I recently did a series on having a quiet time that mostly discussed the mechanics of how they can be done. Well, this morning I had a wonderful devotional time with the Lord. I normally start my quiet time with a good ole fashioned cup of coffee – Folders Columbian to be exact.
I spend a few moments being still and preparing my heart for what God has for me. I then take out my journal and write “Thoughts:” and begin to just write about the day prior and whatever might be on my heart. Some days there is very little and others, like today, there is much.
I then began my reading routine and list in my journal “Bible:” and start with either Proverbs or the Psalms. Today U began from the book of Psalm chapter 42. The first verse immediately reached out and grabbed me so I began to write that verse down in my journal and normally as I do that is when God really begins to speak. Well the verse says, “As the heart panteth after the water brooks, so panteth my soul after thee, O God.” Now I know that this is a very familiar verse, however, I have been in a time of fasting and prayer and this was a huge affirmation from the Word of God that this is what I needed to be doing. I began to meditate on this verse for some time. The verse describes the incredible thirst and desire that “a deer” would have after being chased and literally running for his life. And how there is always an incredible thirst that there after not only extreme physical exertion but that is heightened by the fear and adrenaline that would be pumping through its body.
The words fear and exertion and love began to roll around in my mind. I thought about how fear always heightens your attention to detail and focus. In my former job as a Special Forces guy, we would always be doing something in the realm that would cause great fear. Whether that was jumping out of airplanes, close quarter combat, etc., it always heightened our senses and made our focus intense on the task at hand. Well the same is true with our God – “the fear of the Lord.” What does it mean to fear God? Does it mean to fear him as we would a poisonous snake? We know that it doesn’t, but we’re really not sure why.
The words the Bible uses mean literally “to fear.” Translators try alternatives, words like awe, respect, reverence, but none quite captures the raw strength of the word fear. The key to what the Bible means lies, I think, in what happens to our consciousness when we fear something. As I said earlier, when we were doing some pretty fearful things in Special Forces it marvelously focused our minds. The idea is that the experience of being brought right up to the point of possible death, and then coming through it, brings intense focus. That’s the key: What we fear marvelously focuses us. The fear of God is respect and awe and reverence. But it is these things, to a degree, that are like terror in their intensity.
Therefore, the Bible sees no conflict between fearing God and loving and trusting him. There’s that other word we’ll get to in another post. Astoundingly, when Jesus wants to calm our fears, he tells us to first do what? – fear God!
Luke 12:4-5: “And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.”
That is God he is talking about, the one who can throw us into hell, and the one we are to address in prayer as Abba, Daddy. Here again is that combination of fear and love. Then, without even a break or change in thought, he says we should relax: “ ‘even the hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows.’ ” (v. 7). His message: You are worth everything to the One who is to be feared. Fear God and you’ll fear nothing else!
Later, in the same chapter, Jesus utters some of my f”avorite words: Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.” (Luke 12:32).
The bottom line is what one most deeply loves, one most deeply fears. In example would be the love that you have for your wife or husband. At its best, my love for my wife is like terror in its intensity. I often tell her that I fear her more than anybody on earth. What it is most and should be the same toward our awesome God is the fear I have of hurting her! Her worth to me is staggering in its weight.
The combination of great, overwhelming strength and power with tender love is as hard for us to sometimes hold together. Addressing God as Father can become electrifying, if we can put these two together in our minds – combining infinite love and tenderness with infinite holiness and power. It can become the source of our greatest seriousness and our deepest joy, that one of such might can be called Father, and that our Father can be one with such might! Fear and love go together.
Can you see how fear and love coupled together could bring about an incredible thirst, desire and focus? This all creates an intense exertion to know God and to realize that like the hunter He is pursuing us. He wants communion with us. He calls us to prayer!
No character in the Bible found anything approaching a face-to-face encounter with God anything less than shattering. We must learn to act and think as people who are amazed that our proximity to holy things has not left us vaporized. We must pray that God will cultivate in our spirits fresh awareness of his majesty and goodness, and that we not confuse his goodness with his being safe. Along with our Bibles, we should be ready to put on a crash helmet when we come to worship.
What no delight in life can pass on is what is given in prayer. It is the pleasure of his company.
How's your devotional life? Have you heard from God lately? That was just the start of a great devotion I had today. When I turned to Proverbs 25 I began to read about how to purify silver. Whew! You see I got some impurities that need to go. I asked God to turn up the heat as high as it needs to go until the reflection of Jesus is seen in me. That's a lot of heat!
Bibliography:
Ben Patterson and David L. Goetz, vol. 7, Deepening Your Conversation With God, The pastor's soul series; Library of leadership development (Minneapolis, Minn.: Bethany House Publishers, 1999), 75-76.
Wednesday, August 25, 2010
Tuesday, June 29, 2010
Is Jesus the Only Way of Salvation?
There are three options recognized by theologians today. Only one of them is found in the Bible. The other two are heretical.
Exclusivism: Salvation is found only through faith in Jesus Christ. Only those who have trusted Christ are saved. They are declared to be right with God and all their sins are forgiven. No one, who does not trust in Jesus Christ has any hope of salvation, but may only expect to be judged and condemned to everlasting Hell.
This is the position of the Bible:
“I am the way and the truth and the life; no one comes to the Father but through Me,” (John 14:6). “For there is no other name given under Heaven whereby we can be saved,” Acts 4:12.
“Therefore by the deeds of the Law, no flesh shall be justified. . .” Romans 3:20. “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt” (Daniel 12:2). “Then shall He say also to them on the left hand, Depart from me, you accursed, into everlasting fire prepared for the devil and his angels” (Matthew 25:41).
This has been the teaching of the church through the centuries:
It was the belief held by Augustine, Martin Luther, John Calvin, Jonathan Edwards, D. L. Moody, and C. H. Spurgeon.
This is the belief held by Bible believing Christians today: This includes people such as Billy Graham, Elizabeth Eliot, John MacArthur, Beth Moore, Ergun Caner, Paige Patterson, and Jerry Falwell.
This has been the teaching of Baptists in the past:
These examples are from the London Confession adopted by Baptists in England in 1644:
V. All mankind being thus fallen, and become altogether dead in sins and trespasses, and subject to the eternal wrath of the great God by transgression; yet the elect, which God has(1) loved with an everlasting love, are(2) redeemed, quickened, and saved, not by themselves, neither by their own works, lest any man should boast himself, but wholly and only by God of(3) His free grace and mercy through Jesus Christ, who of God is made unto us wisdom, righteousness, sanctification and redemption, that as it is written he that rejoices, let him rejoice in the Lord. 1) Jer. 31:2 2) Gen 3:15; Eph. 1:3, 7; 2:4, 9; 1 Thes. 5:9; Acts 13:38 3) 1 Cor.5:21; Jer. 9:23, 24
VI. (1) This therefore is life eternal, to know the only true God, and whom He has sent Jesus Christ. (2) And on the contrary, the Lord will render vengeance in flaming fire to them that know not God, and obey not the Gospel of our Lord Jesus Christ. 1) John 17:3; Heb. 5:9; Jer. 23:5, 6 2) 2 Thes. 1:8; John 3:36
These examples are from the Midland Confession of Faith, adopted by English Baptists in 1655:
10th. That every man is justified by Christ -- Romans; viii.33; I Cor. vi.11; apprehended by faith; and that no man is justified in the sight of God partly by Christ and partly by works. Romans iii.20,28,30; Gal. v.4.
16th. That at the time appointed of the Lord, the dead bodies of all men, just and unjust, shall rise again out of their graves, that all may receive according to what they have done in their bodies, be it good or evil.
It is the teaching of Southern Baptists today:
These are from our Baptist Faith and Message:
IV. Salvation
Salvation involves the redemption of the whole man, and is offered freely to all who accept Jesus Christ as Lord and Saviour, who by His own blood obtained eternal redemption for the believer. In its broadest sense salvation includes regeneration, justification, sanctification, and glorification. There is no salvation apart from personal faith in Jesus Christ as Lord. . . .
X. Last Things
God, in His own time and in His own way, will bring the world to its appropriate end. According to His promise, Jesus Christ will return personally and visibly in glory to the earth; the dead will be raised; and Christ will judge all men in righteousness. The unrighteous will be consigned to Hell, the place of everlasting punishment. The righteous in their resurrected and glorified bodies will receive their reward and will dwell forever in Heaven with the Lord.
Isaiah 2:4; 11:9; Matthew 16:27; 18:8-9; 19:28; 24:27,30,36,44; 25:31-46; 26:64; Mark 8:38; 9:43-48; Luke 12:40,48; 16:19-26; 17:22-37; 21:27-28; John 14:1-3; Acts 1:11; 17:31; Romans 14:10; 1 Corinthians 4:5; 15:24-28,35-58; 2 Corinthians 5:10; Philippians 3:20-21; Colossians 1:5; 3:4; 1 Thessalonians 4:14-18; 5:1ff.; 2 Thessalonians 1:7ff.; 2; 1 Timothy 6:14; 2 Timothy 4:1,8; Titus 2:13; Hebrews 9:27-28; James 5:8; 2 Peter 3:7ff.; 1 John 2:28; 3:2; Jude 14; Revelation 1:18; 3:11; 20:1-22:13.
There are two main heresies afoot about salvation these days.
Pluralism: All religions lead to God, at least all of the higher ones, for they are all in touch with the same spiritual realities. Each religion merely describes these realities differently. Thus, anyone who follows any of the “higher” religions may be assured that he really is in touch with God.
This is the position of many Americans today. It is the unofficial position of most television networks and programs, and is represented as the only morally sound position in many venues of public life.
Here are a couple of examples:
“We [Muslims, Jews, and Christians] all worship the same God.”
--Walter Abdur Ra’uf Declerck, quoted in The Fort Worth Star Telegram, Oct. 25, 2003, page 3F.
“The great religious traditions are to be regarded as alternative [salvational] “spaces” within which, or “ways” along which, men and women can find salvation/liberation/enlightenment/fulfillment.. . . The great world traditions have in fact all proved to be realms within which, or routes along which people are enabled to advance in the transition from self-centeredness to Reality-centeredness. . . . Accordingly, by attending to other traditions than one’s own, one may become aware of other aspects or dimensions of the Real, and of other possibilities of response to the Real. . .”
--John Hick, British Theologian
Inclusivism: Jesus is the only Savior, but He will save some who have never trusted Him. We can affirm that Salvation is only in Christ, without affirming the need to tell others about Him as they need not have faith in Him anyway.
This is the position of many Catholics, who believe that other religions are more or less able to save depending on how similar they are to Catholicism. Thus, other denominations, and religions which teach that there is one God, or those which teach a high view of ethics will lead their followers to salvation.
This is the view of many mainline denominations, and most theologians today as well.
Here is an example:
“It is. . . quite possible to suppose that there are supernatural, grace-filled elements in non-Christian religions.. . . A lawful religion. . . can be regarded on thye whole as a positive means of gaining the right relationship to God and thus for the attaining of salvation. . . The member of an extra-Christian religion. . . [is] an anonymous Christian.”
--Karl Rahner, Catholic Theologian
The biblical answer is "Yes", Jesus is the only way. The basic problem that I see in not wanting to see Jesus as the only way for salvation is too high a view of ourselves. You see, most people want a man-centered gospel as opposed to a God-centered gospel. In other words, "God loves me" period. That sounds good, but that makes us the object of salvation - man-centered. However, if we say "God loves me so that I can glorify Him" that makes God the object of our salvation. Subtle but a huge distinction.
Exclusivism: Salvation is found only through faith in Jesus Christ. Only those who have trusted Christ are saved. They are declared to be right with God and all their sins are forgiven. No one, who does not trust in Jesus Christ has any hope of salvation, but may only expect to be judged and condemned to everlasting Hell.
This is the position of the Bible:
“I am the way and the truth and the life; no one comes to the Father but through Me,” (John 14:6). “For there is no other name given under Heaven whereby we can be saved,” Acts 4:12.
“Therefore by the deeds of the Law, no flesh shall be justified. . .” Romans 3:20. “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt” (Daniel 12:2). “Then shall He say also to them on the left hand, Depart from me, you accursed, into everlasting fire prepared for the devil and his angels” (Matthew 25:41).
This has been the teaching of the church through the centuries:
It was the belief held by Augustine, Martin Luther, John Calvin, Jonathan Edwards, D. L. Moody, and C. H. Spurgeon.
This is the belief held by Bible believing Christians today: This includes people such as Billy Graham, Elizabeth Eliot, John MacArthur, Beth Moore, Ergun Caner, Paige Patterson, and Jerry Falwell.
This has been the teaching of Baptists in the past:
These examples are from the London Confession adopted by Baptists in England in 1644:
V. All mankind being thus fallen, and become altogether dead in sins and trespasses, and subject to the eternal wrath of the great God by transgression; yet the elect, which God has(1) loved with an everlasting love, are(2) redeemed, quickened, and saved, not by themselves, neither by their own works, lest any man should boast himself, but wholly and only by God of(3) His free grace and mercy through Jesus Christ, who of God is made unto us wisdom, righteousness, sanctification and redemption, that as it is written he that rejoices, let him rejoice in the Lord. 1) Jer. 31:2 2) Gen 3:15; Eph. 1:3, 7; 2:4, 9; 1 Thes. 5:9; Acts 13:38 3) 1 Cor.5:21; Jer. 9:23, 24
VI. (1) This therefore is life eternal, to know the only true God, and whom He has sent Jesus Christ. (2) And on the contrary, the Lord will render vengeance in flaming fire to them that know not God, and obey not the Gospel of our Lord Jesus Christ. 1) John 17:3; Heb. 5:9; Jer. 23:5, 6 2) 2 Thes. 1:8; John 3:36
These examples are from the Midland Confession of Faith, adopted by English Baptists in 1655:
10th. That every man is justified by Christ -- Romans; viii.33; I Cor. vi.11; apprehended by faith; and that no man is justified in the sight of God partly by Christ and partly by works. Romans iii.20,28,30; Gal. v.4.
16th. That at the time appointed of the Lord, the dead bodies of all men, just and unjust, shall rise again out of their graves, that all may receive according to what they have done in their bodies, be it good or evil.
It is the teaching of Southern Baptists today:
These are from our Baptist Faith and Message:
IV. Salvation
Salvation involves the redemption of the whole man, and is offered freely to all who accept Jesus Christ as Lord and Saviour, who by His own blood obtained eternal redemption for the believer. In its broadest sense salvation includes regeneration, justification, sanctification, and glorification. There is no salvation apart from personal faith in Jesus Christ as Lord. . . .
X. Last Things
God, in His own time and in His own way, will bring the world to its appropriate end. According to His promise, Jesus Christ will return personally and visibly in glory to the earth; the dead will be raised; and Christ will judge all men in righteousness. The unrighteous will be consigned to Hell, the place of everlasting punishment. The righteous in their resurrected and glorified bodies will receive their reward and will dwell forever in Heaven with the Lord.
Isaiah 2:4; 11:9; Matthew 16:27; 18:8-9; 19:28; 24:27,30,36,44; 25:31-46; 26:64; Mark 8:38; 9:43-48; Luke 12:40,48; 16:19-26; 17:22-37; 21:27-28; John 14:1-3; Acts 1:11; 17:31; Romans 14:10; 1 Corinthians 4:5; 15:24-28,35-58; 2 Corinthians 5:10; Philippians 3:20-21; Colossians 1:5; 3:4; 1 Thessalonians 4:14-18; 5:1ff.; 2 Thessalonians 1:7ff.; 2; 1 Timothy 6:14; 2 Timothy 4:1,8; Titus 2:13; Hebrews 9:27-28; James 5:8; 2 Peter 3:7ff.; 1 John 2:28; 3:2; Jude 14; Revelation 1:18; 3:11; 20:1-22:13.
There are two main heresies afoot about salvation these days.
Pluralism: All religions lead to God, at least all of the higher ones, for they are all in touch with the same spiritual realities. Each religion merely describes these realities differently. Thus, anyone who follows any of the “higher” religions may be assured that he really is in touch with God.
This is the position of many Americans today. It is the unofficial position of most television networks and programs, and is represented as the only morally sound position in many venues of public life.
Here are a couple of examples:
“We [Muslims, Jews, and Christians] all worship the same God.”
--Walter Abdur Ra’uf Declerck, quoted in The Fort Worth Star Telegram, Oct. 25, 2003, page 3F.
“The great religious traditions are to be regarded as alternative [salvational] “spaces” within which, or “ways” along which, men and women can find salvation/liberation/enlightenment/fulfillment.. . . The great world traditions have in fact all proved to be realms within which, or routes along which people are enabled to advance in the transition from self-centeredness to Reality-centeredness. . . . Accordingly, by attending to other traditions than one’s own, one may become aware of other aspects or dimensions of the Real, and of other possibilities of response to the Real. . .”
--John Hick, British Theologian
Inclusivism: Jesus is the only Savior, but He will save some who have never trusted Him. We can affirm that Salvation is only in Christ, without affirming the need to tell others about Him as they need not have faith in Him anyway.
This is the position of many Catholics, who believe that other religions are more or less able to save depending on how similar they are to Catholicism. Thus, other denominations, and religions which teach that there is one God, or those which teach a high view of ethics will lead their followers to salvation.
This is the view of many mainline denominations, and most theologians today as well.
Here is an example:
“It is. . . quite possible to suppose that there are supernatural, grace-filled elements in non-Christian religions.. . . A lawful religion. . . can be regarded on thye whole as a positive means of gaining the right relationship to God and thus for the attaining of salvation. . . The member of an extra-Christian religion. . . [is] an anonymous Christian.”
--Karl Rahner, Catholic Theologian
The biblical answer is "Yes", Jesus is the only way. The basic problem that I see in not wanting to see Jesus as the only way for salvation is too high a view of ourselves. You see, most people want a man-centered gospel as opposed to a God-centered gospel. In other words, "God loves me" period. That sounds good, but that makes us the object of salvation - man-centered. However, if we say "God loves me so that I can glorify Him" that makes God the object of our salvation. Subtle but a huge distinction.
Friday, June 11, 2010
Martha B. McKee Coggins.
I got a call from Pam Coggins asking if I would be a part of the memorial services for her mom and, of course, I agreed and immediately began to pray and ask the Lord what I could say to be a comfort to Pam and the family.
As always, God is so good and as I was studying for a message, I happened to be looking at a passage in Isaiah. Although, I had already read and studied it, the Lord prompted me to read it once again. While I read the verse it became evident that these were the verses I were to read to give encouragement to the grieving family and loved ones.
Scripture Reading - Isaiah 43:1-4
But now thus saith the LORD that created thee, … Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine. When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee. For I am the LORD thy God, the Holy One of Israel, thy Saviour: …Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life.
Many had shared through the passing years the wonderful companionship and fellowship they had with sister Martha. They will forever cherish the many blessed memories that come to us from those moments. Her faithfulness, friendship, and joy of the Lord will continue their radiance and testimony in our lives. And we know that we’ll see Martha again on the other side of eternity.
We continue to pray for Pam, Peggy, Howard and the family in their loss. May God overwhelm them with His great peace and assurance that she is now more alive than she has ever been.
Obituary
Mrs. Martha B. McKee Coggins, age 82, Jonesborough, our loving wife, mother, and grandmother went home to be with Jesus, Friday, May 28, 2010 at the Four Oaks Health Care Center. She will forever be in our hearts. Mrs. Coggins was a native of Washington County and daughter of the late Frank & Lillie Cole McKee. In addition to her parents, Mrs. Coggins was also preceded in death by an infant daughter, a brother, Everett McKee, a sister, Christine Phillips and a half-sister, Sylvia Phillips. She was a member of Cherokee Baptist Church where she taught the Pre-School Sunday School Class for many years. Survivors include her husband of 63 years, Robert Howard Coggins, Jonesborough; two daughters and son-in-law, Pam Coggins and Peggy & Charles Broyles, all of Jonesborough; grandson, Jeremy Broyles and wife Joleene, Jonesborough; great-grandson, Ethan Broyles; twin-sister, Mary Malone, Jonesborough; sister, Louise Matson, West Grove, PA and half-sister, Shirley Bennett, Nashville; and several nephews and nieces. The family would like to thank the staff of Four Oaks Health Care Center for their wonderful care and kindness shown to their mother.
As always, God is so good and as I was studying for a message, I happened to be looking at a passage in Isaiah. Although, I had already read and studied it, the Lord prompted me to read it once again. While I read the verse it became evident that these were the verses I were to read to give encouragement to the grieving family and loved ones.
Scripture Reading - Isaiah 43:1-4
But now thus saith the LORD that created thee, … Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine. When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee. For I am the LORD thy God, the Holy One of Israel, thy Saviour: …Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life.
Many had shared through the passing years the wonderful companionship and fellowship they had with sister Martha. They will forever cherish the many blessed memories that come to us from those moments. Her faithfulness, friendship, and joy of the Lord will continue their radiance and testimony in our lives. And we know that we’ll see Martha again on the other side of eternity.
We continue to pray for Pam, Peggy, Howard and the family in their loss. May God overwhelm them with His great peace and assurance that she is now more alive than she has ever been.
Obituary
Mrs. Martha B. McKee Coggins, age 82, Jonesborough, our loving wife, mother, and grandmother went home to be with Jesus, Friday, May 28, 2010 at the Four Oaks Health Care Center. She will forever be in our hearts. Mrs. Coggins was a native of Washington County and daughter of the late Frank & Lillie Cole McKee. In addition to her parents, Mrs. Coggins was also preceded in death by an infant daughter, a brother, Everett McKee, a sister, Christine Phillips and a half-sister, Sylvia Phillips. She was a member of Cherokee Baptist Church where she taught the Pre-School Sunday School Class for many years. Survivors include her husband of 63 years, Robert Howard Coggins, Jonesborough; two daughters and son-in-law, Pam Coggins and Peggy & Charles Broyles, all of Jonesborough; grandson, Jeremy Broyles and wife Joleene, Jonesborough; great-grandson, Ethan Broyles; twin-sister, Mary Malone, Jonesborough; sister, Louise Matson, West Grove, PA and half-sister, Shirley Bennett, Nashville; and several nephews and nieces. The family would like to thank the staff of Four Oaks Health Care Center for their wonderful care and kindness shown to their mother.
Wednesday, June 2, 2010
How Long Should a Devotional Time Last?
Some people claim that they never have time for daily devotions. These same people may schedule three meals a day and snacks between the meals. Obviously it is difficult to find legitimate excuses for not having a daily devotional time. So taking time for daily devotions is an issue of priorities. We take time or make time to do the things that are really important to us. The priority we give to our daily devotions helps show how much our relationship to God means to us.
The quality and depth of a devotional time is more important than its quantity and length. Nevertheless you can hardly have a successful devotional time by rushing in and out of the presence of God for a spiritual lift as you would go through a drive through for a latte (that’s French for an expensive cup of coffee). Therefore you should not hurry your devotional time but should plan for sufficient time to focus on the Lord and communicate meaningfully with Him. Then you will strengthen your relationship to God and see your devotional time develop rather than decline.
The length of personal devotions may be limited by your schedule for sleeping, eating, working, family time, and other responsibilities. Exceptions to these factors are days off work, periods of fasting, or special occasions planned for time with the Lord. However, we usually find time for the activities we really desire to do. And we should be willing to miss a meal or some sleep if necessary in order to spend time with the Lord.
On occasions such as a trip to the mountains or beach, we may be free from our routine schedule to have a longer devotional time. However, this is where I often get out of my routine and have less of devotional time if any at all. Before major decisions Christians might extend their prayer time throughout the night (Luke 6:12–13). Again, shorter and more frequent devotional times often best fit a daily schedule filled with decisions, meetings, advising, and numerous intense activities that call for renewed wisdom and strength from the Lord.
Here is a plan to get you started.
“Thirty Minutes With God”
1. Relax (2 minutes)
Be still and be quiet! Slow down! Prepare your heart. Take a few deep breaths and wait on God.
2. Read (5 minutes)
Begin reading where you left off the day before. Read until you feel God has told you something. Then stop and think about it.
3. Reflect (8 minutes)
Think about what the passage means to your life, and write those thoughts down. Part of reflecting is memorizing verses that speak to you in a special way.
4. Record (5 minutes)
Write out a personal application statement that is practical, possible, and measurable. If you can't write it down, you probably don't understand it. Remember also that context of Scripture is important and if not careful we can "make" or "adjust" God's word to say what we want as opposed to what the timeless principle is.
5. Request (10 minutes)
Conclude your Quiet Time by talking to God about what He has shown you and making your requests from your prayer list.
Bibliography:
Charles R. Swindoll and Roy B. Zuck, Understanding Christian Theology (Nashville, Tenn.: Thomas Nelson Publishers, 2003), 1071.
The quality and depth of a devotional time is more important than its quantity and length. Nevertheless you can hardly have a successful devotional time by rushing in and out of the presence of God for a spiritual lift as you would go through a drive through for a latte (that’s French for an expensive cup of coffee). Therefore you should not hurry your devotional time but should plan for sufficient time to focus on the Lord and communicate meaningfully with Him. Then you will strengthen your relationship to God and see your devotional time develop rather than decline.
The length of personal devotions may be limited by your schedule for sleeping, eating, working, family time, and other responsibilities. Exceptions to these factors are days off work, periods of fasting, or special occasions planned for time with the Lord. However, we usually find time for the activities we really desire to do. And we should be willing to miss a meal or some sleep if necessary in order to spend time with the Lord.
On occasions such as a trip to the mountains or beach, we may be free from our routine schedule to have a longer devotional time. However, this is where I often get out of my routine and have less of devotional time if any at all. Before major decisions Christians might extend their prayer time throughout the night (Luke 6:12–13). Again, shorter and more frequent devotional times often best fit a daily schedule filled with decisions, meetings, advising, and numerous intense activities that call for renewed wisdom and strength from the Lord.
Here is a plan to get you started.
“Thirty Minutes With God”
1. Relax (2 minutes)
Be still and be quiet! Slow down! Prepare your heart. Take a few deep breaths and wait on God.
2. Read (5 minutes)
Begin reading where you left off the day before. Read until you feel God has told you something. Then stop and think about it.
3. Reflect (8 minutes)
Think about what the passage means to your life, and write those thoughts down. Part of reflecting is memorizing verses that speak to you in a special way.
4. Record (5 minutes)
Write out a personal application statement that is practical, possible, and measurable. If you can't write it down, you probably don't understand it. Remember also that context of Scripture is important and if not careful we can "make" or "adjust" God's word to say what we want as opposed to what the timeless principle is.
5. Request (10 minutes)
Conclude your Quiet Time by talking to God about what He has shown you and making your requests from your prayer list.
Bibliography:
Charles R. Swindoll and Roy B. Zuck, Understanding Christian Theology (Nashville, Tenn.: Thomas Nelson Publishers, 2003), 1071.
Thursday, May 6, 2010
Where is the Best Place to have a Devotion?
Yes, it's even important to establish a specific place to meet with our heavenly Father each day. My wife and I used to have our devotions at the same place in our home, however, I normally got up much earlier than her and would be finishing up when she would be beginning her devotion time. Of course, I was always anxious to share what I got during my devotion (it's that pastor's heart thing) and so I would begin to engage her in conversation. We'll it wasn't long before I noticed that my wife left me - no not literally, but she moved into the den so that she would not be bothered by me and have uninterrupted time with her Abba Father.
Thus, all of us need a place for our devotions where we can obey the command, “Be still and know that I am God” (Ps. 46:10). Modern technological societies with their performance-oriented people usually equate activity with accomplishment. The mind, the mouth, and the body operate at a rapid rate while the spirit shrivels for lack of attention. Christians need a place where they can be still, silent, relaxed, and relieved from the rapidity and racket of intense living. That place should also be free from disturbing noise, distraction, and interruption.
Jesus sought out such a place for His prayer time. “And in the early morning, while it was still dark, He arose and went out and departed to a lonely place, and was praying there” (Mark 1:35). Both the “inner room” where Jesus taught us to go for prayer (Matt. 6:5) and the “secluded place” where Jesus went for prayer (Mark 1:35) show the importance of selecting a location where the world is temporarily shut out from our lives, and we are shut in alone with God for intimacy with Him.
We have also seen several instances where biblical characters spent time with God outdoors. Before my knees and back went bad from spending 21 years in the Army, I would spend time in prayer as I went for a run each morning. God used this practice to give me relief from a lot of pressures of the day, and would invigorate me for focused time later in reading His Word. It is also a good time for praising God as you look and admire God’s wonderful creation. Currently, I live in beautiful Jonesborough, Tennessee where I now take my dog for a walk each morning and praise God for who He is. Nonetheless, I hope you have a place where you can walk and talk with the Lord, even if it’s your own backyard or inside your home. Walking physically and talking with the Lord can help us walk closer to Him spiritually so that we become like Enoch who “walked with God” (Gen. 5:22, 24) and “was pleasing to God” (Heb. 11:5).
I also find it good to have a designated place as it's a reminder for me to spend time with Him. Each time I pass by it, I see my "tools" (Bible, prayer journal, etc) which reminds me that He's anxiously waiting for me to spend time with Him.
Do you have a special place?
Bibliography
Charles R. Swindoll and Roy B. Zuck, Understanding Christian Theology (Nashville, Tenn.: Thomas Nelson Publishers, 2003), 1070–1071.
Thus, all of us need a place for our devotions where we can obey the command, “Be still and know that I am God” (Ps. 46:10). Modern technological societies with their performance-oriented people usually equate activity with accomplishment. The mind, the mouth, and the body operate at a rapid rate while the spirit shrivels for lack of attention. Christians need a place where they can be still, silent, relaxed, and relieved from the rapidity and racket of intense living. That place should also be free from disturbing noise, distraction, and interruption.
Jesus sought out such a place for His prayer time. “And in the early morning, while it was still dark, He arose and went out and departed to a lonely place, and was praying there” (Mark 1:35). Both the “inner room” where Jesus taught us to go for prayer (Matt. 6:5) and the “secluded place” where Jesus went for prayer (Mark 1:35) show the importance of selecting a location where the world is temporarily shut out from our lives, and we are shut in alone with God for intimacy with Him.
We have also seen several instances where biblical characters spent time with God outdoors. Before my knees and back went bad from spending 21 years in the Army, I would spend time in prayer as I went for a run each morning. God used this practice to give me relief from a lot of pressures of the day, and would invigorate me for focused time later in reading His Word. It is also a good time for praising God as you look and admire God’s wonderful creation. Currently, I live in beautiful Jonesborough, Tennessee where I now take my dog for a walk each morning and praise God for who He is. Nonetheless, I hope you have a place where you can walk and talk with the Lord, even if it’s your own backyard or inside your home. Walking physically and talking with the Lord can help us walk closer to Him spiritually so that we become like Enoch who “walked with God” (Gen. 5:22, 24) and “was pleasing to God” (Heb. 11:5).
I also find it good to have a designated place as it's a reminder for me to spend time with Him. Each time I pass by it, I see my "tools" (Bible, prayer journal, etc) which reminds me that He's anxiously waiting for me to spend time with Him.
Do you have a special place?
Bibliography
Charles R. Swindoll and Roy B. Zuck, Understanding Christian Theology (Nashville, Tenn.: Thomas Nelson Publishers, 2003), 1070–1071.
Monday, May 3, 2010
Remembering Athanasius
May 2, marked the death of one of the great Church Fathers, Athanasius, in 373. Much of the church today gives very little attention to our Church Fathers, yet these are the shoulders that we stand on, shoulder that have given us the rich doctrines that we can now so easily access and rely on. However, as believers, we need to understand that theology is always ongoing and we in the 21st century need to also wrestle with the difficult questions that face us and go to the Scriptures for answers.
His (Athanasius) most famous work is the De Incarnatione, the second of two closely linked treatises. In it he expounds how God the Word (Logos), by His union with manhood, restored to fallen man the image of God in which he had been created (Gen 1:27), and by His death and resurrection met and overcame death, the consequence of sin. Many scholars date the work before c.318, when Athanasius was still in his twenties, but others place it 15–20 years later. As bishop he was the greatest and most consistent theological opponent of Arianism. From 339 to 359 he wrote a series of works in defense of the faith proclaimed at Nicaea—that is, the true deity of God the Son. From about 361 onwards he especially sought the reconciliation of the large Semiarian party to the Nicene term homoousios (‘of one substance’), which they were reluctant to accept. The Council of Alexandria (362), under his direction, greatly furthered this end, by clearing up misunderstandings of the terms ὑπόστασις (translated ‘person’) and οὐσία (‘substance’). He also argued for the deity of the Holy Spirit in his Epistles to Serapion.
Bibliography:
F. L. Cross and Elizabeth A. Livingstone, “The Oxford Dictionary of the Christian Church”, 3rd ed. rev. (Oxford; New York: Oxford University Press, 2005), 121.
You can also learn more about Athanasius in John Piper's, “Contending for Our All”
Tuesday, April 27, 2010
The Unchurched Next Door: A New Look at the Challenge
Below is a great book review on "The Unchurched Next Door" by Thom Rainer. The book review was written by Albert Mohler and is also available at lifeway.com. I thought this was appropriate as we are entering our 9th week of FAITH evangelism training at our church:
Thom Rainer thinks that most Christians have no clue about how unchurched people really think. Given Christianity's mandate for evangelism, this represents a big problem.
Rainer is founding dean of the Billy Graham School of Missions, Evangelism and Church Growth at The Southern Baptist Theological Seminary. Over the past decade, he has emerged as the nation's leading expert in church growth and evangelistic strategies. In a very real sense, Rainer operates in two different worlds, with one foot in academic research and the other firmly planted in the local church.
In The Unchurched Next Door, Rainer and his research team consider the real issues involved in reaching unchurched Americans. His findings will surprise many Christians--including many pastors--and offer vital insights as the church looks forward into the twenty-first century.
The Unchurched Next Door represents a massive research project based in a national survey. From the onset, Rainer was determined to force Christians to look at the unchurched all around them. "Most of the unchurched are your neighbors, your coworkers whom you know well, and even your family members," he explains. "That is why we call them 'the unchurched next door.' They have much in common with us. Many of them have your moral values. Most are not antichurch or antireligion. They are very much like you--except that they are lost without Christ."
After interviewing thousands of unchurched Americans, the Rainer research team looked for patterns in the profiles. Based on the results, Rainer suggested five different levels of responsiveness to the gospel. "U1" identifies unchurched Americans who are highly receptive to hearing and believing the good news. They know something about Christianity, and have a positive attitude toward the church. "U2" individuals are receptive to the gospel and willing to hear a message from the church. Those categorized as "U3" are identified as neutral, "with no clear signs of being interested, yet perhaps open to discussion." The "U4" group demonstrates resistance to the gospel but no antagonism. The most unresponsive group in the population is identified as "U5" The most secular Americans are "highly antagonistic and even hostile to the gospel."
Given the contours of post-Christian America, many believers would assume that the U5 category would include a large number of our fellow citizens. That assumption is not sustained by the facts. Rainer's research indicates that the U5 category fits only about five percent of the American population. Most unchurched Americans are grouped in the central three categories. Those already friendly to the church, the U1s, comprise eleven percent of the population, serving as something of a bookend to the U5s.
The majority of the unchurched fit the middle categories, with 27% listed as U2, 36% as U3, and 21% as U4. As Rainer summarizes, "Most of the unchurched are not antichurch or anti-Christian." By and large, they have had little contact with Christianity, and are not highly motivated when it comes to issues of faith and belief.
In reviewing the research, Rainer and his team came to some surprising conclusions. First of all, most Americans have never been invited to church--never. Yet, 82% indicated that they would be at least "somewhat likely" to attend church if invited. As Rainer comments, "Only twenty-one percent of active church goers invite anyone to church in the course of a year. But only two percent of church members invite an unchurched person to church." He concludes: "Perhaps the evangelistic apathy so evident in so many of our churches can be explained by a simple laziness on the part of church members in inviting others to church."
One of the most devastating insights drawn from the research is the fact that most unchurched Americans feel themselves safe from the evangelistic reach of believing Christians. They do not sense that Christians are seeking actively to share the gospel with them, and many nonbelievers are actually wondering what makes Christians so reticent to talk about their faith. Furthermore, most of the unchurched indicate that their Christian friends have little actual influence on their lives.
The withdrawal of men from participation in many churches has led a good many researchers to believe that men are most highly resistant to the gospel. This is also born out by a great deal of experience in local churches. Nevertheless, Rainer's research indicates that most men are grouped in the middle categories, and show relatively low levels of interest in the gospel--either positive or negative. Indeed, this research indicates that unchurched Americans classified in U5--the most antagonistic category--are more likely to be women. As a matter of fact, women tended to predominate in both U1 and U5, perhaps indicating that women are more likely to place a high value on the issue of faith, and thus tend to be more passionately Christian or secular.
Unsurprisingly, Rainer also discovered that the U5s tend to be more highly educated, more wealthy, and more condescending toward the Bible than other Americans. This group is marked by an anti-supernatural bias combined with a secular lifestyle. One woman interviewed for the project said simply, "I have no need for the Bible. The Bible was written for very simple people. It was written to give moral and ethical guidance to uneducated people".
The Unchurched Next Door is a serious look at a serious problem. The undeniable fact is that America's churches are falling behind in the challenge of evangelism. The best data available indicate that the percentage of the population active in Christian churches has failed to grow in even a single metropolitan area in the United States over the last twenty years. More to the point, churches have failed to grow even at a pace that would equal the growth of the population in general. America is being transformed into a secular society at a pace that would shock most Christians--if they ever cared to look.
Thom Rainer is a specialist in church growth, and he clearly wants to help churches to grow--both numerically and spiritually. At the same time, however, he wants to make certain that it is the church that grows, not merely a crowd or voluntary associciation. He is a powerful advocate for expository preaching and clear Gospel proclamation.
For that reason, he gives serious attention to theological issues at stake. Specifically, Rainer identifies a creeping inclusivism in the pews, combined with a growing disbelief in Hell among the public, as sources of evangelistic malaise.
Inclusivism, the belief that personal faith in the Lord Jesus Christ is not fundamentally necessary for salvation, has been growing among some Christians for decades. Driven first by liberal theologians who intentionally sought to redefine the faith, inclusivism now fits the cultural mood, and allows Christians to claim simultaneously to be believers in Christ and to deny the gospel.
As Rainer claims, "belief in inclusivism goes completely against the teaching of Christ and Scripture. The Bible teaches exclusivism, the belief that explicit faith in Christ is the only way of salvation." The impact of creeping inclusivism is obvious. "Why should one go to the trouble of sharing Christ when that person can be saved without placing explicit faith in Christ? Why waste your time?"
The denial of Hell is another issue that diminishes concern for evangelism. The denial or redefinition of Hell is now found among many who claim to be Christians, and Hell has disappeared almost entirely from the public consciousness of the nation. Today's Christians should note that Jesus himself was bold to warn sinners that they should fear Hell and understand its very real and pressing threat. Far too many Christians see Hell as an embarrassment rather than as a motivation for sharing the gospel.
Most helpfully, Rainer points to an array of evangelistic touch points that Christians should seize for the cause of the gospel. After all, most of these unchurched Americans are living all around us. Their children play with our children on the playground; Christians and non-Christians work together in the business world; and we all live in neighborhoods filled with persons who desperately need to hear the gospel of the Lord Jesus Christ.
A simple conversation with our neighbors will help to reveal their own disposition toward the church and the Gospel. Nevertheless, we should not assume that one who fits the U5 category is further from the reach of the gospel than those who seem to fit U1. The fact is that every single unbeliever is united in an absolute and unconditional need for the gospel. Furthermore, there is a basic antagonism between belief and unbelief.
We cannot predict who will respond to the Gospel. Often, those who appear most likely to respond never do so. At the same time, many of those who are most antagonistic to the church and to the gospel, do come to Christ. This is an important reminder to us that every single conversion is a miracle of God.
The Unchurched Next Door will prompt much thought and should move every thoughtful Christian toward greater faithfulness in evangelism. This book will also help us to understand our unchurched neighbors. Who are they? "They are the unchurched next door. They are your friends, your neighbors, your classmates, your coworkers, your merchants, your acquaintances, and your family members. They need Christ. And they are waiting to hear from you." What are we waiting for?
End Note:
R. Albert Mohler, Jr. is president of The Southern Baptist Theological Seminary in Louisville, Kentucky. This commentary is reprinted with permission. For more articles and resources from Dr. Mohler go to www.AlbertMohler.com.
Thom Rainer thinks that most Christians have no clue about how unchurched people really think. Given Christianity's mandate for evangelism, this represents a big problem.
Rainer is founding dean of the Billy Graham School of Missions, Evangelism and Church Growth at The Southern Baptist Theological Seminary. Over the past decade, he has emerged as the nation's leading expert in church growth and evangelistic strategies. In a very real sense, Rainer operates in two different worlds, with one foot in academic research and the other firmly planted in the local church.
In The Unchurched Next Door, Rainer and his research team consider the real issues involved in reaching unchurched Americans. His findings will surprise many Christians--including many pastors--and offer vital insights as the church looks forward into the twenty-first century.
The Unchurched Next Door represents a massive research project based in a national survey. From the onset, Rainer was determined to force Christians to look at the unchurched all around them. "Most of the unchurched are your neighbors, your coworkers whom you know well, and even your family members," he explains. "That is why we call them 'the unchurched next door.' They have much in common with us. Many of them have your moral values. Most are not antichurch or antireligion. They are very much like you--except that they are lost without Christ."
After interviewing thousands of unchurched Americans, the Rainer research team looked for patterns in the profiles. Based on the results, Rainer suggested five different levels of responsiveness to the gospel. "U1" identifies unchurched Americans who are highly receptive to hearing and believing the good news. They know something about Christianity, and have a positive attitude toward the church. "U2" individuals are receptive to the gospel and willing to hear a message from the church. Those categorized as "U3" are identified as neutral, "with no clear signs of being interested, yet perhaps open to discussion." The "U4" group demonstrates resistance to the gospel but no antagonism. The most unresponsive group in the population is identified as "U5" The most secular Americans are "highly antagonistic and even hostile to the gospel."
Given the contours of post-Christian America, many believers would assume that the U5 category would include a large number of our fellow citizens. That assumption is not sustained by the facts. Rainer's research indicates that the U5 category fits only about five percent of the American population. Most unchurched Americans are grouped in the central three categories. Those already friendly to the church, the U1s, comprise eleven percent of the population, serving as something of a bookend to the U5s.
The majority of the unchurched fit the middle categories, with 27% listed as U2, 36% as U3, and 21% as U4. As Rainer summarizes, "Most of the unchurched are not antichurch or anti-Christian." By and large, they have had little contact with Christianity, and are not highly motivated when it comes to issues of faith and belief.
In reviewing the research, Rainer and his team came to some surprising conclusions. First of all, most Americans have never been invited to church--never. Yet, 82% indicated that they would be at least "somewhat likely" to attend church if invited. As Rainer comments, "Only twenty-one percent of active church goers invite anyone to church in the course of a year. But only two percent of church members invite an unchurched person to church." He concludes: "Perhaps the evangelistic apathy so evident in so many of our churches can be explained by a simple laziness on the part of church members in inviting others to church."
One of the most devastating insights drawn from the research is the fact that most unchurched Americans feel themselves safe from the evangelistic reach of believing Christians. They do not sense that Christians are seeking actively to share the gospel with them, and many nonbelievers are actually wondering what makes Christians so reticent to talk about their faith. Furthermore, most of the unchurched indicate that their Christian friends have little actual influence on their lives.
The withdrawal of men from participation in many churches has led a good many researchers to believe that men are most highly resistant to the gospel. This is also born out by a great deal of experience in local churches. Nevertheless, Rainer's research indicates that most men are grouped in the middle categories, and show relatively low levels of interest in the gospel--either positive or negative. Indeed, this research indicates that unchurched Americans classified in U5--the most antagonistic category--are more likely to be women. As a matter of fact, women tended to predominate in both U1 and U5, perhaps indicating that women are more likely to place a high value on the issue of faith, and thus tend to be more passionately Christian or secular.
Unsurprisingly, Rainer also discovered that the U5s tend to be more highly educated, more wealthy, and more condescending toward the Bible than other Americans. This group is marked by an anti-supernatural bias combined with a secular lifestyle. One woman interviewed for the project said simply, "I have no need for the Bible. The Bible was written for very simple people. It was written to give moral and ethical guidance to uneducated people".
The Unchurched Next Door is a serious look at a serious problem. The undeniable fact is that America's churches are falling behind in the challenge of evangelism. The best data available indicate that the percentage of the population active in Christian churches has failed to grow in even a single metropolitan area in the United States over the last twenty years. More to the point, churches have failed to grow even at a pace that would equal the growth of the population in general. America is being transformed into a secular society at a pace that would shock most Christians--if they ever cared to look.
Thom Rainer is a specialist in church growth, and he clearly wants to help churches to grow--both numerically and spiritually. At the same time, however, he wants to make certain that it is the church that grows, not merely a crowd or voluntary associciation. He is a powerful advocate for expository preaching and clear Gospel proclamation.
For that reason, he gives serious attention to theological issues at stake. Specifically, Rainer identifies a creeping inclusivism in the pews, combined with a growing disbelief in Hell among the public, as sources of evangelistic malaise.
Inclusivism, the belief that personal faith in the Lord Jesus Christ is not fundamentally necessary for salvation, has been growing among some Christians for decades. Driven first by liberal theologians who intentionally sought to redefine the faith, inclusivism now fits the cultural mood, and allows Christians to claim simultaneously to be believers in Christ and to deny the gospel.
As Rainer claims, "belief in inclusivism goes completely against the teaching of Christ and Scripture. The Bible teaches exclusivism, the belief that explicit faith in Christ is the only way of salvation." The impact of creeping inclusivism is obvious. "Why should one go to the trouble of sharing Christ when that person can be saved without placing explicit faith in Christ? Why waste your time?"
The denial of Hell is another issue that diminishes concern for evangelism. The denial or redefinition of Hell is now found among many who claim to be Christians, and Hell has disappeared almost entirely from the public consciousness of the nation. Today's Christians should note that Jesus himself was bold to warn sinners that they should fear Hell and understand its very real and pressing threat. Far too many Christians see Hell as an embarrassment rather than as a motivation for sharing the gospel.
Most helpfully, Rainer points to an array of evangelistic touch points that Christians should seize for the cause of the gospel. After all, most of these unchurched Americans are living all around us. Their children play with our children on the playground; Christians and non-Christians work together in the business world; and we all live in neighborhoods filled with persons who desperately need to hear the gospel of the Lord Jesus Christ.
A simple conversation with our neighbors will help to reveal their own disposition toward the church and the Gospel. Nevertheless, we should not assume that one who fits the U5 category is further from the reach of the gospel than those who seem to fit U1. The fact is that every single unbeliever is united in an absolute and unconditional need for the gospel. Furthermore, there is a basic antagonism between belief and unbelief.
We cannot predict who will respond to the Gospel. Often, those who appear most likely to respond never do so. At the same time, many of those who are most antagonistic to the church and to the gospel, do come to Christ. This is an important reminder to us that every single conversion is a miracle of God.
The Unchurched Next Door will prompt much thought and should move every thoughtful Christian toward greater faithfulness in evangelism. This book will also help us to understand our unchurched neighbors. Who are they? "They are the unchurched next door. They are your friends, your neighbors, your classmates, your coworkers, your merchants, your acquaintances, and your family members. They need Christ. And they are waiting to hear from you." What are we waiting for?
End Note:
R. Albert Mohler, Jr. is president of The Southern Baptist Theological Seminary in Louisville, Kentucky. This commentary is reprinted with permission. For more articles and resources from Dr. Mohler go to www.AlbertMohler.com.
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