During the Protestant Reformation, five statements of faith, known as the five solas, emerged. The five were:
1. Sola Scriptura: The Scripture Alone is the Standard
2. Soli Deo Gloria: For the Glory of God Alone
3. Solo Christo: By Christ’s Work Alone Are We Saved.
4. Sola Gratia: Salvation By Grace Alone
5. Sola Fide: Justification By Faith Alone
I don’t know how familiar modern Christians are with the Solas, but considering the theological drift of many of our mainline churches, it seems a good time to reexamine these standards to know and better understand the basis of our Protestant foundations.
Sola Scriptura: The Scripture Alone is the Standard
In 1521 at the historic interrogation of Luther at the Diet of Worms, he declared his conscience to be captive to the Word of God saying, "Unless I am overcome with testimonies from Scripture or with evident reasons —for I believe neither the Pope nor the Councils, since they have often erred and contradicted one another —I am overcome by the Scripture texts which I have adduced, and my conscience is bound by God's Word."
Open my eyes, that I may behold
wondrous things out of your law. Psalm 119:18
But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work. 2Timothy 3:14-17
Soli Deo Gloria: For the Glory of God Alone
The Reformation reclaimed the Scriptural teaching of the sovereignty of God over every aspect of the believer's life. All of life is to be lived to the glory of God. As the Westminster Shorter Catechism asks, "What is the chief end of man? Man's chief end is to glorify God and to enjoy him forever." This great and all consuming purpose was emphasized by those in the 16th and 17th Centuries who sought to reform the church according to the Word of God. In contrast to the monastic division of life into sacred versus secular perpetuated by Roman Church, the reformers saw all of life to be lived under the Lordship of Christ. Every activity of the Christian is to be sanctified unto the glory of God.
So, whether you eat or drink, or whatever you do, do all to the glory of God. 1Corinthians 10:31
For from him and through him and to him are all things. To him be glory forever. Amen! - Romans 11:36
Solo Christo: By Christ’s Work Alone Are We Saved.
The Reformation called the church back to faith in Christ as the sole mediator between God and man. While the Roman church held that "there is a purgatory and that the souls there detained are helped by the intercessions of the faithful" and that "Saints are to be venerated and invoked;" "that their relics are to be venerated" -- the reformers taught that salvation was by Christ's work alone. As John Calvin said in the Institutes of the Christian Religion, "Christ stepped in, took the punishment upon himself and bore the judgment due to sinners. With his own blood he expiated the sins which made them enemies of God and thereby satisfied him...we look to Christ alone for divine favour and fatherly love!"
For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time. 1Timothy 2:5-6
Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me. If you had known me, you would have known my Father also. From now on you do know him and have seen him. John 14:6-7
Sola Gratia: Salvation By Grace Alone
A central cry of the Reformation was salvation by grace. Though the Roman church taught that Mass is a "sacrifice [which] is truly propitiatory" and that by the Mass "God...grant[s] us grace and the gift of penitence, remits our faults and even our enormous sins"— the reformers returned to the biblical doctrine of salvation by grace through faith. Our righteous standing before God is imputed to us by grace because of the work of Christ Jesus our Lord
For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. Ephesians 2:8-10
Sola Fide: Justification By Faith Alone
The "Material Principle" of the Reformation was justification by faith alone. As the Westminster Confession of Faith says, "Faith, thus receiving and resting on Christ and his righteousness, is the alone instrument of justification: yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love." The Genevan Confession likewise pointed out the necessity of those justified living by faith saying, "We confess that the entrance which we have to the great treasures and riches of the goodness of God that is vouchsafed us is by faith; inasmuch as, in certain confidence and assurance of heart, we believe in the promises of the gospel, and receive Jesus Christ as he is offered to us by the Father and described to us by the Word of God.
Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith— just as Abraham “believed God, and it was counted to him as righteousness”?
Know then that it is those of faith who are the sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” So then, those who are of faith are blessed along with Abraham, the man of faith. Galatians 3:5-9
Wednesday, September 2, 2009
Monday, July 20, 2009
Christ Our Righteousness
Two of the most common criticisms I hear of Christians is that we are self-righteous and that we are hypocrites. The latter charge has an element of truth because, as Christians, we subscribe to a faith that calls us to be holy and righteous. But since we’re still in the process of putting that old sinful self to death, we often don’t look all that holy to the outside observer. So, when someone accuses me of hypocrisy because of my failure to fully reflect the Christ I profess, the only thing I can do is agree that I’m a work in progress and promise to keep trying.
The charge of self-righteousness is another matter. To accuse a believer of self-righteousness or for a professing Christian to act in a manner that would justify such a charge misses the entire meaning of the redemptive work of Christ. In our natural state, none of us are righteous.
“as it is written:
‘None is righteous, no, not one;
no one understands;
no one seeks for God.’” Romans 3:10-11
“If we say we have no sin, we deceive ourselves, and the truth is not in us.”—1 John 1:8
You may think that these charges apply only to the unredeemed sinner, and once we come to Christ in faith our sin is “taken away.” Unfortunately that’s sometimes how it is phrased. What is taken away is our guilt because our sin is forgiven. Some say that this open’s God up to the charge of hypocrisy because he declares us sinners to be righteous. Isn’t it a contradiction for a just and holy God to subvert His own system of justice by allowing us to be forgiven without paying the penalty for our sin?
Of course we, as Christians, know that we don’t have to pay the penalty for our sins because Christ paid in our stead when he suffered and died on the cross. We also know that by faith we are declared righteous and free from the guilt of sin. Just says it says in Genesis 15:6: “Abraham believed God and it was counted to him as righteousness.”
So, from this, we might draw the conclusion that faith is the basis of our justification. No, the basis of our justification is the perfect righteousness of Christ. Faith is just the means by which we receive that righteousness. The next question might be: Ok, then where does faith come from? We often think that faith is something we are responsible to generate within ourselves. But this is contrary to what Paul tells us in Ephesians 2:8-9:
“For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.”
Paul is telling us that faith is the gift of God that comes by His grace. What, then, is our responsibility? It is to respond to the gift we have received in gratitude—praising and glorifying our great God for the righteousness of Christ imputed to us. As we begin to live our lives in the light of Christ’s righteousness, we become ever more aware of our own sin. Then, with the help of the Holy Spirit, we can begin putting it aside, and look forward to that final stage of our salvation process when we are glorified in the presence of the Father, and our sins are truly taken away.
“For we know that if the tent that is our earthly home is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. For in this tent we groan, longing to put on our heavenly dwelling, if indeed by putting it on we may not be found naked. For while we are still in this tent, we groan, being burdened—not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life. He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee.” —2 Corinthians 5:1-5
The charge of self-righteousness is another matter. To accuse a believer of self-righteousness or for a professing Christian to act in a manner that would justify such a charge misses the entire meaning of the redemptive work of Christ. In our natural state, none of us are righteous.
“as it is written:
‘None is righteous, no, not one;
no one understands;
no one seeks for God.’” Romans 3:10-11
“If we say we have no sin, we deceive ourselves, and the truth is not in us.”—1 John 1:8
You may think that these charges apply only to the unredeemed sinner, and once we come to Christ in faith our sin is “taken away.” Unfortunately that’s sometimes how it is phrased. What is taken away is our guilt because our sin is forgiven. Some say that this open’s God up to the charge of hypocrisy because he declares us sinners to be righteous. Isn’t it a contradiction for a just and holy God to subvert His own system of justice by allowing us to be forgiven without paying the penalty for our sin?
Of course we, as Christians, know that we don’t have to pay the penalty for our sins because Christ paid in our stead when he suffered and died on the cross. We also know that by faith we are declared righteous and free from the guilt of sin. Just says it says in Genesis 15:6: “Abraham believed God and it was counted to him as righteousness.”
So, from this, we might draw the conclusion that faith is the basis of our justification. No, the basis of our justification is the perfect righteousness of Christ. Faith is just the means by which we receive that righteousness. The next question might be: Ok, then where does faith come from? We often think that faith is something we are responsible to generate within ourselves. But this is contrary to what Paul tells us in Ephesians 2:8-9:
“For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.”
Paul is telling us that faith is the gift of God that comes by His grace. What, then, is our responsibility? It is to respond to the gift we have received in gratitude—praising and glorifying our great God for the righteousness of Christ imputed to us. As we begin to live our lives in the light of Christ’s righteousness, we become ever more aware of our own sin. Then, with the help of the Holy Spirit, we can begin putting it aside, and look forward to that final stage of our salvation process when we are glorified in the presence of the Father, and our sins are truly taken away.
“For we know that if the tent that is our earthly home is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. For in this tent we groan, longing to put on our heavenly dwelling, if indeed by putting it on we may not be found naked. For while we are still in this tent, we groan, being burdened—not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life. He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee.” —2 Corinthians 5:1-5
Tuesday, June 30, 2009
Liturgy On the Links
This is a satirical piece I wrote a few years ago for a golf magazine. Don’t be offended golfers; I think it could apply just as well to any number of American pastimes.
An extraterrestrial visitor was assigned to study the practice of religion in an American city. The following is his report:
“My initial research revealed that the first day of the earth week is the most common time for religious observance. So, I set out to find the largest group who were worshipping on that day. It was soon apparent that an outdoor area, with rolling landscape and well-manicured grass pastures was the place.
The worshippers began arriving in groups of four; some were dressed in colorful costumes and each carried a bag of instruments—presumably for ceremonial purposes. The more devout ones were there when the sun arose.
Each devotee began his adoration by placing a small sphere on a tiny pedestal near the ground. I thought he would fall down and worship it on the spot, but the grim ritual had just begun. Next he selected an instrument from his bag and started a series of symbolic body gyrations. Then, without warning, the devotee violently struck the sphere with his instrument while shouting the names of various deities. This liturgy was repeated several times, evoking a wide range of emotions from anger to extreme happiness. Finally the service was culminated by the consumption of a ceremonial liquid at a place called the 19th hole.
Even though many faithfully practice this religion, a few avoid their duty by hiding in buildings, with steep-pitched roofs and stained-glass windows, where they shamelessly sing, meditate, and make speeches. I personally don’t think this apostate group will survive, because they do not have the zeal for making new converts that I saw with the sphere-worshipers.”
An extraterrestrial visitor was assigned to study the practice of religion in an American city. The following is his report:
“My initial research revealed that the first day of the earth week is the most common time for religious observance. So, I set out to find the largest group who were worshipping on that day. It was soon apparent that an outdoor area, with rolling landscape and well-manicured grass pastures was the place.
The worshippers began arriving in groups of four; some were dressed in colorful costumes and each carried a bag of instruments—presumably for ceremonial purposes. The more devout ones were there when the sun arose.
Each devotee began his adoration by placing a small sphere on a tiny pedestal near the ground. I thought he would fall down and worship it on the spot, but the grim ritual had just begun. Next he selected an instrument from his bag and started a series of symbolic body gyrations. Then, without warning, the devotee violently struck the sphere with his instrument while shouting the names of various deities. This liturgy was repeated several times, evoking a wide range of emotions from anger to extreme happiness. Finally the service was culminated by the consumption of a ceremonial liquid at a place called the 19th hole.
Even though many faithfully practice this religion, a few avoid their duty by hiding in buildings, with steep-pitched roofs and stained-glass windows, where they shamelessly sing, meditate, and make speeches. I personally don’t think this apostate group will survive, because they do not have the zeal for making new converts that I saw with the sphere-worshipers.”
Friday, May 22, 2009
Footprints Of The Fisherman
"Simon Peter loved Christ with all his heart—but he loved Him imperfectly because he was human. Although Peter was wholly committed to Christ, he did many things wrong. There must have been days when he wondered if he'd ever make it. I'm a lot like that, and you probably are too. That's why we identify with Peter so well, and have so much to learn from his example."
These words, penned by Carol Ruvolo in her introduction to Footprints of the Fisherman, set the stage for looking at Peter and his relationship with Christ as our guide to relating as fallen but redeemed sinners.
When we first start looking for biblical role models, Peter might not be high on our list. Christ himself, of coarse, is our ideal example, He was a man without sin—a standard that we can strive for but never hope to fully achieve in this life. My next choice would be the Apostle Paul—again a very high standard. God's Word reveals Paul's dramatic conversion on the road to Damascus, and the details of God's plan of redemption are made clear to us through Paul's inspired epistles. We know that Paul wasn't perfect because he tells us so when he speaks of his "thorn in the flesh."
These words, penned by Carol Ruvolo in her introduction to Footprints of the Fisherman, set the stage for looking at Peter and his relationship with Christ as our guide to relating as fallen but redeemed sinners.
When we first start looking for biblical role models, Peter might not be high on our list. Christ himself, of coarse, is our ideal example, He was a man without sin—a standard that we can strive for but never hope to fully achieve in this life. My next choice would be the Apostle Paul—again a very high standard. God's Word reveals Paul's dramatic conversion on the road to Damascus, and the details of God's plan of redemption are made clear to us through Paul's inspired epistles. We know that Paul wasn't perfect because he tells us so when he speaks of his "thorn in the flesh."
So to keep me from becoming conceited because of the surpassing greatness of the revelations, a thorn was given me in the flesh, a messenger of Satan to harass me, to keep me from becoming conceited. Three times I pleaded with the Lord about this, that it should leave me. But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. -2 Corinthians 12:7-9
Paul was the converted Pharisee, born in Rome and educated to be a teacher of the law, while Peter was a lowly fisherman. The credentials would favor Paul if you were looking for a rock on which to build a church. Yet Christ said to Peter: "You are Peter and on this rock I will build my church and the gates of hell shall not prevail against it." I know that there are different interpretations of this passage among Christians, but no matter how you interpret it, Christ gives Peter a major role in the foundation of the church.
So, Christ chose a common man with little education and no qualifying experience; a man who responded harshly and arrogantly to the necessity of the cross. He was a man who loved Christ, but, at first, didn't understand what that meant (John 21:15-19). And he was a man who would deny Christ three times. Today's leadership role model includes qualities like charisma, credentials, and confidence. Peter' chief qualities were humanity, helplessness, and hardship.
The point is not that God doesn't use the attributes he gives us, but that he also delight in being glorified through our weakness. I believe that is why Peter's failures are chronicled in scripture. So that we can see by his example that our failures don't disqualify us for service in Christ's Kingdom, but that they may serve to teach us and humble us, and they make God's glory shine even brighter by showing His power through our powerlessness.
We need not pray that God would make us weak, we already are, but that he will take away our false assumptions about our own abilities. Peter grew in his relationship with Christ after each failure. He was not as quick-witted as some of the other apostles. However, the lesson he learned well that made him more teachable was humility—not a highly prized trait in today's world but one we should pray for. And how can we not be humble if we dwell on the majesty, power, and grace of our triune God who lifts us from our degradation and redeems our souls?
Paul was the converted Pharisee, born in Rome and educated to be a teacher of the law, while Peter was a lowly fisherman. The credentials would favor Paul if you were looking for a rock on which to build a church. Yet Christ said to Peter: "You are Peter and on this rock I will build my church and the gates of hell shall not prevail against it." I know that there are different interpretations of this passage among Christians, but no matter how you interpret it, Christ gives Peter a major role in the foundation of the church.
So, Christ chose a common man with little education and no qualifying experience; a man who responded harshly and arrogantly to the necessity of the cross. He was a man who loved Christ, but, at first, didn't understand what that meant (John 21:15-19). And he was a man who would deny Christ three times. Today's leadership role model includes qualities like charisma, credentials, and confidence. Peter' chief qualities were humanity, helplessness, and hardship.
The point is not that God doesn't use the attributes he gives us, but that he also delight in being glorified through our weakness. I believe that is why Peter's failures are chronicled in scripture. So that we can see by his example that our failures don't disqualify us for service in Christ's Kingdom, but that they may serve to teach us and humble us, and they make God's glory shine even brighter by showing His power through our powerlessness.
We need not pray that God would make us weak, we already are, but that he will take away our false assumptions about our own abilities. Peter grew in his relationship with Christ after each failure. He was not as quick-witted as some of the other apostles. However, the lesson he learned well that made him more teachable was humility—not a highly prized trait in today's world but one we should pray for. And how can we not be humble if we dwell on the majesty, power, and grace of our triune God who lifts us from our degradation and redeems our souls?
Monday, May 18, 2009
Waiting For the Prodigal Son
This is my first blog that gets personal. It may also be the last—it's much easier to be impersonal.
This story goes back 23 years. Bam! Bam! Bam! The sound from our front door jolted me upright in bed. I tried to make out the digital clock across the room. It seemed to show something after 1 a.m. Bam! Bam! Bam! The pounding persisted.
Vicky was up now. “I don’t think Eric is home yet,” she said.
A chill passed through my body and the drowsiness was gone. As I started for the door I thought, Good news never comes at this time of day.
Eric’s friend, Chuck, was in the house as soon as I opened the door. “You have to get dressed right away,” he blurted. “Eric went down on his bike and he’s hurt.”
The accident happened a few blocks from our house, and we were there in less than ten minutes. The area was unnaturally lit by the flashing lights of two police cars, an ambulance, and a paramedic unit. About a dozen onlookers stood around the edge of the light. As we walked hesitantly toward the lights, I held on to Vicky’s arm. I wanted to comfort her, but I wasn’t sure I had the strength to sustain myself.
The firs thing I saw was Eric’s red, white, and blue motorcycle in a crumpled heap next to the curb. A pool of oil was slowly spreading from the crankcase, and the smell of gasoline was strong. The paramedics were still working on Eric. They had cut away his clothes, attached a neck brace, and were preparing to put him on a board so he could be moved to the ambulance. He was covered with oil, but there wasn’t much blood. I hoped that was a good sign. He showed no recognition when I knelt and tried to speak to him. He was moaning in a loud, low-pitched voice that I had never heard before.
In the car, on our way to the hospital, Vicky asked, “Do you suppose this is the answer to our prayers about Eric?” It was a question that had been on my mind as well. We had prayed for about six months that God would send someone or something into his life to change him. Eric was 16, and he had been in a growing state of rebellion for almost a year. He had been released from an adolescent drug treatment program just four days before the accident. By the time he got out, we knew that the program wasn’t the answer.
The ensuing hours and days and months were spent praying and spending as much time as possible with Eric as he began to recover through treatment and therapy. His only injury was a Traumatic Brain Injury that left him with limited use of his right arm and leg. We were encouraged by Eric’s desire to recover, his openness in communicating with us, and the apparent lack of cognitive damage. But the question remained—would there be the changed heart in answer to our most fervent prayers.
Eric is now 39 yeas old and I’m sure you expect me to say that he is now leading a productive Christian life. Isn’t that the way these stories are supposed to end. That’s certainly what I expected, and it’s what I still expect even though Eric is still alcohol and drug dependant.
Not that we haven’t struggled over the past 23 years with the ups and downs that come from high expectations and our own projections on how God should work this all out. But God has now brought us to a place that there is nothing left for us to do but to trust in God’s sovereign grace and to rely on His covenant promises. We still pray for Eric every day, as do many of our friends and fellow Christians. The difference is that we now know that God’s answer to those prayers will far exceed anything that we could devise or project.
The story of the prodigal son has many aspects, and it contains messages for the father and the brother, as well as the prodigal son. As a father, I’m prepared to welcome my son with open arms just as our heavenly Father welcomes all His prodigal sons when we return to Him through faith in Christ.
This story goes back 23 years. Bam! Bam! Bam! The sound from our front door jolted me upright in bed. I tried to make out the digital clock across the room. It seemed to show something after 1 a.m. Bam! Bam! Bam! The pounding persisted.
Vicky was up now. “I don’t think Eric is home yet,” she said.
A chill passed through my body and the drowsiness was gone. As I started for the door I thought, Good news never comes at this time of day.
Eric’s friend, Chuck, was in the house as soon as I opened the door. “You have to get dressed right away,” he blurted. “Eric went down on his bike and he’s hurt.”
The accident happened a few blocks from our house, and we were there in less than ten minutes. The area was unnaturally lit by the flashing lights of two police cars, an ambulance, and a paramedic unit. About a dozen onlookers stood around the edge of the light. As we walked hesitantly toward the lights, I held on to Vicky’s arm. I wanted to comfort her, but I wasn’t sure I had the strength to sustain myself.
The firs thing I saw was Eric’s red, white, and blue motorcycle in a crumpled heap next to the curb. A pool of oil was slowly spreading from the crankcase, and the smell of gasoline was strong. The paramedics were still working on Eric. They had cut away his clothes, attached a neck brace, and were preparing to put him on a board so he could be moved to the ambulance. He was covered with oil, but there wasn’t much blood. I hoped that was a good sign. He showed no recognition when I knelt and tried to speak to him. He was moaning in a loud, low-pitched voice that I had never heard before.
In the car, on our way to the hospital, Vicky asked, “Do you suppose this is the answer to our prayers about Eric?” It was a question that had been on my mind as well. We had prayed for about six months that God would send someone or something into his life to change him. Eric was 16, and he had been in a growing state of rebellion for almost a year. He had been released from an adolescent drug treatment program just four days before the accident. By the time he got out, we knew that the program wasn’t the answer.
The ensuing hours and days and months were spent praying and spending as much time as possible with Eric as he began to recover through treatment and therapy. His only injury was a Traumatic Brain Injury that left him with limited use of his right arm and leg. We were encouraged by Eric’s desire to recover, his openness in communicating with us, and the apparent lack of cognitive damage. But the question remained—would there be the changed heart in answer to our most fervent prayers.
Eric is now 39 yeas old and I’m sure you expect me to say that he is now leading a productive Christian life. Isn’t that the way these stories are supposed to end. That’s certainly what I expected, and it’s what I still expect even though Eric is still alcohol and drug dependant.
Not that we haven’t struggled over the past 23 years with the ups and downs that come from high expectations and our own projections on how God should work this all out. But God has now brought us to a place that there is nothing left for us to do but to trust in God’s sovereign grace and to rely on His covenant promises. We still pray for Eric every day, as do many of our friends and fellow Christians. The difference is that we now know that God’s answer to those prayers will far exceed anything that we could devise or project.
The story of the prodigal son has many aspects, and it contains messages for the father and the brother, as well as the prodigal son. As a father, I’m prepared to welcome my son with open arms just as our heavenly Father welcomes all His prodigal sons when we return to Him through faith in Christ.
Friday, May 1, 2009
Freedom To Serve
We hear a lot today about personal freedom, and how valuable it is, but what does freedom really mean? To the prisoner, bondservant, or slave, freedom becomes the primary goal. As patriots, we extol the personal freedoms for which our ancestors fought and died. Freedom has great value to those who have it and especially to those who do not.
What is freedom? Are prisoners truly free when they have served their time and are released? Does a nation gain freedom by overthrowing an oppressive government? Does our quest to “do our own thing” bring freedom? Can we trade freedom for peace and security?
Newspapers often use a quote from Jesus on their masthead and the front of their buildings. It reads, “You will know the truth and the truth will set you free” (John 8:32). This implies knowledge is the key to freedom, and the newspaper sets people free by keeping them informed. However, if we read that passage of John in context, Jesus was speaking of a particular kind of truth; the gospel of Jesus Christ, which frees us from the slavery of sin.
When the Jews asked Jesus to define freedom, He replied, “I tell you the truth, everyone who sins is a slave to sin. Now a slave has no permanent place in the family, but a son belongs to it forever. So, if the Son sets you free, you will be free indeed” (John 8:34-36).
Jesus speaks of a true freedom that releases us from sin and puts us in a place of honor as adopted sons and daughters in the family of God. He makes it clear that the only way to gain this freedom is through faith in Jesus Christ.
Does this mean that, as Christians, we are now free to the same selfish interests that guided us before salvation? Peter said, “Live as free men, but do not use your freedom as a cover-up for evil; live as servants of God”(1 Peter 2:16).
We are free indeed, but that freedom comes with an obligation. It is an obligation we would not have the capacity to fulfill without the aid of the Holy Spirit who comes to those who are free in Christ. We are obligated to obey the Word of God, subject ourselves to one another, and proclaim the gospel of Jesus Christ. As the apostle Paul wrote to the Corinthians, “Though I am free and belong to no man, I make myself a slave to everyone, to win as many as possible” (1 Corinthians 9:19).
What is freedom? Are prisoners truly free when they have served their time and are released? Does a nation gain freedom by overthrowing an oppressive government? Does our quest to “do our own thing” bring freedom? Can we trade freedom for peace and security?
Newspapers often use a quote from Jesus on their masthead and the front of their buildings. It reads, “You will know the truth and the truth will set you free” (John 8:32). This implies knowledge is the key to freedom, and the newspaper sets people free by keeping them informed. However, if we read that passage of John in context, Jesus was speaking of a particular kind of truth; the gospel of Jesus Christ, which frees us from the slavery of sin.
When the Jews asked Jesus to define freedom, He replied, “I tell you the truth, everyone who sins is a slave to sin. Now a slave has no permanent place in the family, but a son belongs to it forever. So, if the Son sets you free, you will be free indeed” (John 8:34-36).
Jesus speaks of a true freedom that releases us from sin and puts us in a place of honor as adopted sons and daughters in the family of God. He makes it clear that the only way to gain this freedom is through faith in Jesus Christ.
Does this mean that, as Christians, we are now free to the same selfish interests that guided us before salvation? Peter said, “Live as free men, but do not use your freedom as a cover-up for evil; live as servants of God”(1 Peter 2:16).
We are free indeed, but that freedom comes with an obligation. It is an obligation we would not have the capacity to fulfill without the aid of the Holy Spirit who comes to those who are free in Christ. We are obligated to obey the Word of God, subject ourselves to one another, and proclaim the gospel of Jesus Christ. As the apostle Paul wrote to the Corinthians, “Though I am free and belong to no man, I make myself a slave to everyone, to win as many as possible” (1 Corinthians 9:19).
Saturday, April 18, 2009
CHOP
Dr. Stanley D. Gale, founder of Community Houses of Prayer(CHOP), has developed a ministry to teach and encourage the use of strategic prayer to reach others for Christ. CHOP is designed for small groups and individuals to identify and begin praying for those within their personal spheres of influence who haven't been reached for Christ.
The CHOP manual begins with a four-part basic training course that sets the stage for an intensive 12 weeks of weekly study and daily prayer that is individually focused. During the basic training the participants identify the boundaries of their spheres of influence—school, work, neighborhood, family, or wherever you have been providentially placed by God. Then each person chooses someone in each of his spheres to pray for. CHOP seeks to induce prayer that will affect us as instruments of God's will, that will carry out his purposes for those for whom we are praying, and will restrain the spiritual forces of opposition.
Through training and practice, CHOP weaves four strands together: 1. lifestyle evangelism, 2. strategic prayer, 3. personal spiritual renewal, and 4. spiritual warfare The daily prayer guide provides Scripture to facilitate prayer along each of these strands.
Participants often remark that CHOP not only taught them the importance of strategic prayer, but how to pray evangelistically. It is being used by a growing number of churches to introduce new Christians to evangelism as well a focusing seasoned prayer warriors on expanding the Kingdom of Christ. The CHOP Manual is available at www.deovolente.net and you can find out more about the CHOP ministry at www.CHOPMinistry.net.
The CHOP manual begins with a four-part basic training course that sets the stage for an intensive 12 weeks of weekly study and daily prayer that is individually focused. During the basic training the participants identify the boundaries of their spheres of influence—school, work, neighborhood, family, or wherever you have been providentially placed by God. Then each person chooses someone in each of his spheres to pray for. CHOP seeks to induce prayer that will affect us as instruments of God's will, that will carry out his purposes for those for whom we are praying, and will restrain the spiritual forces of opposition.
Through training and practice, CHOP weaves four strands together: 1. lifestyle evangelism, 2. strategic prayer, 3. personal spiritual renewal, and 4. spiritual warfare The daily prayer guide provides Scripture to facilitate prayer along each of these strands.
Participants often remark that CHOP not only taught them the importance of strategic prayer, but how to pray evangelistically. It is being used by a growing number of churches to introduce new Christians to evangelism as well a focusing seasoned prayer warriors on expanding the Kingdom of Christ. The CHOP Manual is available at www.deovolente.net and you can find out more about the CHOP ministry at www.CHOPMinistry.net.
Thursday, April 16, 2009
More on Christian Fiction
I want to talk about the problem of sin. No, not the the usual straw-man argument that atheists think disproves the existence of God. This is the problem that Christian writers have in portraying sin in their fiction.
This problem first came to my attention a few years ago when a novel, that was written a member of our church, was mentioned from the pulpit. Another member protested because he thought the novel was too graphic in the way it depicted sin and shouldn't be implicitly endorsed. This got me thinking about this dilemma and how difficult it can be to reach the right balance between good writing and causing offense.
One of the first principles that writers get drummed into their skulls is "show, don't tell." The goal is to make the reader feel like he is actually seeing the scene not just reading about it. You may choose to solve this problem by minimizing or ignoring sin in their story. Or you can make your description so vague that it is left to the reader's imagination, then if your reader is offended it's his own fault.
Of course these solutions are not only bad writing, they are dishonest. I believe that we, as Christian writers, have to work harder to find ways to show sin so that it can be recognized for the insidious problem that it is. I believe we can do this without being lascivious or generating any emotion other than revulsion.
What do you think?
This problem first came to my attention a few years ago when a novel, that was written a member of our church, was mentioned from the pulpit. Another member protested because he thought the novel was too graphic in the way it depicted sin and shouldn't be implicitly endorsed. This got me thinking about this dilemma and how difficult it can be to reach the right balance between good writing and causing offense.
One of the first principles that writers get drummed into their skulls is "show, don't tell." The goal is to make the reader feel like he is actually seeing the scene not just reading about it. You may choose to solve this problem by minimizing or ignoring sin in their story. Or you can make your description so vague that it is left to the reader's imagination, then if your reader is offended it's his own fault.
Of course these solutions are not only bad writing, they are dishonest. I believe that we, as Christian writers, have to work harder to find ways to show sin so that it can be recognized for the insidious problem that it is. I believe we can do this without being lascivious or generating any emotion other than revulsion.
What do you think?
Wednesday, April 15, 2009
What is a Professing Christian?
I was disturbed but only a little surprised at the Pew Forum poll results that found 57% of professing Evangelical Christians believe that Christ is not the only way to salvation. It makes me wonder what it really means now days to call yourself an evangelical or a professing Christian. It's clear that it no longer means that you adhere to the objective standard of an inspired, Holy Scripture a a rule of faith. To me, when Christ, said,"I am the way, and the truth, and the life. No one comes to the Father except through me." (John 14:6,ESV), he didn't leave the door open, not even a crack, for other means of salvation.
So, how can so many who profess Christ deny this basic teaching? Is it reaction to our cultural mandate that exclusivity just isn't cool? I'll admit, Solo Christos, or through Christ alone, can be one of the harder things to accept, but it is equally hard to deny its truth. Or maybe it's not that the teaching is being denied, but that it's not being taught.
At one time, most churches had a confessional standard. It was required to be taught to and affirmed by potential congregants before they joined the church. The confessional standard was not intended to supplant Scripture, but to lay out the essentials of Christianity in a systematic form. Some churches still have confessional standards, fewer still hold to them.
My sad conclusion is that calling oneself an evangelical or a professing Christian doesn't mean very much in itself. When I consider a manuscript for publication, I ask the author for a written statement of faith. Sometimes this helps, sometimes not. I'm an advocate of confessional standards in churches, more discipleship, and stricter examinations for church membership.
Let me know what you think.
So, how can so many who profess Christ deny this basic teaching? Is it reaction to our cultural mandate that exclusivity just isn't cool? I'll admit, Solo Christos, or through Christ alone, can be one of the harder things to accept, but it is equally hard to deny its truth. Or maybe it's not that the teaching is being denied, but that it's not being taught.
At one time, most churches had a confessional standard. It was required to be taught to and affirmed by potential congregants before they joined the church. The confessional standard was not intended to supplant Scripture, but to lay out the essentials of Christianity in a systematic form. Some churches still have confessional standards, fewer still hold to them.
My sad conclusion is that calling oneself an evangelical or a professing Christian doesn't mean very much in itself. When I consider a manuscript for publication, I ask the author for a written statement of faith. Sometimes this helps, sometimes not. I'm an advocate of confessional standards in churches, more discipleship, and stricter examinations for church membership.
Let me know what you think.
Tuesday, April 14, 2009
Christian Fiction
What do you think about Christian fiction? Some might think the term is an oxymoron. After all, Christianity is about truth. Others insist that Christian fiction must follow a formula: a Gospel presentation, somebody gets saved, then on to a sin-free life.
On the issue of truth, I believe that stories are an effective way to portray and teach moral truth. The parables of Christ are the foremost example. Of course we don't know for sure if the events and characters in the parables are factual or metaphorical, but it does it really matter? The truth is revealed in the message either way. This is true of all enduring fiction whether it is secular as from the ancient Greek classics or from our beloved Christian writers like Tolkein or C.S. Lewis.
We know that the story of redemption is the greatest truth in the history of man, but the story goes beyond the moment when the Holy Spirit enables us to accept the Gospel truth. It includes the the denial of sin before salvation and the struggle with our remaining sinful nature afterward. This is why we can't restrict our stories to the Gospel—salvation—sanctified life formula.
I'm in the experimental phase of publishing Christian fiction. It's difficult for a small publisher with limited resources to promote. We have tree novels in print: PROWL by Gordan Runyan, a Tom Clancy type military adventure; LOST PULSE by Bill Shumaker, an historical fiction set in Nazi Germany; and THE ALBUQUERQUE AFFLICTION, by L.L. Byars, a murder mystery set in the modern southwest. I would appreciate some honest reviews. www.deovolente.net/ChristianFiction
On the issue of truth, I believe that stories are an effective way to portray and teach moral truth. The parables of Christ are the foremost example. Of course we don't know for sure if the events and characters in the parables are factual or metaphorical, but it does it really matter? The truth is revealed in the message either way. This is true of all enduring fiction whether it is secular as from the ancient Greek classics or from our beloved Christian writers like Tolkein or C.S. Lewis.
We know that the story of redemption is the greatest truth in the history of man, but the story goes beyond the moment when the Holy Spirit enables us to accept the Gospel truth. It includes the the denial of sin before salvation and the struggle with our remaining sinful nature afterward. This is why we can't restrict our stories to the Gospel—salvation—sanctified life formula.
I'm in the experimental phase of publishing Christian fiction. It's difficult for a small publisher with limited resources to promote. We have tree novels in print: PROWL by Gordan Runyan, a Tom Clancy type military adventure; LOST PULSE by Bill Shumaker, an historical fiction set in Nazi Germany; and THE ALBUQUERQUE AFFLICTION, by L.L. Byars, a murder mystery set in the modern southwest. I would appreciate some honest reviews. www.deovolente.net/ChristianFiction
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