission and putting God’s plan into action through church-planting and as they represent the kingdom as true ambassadors.[14] Secondly, Christ is central to mission and it is through His finished work on the cross that we put our faith in. Christ is the conscience center of the mission of the church and the objective of the church is to “bring about the obedience of faith “for the sake of his name among all the nations” (Rom 1:5).[15] Thirdly, there is the role in mission of the Holy Spirit. After Pentecost, God’s mission work turned from working through a particular people to working in the midst of peoples by the baptism of the Holy Spirit.[16] The Holy Spirit pervades mission by His convicting power and the empowering of Christians in witnessing. In addition, He is the enabler of those that receive Christ to live and be molded into His image. Fourthly, there is the bride of Christ, His church. This is most evident in the book of Acts, which prescribes and gives an example of how the church is to grow and to spread the Gospel.[17] These along with other motifs are seen in mission theology and help to define how it all comes about. It all points to the central need and the reestablishment of a relationship with a loving God, and to love with all their heart, soul, and mind (Matt 22:37).
Mission Theology has many relationships. The first is the missionaries themselves. These are those whom are sent forth and although all Christians have an obligation, as seen in the Great Commission verses. In the technical and traditional sense, “a missionary is a Christian messenger of the gospel, sent fort by the authority of the Lord and the church to cross national borders and/or cultural and religious lines in order to occupy new frontiers for Christ, to preach the gospel of redemption…to make disciples…and to establish functioning and evangelizing churches.”[18] As a missionary is sent forth with a definite assignment to fulfill distinguish him from an ordinary Christian and their obligation to fulfill the Great Commission. Secondly, there is the relationship of the church leaders to theology of mission. I will have to commend Piper’s book Let the Nations be Glad and his church as a great model to follow. A church leader should have as their foundation the idea of mission. It is to be the leader’s passion to spread the gospel and to teach and equip their congregations to get on-mission and working in God’s plan. In addition, church leaders must encourage their congregations to partner with their missionaries and to expose them to seeing first-hand how God is working despite us. Furthermore, church leaders need to focus on kingdom work through their missions and not on building their own empires. Lastly, there are the Christians themselves. They too are to be involved in missions as they are to be obedient to the Great Commission verses as already stated. Furthermore, it is also in sync with the doctrine of the priesthood of the believer and the essential missionary nature of the church. It is our obligation only to go and to proclaim the gospel and then leave the saving to the work of the Holy Spirit. It is every Christian’s obligation then to know what the Word of God says in relation to leading them to their responsibility in responding to the gospel message.
In conclusion, it is clear that the Scripture, and in fact the entire Bible is a book on mission. God throughout the Old Testament, used a person and a nation to be a lighthouse to bring mankind into a right relationship with himself. In the New Testament, God incarnate and his disciples were to spread the new covenant and gospel to all nations that they are to repent and receive Christ finished work by faith. Mission is the very being of God and is seen by his constant initiation in restoring mankind into a right relationship. It is therefore the obligation and the privilege for the church to be active in evangelizing their Jerusalem and to be active in sending forth other to reach the nations of the world. May we all be reminded that “the chief end of man is to glorify God and enjoy him forever.”[19]
BIBLIOGRAPHY
Glasser F. Arthur. Announcing the Kingdom: The Story of Go's Mission in the Bible. Grand Rapids. MI: Baker Academic, 2003.
Moreau, Scott A., Gary R. Corwin, Gary B. McGee. Introducing World Missions: A Biblical, Historical, and Practical Survey. Grand Rapids, MI: Baker Academic, 2007.
Peters, George W. A Biblical Theology of Missions. Chicago, IL: Moody Press, 1972.
Piper, John. Let the Nations Be Glad!: The Supremacy of God in Missions. Grand Rapids, MI: Baker Academic, 2003.
Speer, Robert E. Christianity and the Nations. New York: Revell, 1910, 17-18. Quoted in George w. Peters, A Biblical Theology of Missions. Chicago: Moody, 1972, 55.
Wright, Christopher J.H. The Mission of God. Downers Grove, IL: Intervarsity, 2006.
[1] Glasser F. Arthur, Announcing the Kingdom: The Story of God's Mission in the Bible (Grand Rapids. MI: Baker Academic, 2003), 11.
[2] Ibid. 17
[3] Gary R. Corwin A. Scott Moreau, Gary B. McGee, Introducing World Missions: A Biblical, Historical, and Practical Survey (Grand Rapids, MI: Baker Academic, 2007), 29.
[4] Ibid. p. 29-30.
[5] Ibid. p. 32.
[6] John Piper, Let the Nations Be Glad!: The Supremacy of God in Missions (Grand Rapids, MI: Baker Academic, 2003), 21.
[7] George W. Peters, A Biblical Theology of Missions (Chicago, IL: Moody Press, 1972), 57.
[8] Christopher J.H Wright, The Mission of God (Downers Grove, IL: Intervarsity, 2006), 534.
[9] Peters, A Biblical Theology of Missions, 64.
[10] Robert E. Speer, Christianity and the Nations (New York: Revell, 1910), 17-18; quoted in George W. Peters, A Biblical Theology of Missions (Chicago: Moody, 1972).
[11] Peters, A Biblical Theology of Missions, 9.
[12] Gary R. Corwin A. Scott Moreau, Gary B. McGee, Introducing World Missions. 76.
[13]Moller, F. P. (1998). Vol. 4: Kingdom of God, church and sacraments. Words of light and life. Pretoria: Van Schaik Religious Books.
[14] Gary R. Corwin A. Scott Moreau, Gary B. McGee, Introducing World Missions, 81.
[15] John Piper, Let the Nations be Glad. 111.
[16] Glasser F. Arthur, Announcing the Kingdom. 259.
[17] Gary R. Corwin A. Scott Moreau, Gary B. McGee, Introducing World Missions:, 83.
[18] Peters, A Biblical Theology of Missions, 248-249.
[19] Piper. Let the Nations Be Glad. 21.
Reconciliation – another facet of Election
The doctrine of election is no doubt one of those “secret things that belong to the Lord our God” (Deut 29:29), and we must rest in the fact that God in His infinite wisdom and knowledge understands it completely and unequivocally. For us it is a paradox, something that seems to not be in agreement or contradicts itself, yet is true. The truth of election is that God has, in His Master Plan, chosen us for His universal body, the church before the foundation of the world (Eph. 1:4). Additionally, it is understood that we, although chosen, have a responsibility to respond to His grace by faith. This is not a situation where it is an “either/or” but is a “both/and.” For example, Jesus was “both” 100% God “and” 100% man. Of course, we could go on but, because this doctrine is so difficult and divisive, especially within the Baptist church, we have dismissed it and flippantly bypass and refuse to discuss and study this great doctrine. This must not be so, and we must remember our Christian heritage and understand that great men in the past struggled with this and other such difficult doctrines that we today better understand them because they asked the difficult questions and embraced the tension. In addition, Paul in all his letters to the churches thought it to be such an important doctrine that he includes it in all his letters. I believe that God, in His sovereignty, has left this and other difficult doctrines, for us to wrestle with and to know that there is always going to be a tension when one delves into this and other deep doctrines in Scripture. We, I believe, in pouring over Scripture and studying this and other difficult and yet great doctrines will come to know our Savior and God better and will lift Him back up to His rightful place as the Sovereign God. We, as humans, and throughout history in trying to understand God have shamefully pulled Him down and put Him into a box that we can systematize and understand. We must not allow ourselves to do this and remember what Isaiah said, “For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts” (Isa. 55:9).
I want to look at just one more facet, of the many, in the doctrine of election. That is the doctrine of Reconciliation. The emphasis of reconciliation is that of making peace with God. Man who was estranged from God is brought into communion with God. Sin had created a barrier between man and God and rendered man hostile toward God (Isa. 59:1–2; Col. 1:21, 22; Ja. 4:4). Through Christ that enmity and the wrath of God was removed (Rom. 5:10). Reconciliation may thus be defined as “God removing the barrier of sin, producing peace and enabling man to be saved.” There are two parts to reconciliation. The objective aspect of reconciliation is that in which man is reconciled to God prior to faith and man is rendered savable (2 Cor. 5:18a, 19a). This is provisional reconciliation. The subjective aspect of reconciliation is that in which man is reconciled to God when he believes (2 Cor. 5:18b, 19b). This is experimental reconciliation.
The word reconciliation comes from the Greek word katalasso, which means “to effect a change, to reconcile.” God is the one who initiated this change or reconciliation; He moved to reconcile sinful man to Himself (2 Cor. 5:18, 19). On the other hand, man is the object of reconciliation. It was man who had moved out of fellowship with God; therefore, man needed to be restored. This reconciliation has been provided for the whole world, but it is effective only when it is received by personal faith.[1]
Reconciliation is manward: man was the one that had moved out of fellowship because of sin, and man needed to be reconciled to renew the fellowship.[2]
Thus, God is and was beforehand with men and He has reconciled Himself to the world through the cross and does beseech or implore men to accept reconciliation. The key is to remember who the initiator is – it’s God! It is our responsibility, and I believe this is probably the best term to use, to grasp His overtures or initiative of grace, as He is the offended One, who has acted first with the word of appeasement, which is another word for reconciliation. We need not to call in question His willingness to save, but must deplore and condemn our own foolish maliciousness. If we do not come to God as one who seeks favor, we live in contempt, anger, malice, self-sufficiency, and God calls that enmity or a deep rooted hatred (Rom 8:7; Ja 4:4). That’s why the Scriptures teach us the necessity of a Mediator, a Messiah, to be embraced in love with all our heart. Jesus then, is the One who we submit to as our king to rule us, as a Prophet to guide, as a Priest to take away our sin and death, and all this by faith in the beloved Son. On the negative side, the Bible also teaches us that we are not to guide ourselves, nor to obey ourselves, not to try and rule and conquer sin, but to cleave to the One who will do all and has done all for us. We must, in the difficulty of this doctrine, understand that our salvation is Christ’s work, but to cleave to Him by faith is our responsibility, and with this faith is the necessity of our daily repentance as mourning for our sin which Christ by grace removed.
We then must ask and pray as Paul did in Ephesians 1:15-23, to teach us that faith apprehends Christ’s righteousness not only for the satisfaction of justice, but as unspotted evidence of His love towards us. It is the infection of faith through the light of the gospel that we respond to and become His child (1 Cor 4:4; Jn 1:12). We also must ask for help that we would make use of His work of salvation as the ground of peace, and of His favor to, and acceptance of us the sinner, so that we may live always near the cross.
[1] John F. Walvoord, Jesus Christ Our Lord (Chicago: Moody, 1969), p. 182.
[2]Paul P. Enns, The Moody Handbook of Theology (Chicago, Ill.: Moody Press, 1997, c1989), 324.
I want to look at just one more facet, of the many, in the doctrine of election. That is the doctrine of Reconciliation. The emphasis of reconciliation is that of making peace with God. Man who was estranged from God is brought into communion with God. Sin had created a barrier between man and God and rendered man hostile toward God (Isa. 59:1–2; Col. 1:21, 22; Ja. 4:4). Through Christ that enmity and the wrath of God was removed (Rom. 5:10). Reconciliation may thus be defined as “God removing the barrier of sin, producing peace and enabling man to be saved.” There are two parts to reconciliation. The objective aspect of reconciliation is that in which man is reconciled to God prior to faith and man is rendered savable (2 Cor. 5:18a, 19a). This is provisional reconciliation. The subjective aspect of reconciliation is that in which man is reconciled to God when he believes (2 Cor. 5:18b, 19b). This is experimental reconciliation.
The word reconciliation comes from the Greek word katalasso, which means “to effect a change, to reconcile.” God is the one who initiated this change or reconciliation; He moved to reconcile sinful man to Himself (2 Cor. 5:18, 19). On the other hand, man is the object of reconciliation. It was man who had moved out of fellowship with God; therefore, man needed to be restored. This reconciliation has been provided for the whole world, but it is effective only when it is received by personal faith.[1]
Reconciliation is manward: man was the one that had moved out of fellowship because of sin, and man needed to be reconciled to renew the fellowship.[2]
Thus, God is and was beforehand with men and He has reconciled Himself to the world through the cross and does beseech or implore men to accept reconciliation. The key is to remember who the initiator is – it’s God! It is our responsibility, and I believe this is probably the best term to use, to grasp His overtures or initiative of grace, as He is the offended One, who has acted first with the word of appeasement, which is another word for reconciliation. We need not to call in question His willingness to save, but must deplore and condemn our own foolish maliciousness. If we do not come to God as one who seeks favor, we live in contempt, anger, malice, self-sufficiency, and God calls that enmity or a deep rooted hatred (Rom 8:7; Ja 4:4). That’s why the Scriptures teach us the necessity of a Mediator, a Messiah, to be embraced in love with all our heart. Jesus then, is the One who we submit to as our king to rule us, as a Prophet to guide, as a Priest to take away our sin and death, and all this by faith in the beloved Son. On the negative side, the Bible also teaches us that we are not to guide ourselves, nor to obey ourselves, not to try and rule and conquer sin, but to cleave to the One who will do all and has done all for us. We must, in the difficulty of this doctrine, understand that our salvation is Christ’s work, but to cleave to Him by faith is our responsibility, and with this faith is the necessity of our daily repentance as mourning for our sin which Christ by grace removed.
We then must ask and pray as Paul did in Ephesians 1:15-23, to teach us that faith apprehends Christ’s righteousness not only for the satisfaction of justice, but as unspotted evidence of His love towards us. It is the infection of faith through the light of the gospel that we respond to and become His child (1 Cor 4:4; Jn 1:12). We also must ask for help that we would make use of His work of salvation as the ground of peace, and of His favor to, and acceptance of us the sinner, so that we may live always near the cross.
[1] John F. Walvoord, Jesus Christ Our Lord (Chicago: Moody, 1969), p. 182.
[2]Paul P. Enns, The Moody Handbook of Theology (Chicago, Ill.: Moody Press, 1997, c1989), 324.
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